• KOMUNHWA
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• no.64
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• pp.47-74
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• 2004

The aim of this research is to investigate various aspects and its meanings of Daegu Yangnyongshi Hanbang(韓方: traditional herb medicines) culture being handed down 350 years ago for understanding korean folk medicine. Yangnyongshi(藥令市: Medicinal Herb Mark

• 방재와보험
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• s.116
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• pp.44-49
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• 2006

사람이 다르면 인정이 다르고, 인정이 다르면 민속도 달라지기 마련이다. 불을 어떻게 인식하고, 불을 어떤 방식으로 대했는가 하는, 민족 저마다의 민속행위를 주목하는 까닭이 바로 여기에 있다. 그러나 불은 본디부터 인간에게 종속되 것이 아니었고, 오히려 인간이 함부로 다가설 수 없는 변화무쌍한 변물이었다. 그렇기에 불을 '그 어떤 것' 으로 여기고 여기에 신성을 덧붙여 숭봉하는 태도는 모든 문화에 두루 나타나는 보편적인 현상이다. 아마도 불을 얻는 데 소요되었던 노력과 그 노력의 깊이에 따른 지혜의 축적이 그만큼 길었기 때문일까. 한편으로는 숭엄한 사건을 서술하는 신화(myth)로 기억되고, 한편으로는 굳건한 신앙의 대상으로 일상의 삶에 영향을 끼치면서 규범으로 자리잡고 있다. 이를테면 원초적인 신성을 지닌 존재로서 엄중한 신격으로 숭신되기도 하고, 특별한 의례로 해마다 반복되며 규범과 도덕률로 일상을 구속하고 있다. 일상에 가까이 있되 결코 범접할 수 없는 장엄인 것이다. 몽골 유목민의 경우도 예외는 아니다. 다만 그 양상과 의례의 세부 모습이 다를 따름이다.

• Korean journal of communication and information
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• v.67
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• pp.62-87
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• 2014

The purpose of this study is to understand the social and cultural implication of the activities of taking 'selfies' and the use of Social Network Service(SNS)s through the personal story of a 20s female researcher. She analyzes her own digital photography activities based on the experience of the use of Cyworld photo albums for three years and the use of pictures in iPhone album for fifteen months. The other researcher(40s male) cooperates to answer the questions about how to understand the digital photography activities. We understand the digital photography activities including digital cameras, social network services and smart phones as acts of personal identity configuration and acts of making the personal documentary. As a result, digital photos are used more for archive purpose rather than for document purpose. Also, we found that the digital photography activities can be understood as the interactions between human and non-human actors in the perspective of Actor-Network Theory (ANT).

• 방재와보험
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• s.108
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• pp.36-41
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• 2005

예로부터 이어져온 불과 관련되 주술적 액막이 풍속에는 재물과 인명을 앗아가는 화재관련 재난을 피하기 위한 개인 또는 집단 형태의 간절한 기원과 믿음이 담겨있다. 소금이나 물과 같이 불과 상극인 상징물을 이용하거나 마을 단위의 제를 올려 화기를 막고자 했던 풍수적 자연관과 속신을 통해 화재에 대한 나름대로 방비책을 세우고자 했던 다양한 노력의 면면을 엿볼 수 있다.

• Journal of Korean Academy of Nursing
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• v.26 no.2
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• pp.345-358
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• 1996

