• Korean Journal of Food Science and Technology
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• v.42 no.3
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• pp.298-303
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• 2010

This study was carried out to compare the physicochemical characteristics of Korean traditional wine fermented from foxtail millet and nuruk at different mixing rates. The alcohol contents of fermented wine ranged from 12.70 to 13.38%. Two kinds of commercial nuruks, SH and BS nuruk, were used. The brix degrees of foxtail millet wine fermented by SH and BS nuruks were 21.6 and $22.4^{\circ}Bx$, respectively. The pH, total acidity, and turbidity of the wines fermented by SH and BS nuruks were 3.74 and 3.40, 1.40 and 1.51%, and 0.441 and 0.149, respectively. With an increase in the amount of foxtail millet, brix degree, pH, turbidity, b-value and L-value decreased, and total acidity and a-value increased. Total color difference (${\Delta}Eab$) parameter of the wine fermented by SH nuruk were 8.58, 22.59 and 22.55, while those by BS nuruk were 0.35, 4.08 and 7.16 in 30, 70 and 100% addition rates of foxtail millet, respectively. With an increase in the amount added of foxtail millet, glucose content decreased. The organic acids such as lactic acid and acetic acid were predominantly detected in the fermented wine. Finally, based on sensory evaluations, the wine fermented by BS nuruk showed the best overall quality at the 30% addition rate of foxtail millet.

• Journal of the Korean Society of Food Science and Nutrition
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• v.39 no.4
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• pp.548-553
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• 2010

This study was carried out to compare the physicochemical characteristics of Korean traditional wines fermented by addition of sorghum (Sorghum bicolor) using different nuruks (SH and BS nuruk). The alcohol contents of the fermented wines ranged from 12.36 to 13.21%. The brix degrees of sorghum wines fermented using SH and BS nuruks were $8.6\sim17.9^{\circ}Bx$ and $7.6\sim20.0^{\circ}Bx$ on addition ratio, respectively. Wine no addedsorghum using SH and BS nuruks showed pH 3.74 and 3.40, total acidity of 1.40 and 1.51%, and 0.441 and 0.149 of turbidity. With increase of sorghum addition, brix degree, pH, turbidity and L-value decreased whereas total acidity and a-value increased. Total color difference (${\Delta}Eab$) parameters of wines fermented in 30, 70 and 100% sorghum addition using SH and BS nuruk were 4.33, 6.63 and 26.13, and 4.08, 5.29 and 10.59. Glucose content decreased with increasing amounts of sorghum. Organic acids such as lactic acid and acetic acid were predominantly detected in the fermented wine. Finally, based on sensory evaluations, the wine fermented by BS nuruk showed the best overall quality at 30% sorghum addition.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.55 no.2
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• pp.119-125
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• 2010

This study was carried out to compare the physicochemical characteristics of Korean traditional wine fermented from proso millet and nuruk at different mixing rate. The alcohol contents of the fermented wine ranged from 12.36 to 13.21%. Two kinds of nuruk, SH and BS nuruks were used. The brix degrees of proso millet wine fermented by SH and BS nuruks were 21.6 and 22.4 $^{\circ}Bx$, respectively. The pH, total acidity, and turbidity the wines fermented by SH and BS nuruks were 3.74 and 3.40, 1.40 and 1.51%, and 0.441 and 0.149, respectively. With increasing the addition amount of proso millet, brix degree, pH, turbidity L-value decreased, and total acidity and avalue increased. Total color difference (${\Delta}Eab$) parameter of the wine fermented by SH nuruk were 4.33, 6.63 and 26.13, and by BS nuruk were 4.08, 5.29 and 10.59 in 30, 70 and 100% addition rates of proso millet. With increasing the addition amount of proso millet, glucose content decreased. The organic acids such as lactic acid and acetic acid were predominantly detected in the fermented wine. Finally, based on sensory evaluations, the wine fermented by SH nuruk showed the best overall quality at 30% addition rate of proso millet.

• The Journal of the Korea Contents Association
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• v.20 no.8
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• pp.513-521
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• 2020

Launched in August, 2016, the online public benefit project ANT FOREST has planted more than one hundred million trees in desertification areas and is currently continuing on with its activities. It is a fruit of online communications network development, and the public benefit project based on this puts more emphasis on the spirits of public interest rather than the investments of public services, unlike traditional public benefit activities. Hence the purpose of this study is to figure out the interaction between the users supporting the online public benefit and the public benefit progress online. The study was divided into 4 stages in order to find out the interaction, key factors for users to continue to support online public interest. First, preceeding studies on online public benefit will be reviewed to understand the characteristics of online public benefit. Second, determine the public benefit nature of ANT FOREST and investigate the project progress. Third, review the usage rate of ANT FOREST and categorize the properties of users. Fourth, interview was conducted to direct the interaction between the online public benefit project and the user. In conclusion, the online public benefit project completes the public benefit process through the user, the operator, and the supporter, the important factor connecting the energy connecting the process in cyber space and the public benefit activity in reality is the sense of participation, and the user continues the public benefit project through this sense of participation.

