• Restorative Dentistry and Endodontics
• /
• v.35 no.5
• /
• pp.353-358
• /
• 2010

Objectives: The purpose of this study was to measure the power density of light curing units transmitted through resin inlays fabricated with direct composite (Filtek Z350, Filtek Supreme XT) and indirect composite (Sinfony). Materials and Methods: A3 shade of Z350, A3B and A3E shades of Supreme XT, and A3, E3, and T1 shades of Sinfony were used to fabricate the resin inlays in 1.5 mm thickness. The power density of a halogen light curing unit (Optilux 360) and an LED light curing unit (Elipar S10) through the fabricated resin inlays was measured with a hand held dental radiometer (Cure Rite). To investigate the effect of each composite layer consisting the resin inlays on light transmission, resin specimens of each shade were fabricated in 0.5 mm thickness and power density was measured through the resin specimens. Results: The power density through the resin inlays was lowest with the Z350 A3, followed by Supreme XT A3B and A3E. The power density was highest with Sinfony A3, E3, and T1 (p < 0.05). The power density through 0.5 mm thick resin specimens was lowest with dentin shades, Sinfony A3, Z350 A3, Supreme XT A3B, followed by enamel shades, Supreme XT A3E and Sinfony E3. The power density was highest with translucent shade, Sinfony T1 (p < 0.05). Conclusions: Using indirect lab composites with dentin, enamel, and translucent shades rather than direct composites with one or two shades could be advantageous in transmitting curing lights through resin inlays.

• Restorative Dentistry and Endodontics
• /
• v.35 no.5
• /
• pp.368-373
• /
• 2010

Objectives: This study investigated the effect of infection control barrier thickness on power density, wavelength, and light diffusion of light curing units. Materials and Methods: Infection control barrier (Cleanwrap) in one-fold, two-fold, four-fold, and eightfold, and a halogen light curing unit (Optilux 360) and a light emitting diode (LED) light curing unit (Elipar FreeLight 2) were used in this study. Power density of light curing units with infection control barriers covering the fiberoptic bundle was measured with a hand held dental radiometer (Cure Rite). Wavelength of light curing units fixed on a custom made optical breadboard was measured with a portable spectroradiometer (CS-1000). Light diffusion of light curing units was photographed with DSLR (Nikon D70s) as above. Results: Power density decreased significantly as the layer thickness of the infection control barrier increased, except the one-fold and two-fold in halogen light curing unit. Especially, when the barrier was four-fold and more in the halogen light curing unit, the decrease of power density was more prominent. The wavelength of light curing units was not affected by the barriers and almost no change was detected in the peak wavelength. Light diffusion of LED light curing unit was not affected by barriers, however, halogen light curing unit showed decrease in light diffusion angle when the barrier was four-fold and statistically different decrease when the barrier was eight-fold (p < 0.05). Conclusions: It could be assumed that the infection control barriers should be used as two-fold rather than one-fold to prevent tearing of the barriers and subsequent cross contamination between the patients.

• (The) Research of the performance art and culture
• /
• no.36
• /
• pp.751-781
• /
• 2018

