• Toxicological Research
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• v.35 no.2
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• pp.191-200
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• 2019

Alismatis rhizoma (AR), the dried rhizome of Alisma orientale (Sam.) Juzep, is a well-known, traditional medicine that is used for the various biological activities including as a diuretic, to lower cholesterol and as an anti-inflammatory agent. The present study was carried out to investigate the potential toxicity of the Alismatis rhizoma aqueous extract (ARAE) following 90-day repeated oral administration to Sprague-Dawley rats. ARAE was administered orally to male and female rats for 90 days at 0 (control), 500, 1,000 and 2,000 mg/kg/day (n = 10 for male and female rats for each dose). Additional recovery groups from the control group and high dose group were observed for a 28-day recovery period. Chromatograms of ARAE detected main compounds with four peaks. Treatment-related effects including an increase in the red blood cells, hemoglobin, hematocrit, albumin, total protein, and urine volume were observed in males of the 2,000 mg/kg/day group (p < 0.05). However, the diuretic effect of ARAE was considered, a major cause of hematological and serum biochemical changes. The oral no-observed-adverse-effect level (NOAEL) of the ARAE was > 2,000 mg/kg/day in both genders, and no target organs were identified.

• (The)Study of the Eastern Classic
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• no.71
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• pp.205-229
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• 2018

This article proceeds to scrutinizing a oral tradition called the story of ruining one's family by daughter-in-law's cutting-condemnation conducive to any estimation of Koreans' religious mentality. This oral tradition begins with mischievous behaviors of daughter-in-law. She cut away any materials, which a vagabond monk of Buddhism identified as a source of solacing numberless visitors to her house. Tired of serving all the visitors, she cut away the material. It caused her parents-in-law's house to be collapsed. At a first glance, the daughter-in-law appears to be blamed for the collapse. Interestingly, no one cannot be blamed for the misfortune. A face value of the text does not show that the fate of misfortune comes from any ethical misconduct and its posterior mishandling. Behind this oral tradition, by the way, lies the consciousness that relates misfortune with a ceremony of cutting away any unique material; cutting away any material, cutting away the trend of coming visitors, and cutting away the mood of prosperity becomes identical. The thematic mentality of the text reveals a religious consciousness of seeing human beings' life to be identical with nature. This oral tradition must have focused on the importance of a harmonious relationship between human beings and nature.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.179-217
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• 2022

Concerning the differences in the tales between the Investigation of Historical Remains of Patriarch Jinmuk (hereafter, IHRPJ), as well as those which appear in Jeungsanist Thought and Daesoon Thought, previous studies view such differences as Jeungsan's intentional modification of the original intent of the narratives or as indicating differences in beliefs and values. This style of interpretation seeks to reconcile both Korean Buddhism and Jeungsanist and Daesoon Thought based on the premise that the former and the latter two exhibit differences in values. This study accepts the above view of the differences in description according to values. However, the differences between the tales of Jinmuk that appears in IHRPJ versus those in The Canonical Scripture can be approached from a new perspective, i.e., the differences that exist between literary and oral traditions; rather than only stemming from potential differences in the world views espoused by Buddhism and Daesoon Thought. These refer to the IHRPJ, which was constructed first as literary narratives in the 19th century; however, there was also folklore that had been handed down from the 18th century. As a result of examining the relationship between Jinmuk and Bonggok via this interpretive horizon, the contents of the IHRPJ are found to reflect the values and intentions of the intellectual class, such those held by Master Cho-ui and Kim Ki-jong, whereas oral traditions can be seen as a reflection of the hopes of the people of the late Joseon Dynasty. Jeungsan should also be interpreted as having utilized folklore in his teachings. Meanwhile, the circumstances and intentions behind publishing the IHRPJ are analyzed in the context of the text's historical background and the relationship between Confucianism and Buddhism during the 16th through 19th centuries. In particular, through the Compilations of Wandang and the collection of writings of Buddhist monastics, I have evaluated that Confucianism needed to purify and correct materials according to the ideology of the times in order to promote a spirit of morality and courtesy. Likewise, Buddhist Master Cho-Ui also embellished records to benefit Buddhism and deleted oral records that could harm the reputation of Buddhism. On the other hand, when viewing Records of Shrine Renovation and existing oral traditions, it can be shown that some Jinmuk tales existed in the 18 th century which were not included in the IHRPJ. Thereby, Jeungsan's description of Jinmuk tales can be reappraised as accepting the oral secular tradition that conveyed the wishes of the people. In other words, compared to the IHRPJ, which reflects only the harmonious content of Confucianism and Buddhism due to political and social factors, The Canonical Scripture reflects oral traditions that were widespread during the late Joseon Dynasty. As evidence, it can be suggested that there are many narratives about the relationship between Jinmuk and Bonggok that center on Bonggok's jealousy and the murder of Jinmuk. Jeungsan aimed to encompass people of all classes according to their minds and wills rather than their political positions or statuses. Therefore, Jeungsan did not need to rewrite the narrative content that had been passed down via oral tradition. Instead he embraced those narratives as a projection of the voices of the people.

