• Journal of Korean Home Economics Education Association
• /
• v.35 no.4
• /
• pp.135-149
• /
• 2023

This study aimed to identify sustainable dietary practices, concepts, and factors that hinder practice from the perspective of high school students and suggest what the current sustainable dietary education should be supplemented. The study utilized photovoice to compare and analyze the differences in sustainable dietary practices based on the implementation of sustainable dietary education among high school students. A group of 7 participants, who did not provide sustainable dietary education, submitted 65 photos, while a group of 8 participants who underwent the education submitted 80 photos. The results of this study showed that the overall awareness of sustainable diet concepts among all participants was highest in the health area (66.54%), followed by the environment (23.74%) and consideration (9.73%). Categorizing the results according to the sustainable dietary area revealed a diverse range of concepts extracted through sustainable dietary education, with an increase in the number of small areas. It was observed that the majority of the research participants were consuming foods with high sugar and sodium content, and they tended to consume more delivery food or dining out rather than cooking meals themselves. Interview results also indicated that while students demonstrated a conceptual understanding of sustainable dietary habits, there were cases where this understanding needed to translate into practical actions. This study is significant in utilizing the qualitative research method of photovoice to uncover the meaning and practical examples of sustainable dietary habits from the perspective of high school students. The results can be utilized to enhance and guide sustainable dietary education programs.

• Journal of the Korean Home Economics Association
• /
• v.37 no.5
• /
• pp.61-84
• /
• 1999

The purpose of this study is to understand the context of cosumers' lives in Korea with a narrative analysis method. The epistemological orientation of eh narrative analysis is Interpretivism, which blends the two polar philosophical perspectives, Empiricism and Rationalism, and includes Narrotology, Hermeneneutics, Semiotics, and Structural Criticism. Narrative analysis takes as its object of investigation the story itself. This study collects eleven narrative plots from four housewives, into which Labov's structural approach is applied. This study shows clearly that the socio-cultural environment in which consumers live has strong influence on their consumption behavior and also reveals that narrativization tells not only about past actions but how individuals understand those actions, that is, meaning.

• Korean Journal of Heritage: History & Science
• /
• v.51 no.1
• /
• pp.48-65
• /
• 2018

The authors of this paper aim to make a record of the construction process, its symbolic meaning, and the changes in the status of the landscape plants at the Pasanseodang according to the Report on the Pasanseodang written by Park Gyu-hyun in 1874. First, the construction of Samgahun Pavilion, which is located in Myo-ri, Habin-myun, Dalsung-gun, Daegu, took about 90 years and spanned the lifetimes of Park Sungsoo, an 11th-generation descendant of Park Paengnyun (1417~1456) through to Park Kyuhyun, a 14th-generation descendant. It was called the shape of dragon, with its head facing the tail (回龍顧尾形), in feng shui. Second, the village of Pahwoe was founded in 1769, the 45th year of the reign of King Yeongjo, by Park Sungsoo for the purpose of socializing with his friends at his thatched home, and was named after his own courtesy name (Samgahun). Park Kwangseok, the second son of Park Sungsoo, built the sarangchae in 1826 and the anchae in 1869 after his marriage (in 1783). Then, Park Kyuhyun, the grandson of Park Kwangseok, built the pond and planted it with lotus flowers, and built the Hayeopjeong in 1874. The Pasanseodang, as the precursor of the Hayeopjeong, may be related with the name of the hillside region behind Samgahun. Third, a quadrangular-shaped pond with a length of 21m and a width of 15m was also built and planted with lotus flowers. In the center of the pond is a small round island that reflects the world view of the Chosun dynasty, i.e. that the sky is round and the landmass is quadrangular. Meanwhile, the name of the Hayeopjeon reflects the value system of aristocrats who lived a life of leisure and artistic indulgence. They called the eastern room "Yeeyeonhun" (怡燕軒) and the western room "Mongyangjae" (蒙養齋), names which embody their wishes for a good life as a member of the nobility and a bright future for one's descendants. Fourth, in Confucian terms, the authors infer the points of view reflected in the kinds of trees that were planted according to Confucian norms (pine tree, lotus, bamboo), the living philosophy of sustainability (willow), the ideology of seclusion and the search for peace of mind (bamboo), and relief efforts for the poor and a life of practicality (chestnut, oak, wild walnut, lacquer). The authors assert that this way of planting trees was a highly effective design feature of landscape architecture that drew on the locational and symbolic significance of the Seodang. Fifth, the majority of the trees that were initially planted withered and were replaced with different species, except for the locust and lotus, at this point. Nevertheless, a review of the process of construction, symbolic meaning, and original architectural landscape of the Samgahun is of value in demonstrating the extended symbolic meaning of their descendants in terms of the practical loss of the function of the Seodang, the values of Feng Sui (red in the east, white in the west, based on the principles of Feng Sui), the function of repelling evils spirits (kalopanax, trifoliate orange), aesthetic and practical values (sweetbrier, apricot, pear, peach, and oriental oak trees), and the prosperity of the family and the timeless value of honest poverty (silk, crape myrtle, and yew trees).

