• Title/Summary/Keyword: women Japanese.

Search Result 392, Processing Time 0.029 seconds

Salt-Related Dietary Behaviors and Sodium Intakes of University Students in Gyeonggi-do (경기지역 대학생의 소금 관련 식행동 및 나트륨 섭취량)

  • Chung, Eun-Jung;Shim, Eu-Gene
    • Journal of the Korean Society of Food Science and Nutrition
    • /
    • v.37 no.5
    • /
    • pp.578-588
    • /
    • 2008
  • The objective of this study was to evaluate associations of dietary sodium (Na) intake with salt-related dietary behaviors of 218 university students (95 men; 123 women) living in Gyeonggi area. Dish frequency questionnaire (DFQ) was used to identify salt-related dietary behaviors and to determine Na intakes. In men, systolic & diastolic blood pressures, Na intakes and DFQ-15 scores were significantly higher than in women. High-salt intake group (HS), classified by DFQ-15, had higher scores of high-salt dietary attitude and more Na intakes than low-salt intake group (LS). HS took protein foods and had balanced diets less frequently than LS (p<0.05). HS had fried dishes & fatty meats, and added salt to dishes more frequently (p<0.05). HS and LS had differences in preference of soy-boiled and Chinese or Japanese foods, in intake frequency of bean-paste soup, in use of soy sauce with fried food or raw fish, and in salt addition to dishes at the table (p<0.05). HS, classified by Na intakes, had high-salt dietary attitudes such as preference of seasoned rice & soy-boiled foods and habitual addition of soy sauce or salt to dishes at the table. The subjects using food labels when purchasing had better salt-related attitudes & behaviors, and lower DFQ-15 scores & Na intakes than the non-users (p<0.01). Self-assessed HS (SHS) had worse salt-related attitudes and behaviors (p<0.05). Male self-assessed LS (SLS) had higher Na intakes, which indicated that self-assessment of salt preference did not actually reflect Na intake. In summary, male university students belonged to a high-risk group of salt intakes, and HS preferred soy-boiled foods or fatty dishes, frequently added salt to dishes and rarely had balanced diets. These results suggest that nutrition education programs for university students should include fundamental dietetics and a balanced diet, in addition to a low-Na diet.

The Measurement of Normal Talus in Korean Cadaver (한국인 사체에서의 정상 거골의 실측)

  • Ha, Dong-Jun;Gwak, Heui-Chul;Kim, Jeon-Gyo;Kim, Jung-Han;Lee, Chang-Rak;Kim, Young-Jun;Lee, Jeong-Han;Ha, Byung-Ho;Kim, Ui-Cheol
    • Journal of Korean Foot and Ankle Society
    • /
    • v.20 no.4
    • /
    • pp.163-169
    • /
    • 2016
  • Purpose: To investigate the measured values of the talus in Koreans. Materials and Methods: We measured 88 tali from 44 cadavers that have been donated between December 2012 and December 2015. Of the cadavers, 27 were male and 17 were female. Their mean age was 73 years. The length and width of the talus were measured using a digital goniometer and vernier caliper. Results: The values of cadaveric measurement, mean maximal width and length, width and length of the dome anterior, width and length of the posterior facet, height and length of the trochlear medial facet, and height and length of the trochlear lateral facet were $43.6{\pm}2.6mm$, $56.5{\pm}3.3mm$, $32.5{\pm}2.0mm$, $42.2{\pm}2.7mm$, $22.2{\pm}2.2mm$, $34.7{\pm}2.0mm$, $15.3{\pm}1.3mm$, $33.3{\pm}2.9mm$, $25.3{\pm}3.3mm$, and $30.8{\pm}2.4mm$ for men and $38.9{\pm}1.6mm$, $53.6{\pm}2.4mm$, $27.9{\pm}2.1mm$, $37.4{\pm}3.2mm$, $20.6{\pm}0.8mm$, $31.9{\pm}1.2mm$, $13.6{\pm}2.6mm$, $28.4{\pm}2.5mm$, $24.9{\pm}2.1mm$, and $28.9{\pm}1.4mm$ for women, respectively. The size of the talus showed an accuracy of 86% when anteroposterior diameter was greater than 59 mm. A difference in the size of the right and left talus was not observed. The mean inclination and declination angles were $24.4^{\circ}{\pm}4.2^{\circ}$ and $28.2^{\circ}{\pm}5.4^{\circ}$ for men, and $24.6^{\circ}{\pm}3.6^{\circ}$ and $24.7^{\circ}{\pm}6.7^{\circ}$ for women (p=0.980, p=0.018), respectively, at least $15^{\circ}$, which showed a big difference for every object up to $37^{\circ}$. Conclusion: This paper, to the best of our knowledge, is the first study to measure the talus in Koreans. There were differences by gender and ethnicity in the in measured talus values. The measurements were smaller than European-Americans and greater than Japanese.