• Journal of the Korean Society of Food Science and Nutrition
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• v.45 no.11
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• pp.1544-1551
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• 2016

Various types of fermented soybean foods are consumed in various Asian countries, including China, Indonesia, Japan, Korea, and Vietnam. Cheonggukjang is a Korean whole soybean paste fermented by Bacillus subtilis and regarded as a healthy food. The objective of this study was to investigate the Ca-bioavailability and anti-osteoporotic effects of cheonggukjang (CGJ) containing high poly-gamma glutamate (PGA) contents in an animal model. Blood samples were collected from the jugular vein at 0, 0.5, 1, 2, 3, 4, and 5 h after a single oral dose in male rats. Ca-bioavailability in CGJ containing high PGA contents was approximately 3~5 times higher than that of natural CGJ. Female rats were either sham-operated (sham; n=5) or surgically ovariectomized (OVX; five animals per group) and then administered to OVX control, raloxifene hydrochloride (RLX) 1 mg/kg/d, or CGJ containing high contents of PGA (20 and 200 mg/kg/d) for 12 weeks. Serum osteocalcin concentration was significantly lower in the CGJ 200 mg/kg/d group compared with the OVX control group. Serum progesterone concentration was significantly higher in the CGJ 200 mg/kg/d group compared with the OVX control group. Reduction grade of the trabecular bone decreased in the RLX 1 and CGJ 200 mg/kg/d group compared with that of the OVX control group. In conclusion, CGJ 200 mg/kg/d may have inhibitory effects on osteoporosis in OVX rats, and Ca-bioavailability was improved in CGJ containing high PGA contents.

• The Journal of the Convergence on Culture Technology
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• v.6 no.3
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• pp.57-65
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• 2020

This study is places importance on health and safety in the era of untact, non-face-to-face care areas are increasing. To find out the fun factors and the effect of immersion on use satisfaction of health application users. Through the first factor analysis, we found the fun and immersion elements(joyful, interest, social intercourse) of users. Secondly, we looked at the impact of fun factors and immersion on satisfaction (viral intention, continuity). Finally, we looked at whether the user's characteristics affect satisfaction. The impact on fun factors and satisfaction was different depending on gender, which are characteristics of health application users. Both men and women showed significant results in oral tradition of pleasure, and in the case of women, elements of joy and psychological compensation were found to affect the continuation of use. It is thought that it is important to consider this in terms of marketing so that the elements of enjoyment among the fun factors of users through health application can continuously affect the continuation of use or oral tradition.

• Proceedings of the KSPS conference
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• 2000.07a
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• pp.166-177
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• 2000

The purpose of this study was to create letters for of nonliterary Pulang tribe in Thailand those who immigrant from China. illiterate Pulang tribe hand down their tradition by primary oral culture therefore their tradition can't initiate and keep, moreover, it may disappear throughout history. So it is expected to crusade against unlettered people. The scheme of research adopted in this study was a minority race who habitate at the northern Machan, Chiangrai in Thailand. It is not only analysis of language but also the eradication of literacy and the research based on linguistic, ethnolinguistic, and primary oral culture. Five Pulang people who live in that area were chosen for creating letters. By using the I. P. A., after each word was listen to their pronunciation one by one it was described and repeated this process several times; the material words and humanbody were pointed in front of them while other words were described by gesture. For final description, number of people were in the lineup for listening the sound of words and phrases to sentences. In the first stage, it was an analysis segmental of Pulang: vocoid, contoid and diphthong were described with each sample syllables and words. The suprasegmental were studied with intonation and juncture of the words in the second stage. Two words were compared and different meanings within their intonation and juncture were shown. At the end of this part, each case of phonemic or morphophonemics representation described the juncture in the words. In the third stage, minimal pairs were analyzed with vowels and consonants and described in free variation based on words. In the last stage, syllable structure in open syllable and closed syllable was studied and then each syllable of its structure was analyzed with samples. There were thirty-two phonemes in apong Pulang as follows: seven vocoids; a, i, e, o, u, ${\ae}$, and $\wedge$, one diphthong; wu, 24 contoids; b, c, d, f, g, h, j, k, k, 1, m, n, ${\eta}, {\;}p^{h}$, p, p, r, s, s, sh, t, t, w, and y. Their pronunciations of p, s, d, $p^{h}$, j, and t are frequently used in speech and are unique in triphthong. Moreover, most of the words used initial and final consonant cluster.

• Food Science and Industry
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• v.49 no.3
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• pp.97-102
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• 2016

It is important to encourage the restoration of the production of traditional Korean liquors, which is being undertaken by individuals, companies, and the government. The flavours of traditional liquors differ and depend on the environment and raw materials. This study on the traditional Gangwondo liquor is based on literature review and oral tradition. The history of and the scientific rationale behind the use of malt, which is a characteristic feature of the traditional Gangwondo liquor manufacturing process, must be systematically researched. It is important that independent two-step fermentation is used in Gangwondo, while in other regions simultaneous two-step fermentation is used. We expect that the current research on fermentation will be useful for the production of various traditional liquors. The total production of traditional liquors will need to be increased to meet the needs of the world festival, 2018 Olympic Winter Games in Pyeongchang.