• Cartoon and Animation Studies
• /
• s.51
• /
• pp.129-158
• /
• 2018

China has had many excellent Chinese-style animation since the 1950s. These animations are of distinctive Chinese national characteristics. They have won many awards both at home and abroad, such as "Feelings of Mountains and Waters", "Uproar In Heaven", "Why is the Crow Black-Coated" and so on. But nowadays, Chinese animations that mimics Japanese and American animation are very often, and there are few animation works with rich traditional Chinese culture. There are some works in the name of Chinese style, but they have not been fully accepted by the audiences. If one wants to create animated works of Chinese style, the author must have an in-depth understanding of Chinese traditional and folk art. Animation can not be designed only on the surface. This paper mainly studies the traditional five color concept in China and its application in animation. The purpose is to provide some references to differentiate Chinese animation from other countries in terms of style and color. The main content of this paper is to understand the concept and history of Chinese traditional five color views, and to know that this color system has reflected the ancestors' concept of nature and society. On the basis of five monochromatic colors, red, yellow, green, white and black, it is a kind of complex color concept that has been developed and perfected continuously after a long period of accumulation and precipitation in the practice of life. It is the theoretical basis of Chinese traditional color system and a complete set of historical, cultural, philosophical and religious theories. Finally, this paper analyzes the colors and their symbolic meanings of the main roles in "Uproar In Heaven", a color long animation produced by Shanghai Animation Film Studio, including Sun Wukong, the Jade Emperor and Na Zha. Color is the first visual language. The use of color symbols to express the inner feelings, status, good and evil of the characters will affect the audience's emotions, behaviors and opinions imperceptibly. The traditional Chinese five color concept has gone through such a long history, and its symbolic meaning has a more profound impact on Chinese people. Applying the color concept and symbolic meaning of Chinese traditional five color concept will further highlight the personalities and emotions of the roles in Chinese style animations. This paper takes the five-color view as the theoretical basis, and through the analysis of cartoons with traditional Chinese color, the author finds ways to flexibly use traditional Chinese culture.

• The Journal of Korean Philosophical History
• /
• no.35
• /
• pp.223-248
• /
• 2012

This research is to investigate his creative perspective to Deahak through Seoktan Lee Shin-Ui's Daehakcharok. Lee Shin-Ui is a scholar and politician in the middle of Joseon Dynasty. His ancestral home is Jeonui. The honor name is Gyeongchik and pen name is Seoktan. The posthumous name is MunJeong. His Daehakcharok was written in the process of taking basic foundation as the politic leader. It was a record that he usually wrote down things realized after reading Deahakjanggu. Seoktan clearly classified the meaning of Jang (chapter) and Gu (phrase) as the structure of Deahakjanggu, and created new realm about the method of classified study. In the preface of Deahakjanggu, he emphasized that the core of Deahak is in Gyeong (敬, respect or honor), and clarified that Deahak deals with Sim (心, mind) and Seong (性, human nature). In the interpretation of Daehakdeajeon, he thought that the core of Samgangnyeong (三綱領, three doctrines or essential principles) depended on Myeong (明, realizing), Shin (新, taking re-newness), and Ji (止, achieving) as the meaning of 'realizing, taking re-newness, and achieving', and interpreted the context of Tao (道, the way), Myeong (明, realizing), and Deuk (德, virtue) in detail. In addition, he interpreted various concepts and meaning of Deahak with Myeongmyeongdeuk (明明德, realizing human nature) and Sinmin (新民, renewing people) as relationship with Ji(知, realization), Haeng(行, practice), Che(體, main structure), and Yong (用, dealing with), and developed Neo-Confucianism deeply. In case of the main interpretation of Deahakjanggu, he analytically reviewed 50 phrases one by one throughout 10 total chapters. In case of chapter five which includes Zhuzi's the theory of Gyeokmul (格物, approaching things or persons), he interpreted it in three parts and classified Gyeokmulchiji (格物致知, approaching things or persons and then realizing their nature) about researching deeply of principle and each thing, and Mulgyeokjiji (物格知至, approaching things or persons and then realizing them) about all things. He arranged in order of 'principle- researching-result' as well. In final, chapter ten showing the core of politic thought emphasized the way of Hyeolgu (?矩, considering others' situation through his/her own experience) intensively and informed that it is the best virtue for a governor.