The Symbolism of Ginseng in Mimang by Park Wan-Seo (박완서의 소설 「미망(未忘)」에 나타난 인삼의 상징성)

  • Ock, Soon Jong
    • Journal of Ginseng Culture
    • /
    • v.4
    • /
    • pp.38-58
    • /
    • 2022
  • Park Wan-seo's novels deal with realistic topics of society, such as women's issues, the capitalist system, and the problems that come with old age. Assuch, her work is used as a tool to analyze social phenomena in various fields, such as women's studies, sociology, and literature. A characteristic style of Park Wan-seo's novels is that she bases them on her own experiences. However, among her novels, the novel Mimang is exceptional. The plot is based on stories that have been passed down from generation to generation. This is to show the spirit of the times through the unforgettable story of her hometown, Gaesong. Mimang is the story of a family chronology that spans four generations centered on Chun Cheu-Man and his family, who became powerful capitalists through the cultivation and commerce of ginseng cultivation. Set in the late 19th century until the end of the Korean War, the novel unravels the essence of the times symbolized by merchants of ginseng and Gaeseong, focusing on the actions of people living in a period of historical turbulence. Gaeseong is the mecca of Korean ginseng, and Gaeseong cannot be portrayed without the story of ginseng and its merchants. Therefore, Mimang, a fictionalized story based on real facts, contains valuable testimony of the history of ginseng, not only as historical values of modern history and personal customs but also as microhistory. In the novel, traces of the times of Gaeseong and the spirit of ginseng merchants, as shown in the Japanese sacking of ginseng during the colonial period, the resistance of ginseng merchants, and the conversion of ginseng capitalism to modern capitalism, are imprinted like fossils. What is especially meaningful is that the stories in the novel correspond to historical facts and constitute a chapter in the history of ginseng. The symbolism of ginseng in the novel can be explained in three main ways. First, it shows the essence of Korean ginseng. It reveals the soul of ginseng through the sincerity and rigor of ginseng farming, as well as the spirit and pride of ginseng. Second, it symbolizes the exploitation of ginseng in Japan as a national issue. The efforts of ginseng merchants to protect this and support the independence movement are presented as important themes to express nationalism. Third, it shows the modern capitalist progressiveness of Gaeseong ginseng merchants, who do not stay in landownership and commercial capital, but convert them to productive capital and contribute to society by modernizing them. The three symbolisms show the spirit of the times of the Gaeseong ginseng merchants, clearly revealing the meaningful relationship between the Korean people and ginseng.