• (The) Research of the performance art and culture
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• no.32
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• pp.171-208
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• 2016

Female folk song singers do not necessarily recognize the indigenous elements, which are, however, naturally reflected in the narration in the context. Singers of Taebaek Ararei recognize the dialect, the tone and the song when performing. Traditional Ararei had been performed by singers in the village of slash-and-burn field in Hwangji. Cheolam and Jangseong do not have their own traditional songs sing they are mining regions but had adopted songs from other areas including Gyeonggbuk, which still remain as alternative versions. Many elements of Jeongseon Arari and Samcheok Menari are in the narration and the songs. In terms of the context, alternative versions of Ararei are old Arirang melodies from slash-and-burn fields and were confirmed to be a very old form of oral folk songs in Gangwondo. Female singers of 3 generations, Hwaok Mun, Geumsu Kim and Hyojeong Kim, who keep the tradition and identity of Taebaek Ararei, show the integration of the past, present and future of Ararei. The Ararei Preservation Society continuously organizes singers' performances and maintains the tradition. The singer Hwaok Mun was born in Taecheon, Pyeongannamdo and moved to south at 5 and lived in Hajang, Samcheok and then moved to Jangseong and lived in Jaemungok. She is a mother of 6 children and has been a farmer for most of her life. She currently resides in Mungokdong and would sing Ararei at village feasts or events. She says she learned the song naturally because Ararei was sung very often in the past around Taebaek area. She is a typical native Arirang singer. The singer Geumsu Kim is a daughter of Hwaok Mun and leads the Taebaek Ararei Preservation Society to study, maintain and introduce the sound of Taebaek(Taebaek Arirang). She introduces Miner Arirang and Taebaek Ararei to the society members and the local residents. The singer Hyojeong Kim is a granddaughter of Hwaok Mun and follows the tradition of her grandmother and mother while adopting more modern Arirang contents.

• Cross-Cultural Studies
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• v.43
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• pp.207-239
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• 2016

The Altai Humanities Belt connecting Siberia to Central Asia is very important to the history of civilization. It had a huge influence on the formation of an ancient civilization in the Korean Peninsula. Therefore, a variety of studies have been carried out in the field of folklore and anthropology as well as archeology. One of these studies is about the oral epic. The oral epic remains in the form of a unique transmission in Korea, but it wasn't that long ago when it was noted as the component of the Altai Humanities Belt. In that context, some epics from Central Asia, Mongolia, and Siberia were introduced to Korea. This preliminary investigation is conducted to introduce the oral epic Olonkho from Yakutia in Siberia to Korean academia. Although it was revealed recently, Olonkho is highly valued. The epic study has been buried from the Western point of view, but Olonkho is expected to provide a global perspective to the field of epic study. Above all, it contains a very significant clue to a new study because the content and the style of performance are considerably different from those of the West. Additionally, the original form is relatively well preserved. In particular, it explains how human thinking and behaviors have changed in the transition from the mythical age to the heroic age. This change appears in the ethnic history of Yakutia, as well as in the formation process for all Altai countries around the 10th century. Therefore, this preliminary investigation will be a foundation to facilitate the translation of the voluminous Olonkho into Korean, and to conduct full-fledged research on it. In particular, it can motivate a study on the differences and similarities in comparison to the tradition of oral epics between Central Asia and the Korean Peninsula. Furthermore, it will serve as a foundation for the formation of the Altai Humanities Belt.

• Journal of Families and Better Life
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• v.28 no.6
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• pp.81-94
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• 2010

This qualitative research was designed to explore the use of housing among Korean Chinese people in Harbin, China. Focusing on the use which based on the epistemology of housing adjustment, this was particularly designed to examine its cultural assimilation and acculturation on the way of life course, it employed the in-depth interview on the oral history of 5 interviewees in their 60s and 70s, individualized interviews were conducted from May 28 to 31 in 2010. Key findings were summarized as follows; 1. The free market reform in China resulted in privatization that allowed respondents to become homeowners, and the ownership was viewed as part of family asset centered upon a sense of solidarity. 2. Although homeowners in multi-story houses were responsible to decorate interior spaces, the common features in using interior spaces were found: entrance had no thresholds; kitchen was small, lack of storage cabinets, tile-flooring; washers were installed inside bathroom; and newly built apartment didn't have proper space to store Korean fermented foods. It was observed that housing adaptation outweighed housing adjustment. Those who used to live in Chinese houses with indoor-wearing-shoes or Russian houses with indoor-wearing-slippers were receptive to the use of dining table and bed, and the community heating system discouraged the use of individual electric water heater because of high electricity cost. 3. In daily life, eating habit wasn't much changed to the Chinese style, meals were shared, dish sterilizer was popular, and Kimchi fridge wasn't used. Because of the influence of the Chinese culture, such Korean traditions as ancestral rites and bedroom allocation tradition faded away, but traditional family values remained unchanged. In conclusion, Korean Chinese people experience normative housing deficits and adaptation selectively incurred. It's implied that residential design meets the needs resulting from the dual culture in terms of cultural assimilation and acculturation.