• Journal of Korean Home Economics Education Association
• /
• v.31 no.3
• /
• pp.91-116
• /
• 2019

The purpose of this study is to examine the meaning of Changemaker education and to investigate the significance of Changemaker education in home economics education through a study of growth of learners applying the TEMPS program. To this end, first, the concept of Changemaker education was defined. Changemaker education is an education that changes society in a positive direction through a process of thinking about, learning about, making, and participating(playing) in various problems that we face in real life and drawing out solutions and share he solutions with others. Second, in this reasearch, the direction of Changemaker education is to make them interested in social problems and solve it and to make both the family and the career life happy and healthy by collaborating with other people. The scope of the contents is defined as "the selection of the content elements of the five domains of the child family, diet nutrition, clothing, housing and consumer life". As a way of teaching, we suggested that the TEMPS phase is followed so that the session purpose is achieved. Third, the Changemaker program consists of five steps of TEMPS among the five key ideas of Changemaker education. T(Thinking) is the step of understanding the problem and thinking about how to solve it, and E(Education) is getting the background for the next step. M(Making) is a step to create a target for problem solving, and P(Participation) and P(Play) are steps to Participation and enjoy. S(Share) is a step of changing the society through the result display, SNS sharing, and class presentation. In this study, 12 programs for middle school and 15 programs for high school were developed on the basis of TEMPS level. Each of the programs consists of 2 to 12 unit hours, which add up to 68 hours in the middle school program and 68 in high school. The learners who participated in the Changemaker program for one year (March 2, 2018~December 31, 2018) will experience improvement in many aspects including the linkage of life and education, practical ability, self-directed learning, self-esteem, sense of achievement and self-reflection, sensory observation, and so on.

• Journal of Nutrition and Health
• /
• v.7 no.1
• /
• pp.17-23
• /
• 1974

Digestibilities of flour of white wheat, barley, potato, sweet potato, are $5{\sim}11$ percent (3hrs.) in unripe starch state and in gelatinization, digestibilities are up to $20{\sim}30$ percent (3hrs.). And in two states, digestibilities of flour of potato and sweet potato are lower than barley and white wheat flour. If it is not gelatinization, digestibilities of biscuit and cracker are much lower than popped cake (29%). In gelatinization, digestibilities of biscuit and cracker $(19{\sim}29%,\;3hrs.)$ are similar to gelatinized flour of materials. Digestibilities of bread and castern is $21{\sim}32$ percent, it is similar to gelatinized flour of materials. And bread is higher than castera. Digestibility of on the marketing weaning food (II) (15%, 3hrs.) is much lower than food (I) (24.1%, 3hrs.) When the date of manufacturing passed $1{\sim}2$ months, digestibility of some cookies have a tendency to low. When mothers choice the infant weaning food, they consider metritional value (42%) and digestibility (27%). Also when they make weaning food at home, they generally use flour of rice (41%) and white wheat (23%). And they think, the rate of digestion is 49% in the rice flour and white wheat (23%). It was sort of cooked of rice (16%) and weaning food on the marketing(13%), which accepts to good digest. Also it was sort of biscuits (44%) which comparatively high choice snack food.