Identification of LEF1 as a Susceptibility Locus for Kawasaki Disease in Patients Younger than 6 Months of Age

  • Kim, Hea-Ji;Yun, Sin Weon;Yu, Jeong Jin;Yoon, Kyung Lim;Lee, Kyung-Yil;Kil, Hong-Ryang;Kim, Gi Beom;Han, Myung-Ki;Song, Min Seob;Lee, Hyoung Doo;Ha, Kee Soo;Sohn, Sejung;Ebata, Ryota;Hamada, Hiromichi;Suzuki, Hiroyuki;Kamatani, Yoichiro;Kubo, Michiaki;Ito, Kaoru;Onouchi, Yoshihiro;Hong, Young Mi;Jang, Gi Young;Lee, Jong-Keuk;The Korean Kawasaki Disease Genetics Consortium
    • Genomics & Informatics
    • /
    • v.16 no.2
    • /
    • pp.36-41
    • /
    • 2018
  • Kawasaki disease (KD) is an acute febrile vasculitis predominately affecting infants and children. The dominant incidence age of KD is from 6 months to 5 years of age, and the incidence is unusual in those younger than 6 months and older than 5 years of age. We tried to identify genetic variants specifically associated with KD in patients younger than 6 months or older than 5 years of age. We performed an age-stratified genome-wide association study using the Illumina HumanOmni1-Quad BeadChip data (296 cases vs. 1,000 controls) and a replication study (1,360 cases vs. 3,553 controls) in the Korean population. Among 26 candidate single nucleotide polymorphisms (SNPs) tested in replication study, only a rare nonsynonymous SNP (rs4365796: c.1106C>T, p.Thr369Met) in the lymphoid enhancer binding factor 1 (LEF1) gene was very significantly associated with KD in patients younger than 6 months of age (odds ratio [OR], 3.07; $p_{combined}=1.10{\times}10^{-5}$), whereas no association of the same SNP was observed in any other age group of KD patients. The same SNP (rs4365796) in the LEF1 gene showed the same direction of risk effect in Japanese KD patients younger than 6 months of age, although the effect was not statistically significant (OR, 1.42; p = 0.397). This result indicates that the LEF1 gene may play an important role as a susceptibility gene specifically affecting KD patients younger than 6 months of age.

A study of intakes of vegetables in Korea (한국(韓國)의 채소(菜蔬) 음식(飮食) 문화(文化))

  • Cho, Mi-Sook
    • Journal of the Korean Society of Food Culture
    • /
    • v.18 no.6
    • /
    • pp.601-612
    • /
    • 2003
  • In Korean history, vegetables were the major side dishes of meals and originally korean diets were based on vegetables. But recently people prefer meat dishes rather than vegetables and traditional vegetable cooking seems to be disappeared. So it is needed to be positioning the importance of vegetables in food culture of Korean. In present study, history of vegetable eating was reviewed and recent consumption pattern were analyzed. 1. Since the era of the three Kingdom's and Koryo dynasty, the kinds of vegetables varied and at Chosun Dynasty people used similar kinds of vegetables as nowadays except a few things. A Garlic and mug wort had been used from the age of tribes to present and an egg, apple, cucumber, lettuce from the three Kingdom and a bamboo sprout, a taro, a burdock, a radish, a turnip, a stone-leek, a scallion, a Chinese cabbage, a marsh mallow, a spinach and a crown daisy from Koryo Dynasty and a pepper, a pumpkin, a tomato, a cabbage, a salary, a kale, a turnip and a beet from Chosun Dynasty to present. A guard, a water shield plant, a yam and wild plants would have been used before but they would not use any more. 2. Current vegetable consumptions of Korean is 232.2kg/person/yr and comparing with world mean consumption(101.9kg), Koreans still eat the largest amount of vegetables than any other countries and among Asian countries, Koreans consume more vegetables than China(203.5kg) and Japanese people(111.6kg) do. 3.The most frequently consumed vegetables were vegetables for seasonings such as a garlic or stone-leek and for kimchi such as a Chinese cabbage, radish, and carrot. But from data of Korean National Health and Nutrition Survey(2001), kinds of vegetables which people had were only 72 items showing that the kinds of vegetables were limited. 4. A lot of wild plants that would have been used for famine relief are now disappeared and on the other hand, it is increasing of some new and foreign vegetables and herbs. Cooking methods and intake pattern of vegetables are changed and varied so a traditional cooking method such as namuel is less preferred than before. But vegetable wrapping and green vegetable juice, eating uncooked vegetables(sang-sik) are very popular.