Task of circling the pagoda of Waljeongsa(Woljeongsa Tabdori) is the major intangible cultural heritage with representativeness and historical meaning as a Buddhism culture, one of the Buddhism folk plays, which was firstly played after the liberation. Woljeongsa Tabdori holds significant designation importance in terms of Buddhism folklore heritage with Korean unique tradition and identity of Gangwon-do province. Temples are demonstrating Tabdori nationwide but Woljeongsa Tabdori is the unique case that systematically inherits the culture based on the designation of being intangible cultural heritage. That is why it is needed to focus on the cultural and internal value of Woljeongsa Tabdori. Tabdori is the integrated symbol of Buddhism respect and worship to the Buddha and pagoda. It is hard to presume the originality of Woljeongsa Tabdori: given the history of Woljeonsa temple, it lies into Goguryeo traditional play and Bokhui(Pagoda circling folk play) in Silla era. It fits into the courtesy of Circumambulating Stupa considering Moon in Goguryo mural, background of Odaesan Hwaeom thought/tripitaka and essence of Octagonal 9-story stone pagoda. At the first stage of Tabdori, Buddhist musical instruments such as Buddhism temple bell, singing bowl, cloud-shaped gong and wooden-fish. However, later, Samhyeon Yukgak has been added and then, Boyeom and Bakpaljeongjinga were singing: it could be interpreted that it was a pure Buddhist ceremony but it has become to have traditional aspect and been spread to the public. The origin of Woljeongsa Tabdori is related to the explanation of Circumambulating Stupa that experiences the glory of the ending ceremony. When a temple has a rite, the Buddhists make an offering to the Buddha. At that time, Buddhist prayer, sermon and chant are followed. After the rite, the Buddhists are circling the pagoda with the monks while praying for Buddhist charity and making their own wishes. It prays not only going after death to Nirvana of the one but also national prosperity and the welfare of the people for peaceful reign. As the temple holds bigger rites, many Buddhists gather and the Tabdori was a success. The scene of circling the pagoda and making own wishes in line with the Buddhist sermon was solemn. The idea on changes and convergence of Woljeongsa Tabdori requires strategic inheritance to promote the transmission while maintaining the paragon and purpose of designating the cultural heritage and reviving its identity. Korean Tabdori was held in Buddha's birthday in April and the mid-autumn day. Tabdori is a memorial service type Buddhist ceremony that once the monk holds the Buddhist rosary, circles the pagoda and sings the great mind and charity of the Buddha, Buddhists follow the step, lighting the lantern, circling the pagoda and praying for the gentle and easy death. Transmission education of the successor, diversified approach of the expert's advice and discourse on the revival of the origin should be reinforced in phases.

• Journal of the Daesoon Academy of Sciences
• /
• v.24_2
• /
• pp.85-115
• /
• 2015

The Reordering of the Universe(天地公事) pursuing the Latter world(後天)'s ideal world while denying the Former world(先天) is composed of enormous rituals. The Dosu(度數) is formed through these rituals and the world is transformed according to the Dosu. The people who follow the Sangje(上帝), the subject of this universe reordering and also participate in the Reordering of the Universe are called as the followers. The follower group can be said as a ritual group in the aspect that they participate in the ritual for the Reordering of the Universe. They not only observed the rituals but also actively participated in them, so took certain roles in forming the Dosu. That is, they performed certain, given roles in developing the rituals, or actively proposed their ideas under the Sangje's leadership, and participated in the process realizing the Dosu. Therefore it can be said that they were a group initiatively participating in the process overcoming the Former world's Sangguk(相克) world, and making the latter world's ideal world. It seemed that the followers at that time might have gone through a certain entrance ritual process in order to join in such a follower group. The 『Jeon-Gyeong』 recorded the entrance rituals of a man called as Cha Gyeong Seok among tremendous followers relatively in detail. According to the 『Jeon-Gyeong』, he first had to get a unique test in the entrance process, and the test was proceeded in several stages: the wisdom test reflecting the Sangje's unusual intelligence, the patience test to endure physical, psychological pains for the great ethic, and the test to evaluate the testee's ability to give up past oneself and to follow the Sangje with a new body & mind. In the process separating himself from the past his appearance, Gyeong-Seok, the candidate to enter, faced a liminal situation, and then performed the incorporation rite. In this process, the purification rite going him out of the past relationship of benefits & grudges was performed, and he was given the regulations to comply as a member of the follower group. Through such serial processes, his entrance in the follower group was allowed. What requested to the candidate in this entrance process was the severance from one's past. For that, the candidate was needed to go out of his past life habits, to free from the relationship of benefits and grudges, and to sever him from his past faults. Such severance was the precondition for him to go out of the Former world's negative reality and to break from the Sanggeuk habits. Another thing requesting to the candidate as well as the severance from his past was to establish a new ideal. The new ideal should be matched with the ideal of the Reordering of the Universe whose main ideology was the Haewon-Sangsaeng(解冤相生). Such ideal can be said as the driving force to proceed toward the new ideal world of Latter World. And the candidate was requested to purify his mind and to participate in the Universe Fair Judgement (天地公庭). That can be said as an important condition for the new member directly to participate in the ritual of the Reordering of the Universe dramatically transforming the world. Finally, the candidate was given the regulations for his ascetic practice(修道) as well as his participation in the Reordering, and was requested to comply them. After becoming a member of this follower group, one had to practice his asceticism through the compliance with such regulations and the training of mantras(呪文) in order to accomplish the goal called as Dotong(道通). By fulfilling these requirements, the newly entered member could have the qualification to perform a certain role in the ritual of the Reordering of the Universe, and could accomplish his religious ideal.