• Sim-seong Yeon-gu
• /
• v.29 no.1
• /
• pp.1-45
• /
• 2014

Mystic experience such as seeing an vision could be explained as experiencing elusive and mysterious unique existence in religious way. In depth psychology, which is based on unconsciousness like analytical psychology, this could be explained as a something that gives a meaning of life and purpose through discovering health and healing. The importance of primodial experience in depth psychology is that it can possibly discover the base of present acts. In Christian theology, symbolic mystery and truth of religious experience that appear in Christian tradition have interest on human situation. These two fields' approach methods are different, but both show common interest on unique experience which can be said properly as raw experience. Various visions appear in many parts of the Bible. Among many visions, the book of Zechariah, one of the 12 Prophets, describes rich and diverse 8 visions through chapter 1 to chapter 8. However, due to the Genre of revelation, it lacks historicity, and because of vagueness and symbolic meanings, its visions are hard to understand and interpret. Theologically, visions of Zechariah show communality of Israelites by reconstructing kingdom of Judah and church in a way of historical circumstances. Though, these visions could deliver the meaning of an ethnical aspect as reporting continuous conversation between the God and humans. Furthermore, it could mean a personal aspect of the Prophet Zechariah as reaching for a opportunity of new change. Moreover, those who read these visions could try to interpret the meanings of various images which represent meeting mysterious existences. Therefore, the Author would concentrate on the fact that 8 visions in the book of Zechariah, which has not been received much attention to neither Christians nor non-believers, develop in chiastic structure (stylistic contrast), so that tries to interpret the first, second, seventh, and the eighth visions in analytic psychology way. In visions of Zechariah, excepting the 4th vision which probably was inserted later, rest of 7 visions each shows the stage of the hours of darkness. 1st to 3rd visions represent evening, 5th vision represents deep in the night, and 6th to 8th visions represent dawn to morning. Moreover, since structure of visions arranged in chiastic way, horse appears in 1st and 8th vision, measuring rope and measure tools are used as main motif in 2nd and 7th vision. However, same motifs could have different symbolic meanings and roles as visions are formed in different situations and conditions. In the first vision, angels who ride horses look around the world and report it is calm and peaceful. Concerning the political situation back in the day, the world being calm and peaceful in the beginning of evening means that it is not ready to change to a whole new world. Psychologically, if there is no readiness to adopt new world, it means being hopeless. It is sending you a message to get out of those kinds of situation. Moreover, appearance of four angels who rode red, brown, and white horses to a myrtus tree in the valley means that it is time for individuation and it is right and good timing for changing. In second vision, you will be able to see that Israelites had long years being caught in the shadows by foreign country, and long years succumbed by the strength of four horns, which shows the progress of renewing strength and being oneness with oneself from overwhelmed situation by paternity. In seventh vision, meaning of two women bringing the godness of the sky, who were locked up in a rice basket, back to the temple in Babylon is going towards in a level of Self-actualization by separating one's ego captured excessively by matherhood and putting back to a place where it was before. In eighth vision, chariots pulled by horses are scattered far and wide, and horses which went to north had rest in the land of North. After horses and chariots are seen between two mountains of bronze with the image of Self and anima/animus. These images can be explained as the changing progress are almost completed and the God and human, in other words Self and ego are being united and is now time for rest. All of 8 visions contains the conversation between angel and Zechariah who willing to know the meaning of visions. Zechariah asks the angel actively about the meaning of visions because of his wish for Israelites to return home and rebuild church. Conversation among the God, Zechariah, who asks questions until he knows everything, an Angel, who gives answer to given questions, is conversation between ego and anima/animus. Eventually, it is a conversation between Self and ego.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.30 no.1
• /
• pp.46-56
• /
• 2012