A historical study of the Large Banner, a symbol of the military dignity of the Late Joseon Dynasty (조선 후기 무위(武威)의 상징 대기치(大旗幟) 고증)

  • JAE, Songhee;KIM, Youngsun
    • Korean Journal of Heritage: History & Science
    • /
    • v.54 no.4
    • /
    • pp.152-173
    • /
    • 2021
  • The Large Banner was introduced during the Japanese Invasions of Korea with a new military system. It was a flag that controlled the movement of soldiers in military training. In addition, it was used in other ways, such as a symbol when receiving a king in a military camp, a flag raised on the front of a royal procession, at the reception and dispatch of envoys, and at a local official's procession. The Large Banner was recognized as a symbol of military dignity and training rites. The Large Banner was analyzed in the present study in the context of two different types of decorations. Type I includes chungdogi, gakgi and moongi. Type II includes grand, medium, and small obangi, geumgogi and pyomigi. Each type is decorated differently for each purpose. The size of the flag is estimated to be a square of over 4 ja long in length. Flame edges were attached to one side and run up and down The Large Banner used the Five Direction Colors based on the traditional principles of Yin-Yang and Five Elements. The pattern of the Large Banner is largely distinguished by four. The pattern of large obangi consists of divine beasts symbolizing the Five Directions and a Taoism amulet letter. The pattern of medium obangi features spiritual generals that escort the Five Directions. The pattern of small obangi has the Eight Trigrams. The pattern of moongi consists of a tiger with wings that keeps a tight watch on the army's doors. As for historical sources of coloring for Large Banner production, the color-written copy named Gije, from the collection of the Osaka Prefect Library, was confirmed as the style of the Yongho Camp in the mid to late 18th century, and it was also used for this essay and visualization work. We used Cloud-patterned Satin Damask as the background material for Large Banner production, to reveal the dignity of the military. The size of the 4 ja flag was determined to be 170 cm long and 145 cm wide, and the 5 ja flag was 200 cm long and 175 cm wide. The conversion formula used for this work was Youngjochuck (1 ja =30cm). In addition, the order of hierarchy in the Flag of the King was discovered within all flags of the late Joseon Dynasty. In the above historical study, the two types of Large Banner were visualized. The visualization considered the size of the flag, the decoration of the flagpole, and the patterns described in this essay to restore them to their original shape laid out the 18th century relics on the background. By presenting color, size, material patterns, and auxiliary items together, it was possible not only to produce 3D content, but also to produce real products.

A Study of the Transmission of Community Religion in Seoul Focussing on the Shrine of the Authorities and the Change (서울지역 공동체신앙 전승과정 고찰 조선시대 각사(各司) 신당(神堂)의 존재양상과 변화를 중심으로)

