목적 : 본 연구는 노인의 건강 증진 생활양식을 파악하고자 한글판 건강 증진 생활양식 프로파일(Korean Version of Health Enhancement Lifestyle Profile; K-HELP)을 개발하고 K-HELP의 신뢰도를 검 증하고자 하였다. 연구방법 : 작업치료사 Hwang에 의해 미국에서 개발된 Health Enhancement Lifestyle Profile (HELP)의 한글판 개발을 위해 번안과정 및 내용타당도 검증을 거치고 국내 상황에 맞게 문항을 수정하여 K-HELP를 완성하였다. 완성된 K-HELP의 신뢰도 검증을 위해 내적일치도 및 검사-재검사 신뢰도 검증을 실시하였다. 결과 : 완성된 한글 번역본 HELP을 보건의료전문가 9인에게 회부하여 검증받은 56문항에 대한 내용타당 도지수(Content Validity Index; CVI)는 .97로 높게 나타났다. 정상 노인 483명을 대상으로 한 신뢰도 검증 결과 전체 문항에 대한 내적일치도는 .82로 높은 수준으로 나타났고, 검사-재검사 신뢰도는 .99로 매우 높은 상관관계를 보였다(p<.01). 결론 : 본 연구는 K-HELP의 개발과 신뢰도 검증을 통해 K-HELP가 노인의 생활양식과 건강수준을 측 정하는데 신뢰도가 입증된 도구임을 증명하였다. 본 연구를 토대로 K-HELP가 노인 건강 증진에 대한 질병 예방 및 적절한 중재를 제공하기 위해 사용되는 유용한 평가도구로 활용될 수 있을 것이다.

This study was conducted to investigate dietary patterns and assimilation of dietary culture of Korean descendants in Yanbian, China compared to Korean. A dietary survey was conducted using one 24-hour recall method from 730 adults over 30 years of age in Yanbian, China and 695 adults over 25 years of age in Kuri, Korea. The average number of food items consumed per day was 14 in Yanbian and 20 in Kuri and there was a significant difference between the two regions(p<0.001). The foods consumed most frequently were rice, salt, the M.S.G. in Yanbian and rice, green onion and garlic in Kuri. The foods consumed most by amount were rice, cucumber, Soju in Yanbian and rice, Kimchi and grape in Kuri. The average number of dishes consumed per day was 6.4 in Yanbian, 9.4 in Kuri and the difference between the two regions was significant(p<0.001). Total number of dishes appeared in the survey was 253 in Yanbian and 494 in Kuri. The dishes consumed most frequently were cooked-rice, beverages, Kimchi, stir-fried eggplant in Yanbian and cooked-rice, Kimchi, coffee, soybean paste stew, in Kuri. The dish groups appeared most frequently were rice, stir-fried foods, vegetables and Kimchi in Yanbian and rice, Kimchi, beverages and fruits in Kuri. Male subjects in Yanbian Consumed alcohol frequently while adults in Kuri consumed coffee more frequently than Yanbian. The major meal patterns were rice+side dish, rice+soup, rice+side dish+Kimchi in Yanbian and rice+soup+side dish+Kimchi, rice+side dish+Kimchi, rice+soup+Kimchi in Kuri. Stir-fried foods, which were consumed 46.6% of all the meals, were dominant side dish in Yanbian, but stir-fried food, seasoned vegetables and grilled food appeared aver 10% in Kuri. There results show that variety of diet of Korean-Chinese in Yanbian was lower than Kuri. Korean-Chinese tend to keep traditional Korean dietary patterns of consuming rice as staple but were adapted to Chinese dietary patterns of consuming stir-fried side dishes. Efforts should be directed toward preserving Korean traditional patterns of dietary culture among Korean-Chinese population.

This study was performed to investigate the pattern of health food usage of the adults by food lifestyles pattern in contemporary Seoul. This study views health food consumption as a cultural practice in which people produce (and reproduce) diverse social relationships and cultural meanings. It also identifies food lifestyles and health food usage pattern of Korean adult in Seoul. This topics were discussed based on field research data collected by nutritional survey with questionnaire. To identify the relationships between pattern of health food and food lifestyles, 503 men and 437 women aged 18 to 65 years were divided into 5 groups of food lifestyles : Health Eaters, In-a-Dither, Traditional Eaters, Conscientious and People on the Go. As a substantial percentage of the subjects were used some kinds of nutrients supplement. The higher the age and family income were, the higher the percentage of health food usage was. There was the significant difference between sexes in usuage of health food. Health food usage was higher in the food lifestyle pattern of Health Eater than other food lifestyles.

A food life style itself is substrative relations with culture, and is concerned with our daily life. Especially a food taboo comes from the intelligence which resulted from an ancestor's life experience. Accordingly, we can say a food taboo began with human appearance, settled in convention of folklore society, and forms it's own boundary todays. Since a practice of a food taboo is combinded firmly with various sociological factors such as religion, custom, and so on, it is very hard to change, even though the belife of a food taboo is not true. According to the result, first, significant factors effecting on a practice of a food taboo was a level of age, a level of education, religion, family pattern, behavior of subject and her mother for food life management, education of subject and her mother, and religion of subject and her mother. Second, in analysis of factors according to classification of food taboo a practice of a food taboo which classified to food of animal, food of plant and the other food showed significant differences, comparing religion of subject with her mother. Third, a result examined practice frequency and review of science, non science indicated that foods such as Egg of Globefish, Lettuce, Coffee, Persimmon, dried Persimmon, Soybean and Sugar are tabooed on the basis of science, and foods such as Vinegary food, Thieved food, Soup of Tangle and Dogmeat tabooed on the basis of non science. But in the case of Puja, it's basis of science is not identified. These food taboos are tabooed by more then 50% of subjects including who answerd 'there is some case to practice it' Therefore, we should continue analysis of science for the reason of a food taboo, at the same time, provide the origin and try to have a rational food life.