• Journal of Korean Historical Folklife
• /
• no.33
• /
• pp.115-143
• /
• 2010

The purpose of this study is to analyze contents and process of rites about sacrificial rites related Royal Mausoleums in early Joseon Dynasty, and to conclude, to review the position of Royal Mausoleums in the whole National Rites System. The sacrificial rites related Royal Mausoleums started from building Royal Mausoleums of 8 persons-ancestors since King T'aejo's great-great-grandparents, in 1392, founding Joseon Dynasty. In 1408, King T'aejo had died and his Kŏnwŏnnŭng (健元陵) was builted in Yangju, Gyeonggi-do. Since then, after kings of many generations died, each of Royal Mausoleums was builted solemnlly. In the process of this, sacrificial rituals modified and supplemented, especially during the reign of king Sejong(1418~1450). After all, the sacrificial rites related Royal Mausoleums was settled in KukchoOryeūi(國朝五禮儀, Five State Rites) compiled during the reign of King Sŏngjong. In process of Institutionalization of sacrificial rituals, the argument between king and vassals about four-seasons' ancestral rites was properly or not was occurred. That was because the memorial times of Royal Mausoleums overlaped Chongmyo's and more important Chongmyo's ancestral rites was neglected. But four-seasons' ancestral rites of Royal Mausoleums was continued until 17th century. Sacrificial rites related Royal Mausoleums as royal personal rites had simple processes compared to sacrificial rites of Chongmyo, upper-graded formal ancestral rites, under National Rites system. Justifying to served his parents with devotion, the kings in early Joseon Dynasty went to Royal Mausoleums 2-3 times annually. During coming and going, he show off his presence as king in power to his subjects through magnificent guard of honor. On the one hand, he met his subjects directly and acceded to various petition. Above all things, The kings in early Joseon Dynasty emphasized his military power through military training, namely, hunting, disposition of troops, and so on.

• (The) Research of the performance art and culture
• /
• no.25
• /
• pp.253-289
• /
• 2012

Dasiraegi is a traditional funeral rite performance of Jindo located in the South Jeolla Province of South Korea. With its unique stylistic structure including various dances, songs and witty dialogues, and a storyline depicting the birth of a new life in the wake of death, embodying the Buddhism belief that life and death is interconnected; it attracted great interest from performance organizers and performers who were desperately seeking new contents that can be put on stage as a performance. It is needless to say previous research on Dasiraegi had been most valuable in its recreation as it analyzed the performance from a wide range of perspectives. Despite its contributions, the previous researches were mainly academic focusing on: the symbolic meanings of the performance, basic introduction to the components of the performance such as script, lyrics, witty dialogue, appearance (costume and make-up), stage properties, rhythm, dance and etc., lacking accurate representation of the most crucial element of the performance which is sori (song). For this reason, the study analyzes the music of Dasiraegi and presents its musical characteristics along with its scores to provide practical support for performers who are active in the field. Out of all the numbers in Dasiraegi, this study analyzed all of Geosa-nori and Sadang-nori, the funeral dirge (mourning chant) sung as the performers come on stage and Gasangjae-nori, because among the five proceedings of the funeral rite they were the most commonly performed. There are a plethora of performance recordings to choose from, however, this study chose Jindo Dasiraegi, an album released by E&E Media. The album offers high quality recordings of performances, but more importantly, it is easy to obtain and utilize for performers who want to learn the Dasiraegi based on the script provided in this study. The musical analysis discovered a number of interesting findings. Firstly, most of the songs in Dasiraegi use a typical Yukjabaegi-tori which applies the Mi scale frequently containing cut-off (breaking) sounds. Although, Southern Kyoung-tori which applies the Sol scale was used, it was only in limited parts and was musically incomplete. Secondly, there was no musical affinity between Ssitgim-gut and Dasiraegi albeit both are for funeral rites. The fundamental difference in character and function of Ssitgim-gut and Dasiraegi may be the reason behind this lack of affinity, as Ssitgim-gut is sung to guide the deceased to heaven by comforting him/her, whereas, Dasiaregi is sung to reinvigorate the lives of the living. Lastly, traces of musical grammar found in Pansori are present in the earlier part of Dasiraegi. This may be attributed to the master artist (Designee of Important Intangible Cultural Heritage), who was instrumental in the restoration and hand-down of Dasiaregi, and his experience in a Changgeuk company. The performer's experience with Changgeuk may have induced the alterations in Dasiraegi, causing it to deviate from its original form. On the other hand, it expanded the performative bais by enhancing the performance aspect of Dasiraegi allowing it to be utilized as contents for Performing Arts. It would be meaningful to see this study utilized to benefit future performance artists, taking Dasiraegi as their inspiration, which overcomes the loss of death and invigorates the vibrancy of life.