• Journal of the Korean Society of Costume
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• v.36
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• pp.239-262
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• 1998

The pursuit of freedom by the individual--desire to be liberated from all forms of restrictions-- is one of the defining character-istic of the modern society. As costume is, in part, a product of the spirit of the times, it was only natural that this desire for freedom would find its expression in modern costume as well. Among various forms of restrictions, differentiaton by sex has placed one of the most significant binding influences on individual behavior. From early times, the dichotomous division by sex was incorporated into the disign of costume, and the traditional differestriction of costume by sex imposed a significant restriction on the background,“the modern androhynous look”was born as a by-product of the sexual liberation movement in the second half of the 20th century, based on the concept of the individual as a complete human being rather than as a member exclusively of either the male or the female sex. This paper seeks to examine the androgynous look within a coherent theoretical frame-work, and explore new design possibilities by analyzing and understanding the visual characteristics of the androgynous look. In addition, this paper seeks to define the functional aspects of the androgynous look based on the premise that costume is an embodiment of the spirit of the times. As for research methodology, both theoretical and historical methods are employed. Through a theoretical examination of historical documents, the meaning of the androgynous look is explored from various angles, and order to examine its place in modern fashion, an-drogynous styles are categorized and system atically analyzed. The main findings of the paper can be summarized as follows : 1. Androgyny is a compound word consisting of“andro-”(meaning man) and“gyn-”(meaning woman). In modern times, this word has been associated with the socio-cultural aspect of gender rather than the physical or physiological aspect with the pshchological characteristics of the male and female sexes. Androgynous styles also appear in fashion and general arts such as drama, film, dance, and music. In fashion, the androgynous look, represented by the visual superimposition of “masculine”and “faminine”elements, has emerged as a major element of the 20th-century costume, and has gained broad acceptance among those free spirits wishing to be liberated from the conventional conceptions of male clothing, and the unisex look. 3. The androgynous look in modern fashion reflects the spirit of the 20th century society and culture, and performs various functions as follows : expression of fun, change in gender roles, expression of the inner consciousness, and pursuit of the ideal human type.

• Journal of the Korean association of regional geographers
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• v.22 no.1
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• pp.36-48
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• 2016

This paper analyzed the process of modernization in terms of the social structure in Geomundo. Before modernization, social structure in Geomundo was traditional society by a village unit. A village had community rituals and organization. There were independent parallel spatial structure among villages. In the early Japanese colonial period, 'forced modernization' had been occurred by Japanese immigrants settling in a separate living space. The modernization was transplanted in a new established village and diffused into other villages. In the process of forced modernization, the connection among villages was reinforced, as the result of that modern social organization was emerged, and the characteristics of community rituals had been changed. During modernization indigenization period, advanced fishery technology and distribution system occurred capitalist production system helping to place modern norms in the general daily life. In the late Japanese colonial period, aided organizations from local government and informal organizations reversed the trend of modernization through helping colonial exploitation policy. The spatial structure in Geomundo had become to hierarchical structure with intensified connectivity as the result of extensive spread of community territory. Modernization in Japanese colonial period was 'forced modernization' and could not re-established the community spirits. The community spirit has been broken up by dissolving the existing self regulating and self motivated organization.

• Archives of design research
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• v.17 no.3
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• pp.199-208
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• 2004

From the aspect that design should respond to the necessity of various cultural bases, design is important to be grafted to Korean traditional culture. This circumstance leads this study to clarify the plan of multimedia contents development of 'paintings and original forms of shaman spirit' in Korean shamanism as one of realistic re-illumination works for Korean cultural original forms. The main study results are conduded as followings through literature reviews, internet searches and case studies. First, 'the planning process' necessary for the development of scenarios, characters and multimedia contents are suggested based on the establishment of hierarchy structure among shaman spirits which are classified into necromancer, human being, nature and life after death. Second, relating to execution of process above, it is suggested that 'the strategic. plan by business items and its genres' such as blessing fancy goods, characters for mobile or game, scenarios for game or animation, online digital exorcisms, e-cards, e-talismans and so on. Finally, as future industrialization concerns, 'the industrial development plan' is suggested which can be extended to scenario-based original businesses such as game scenarios for online or mobile and heroism fictions. The study results highlight the fact that multimedia design approach are considered for expanding the target and scope of creative material for Korean cultural original forms. Future researches, based on the results of the study, are expected to be expanded to the various designerly-thinking approaches into 'Shaman' themes and rather to be re-illuminated to the development of Korean cultural original forms as a nation's strategic standpoint.

