• Journal of the Korean Society of Marine Environment & Safety
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• v.15 no.4
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• pp.275-282
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• 2009

PAHs(Polycyclic Aromatic Hydrocarbons) compounds may enter into the marine environment in a number of ways, and PAHs in coastal area and estuary adjacent to urban area and industrial activities region are mainly introduced into marine environment via atmosphere or river. The field surveys to evaluate the pollution of PAHs in rivers of Jinhae bay were carried out in August, 2008. The water samples collected from seven main rivers and Deokdong WWTP(Waste water Treatment Plant) which lead to Jinhae bay. 16 PAHs which had been selected as priority pollutants by EPA were analyzed. The range and mean of dissolved Total PAHs concentrations in the rivers and Duckdong WWTP that lead to Jinhae bay were shown to be 9.79~128.25(mean 36.94)ng/L, while the range and mean of Total PAHs concentrations in SPM(Suspended Particulate Matter) were shown to be 1,81434~8,893.37(mean 4,657.73)${\mu}g$/kg dry wt. The dissolved Total PAHs and Total PAHs in SPM were shown to be high concentrations in the Semhocheon which leads to Masan bay that is the most polluted area of Jinhae bay, while those were shown to be low concentrations at rivers which lead to the west area of the bay. The ranges and means of the loading fluxes from rivers and Duckdong WWTP were calculated at 0.06~12.05(mean 1.86)g/day for dissolved Total PAHs and at 0.12~16.00(mean 2.41)g/day tor Total PAH in SPM. The loading flux of Total PAHs from Duckdong WWTP was shown to be the greatest, occupying more than 80% of Total loading flux from all rivers and WWTP to Jinhae bay. The composition patterns of PAHs compound by the number of benzene ring between dissolved PAHs and PAHs of SPM were different each other. Low molecuar weight PAHs of dissoloved compounds were in high concentration, while high molecular weight PAHs of SPM were in high concentration. These results were due to physical and chemical characteristics of PAHs and were similar to those of other studies. The total PAHs concentrations of dissolved and SPM in this study are lower than those of other studies. The extent of PAHs pollution appeared to be not serious in reverine waters of Jinhae bay.

• Journal of the Korean Society of Costume
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• v.10
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• pp.63-80
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• 1986

The Old Testament cotains mention of the history of creation and clothing in ancient Hebrew. This study dealt with Hebrew dress customs especially aimed at the manners of their hair styles, headgears, footwear and personal ornaments. References are Korean Revised Version, English King James Version and Revised Standard Version. There is little mention of hair styles and headgears in the Old Testament. Some sort of turban was worn by priests, and soldiers protected themselves with helmets, but most Israelitish men went bareheaded except on special occasions and often wear simple headbands. It was more common for women to use headwear of some type-turbans, scarves, and veils concealing the face. The veil was the distinctive female wearing apparel. All females, with the exception of maidservants and women in a low condition of life, wore a veil. It was the custom for women to wear a veil entirely covering their head in the public. Through most of the Old Testament periods long and thick hair was admired on men and women alike. The Hebrews were proud to have thick and abundant long hair, and they gave much attention to the care of their hair. The caring of hair was deeply related to their rituals. Nazirites never took a razor to their hair during his vow-days, but instead let it grow long, as an offering to God. Men would not cut their beards, but allow them to grow long. The Israelites' standard footwear was a pair of simple leather sandals. This was one of the items of clothing not highly prized. In a colloquial saying of the time, a pair of shoes signified something of small value, and to be barefoot except in times of mourning or on holy place, was a sign either of extreme poverty or humiliation, as in the case of war prisoners. Because precious stones were not mined in the Palestine-Syria region, Hebrews imported them from foreign country. They were consumer-to a large degree limited by their very modest standard of living-but not producers. Hebrews liked the precious stones and were motivated to acquire and wear jewels. Besides their use for adornment and as gifts, the precious or semiprecious stones were regarded by Jews of property. The Hebrews were not innovators in the field of decorative arts. The prohibition of the Law against making any "graven image" precluded the development of painting, sculpture, and other forms of representational art. Jewish men did not indulge in extravagances of dress, and there was little ornamentation among them. Men wore a signet ring on their right hand or sometimes suspended by a cord or chain around the neck. The necklaces, when worn by a male, also bore any symbol of his authority. Bracelets were extremely popular with both men and women, men usually preferring to wear them on their upper arms. The girdle was a very useful part of a man's clothing. It was used as a waist belt, or used to fasten a man's sword to his body, or served as a pouch in which to keep money and other things. Men often carried a cane or staff, which would be ornamented at the top. Among the women there was more apt to be ornamentation than among the men. Hebrew women liked to deck themselves with jewels, and ornamentation of the bride were specially luxurious and numerous. They wore rings on their fingers or On toes, ankle rings, earrings, nosering, necklace, bracelets. Their shapes were of cresent, waterdrops, scarab, insect, animal or plant. Sometimes those were used as amulets. They were made of ceramics, gold, silver, bronze, iron, and various precious stones which were mostly imported from Egypt and Sinai peninsular. Hebrews were given many religious regulations by Moses Law on their hair, headgears, sandals and ornamentation. Their clothing were deeply related with their customs especially with their religions and rituals. Hebrew religion was of monotheism and of revealed religion. Their religious leaders, the prophets who was inspired by God might need such many religious regulations to lead the idol oriented people to God through them.