  • O, Mun Seon
    • Korean Journal of Heritage: History & Science
    • /
    • v.41 no.2
    • /
    • pp.5-25
    • /
    • 2008
  • Seoul's community beliefs originated from the ritual performed by the shrines affiliated to each government office in the Joseon Dynasty. Lower branches of government officials were assigned to perform these rituals. Generally, these shrines were called Bugundang(府君堂). Records show that Bugundang(府君堂) was generally one to three units and enshrined the portrait of Bugun(府君), the worshipped, inside. According to historical records, the worshipped were mostly General Choi Young(崔瑩將軍) or Madame Song(宋氏夫人). In fact, however, each Bugundang(府君堂) worshipped different persons. Some of the worshipped were historical characters from the Goryeo Dynasty or the founding period of Joseon Dynasty, Guan Yu(關羽) and Zhuge Liang(諸葛孔明) that became gods after the Japanese Invasion of 1952, Wanggun(王建), Dangun(檀君), General Nam Yi(南怡將軍), Kim Yoo Shin(金庾信), Lim Gyeong Up (林慶業), King Gongmin(恭愍王), King Taejo(Lee Sung Gye, 太祖 李成桂), Joban(趙?) who is one of the supporters of the foundation of Joseon Dynasty, Sir Hong(洪氏大監) and his women who appear in the legend of Nanhansanseong(南漢山城) area, and many other historical figures. It is difficult to compare the rituals of these shrines from community Gut(Shaman ritual) performances of Seoul. According to historical records, Gut and ceremony coexisted in rituals. As time passed, these rituals spread as the community Beliefs of commoners and have been transmitted in the context of Seoul's cultural change. This study examined the existence of affiliated shrines of local government offices in the Joseon Dynasty and discussed the cases of Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟), Bangsan-dong Seongje Shrine(方山洞 聖帝廟), and Seobinggo Bugundang(西氷庫 府君堂) to trace the succession of rituals at these shrines as folk customs of commoners. Bangsan-dong Seongje Shrine(方山洞 聖帝廟) spread to the public as Gwanwoo(關羽), who was considered the god of soldiers, transformed into the god of merchants along with historical transition. It clearly shows the process as to how merchants from a certain region developed a community religion. Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟) is Bugundang(府君堂) of the soldiers of Nampyoug(南營). As the ritual was succeeded by a ritual group called Yeoungsinsa(永信社), composed of nearby residents, it was naturally spread and succeeded by the residents in local community. Seobinggo Bugundang(西氷庫 府君堂) was related to the changes in the historical background of ice gathering in the late Joseon Dynasty.

The Customary Employment of So Dalguji(Ox-Cart) among the Old Generation in a Mountain Village and its implication (산간농촌 노년층의 소달구지 이용관행과 그 의미)

  • Son, Dae Won
    • Korean Journal of Heritage: History & Science
    • /
    • v.44 no.4
    • /
    • pp.42-55
    • /
    • 2011
  • The basic approach of this study was to take the theory of cultural fluctuations to investigate the early modern and modern patterns of the use of ox carts and@ the social and economic appropriateness and cultural significance of ox carts. The study chose a village that was the only place that used ox carts in Bugye-myeon. The findings will help to understand how traditional cultural elements would continue or change according to the natural, geographical, economical, and cultural characteristics of a village. Located in Gaho-2-ri, Bugye-myeon, Gunwi-gun, Gyeongbuk Province, Dongrim Village started to use ox carts during the Japanese rule and replaced the traditional version with an improved one in 1972 when a reservoir was built. Until the 1970s, they used ox carts to carry agricultural products and luggage and to visit the markets in distant Bugye-myeon or Gunwi-eup. In the early 1980s when a cultivator was first introduced into the village, ox carts gradually disappeared in the village and eventually remained as a mere means of transportation. As the younger generations were active in introducing modern means of transportation, a cultivator became the main means of transportation in the village in the 1980s and a truck since the latter half of the 1990s. Despite those changes, however, the elderly in their seventies or older continued to use ox carts. With aged labor and inability to use modern means of transportation, they grew cows and oxen to cultivate the inclined fields and gain easy access to fields distributed in distant locations and continued to ox carts through reform. In Dongrim Village, the heritage of using reformed ox carts is the practice of appropriate technology by the old farmers and a cultural representation of an aged agricultural society. That is, the elderly recognized the appropriateness and practicality of traditional culture and renewed a traditional means of transportation called an ox cart. The phenomenon of the old men and women frequently using ox carts in an agricultural village in the mountain with geographical limitations has settled down as a cultural representation of the elderly in Dongrim Village. The continuing usage of ox carts in Dongrim Village is attributed to the fact that ox carts well suit the natural, geographical, and economic aspects of the village and the cultural inertia of the elderly with the aging of the farmers. Thus it is once again shown that human beings transmit and alter culture according to their overall situations and conditions.

