• Journal of The Geomorphological Association of Korea
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• v.24 no.3
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• pp.119-131
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• 2017

Typical weathering landforms and phenomena including tafoni and gnamma are usually interpreted as man-made alteo (praying water bowl) or dragon-alteo by folklore researchers. Despite some terminological ambiguity, they are certainly natural weathering pits and are introduced in our discipline for fifty years, however, unfortunately most of them are interpreted as petroglyphs used and prepared for ritual ceremony. Several seemingly artificially-made rock holes are also found in many places, but most of them are weathered landforms by salt weathering. Author believes that communication effort to use common language and publish more researches in interdisciplinary journals are very essential to propagate scientific achievements made by geomorphologists to other discipline. Also geomorphologists specialized in weathering processes are encouraged to participate in preservation of stone artifacts and archaeological remains.

• Women's Health Nursing
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• v.1 no.2
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• pp.174-199
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• 1995

This study examined the antenatal care known as Taekyo. The sample consisted of 795 women and 564 men who had be seen in the antenatal care unit, delivery room, or postpartal care unit of general hospitals in Korea between March 20 and April 22, 1995. Data were collected using the "Taekyo questionnaire for childbearing women" and "Taekyo questionnaire for husbands of childbearing women" developed by researchers. Data were self-reported. Data were analyzed using the SPSS PC+ program, and descriptive statistics, T-test, ANOVA, Pearson correlation coefficient were applied. The results of this study were as follows : 1. Encouragement to practice Taekyo was at a relatively high level. Items on Taekyo encouraging behaviors had a mean score of 3.51(33 items 5 point scale). According to the five categories of Taekyo encouraging behaviors, subjects indicated they practice "food intake(mean score 4.02)". "praying(mean score 3.78)", "cumulative virtuous deeds (mean score 3.58)". "mind and body management(mean score 3.47)", "maternal fetal interaction(mean score 3.15)". 2. The childbearing women's practices related to forbidden behaviors by Taekyo were relatively high. Item on forbidden behaviors by Taekyo had a mean score 3.71(43 items 5 point scale). According to the five categories of forbidden behaviors by Taekyo, subjects indicated they practiced "voluntary abstention of drugs(mean score 4.78)," avoiding behaviors(mean score 4.78)," avoiding behaviors(mean score 3.77), "good behaviors(mean score 3.71)", "taboo on fetal death tendency (mean score 3.53)", "taboo on certain intake(mean score 3.47)". 3. The practice score of husbands for childbearing women which related to Taekyo behaviors were relatively high. Item on Taekyo behaviors had a mean score 3.59(33 items 5 point scale). According to the six categories of Taekyo behavior, subjects indicated they practiced "mind and body management(mean score 3.94)", "praying(mean score 3.80)", "support of women’s practice related to Taekyo(mean score 3.66)", "good behaviors(mean score 3.58)", "continency(mean score 3.33)", "paternal fetal interaction (mean score 3.19)". 4. On the childbearing women's perception of Taekyo, most of the subjects(88%) had confidence in the positive effects of Taekyo on Child development. The result showed that the childbearing couples practiced Taekyo behavior relatively often and sincerely and most of the childbearing women had a positive perception of Taekyo's effect on prenatal child development.

• Women's Health Nursing
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• v.10 no.2
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• pp.119-127
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• 2004

Purpose: A Phenomenological study was conducted to investigate the experiences of infertile women who had an unsuccessful in vitro fertilization(IVF) attempt and the structure of these experiences was identified in a socio-cultural context. Method: In-depth interviews were done with five participants from Nov. 1997 to Feb. 1998. Data was recorded and analyzed by Colazzi's method. Result: Significant statements were extracted from the data resulting in 4 themes and 11 concepts. The concepts were: 'lack of information', 'unable to anticipate the outcome', 'reaffirmation of need', 'financial strain', 'emotional suppression', 'change of social relationships', 'physical fatigue', 'blaming oneself or God', 'trying different ways', 'famous place shopping', and 'praying to God'. The significant themes of the participants' experiences with IVF emerged as: "uncertainty", "burden", "blaming" and "vigorous desire". Conclusion: The results indicate that the care of infertile women with an unsuccessful IVF attempt should be based on a deep understanding of their personal experiences. Also, information on alternative choices should be offered and supported.

• Journal of the Korean Society of Costume
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• v.53 no.1
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• pp.67-75
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• 2003

From ancient times. lotus pattern had esthetic factor and symbolic factor. Lotus pattern was introduced to China, and it was grafted together with Chinese peculiar culture symbol system, thereafter it has changed and developed. The Chinese taking a serious view meaning that things include, and they frequently use several lucky omen patterns in their everyday life. In this study, I investigated laying stress on symbolism about Lotus patterns of China lucky omen patterns, and I wanted to present possibility that can approach to Chinese culture in new angle. Through result of this study, symbol of Lotus patterns can divide two directions. First, symbol by natural properties of lotus are same as following. 1. Lotus grows in the mud, but it is uncontaminated - clearness and uprightness, 2. Root, branches, loaves and flowers are vegetative together, and all of basis and branches are exuberant. - plenty, 3. Bear fruit simultaneously with blooming, and it is procreant. - fecundity and many descendants. Symbol that use same pronunciation and intention are same as following. 1. 'Lian(연)'-'Lian(연)' : repeatability, continuance, plenty and intercommunicate, 2. 'Lian(연)'-'Lian(염)': integrity, 3. 'He (하)'-'He(화)' : peace, harmony and combination, 4. 'He(하)'-'He(하)' : clear river, 5.'He(하)'-'He(하)' ; all work goes well. When the Chinese use lotus patterns in lucky omen patterns, same pronunciation and pitch of Chinese language more prominent than natural properties or the image of Buddhism. I guess that it cause praying individual's peace and happiness more serious than philosophical meaning or symbol that base in Buddhism for ordinary people.