• The Korean Journal of Pesticide Science
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• v.4 no.2
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• pp.21-28
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• 2000

A new fourty six 2-(4-(6-chloro-2-benzoxazolyloxy)phenoxy)-N-phenylpro- pionamide derivatives were synthesized and the herbicidal activities against rice plant and barnyard grass with pre-emergence in down land were measured. The structure activity relationships (SAR) between the activities and physicochemical parameters of the substituted(X) N-phenyl group in substrates were analyzed and discussed by Free- Wilson and Hansch method from the basis on the former study (Sung. et. al., 1999). The conditions of selective herbicide activity both the barnyard grass and rice plant are shown that the optimal hydrophobicity, $({\pi})_{opt.}=1.34$ and electron donating with field effect (F<0) of meta and ortho, para-substituted mono or disubstituent on the N-phenyl ring were found to contribute significantly. The herbicidal activities against barnyard grass are roughly the same as the results in up land whereas damage to rice plant in down land more increase than that of up land. Degradation products in water are 2-(4-(6-chloro-2-benzoxazolyloxy)phenoxy)propionic acid ((A)) (obs. pKa=4.35 & obs. logP=4.77) and 6-chloro-2-benzoxazolone (B) (obs. pKa=8.40 & obs. logP=2.90). These results were supposing that the hydrolysis product of substrates, (A) is comparatively absorbed in rice plant but not in barnyard grass. And it is assumed from the SAR equations that the 2,6-dimethyl-4-methoxymethyl group substituent ($pI_{50}=5.41$, 3g/ha) is selected as the most highest herbicidal activity against barnyard grass in green house.

• Journal of Korean Academy of Nursing
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• v.20 no.3
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• pp.430-458
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• 1990

Care is a central concept of nursing. Nursing would not exist without caring. Care and quality of life are closely related. Human behavior is a manifestation of culture. We can say that caring and nursing care are expression of culture. The nurse must understand the relationship of culture with care for ensure quality nursing care. But knowledge of cultural factors in nursing is not well developed. Time and in - depth study are needed to find meaningful relationships between culture and care. Nurses recognized the importance of culturally appropriate nursing There are two care systems in culturally based nursing. The folk care system and the professional nursing care system. The folk care system existed long before the professional nursing care system was introduced into this culture. If the discrepancy between these two care systems is great, the client may receive inappropriate nursing care. Culture and subcaltures are diverse and dynamic in nature. Nurses need to know the caring behaviors, patterns, and their meaning in their own culture. In Korea we have taken some first step to study cultural nursing phenomena. It is not our intent necessarily to return to the past and develop a nationalistic of nursing, but to identify the core of traditional caring and relate that to professional nursing care. Our Assumptions are as follows : 1) Care is essential for human growth, well being and survial. 2) 7here are diverse and universal forma, expressions, patterns, and processes of human care that exist transcul - turally. 3) The behaviors and functions of caring differ according to the social structure of each culture. 4) Cultures have folk and professional care values, beliefs, and practices. To promote the quality of nursing care we must understand the folk care value, beliefs, and practices. We undertook this study to understand caring in our traditional culture. The Goals of this study were as follows : 1) To identify patterns in caring behavior, 2) To identify the structural components of caring, and 3) To understand the meaning and some principles of caring. We faised several questions in this study. Who is the care-giver? Who is the care-receipient? Was the woman the major care -giver at any time? What are the patterns in caring behavior? What art the priciples underlying the caring process? We used an interdisciplinary team approach, composed of representatives from nursing and anthropology, to contribute in -depth understanding of caring through a socicaltural perspeetive. A Field study was conducted in Ro-Bong, a small agricultural kinship village. The subjects were nine women and one man aged be or more years of age. Data were collected from january 15 to 21, 1990 through opem-ended in-depth interviews and observations. The interview focused on caring behaviors sorrounding birth, aging, death and child rearing. We analysed these data for meaning, pattern and priciples of caring. In this report we describe caring behaviors surrounding childbirth. The care-givers were primarily mothers- in -low, other women in the family older than the mother - to- be, older neighbor woman, husbands, and mothers of the mother-to- be. The care receivers were the mother-to-be the baby, and the immediate family as a component of kinship. Emerging caring behavior included praying, helping proscribing, giving moral advice(Deug - Dam), showing concern, instructing, protecting, making preparations, showing consideration, touching, trusting, encouraging, giving emotional comfort, being with, worrying about, being patient, preventing problems, showing by an example, looking after bringing up, taking care of postnatal health, streng thening the health condition, entering into another's feelings(empathizing), and sharing food, joy and sorrow The emerging caring component were affection, touching, nurtuing, teaching, praying, comforting, encouraging, sharing. empathizing, self - discipline, protecting, preparing, helping and compassion. Emerging principles of. caring were solidarity, heir- archzeal relationships, sex - role distinction. Caring during birth expresses the valve of life and reflects the valued traditional beliefs that human birth is given by god and a unique unifying family event reaching back to include the ancestors and foreward to later generations. In addition, We found positive and rational foundations for traditionl caring behaviors surrounding birth, these should not be stigmatized as inational or superstitious. The nurse appropriately adopts the rational and positive nature of traditional caring behaviors to promote the quality of nursing care.