The development of resources for the application of 2020 Dietary Reference Intakes for Koreans (2020 한국인 영양소 섭취기준 활용 자료 개발)

  • Hwang, Ji-Yun;Kim, Yangha;Lee, Haeng Shin;Park, EunJu;Kim, Jeongseon;Shin, Sangah;Kim, Ki Nam;Bae, Yun Jung;Kim, Kirang;Woo, Taejung;Yoon, Mi Ock;Lee, Myoungsook
    • Journal of Nutrition and Health
    • /
    • v.55 no.1
    • /
    • pp.21-35
    • /
    • 2022
  • The recommended meal composition allows the general people to organize meals using the number of intakes of foods from each of six food groups (grains, meat·fish·eggs·beans, vegetables, fruits, milk·dairy products and oils·sugars) to meet Dietary Reference Intakes for Koreans (KDRIs) without calculating complex nutritional values. Through an integrated analysis of data from the 6th to 7th Korean National Health and Nutrition Examination Surveys (2013-2018), representative foods for each food group were selected, and the amounts of representative foods per person were derived based on energy. Based on the EER by age and gender from the KDRIs, a total of 12 kinds of diets were suggested by differentiating meal compositions by age (aged 1-2, 3-5, 6-11, 12-18, 19-64, 65-74 and ≥ 75 years) and gender. The 2020 Food Balance Wheel included the 6th food group of oils and sugars to raise public awareness and avoid confusion in the practical utilization of the model by industries or individuals in reducing the consistent increasing intakes of oils and sugars. To promote the everyday use of the Food Balance Wheel and recommended meal compositions among the general public, the poster of the Food Balance Wheel was created in five languages (Korean, English, Japanese, Vietnamese and Chinese) along with card news. A survey was conducted to provide a basis for categorizing nutritional problems by life cycles and developing customized web-based messages to the public. Based on survey results two types of card news were produced for the general public and youth. Additionally, the educational program was developed through a series of processes, such as prioritization of educational topics, setting educational goals for each stage, creation of a detailed educational system chart and teaching-learning plans for the development of educational materials and media.

A Study on Contents Activism Analysis using Social Media - Focusing on Cases Related to Tom Moore's 100 Laps Challenge and the Exhibition of the Statue of Peace - (소셜미디어를 활용한 콘텐츠 액티비즘 분석 연구 - 톰 무어의 '100바퀴 챌린지'와 '평화의 소녀상' 전시를 중심으로-)

  • Shin, Jung-Ah
    • Journal of Korea Entertainment Industry Association
    • /
    • v.15 no.8
    • /
    • pp.91-106
    • /
    • 2021
  • The purpose of this study is to define the process of leading to self-realization and social solidarity through the process of contents planning, production, and distribution as Contents Activism, and to categorize specific execution steps. Based on this, we try to analyze concrete cases to find out the social meaning and effect of the practice of Contents Activism. As for the research method, after examining the differences between traditional activism and Contents Activism through a review of previous studies, the implementation process of Contents Activism was categorized into 7 steps. By applying this model, this study analyzed two cases of Contents Activism. The first case is the 100 laps challenge in the backyard planned by an elderly man ahead of his 100th birthday in early 2020, when the fear of COVID-19 spread. Sir Tom Moore, who lives in the UK, challenged to walk 100 laps in the backyard to help medical staff from the National Health Service as COVID-19 infections and deaths increased due to a lack of protective equipment. His challenge, which is difficult to walk without assistive devices due to cancer surgery and fall aftereffects, drew sympathy and participation from many people, leading to global solidarity. The second case analyzes the case of 'The Unfreedom of Expression, Afterwards' by Kim Seo-kyung and Kim Woon-seong, who were invited to the 2019 Aichi Triennale special exhibition in Japan. The 'Unfreedom of Expression, After' exhibition was a project to display the Statue of Peace and the lives of comfort women in the Japanese military, but it was withdrawn after three days of war due to threats and attacks from the far-right forces. Overseas artists who heard this news resisted the Triennale's decision, took and shared photos in the same pose as the Statue of Peace on social media such as Twitter and Instagram, empathizing with the historical significance of the Statue of Peace. Activism, which began with artists, has expanded through social media to the homes, workplaces, and streets of ordinary citizens living in various regions. The two cases can be said to be Contents Activism that led to social practice while solidifying and communicating with someone through contents.