All human health behavior is deeply rooted one's beliefs or value system usually encompassed within the culture in which they live. The Taegyo, based on Oriental folk medicine, is defined as the behavior and self care of pregnant women administered for herself and her fetus(unborn child). Taegyo is believed to be desirable, effective, and healthy behavior by most of Korean pregnant women. It is essential in our contemporary culture, to ascertain what the components of Taegyo are and to integrate them into current, western nursing care, particularly in the area of prenatal care. 910 Korean women were the subjects of this study, who were in a gestation period of pregnancy between 10 weeks to three months postpartum. The subjects were selected by clustered smpling from 10 representative cities in Korea. Data was collected from February 10 to March 30 1995 by a constructed Questionnaire which consisted of 95 items. The questionnaire was developed through three steps such as content analysis, calculation of content validity index, and pretest. Data was analyzed by descriptive statistics and rotated matrix factor analysis with pc-SAS. The mean age of the subjects was 28.9 years : 36.5％ of them were employed and the mean income per month was about 2000 dollars. The component of Taegyo was clustered into five factors such as fetus psychological stability(equity), fetus personality development, maternal-fetal interaction, fetus intellectual development and physical health promotion. The variance of each factor were 23.7％, 8.3％, 4. 7％, 4.1％, and 3.3％ respectively in that order. The Eigen value of each factor was 13.03, 4.57, 2.60, 2.23, and l.83 respectively. It was found that the Taegyo is an unique and holistic self care behavior of Korean pregnant women. Therefore it has been concluded that this study has broadened the understandability of the implications the Taegyo. It is suggested that further studies on the effects of the Taegyo are needed to provide a scientific basis for professional maternity nursing.

• Journal of muscle and joint health
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• v.4 no.2
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• pp.177-196
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• 1997

This study was undertaken to explore the antecedent factors and process of the treatment-seeking behaviors of medical and alternative treatments in patients with arthritis using methodological triangulation. The data were collected from 995 arthritic patients who were registered either in a center of rheumatology for medical treatment or residents of community having no treatment to classify different treatment patterns. Sixteen patients with various types of treatment only, alternative treatment only, and no treatment were selected among the total samples to identify the antecedent factors through in-depth interview. The quantitative data were analyzed by percentile, t-test, chi-square test and discrimant analysis using SAS PC program, while the qualitative data were analyzed by means of grounded theory methodology. Treatment-seeking behaviors of patients change from the early stage to the sick-role stage. At the early stage, initial characteristics of pain and acculturation of medical professionalism affect the choice of treatment patterns. The acculturation of medical professionalism is affected by health care accessibility, level of education, duration of sickness and lay referral system. At the sick-role stage, lay referral system and acculturation of medical professionalism affect the choice of treatment patterns. The acculturation of medical professionalism is affected by characteristics of symtoms, perceived treatment effects, perceived causes of diseases and socio-economic status as well as health care accessibility, level of education and lay referral system. In conclusion, different factors as well as common factors are influencing the treatment-seeking behaviors depending on the disease and treatment stages. More detailed further studies are required to explore the value system or medical acculturation of patients which is one of the most important factors in decision-making about treatment modalities.

• Journal of the Korea Institute of Information and Communication Engineering
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• v.18 no.4
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• pp.1000-1006
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• 2014

This study focuses on the fact that a OTT service is vigorously used for smart phones, and suggests a design of method to trace the experiences of watching television contents. For this purpose, we developed logging functions and embedded them into existing OTT service application to record flow and pattern of watching context. This paper suggests a log file format which can accurately and precisely record watching actions of users per-second methodology rather than former per-minute methodology. Moreover, this study shows that the application can trace watching attitude according to occurring events by characteristics and playing modes of realtime broadcasting, VOD, advertisement contents. In addition, based on the result of the study, this paper discusses educational, operational meaning of the method such as methodological application in mobile ethnography field or survey for total screening rate.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.22 no.3
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• pp.381-389
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• 2021

Maogusi dance is an ancient ritual dance of the Tujia, a Chinese ethnic minority living in the remote region of the western Hunan Province of China. With characters, dialogues, simple story plots and unique performance procedures, it expresses ancient people's devout worship of nature, totems, ancestors, and reproduction in the uncivilized age. With the advancement of human civilization and the opening to the outside world, many dances of the ethnic minority gradually have faded out, while the Maogusi dance is still popular among the Tujia people and its spiritual symbols have been passed on through the generations. It is recognized by experts in dance and drama circles as the original source of Chinese dance and drama. From the perspectives of philosophy, religion, anthropology and folklore, this paper tries to remove the mysterious veil covering the Maogusi dance of the Tujia to explain how its ancient spiritual symbols have survived and why the original ecological consciousness has been preserved. These aims would help in understanding the deep connotation of this ancient Chinese art with its long history and profound culture.