The research results of tracing the Landscape Philosophy of Hageowon garden(何去園) in Musu-dong, Daejon of Youhwadang, Kwon, Iijin(權以鎭, 1668-1734) is as below. The ideological background of the protagonist reflected in Hageowon is the Hyoje Ideology(filial piety and brotherly love, 孝弟) of Sinjongchuwon(painstakingly caring for one's ancestors), Musil ideology(pursuing ethical diligence and truthful mind, 務實) based on sadistic tradition and ethical rationalism, Confucionist Eunil Ideology(ideology on seclusion, 隱逸) of Cheonghanjiyeon(quiet relaxation, 淸閒之燕), and the Pungryu ideology(appreciation for the arts, 風流) of Taoism in the Taoist style. Thus, by substituting these ideological values into a space called Hageowon, the Byulup gardens(別業) such as the Symbolic garden(象徵園), meaning gaeden(意園), and miniascape garden(縮景園) were able to be constructed. 2) The space organization system of Hageowon is generally classified into three phases considering the hierarchy. The first territory is the transitional space having residential features, which is an area to reach peach tree - road(Taoist world 桃經) from Youhwadang(有懷堂). The second territory is a monumental memorial space where the Yocheondae(繞千臺), Jangwoodam(丈藕潭), Hwagae(花階), and the ancestral graves take place, centering on the yards of Sumanheon(收漫軒), and the third territory is the secluded space in the eastern outer garden where the mountain stream flows from the north to south and which is the vein of the left-hand blue dragon(靑龍) of the guardian mountain of Hageowon. 3) Symbolically, the first phase has symbolized the space as a meaningful scenery by overlapping the Confucionist place of Youhwadang - Gosudae(孤秀臺) - Odeokdae(五德臺), and the mystic world of Jukcheondang(竹遷堂) - peach tree - road(桃徑). The second phase, which is the space of Sumanheon(收漫軒), Yocheondae, and Jangwoodam, the symbolical value of Sinjongchuwon(愼終追遠) and the remembrance and longing for one's parents are reflected. The third phase, which is the eastern outer garden of Hageowon and where the mountain stream flows from the north to south, is composed of the east valley(東溪) - Hwalsudam(活水潭) - Sumi Waterfall(修眉瀑布). More specifically, (1) Mongjeong symbolizes the life of gaining knowledge through studying to realize one's foolishness, (2) Hwalsudam symbolizes a transcending attitude in life refusing to pursue wealth and fame, and (3) Jangwoodam symbolizes the gateway to the fairyland to enter the world of mystic gods. 4) The rationale behind Hageowon is that the two algorithms of Confucionism and Taoist Theory appear repeatedly and in an overlapping way. The Napoji(納汚池) and Hwalsudam, which pertains to the prelude of space development, has symbolized Susimyangseong(修心養成, meditating one's mind and improving one's nature), which is based on ethical rationalism. Moreover, if the Monjeong sphere pertaining to the eastern outer garden of Hageowon takes the Confucionist value system as its theme, including moral training, studying, and researching, Jangwudam, Sumi Waterfalls, and Unwa can be understood as a taste of Cheokbyeon(滌煩, eliminating troubles) for the arts where the mystic world is substituted as a meaningful scenery. 5) The miniascape technique called artificial mountain was substituted to Hageowon to construct a mystic world like the 12 peaks of Mt. Mu(巫山). By borrowing the symbolic meaning expressed in old poems, it has been named 'Habang(1/何放), Hwabong(2, 3/和峯), Chulgun(4, 5, 6/出群), Sinwan(7/神浣), Chwhigyu(8, 9, 10/聚糾), Cheomyo(11/處杳), Giyung(12/氣融).' The representative poet reciting artificial mountain were Wangeui(汪醫), Nosamgang(魯三江), Dubo(杜甫), Hanyou(韓愈), Jeonheaseong(錢希聖), and Beomseokho(范石湖). They related themselves with literature by transcending time and space and attempted to sing about the richness of the mental world by putting the mystic world and culture of appreciating the arts they pursued in the vacation home called Hageowon.

• The Korean Nurse
• /
• v.36 no.2
• /
• pp.49-63
• /
• 1997

This study was performed to provide preliminary data for the development of a useful instrument to measure the effect of sex education. The study was conducted with the voluntary participation of 155 college students enrolled in the course "Sexuality and Relationship" at Y university in Seoul. At the end of that course, they were asked to write freely about the change they had experienced on sexuality. All meaningful statements were elicited and classified into 7 categories; "Change of Knowledge", "Enlightenment", "Change of Attitude on Sexuality", "Buildup of Ability", "Buildup of. Identity", "Change of Emotion", "Change of Behavior:' There were significant changes in the areas of knowledge(28. 6%), enlightenment(27.4%), and attitudes(20.3%) about sexuality among these 7 categories. The Change of Knowledge category consists of 3 areas: "concretion of knowledge", "increase of information", and "correction of misunderstanding." In the category of Enlightenment, total 12 areas are included: "sex role", "erception of lack of knowledge", "importance of family", "life plan", "parent role", "value of life", "equality", "sexual autonomy", "importance of sexuality", "freedom of sexuality", "perception of sexual problem", and "meaning of love." The Attitude Change category consists of 8 areas. These are "being natural", "being progressive", "being sensitive", "being truthful", "being expressive", "being cautious", "being responsible", and "being confident". The category of Buildup of Ability includes 4 areas: "problem solving", "sex education", "relationship", and "communication". The category of Buildup of Identity includes "sexual identity", and "value of sexuality". The Emotional Change category includes 3 areas: "positive feeling", "negative feeling", and "breaking from negative feeling on sexuality". The Behavior Change category includes "sex-related behavioral change". In conclusion, up to now most researches on sex education effect measures only changes of knowledge, attitude, and behavior. But we believe the changes in "Enlightenment", "Buildup of Ability", "Buildup of Identity", "Change of Emotion", should be included in addition to knowledge, attitude, and behavior in the development of an instrument to measure the sex education effects. And the effect of sex education should measure the degree of learning of autonomy, enlightenment, and ability of behavior and so on rather than studying the simple changes in sexuality.enment", "Buildup of Ability", "Buildup of Identity", "Change of Emotion", should be included in addition to knowledge, attitude, and behavior in the development of an instrument to measure the sex education effects. And the effect of sex education should measure the degree of learning of autonomy, enlightenment, and ability of behavior and so on rather than studying the simple changes in sexuality.ng the simple changes in sexuality.