• (The) Research of the performance art and culture
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• no.32
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• pp.371-397
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• 2016

The function of the Duhak nongak(農樂) in Jecheon consist of Ceremony, Labor, and Entertainment. Before the commemorative rites for village god village people beat a small gong. This is a evidence of the drive away evil spirits in New Year's Eve of the lunar year. Before harden house site village peoples beat musical instrument noisily. In order to press hard the god of the earth they play musical instrument. Musical instrument not a simple musical instrument, but a purify and wish tool. When weeding a rice paddy Durae organized in Sangpung village. Durae are less effective than communal sharing of labor in weeding effect. Nonetheless, Nongak carried out core function in Durae. In order to participate Nonngak concours, peoples made a Pangut. From independence to 1970s people combine traditional nongak and Pangut. Since then village people played Pangut. From 1990s Pangut was played by Duhak Nonngak Preservation Association. Through the participation Nonngak concours, Duhak nongak was regrouped. Finally this nongak prepared Taeguk-jin, Snail-jin, Cross-jin, Sabang-jin, Sanggyeonrae Bans anggyeonrae-jin, Palbang-jin, Rope making and individual play. Duhak Nonngak promptly met the needs of the times. So, they could play Pangut. The feature of the Duhak Nonngak is that active cognition, highly skilled musician a patron and scouting a competent leader.

• The Journal of the Convergence on Culture Technology
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• v.9 no.2
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• pp.91-98
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• 2023

Genre paintings, which describes the lives of ordinary people, has lifestyle and Pungnyu of our ancestors. Pungnyu is aesthetic consciousness and a way of lives. The culture of Pungnyu is a kind of art boundary that combines high spirits and art. The Pungnyu is an icon of Korean culture, realization of taste, and happens through "stroll", which means the walking peacefully, and "sightsee", which means go sightseeing. It shows through the rambling and the excursion. Hyewon's 'Jeonsincheob'('傳神帖', a kind of spirit transferred drawings book) is a genre painting which represents Pungnyu and shows various activities at that time. Therefore, we can understand our own spirit and soul through appreciating his paintings. Hyewon's 「Jeonsincheob」 has three special features. Firstly, it is the symbol of Korea traditional Pungnyu. Secondly, it contributes to development of the East art. Lastly, Hyewon's 「Jeonsincheob」 can be considered in terms of glocalism, which means the combination of globalization and localization and can be explained by the relation of the center=the periphery, the globalization=the Korean wave, the universality=the particularity. Hyewon's 'Jeonsincheob' has aesthetic boundaries. One aims at individual pleasure. Another aims at harmony with its natural environment in which you are. Also, it can be considered as the boundaries of enjoying together which aims at harmony with social environment among group members.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.345-383
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• 2014

This article intends to examine the value of the world citizenship in the perspective from the root meaning that is stressed as the behavior style of Daesoon thoughts in relation with 'desirable attitude of life in education of morality. Traditional root meaning of Daesoon thoughts turned out to be proper moral behavior principle such as Yin Yang harmonious virtue, God Humane keeping unity, and conviviality with regrets settlement. Such three principles of Daesoon Thoughts show the characteristic of global code such as respect of life, solidarity unity, and tolerant trust. To revise the phenomenon of duality, and to realize the human awakening in radically changing reality, we need to cultivate world citizenship based on the root meaning of Daesoon thoughts. Daesoon thoughts covering the East and the West, especially the key features of religion, can cultivate the world view of citizenship in the era of plural society based on folk beliefs toward Gucheon Sangje faith as the essence of the multiplism. The world citizenship of human society is necessary to unite the world in the unified construction cooperative spirits. All beings need to be away from antagonistic confrontation with the practice of mutual conviviality. The diameter of acquired joining world citizenship can have the opportunity to realize of Gucheon Sangje's Heaven and earth construction. The root meaning of Daesoon thoughts can contribute to moral practicality with world citizenship by practice of heavenly truth and human truth. First, cultivating heavenly truth by means of insight can develope the profound world citizenship. Secondly, the solidarity of the public and private can cultivate public citizenship. Thirdly, in the crisis of the mankind, this awakening conviviality can be foundation for world citizenship of public communication. Fourthly, the spirit that would not deceive ownself can be contributed to cultivating the world citizenship by means of the process of internalizing Daesoon thoughts. Nowadays in the plural society demanding world citizenship, the public citizenship can deepen the spirit of respect of life, solidarity unity, and tolerant trust in the process of world citizenship cultivation. In the future, the world citizenship can be deepen the alternative of practice in the continuous cultivation of world citizenship. In this process, we can form the culture of coexistence which can contribute to human society as well as korean society by developing the value of living together happiness through the guide of this phonesis.