• Korean Journal of Heritage: History & Science
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• v.48 no.2
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• pp.142-157
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• 2015

This study examines how traditional knowledge functions in the specific techniques to make pottery in terms of the traditional knowledge on the pottery techniques of Onggi potters. It focuses on how traditional pottery manufacturing skills are categorized and what aspects are observed with regard to the techniques. The pottery manufacturing process is divided into the preparation step of raw material, the molding step of pottery, and the final plasticity step. Each step involves unique traditional knowledge. The preparation step mainly comprises the knowledge on different kinds of mud. The knowledge is about the colors and properties of mud, the information on the regional distribution of quality mud, and the techniques to optimize mud for pottery manufacturing. The molding step mainly involves the structure and shape of spinning wheels, the techniques to accumulate mud, ways to use different kinds of tools, the techniques to dry processed pottery. The plasticity step involves the knowledge on kilns and the scheme to build kilns, the skills to stack pottery inside of the kilns, the knowledge on firewood and efficient ways of wood burning, the discrimination of different kinds of fire and the techniques to stoke the kilns. These different kinds of knowledge may be roughly divided into three categories : the preparation of raw material, molding, and plasticity. They are closely connected with one another, which is because it becomes difficult to manufacture quality pottery even with only one incorrect factor. The contents of knowledge involved in the manufacturing process of pottery focused are mainly about raw material, color, shape, distribution aspect, fusion point, durability, physical property, etc, which are all about science. They are rather obtained through the experimental learning process of apprenticeship, not through the official education. It is not easy to categorize the knowledge involved. Most of the knowledge can be understood in the category of ethnoscience. In terms of the UNESCO world heritage of intangible cultural assets, the knowledge is mainly about 'the knowledge on nature and universe'. Unique knowledge and skills are, however, identified in the molding step. They can be referred to 'body techniques', which unify the physical stance of potters, tools they employ, and the conceived pottery. Potters themselves find it difficult to articulate the knowledge. In case stated, it cannot be easily understood without the experience and knowledge on the field. From the preparation of raw material to the complete products, the techniques and traditional knowledge involved in the process of manufacturing pottery are closely connected, employing numerous categories and levels. Such an aspect can be referred to as a 'techniques chain'. Here the techniques mean not only the scientific techniques but also, in addition to the skills, the knowledge of various techniques and levels including habitual, unconscious behaviors of potters.

• Journal of the Korean Home Economics Association
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• v.40 no.5
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• pp.25-37
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• 2002

The purpose of this study is to give basic information in comparison of workspace of traditional housing between traditional Waga and Choga in Jeju. The subjects of this study are six Waga (roofing tee system), authorized as Jeju Folklore Materials and five Choga (roofing thatch system), authorized as National Major Folklore Materials. The results of this study were as follows. 1. Household workspaces in Waga were separated by three places: Jungji, Chatbang, and Gopang. In Choga, it was separated by two places, Jungji and Gopang. 2 As a number of Jungji, Waga had one, which meant that two or more generations shared the kitchen facilities. Choga, it had one or two Jungji, which meant that each generation used different kitchen facilities. 3. functional space of division Waga was specific. So, meal preparation was done in Jungji, and dining was done in Chatpang. However, in Choga, both meal preparation and dining were done in Jungji. 4. The sequence of space, in the JungjiGeriBulDong style, which Jungji was located in the detached building, showed that the circulation directs: Gopang->Sangbang->Chatbang->Madang->Jungji. AnGeriJungji style, which Jungji was located in the main building, showed that the circulation directs: Gopang->Sangbang(->Chatbang)->Jungji. 5. In the size ratio of household workspace to whole size of the house, Waga occupied 30%, and Choga occupied 21%.