• Journal of the Korean Applied Science and Technology
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• v.37 no.5
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• pp.1323-1329
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• 2020

To characterize the molecular structure of PhE-gal synthesized using Escherichia coli 𝛽-gal, NMR (¹H- and ¹³C-) spectroscopy and mass spectrometry of PhE-gal were conducted. ¹H NMR spectrum of PhE-gal showed multiple peaks corresponding to the galactosyl group, which is an evidence of galactosylation on 2-phenylethanol (PhE). Downfield proton peaks at 𝛿_H 7.30~7.21 ppm showed the presence of aromatic protons of PhE as well as benzyl CH₂ protons at 𝛿_H 2.88 ppm. Up field proton peaks at 𝛿_H 4.31 ppm, 4.07 ppm and multiple peaks from 𝛿_H 3.86~3.38 ppm are indicative of galactocylation on PhE. ¹³C NMR spectrum revealed the presence of 12 carbons suggestive of PhE-gal. Among 12 carbon peaks from PhE-gal, the four peaks at 138.7, 129.0, 128.6 and 126.5 were assigned aromatic carbons in the phenyl ring. Three peaks at 129.0, 128.6 and 126.5 showed high intensities, indicating CH aromatic carbons. ¹³C NMR data of PhE-gal showed 6 monosaccharide peaks from galactose and 2 peaks from aliphatic chain of PhE, indicating that PhE-gal was galactosyl PhE. The mass value (sodium adduct ion of PhE-gal, m/z = 307.1181) from mass spectrometry analysis of PhE-gal, and ¹H and ¹³C NMR spectral data were in good agreement with the expecting structure of PhE-gal. We are expecting that through future study it will eventually be able to develop a new additive with low cytotoxicity.

• The Korean Journal of Quaternary Research
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• v.15 no.2
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• pp.101-109
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• 2001

The landscape changes at the Mujechi moors I and II during the last twenty two years were analysed using a tree ring analysis of pine trees, a distributional pattern of pine tree, an aerial photograph interpretation and a measurement of firebreak line. The analysis of aerial photographs(taken in 1978, 1988, 1998) indicates that the area of Mujechi moors I and II have gradually decreased. The decreased rate of moor area was relatively high, i.e.,-23.9 %(1978~1988) and -16.4 %(1998~1998) at the Mujechi moor I, but a little bit low, i.e., -2.6% (1978~1988) and -12.6 % (1998~1998) at the Mujechi moor II. However, dendrochronological analysis of pine trees at moors I and II shows that the appearance rates of pine trees per $100\textrm{m}^2$ at moor I and II were 0.28 and 0.57 respectively. And the number of younger pine trees(height is under 1.5m, DBH is less than 2.5 cm) invaded into moors are numbered eleven at the moor I, and ten at the moor II. This shows that the shift of a wetlands into a land was faster at the moor II than the moor I. The construction of a firebreak line and waterway along the moors I and II areas since the December, 1995, has diverted watershed flow and prohibited the runoff flow into the moors. The analysis of GIS suggests that the decreased watershed area were about $11,413.8\textrm{m}^2$(12.1 % of whole watershed area) at the moor I and $15,969.5\textrm{m}^2$(40.4 % of whole watershed area) at the moor II. The negative impact of firebreak line on the inflow of water into the moors I and II and destruction of vegetation along the firebreak line are noticeable from the field survey.