• Restorative Dentistry and Endodontics
• /
• v.37 no.3
• /
• pp.130-135
• /
• 2012

Objectives: The purpose of this study was to enhance curing light penetration through resin inlays by modifying the thicknesses of the dentin, enamel, and translucent layers. Materials and Methods: To investigate the layer dominantly affecting the power density of light curing units, resin wafers of each layer with 0.5 mm thickness were prepared and power density through resin wafers was measured with a dental radiometer (Cure Rite, Kerr). The dentin layer, which had the dominant effect on power density reduction, was decreased in thickness from 0.5 to 0.1 mm while thickness of the enamel layer was kept unchanged at 0.5 mm and thickness of the translucent layer was increased from 0.5 to 0.9 mm and vice versa, in order to maintain the total thickness of 1.5 mm of the resin inlay. Power density of various light curing units through resin inlays was measured. Results: Power density measured through 0.5 mm resin wafers decreased more significantly with the dentin layer than with the enamel and translucent layers (p < 0.05). Power density through 1.5 mm resin inlays increased when the dentin layer thickness was reduced and the enamel or translucent layer thickness was increased. The highest power density was recorded with dentin layer thickness of 0.1 mm and increased translucent layer thickness in all light curing units. Conclusions: To enhance the power density through resin inlays, reducing the dentin layer thickness and increasing the translucent layer thickness would be recommendable when fabricating resin inlays.

• Journal of Korean Academy of Nursing
• /
• v.31 no.1
• /
• pp.94-106
• /
• 2001

The purpose of this study was to verify the use of Seo's Elderly Stress Scale (SESS), which was developed in 1996. Through the modified tool, it is possible to examine the stress of Korean elders and to contribute to the welfare of them. The subjects were 350 elders over 65 years old who live in Seoul, Kwang-Ju, Yang-Ju Gun Kyung-ki Do, Ui-Jong Bu, and Young-Am Kun, Jeun-Ra Nam Do. the data of 331 elders (94%) were analyzed. Data were collected between January and March in 1996 and analyzed using the SPSS Win 8.0. The result are as follows: 1. Items with low correlation with the total items were removed. So 27 items were removed and 37 items remained. This 37 items were death in the family and/or close friends, family member's behavior not meeting expectations, marriage of daughter, marriage of son, friction with daughter- in-law, argument among children, children refuse to live with parent, children leaving home, sex injury or accident, in frequest visits from children and grandchildren, providing care for your daughter or daughter-in-law post-partum, decrease in decision making and authority in home, Lunar new year and the harvest featival, house sitting, working in the house, performing a sacrificial rite, missed birthday, not living with the eldest son, decreased eyesight, decreased strength, decreased memory, sleep pattern changes, thoughts about death, loneliness, decreased hearing, change of dental condition, change in your diet or eating style, difficulty in self care, moving because of disease or aging, argument with friend or neighbour, travel, dealing with the procedure of heritage, loss of money or property, not enough pocket money, hearing on elderly neglect in television or radio, hope of going home and ignorant from others. 2. Overlapped items were discussed by colleagues and were modified. 'marriage of daughter' and 'marriage of son' were modified in 'marriage of children'. 'self injury or accidents' and 'family accidents' were modified in to self or family accidents. 3. Factor analysis was done in order to identify validity and three factors were obtained from the result. The first factor familial relation area, included 17 items. The second factor, physical area, included 9 items. The third factor, psycho-socio-economic area, included 9 items. Cronbach coefficient alpha for the 35 items was .923. 4. Pearson's correlation was .704 between SESS and SOS (Symptoms of Stress) in order to confirm construct validity. Based on the result, the following is suggested; 1. The modified SESS needs to be reverified with elder. 2. Korean elder's health promotion can be made by development of stress intervention which was accurately measured with SESS.

