• KLA journal
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• v.10 no.5
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• pp.10-17
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• 1969

• Journal of the Korean Society of Costume
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• v.20
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• pp.83-91
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• 1993

Signifying clothes can be defined as a process in which a clothes obtains a symbolic meaning by confining its use and purpose. In this paper we catagorize the process of signifying clothes that appears in the Byongkut as follows : first removing the clothes, secondly putting on the clothes, and thirdly burning off the clothes. Removing the clothes is a process of dramatic realization and clearly shows proven facts about the things that will occur in the process. Putting on the clothes is a process of falsified expression in which the interest is transferred from the person who wears the clothes to the clothes itself by the shaman's insinuation who leads an interpretation about the clothes. Buring off the clothes is a pro-cess of mystification in which the end of Byongkut is sublimated mistiriously by making the partici-pants believe with the burning that the clothes and the diseases have been curred, and therefore, the ritual is kept from spoiling. The clothes used in Byongkut that religious belief and belief system are expressed through behavior style, and that supernatural power is designed to reveal is related with the various aspects of symbolic life indicated by the clothes.

• Journal of the Korean Society of Food Culture
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• v.4 no.3
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• pp.213-219
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• 1989

In this paper we investigate the table settings of Korean ceremonial foods for Honrye (a marriage ceremony) and Jerye (sacrificial rituals). According to the procedure of Honrye, the tables for Honrye are to be the divided into four classes; Bongchisang for Nappe ceremony, Choroyechungsang for Chorye ceremony, Keunsang for the bride and bridegroom and Pyebecksang for Kyungugorye ceremony. Jerye is to be divided into several classes; Shunjoje, Shijoje, Leeje, Kheeilje, Myoje, Sokjeulje, Sasije, and so on. Foods for Jerye are a little different from those for Honrye, but the form of table settings for Jerye is similar to that of Keunsang in Horye. Each table setting for Honrye and Jerye has its own form, that represents the meaning of that ceremony. Furthermore, foods prepared for Honrye and Jerye have the Korean dual principle of the negative and positive.

• Korean Journal of Psychosomatic Medicine
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• v.11 no.1
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• pp.60-68
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• 2003

Objectives: The purpose of this study was to develop a Korean version of the Levels of Emotional Awareness Scale(LEAS-K) and to examine its validity and reliability. Methods: LEAS-K was developed from translating original LEAS into Korean. The subjects were 476 Korean medical students(322 males and 154 females). The internal consistency was evaluated with the Cronbach's alpha coefficients and 40 protocols were independently scored by two raters to confirm interrater reliability. Additionally, a Korean version of 20-item Toronto Alexithymia Scale(TAS-20K), Korean versions of the Openness to Experience Inventory(OE), the Marlowe-Crowne Scale (MCS), the Bendig short form of the Taylor Manifest Anxiety Scale(TMAS) and the Emotional Expressivity Scale(EES) were rated to evaluate concurrent validity. Results: The internal consistency measured by Cronbach's alpha was 0.81 and interrater reliability was high{r(40)=0.99}. Correlation coefficients for concurrent validity were nonsignificant with TMAS and EES. LEAS-K correlated significantly with TAS-20K{r(476)=-0.10, p<0.05}, OE {r(476)=0.10, p<0.05} and MCS {r(476)=0.10, p<0.05}. Conclusion: LEAS-K was demonstrated to have high reliability and validity.

• Korean Journal of Human Ecology
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• v.13 no.1
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• pp.185-194
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• 2004

This study examined the characteristics of 45 sects of seven new aboriginal religious groups in Korea including Jeungsan sect, Tangun sect, Soowoon sect, Won Buddhism, Bongnam sect, Gahksedo sect, Shamanism sect that had given a considerable influence on the modem Korean society since the end of 19th century through the field study and the review of documents. The purpose of the study was to elucidate how their religious ideas were reflected in their ceremonial costumes and what characteristics these costumes had. The results were as follows: 1. The new religious groups in Korea modified or mixed the designs or the names of existing outfits to convey their ideas or beliefs through their costumes. 2. The costumes of new religious groups had common characteristics of the times, Korean tradition and ancestor worship. 3. All the ceremonial costumes symbolized the creeds and ideas of each religion in their names, designs, and colors. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, and of the headpieces such as Sky-Crown, Lotus-Crown, Ceremony-Crown, and Sevenfold-Crown, for instance, were related with Buddhism, Taoism, and Confucianism. The most common design of costume was consisted of traditional hanbok and some type of headpiece and robe for men, and hanbok modified to Western-style for women. Most sects adopted hanbok as their ceremonial costume, but they tend to simplify its design. The color scheme of the costumes reflected the influence of the Yul-Yang and Five Elements idea but the colors varied depending on seasons and occasions to suit their creeds and philosophy. 4. These religious costumes were worn at various ceremonies, ritual, and various anniversary services for the master and other dignitaries of the sect to render greater piety to those gatherings, to distinguish the sect from other religious groups, to clarify the meaning of the ceremony, and to heighten the devout feelings of the participants. Thus, the structure (the symbol, names, and types of the outfit, and their color scheme) and religious background of the costumes of the new aboriginal religious groups in Korea turned out to have inherited and mixed various elements of traditional Korean outfits and those of existing religions to symbolize their religious ideas.

• Journal of Korean Orthopaedic Sports Medicine
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• v.1 no.2
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• pp.154-158
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• 2002

Purpose: To compare the results of open and arthroscopic method in recurrent anterior should erinstability. Materials and Methods: The 68 patients who have been taken the open or arthroscopic Bankartrepair for the period of Jan. 1995 to April. 2000. One group (23 patients) had elected an arthroscopic Bankart repair, the other group (45 patients) had chosen open stabilization. Patients were followed up12 to 63 months (ave. 34 months) after surgery. Results: We found 2 cases of subluxation out of open repair group, and then treated by conservative method. There were another 2 cases of dislocation and 2 cases of subluxation out of arthroscopicrepair group, and we have taken out 1 case of reoperation by open method. Using the functional scales by Rowe, the patients who have taken the open method posted at the average point of 87, while the arthroscopic method posted 85 points. Patients satisfaction points were 84.6 and 72.5 respectively. There were no criteria of statistically significant except stability and motion score. Conclusion: Open Bankart repair would be better in stability, and arthroscopic method in ROM gain. Proper patient selection based on physical examination and arthroscopic inspection to optimize the indications contributed to successful treatment.