• Journal of Environmental Health Sciences
• /
• v.41 no.5
• /
• pp.349-357
• /
• 2015

Objectives: The 2007 Korea National Survey for Environmental Pollutants in the Human Body found the highest blood mercury levels nationwide among residents in Seoksan-ri, Goro-myeon, Gunwi-gun, Gyeonsangbuk-do. With the aim to reduce the blood mercury levels of residents in this region, we conducted this study to identify the association between mercury exposure levels and shark meat consumption. Methods: This survey was conducted with 118 participants in Seoksan-ri before the Chuseok festival and 113 residents were added afterwards. Information on participants was collected via questionnaires. Total mercury concentrations in biological samples were measured using a mercury analyzer with the gold-amalgam collection method. Results: To identify this, we conducted mercury exposure level analysis before and after the Chuseok festival and found that blood and urinary mercury levels after Chuseok (GM of $6.9{\mu}g/L$ in blood and $1.68{\mu}g/g$_cr in urine) were higher than those before (GM of $5.29{\mu}g/L$ in blood and $1.44{\mu}g/g$_cr in urine). This area maintains a custom of using shark meat as one of the ancestral rite foods, and the performance of such rites and shark meat consumption have been identified as main sources of mercury exposure. Other than this, smoking, dental amalgam treatment and residential period in the area also contributed to an increase in mercury exposure levels. On the other hand, recent consumption of oriental medicine and vaccination did not have a significant influence on mercury levels. Conclusion: The results were attributed to the local custom of consuming shark meat with high mercury concentrations during rituals taking place during the festival and ancestral rites. Given that the blood mercury levels in 23.2% of the residents exceeded the HBM II values recommended by the German Commission on Human Biological Monitoring, it is suggested that further appropriate actions and follow-up measures be taken to reduce the mercury exposure levels of the residents that exceeded the reference values.

• Transactions of the Korean Society of Mechanical Engineers B
• /
• v.36 no.3
• /
• pp.351-361
• /
• 2012

The leading surgical method for correcting the misalignment of the varus and valgus in the knee joint is the high tibial osteotomy (HTO). In the opening wedge HTO (OWHTO), there is no concern about damaging the peroneal nerve on the lateral tibia of the proximal fibula. OWHTO has been the preferred choice, as the opening of the correction angle can be modulated during the operation. The correction of the varus and valgus on the coronal plane are performed adroitly. Nevertheless, there have been numerous reports of unintended changes in the medial tibial plateau and posterior slope angle (PSA). The authors have developed an HTO method using computer-assisted surgery with the aim of addressing the abovementioned problems from an engineer's perspective. CT images of the high tibia were reconstructed three-dimensionally, and a virtual osteotomy was performed on a computer. In addition, this study recommends a surgical method that does not cause changes in the PSA after OWHTO. The results of the study are expected to suggest a clear relationship between the anteromedial cortex oblique angle of each patient and the PSA, and an optimal PSA selection method for individuals.