• Women's Health Nursing
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• v.4 no.2
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• pp.271-285
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• 1998

The purpose of this study is to explore and describe the experiences of postpartal woman, Korean postpatal care that Korean women experience afterbirth, to find the meaning of their lived experiences and to contribute to the base Korean maternal nursing. The method is to phenomenological through participant in depth interview. The subjects of this study were 8 women who are 1 week to less or over 100 days afterbirth. Their age rang from 22 to 33. All available data was collected from 26th of March 1988 to 10 of July 1998. A tape recorder was used with the permission of the subjects to prevent the loss of spoken information. The analysis of the data was made through Colaizzi's. The result of the study was as follow: There were eleven themes and 8 structures, Structure 1 : Acceptance to the traditional Sanhujori, Structure 2 : Powerlessness, Structure 3 : Disappointment and Being sorry, Structure 4 : Attachment as mother, Structure 5 : Anxiety on bring up, Structure 6 : Praying the well being of baby. Structure 7 : Negative body image 8 : Information seeking, Structure. In conclusion, nurses have to help Korean women afterbirth who are in difficulties physically, emotionally, socio-psychologically as direct caregivers and educators. As continually finding out the Korean postpartal care. Sanhujori, we can build the our original maternal nursing.

• Journal of architectural history
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• v.26 no.6
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• pp.77-88
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• 2017

Ordinary people generally bury or burn placenta when the baby was born. But, Joseon royal family put placenta in pot and then buried it in propitious site praying for good health and long life. After that baby had become the king of Joseon, people built stone figures formed fixed type at that place. It is called gabong-taesil(加封胎室). The purpose of this study is to figure out the type and characteristics of the King Taejo's taesil in Joseon Dynasty. The King Taejo's taesil had built first as soon as Joseon was established circa 1393, and repaired largely in 1689. Since then, this was damaged by the Japanese Empire and assembled in recent days at near place from the original place. Center piece of taesil remains the original form, and the rest of stone figures is assumed to be rebuilt in 1689. But, some materials like sangseok(裳石) and jeonseok(磚石) are assumed that are original stone figures or were made, assembled by the style of then. Considering most of remained taesil is a relic of the latter part of Joseon Dynasty, the King Taejo' taesil has high cultural value as the first gabong-taesil of Joseon Dynasty inheriting Goryeo Dynasty type.

• 모자간호학회지
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• v.3 no.1
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• pp.5-24
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• 1993

Where people within a certain cultural sphere have formed their own peculiar cultural beliefs including health belief, health value and health practice, care-givers have a good understanding of health management as those practices exist in the client's sociocultural background. The purpose of this study was to describe various caring behaviors in traditional childbearing management and ultimately to provide basic data for nursing practice and sustantive maternity nursing theory. To investigated taring behaviors, the ethnographic approaches were used. The fieldwork for this study has been conducted from December, 1991 to September, 1992. The data collection method was used in-depth interview. The key informants were 19 womans aged from 60 to 84, and general Informant was a native aged 50. Results of the study were as follows. The components of caring behavior inculded heeding, preventing from impurities, encouraging the power, praying, warming up one's body, enduring, helping, healing, resting, making preparations, utilizing mugwort, creating good blood circulation, tabooing, This components of taring behavior were 6 categories, making every effort, encouraing, contriving an easy labor, healing, making preparations, enduring, The prominent caring beehavier during childbearing process was making every effort. In conclusion, for more effective childbearing management of care-givers must eliminate from their own minds 'primitive' or 'supertitious' attitudes toward traditional childbearing management. Also it is desirable that they establish Korean style nursing intervention along with modern scientific practices in conjunction with the traditional childbearing management.

• Journal of Fashion Business
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• v.12 no.1
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• pp.16-29
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• 2008

The purpose of this essay is to know the expressed form and color and also to examine the inner symbolic meaning of the movie "Sympathy for Lady Vengeance" by producer Chan-Wook Park. In the movie, the main character Geumja has double personality, having both images of a wicked woman and a woman saint, and she showed the clothing of both good and evil. For example, while she was in prison, her prisoner uniform while she was taking care of her inmates, her pajama which is the symbol of innocence when she was atoning and praying, Geumja's appearance wasn't fabulous when she was wearing baker's cloth that symbolize pure inside. But in contrast, Geumja who was released from prison planned and execute vengeance, dress colorful dress and primary color make-ups. Blue color coat with gloomy mood, black leather coat with the image of female warrior, and the slip with intensive image and etc express Geumja's will of revenge. Like this, depend on the psychology of main character Geumja, it's easy to recognize the change of clothing and color, and it's possible to understand the symbolic meaning in it.

• Journal of the Korean Society of Clothing and Textiles
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• v.38 no.6
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• pp.796-809
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• 2014

This study identifies formativeness and the Korean consciousness of the vernacular design in a Korean designers' collection in order to discover the internal characteristics of vernacular expression elements. The study is based on a theoretical review and an analysis of cases collected from Korean fashion designers' clothes. Research is limited to international collections of clothes presented by Korean fashion designers since 2,000. The process of Korean vernacular designs in fashion were analyzed for formativeness in form, color, pattern and detail. The research findings identified formativeness and Korean's consciousness of modern fashion designs that reflect vernacular designs as follows. First, they are round, flexible line and shape based on assimilated with nature, rhythmic curve to express life force and asymmetry based on an ecstatic world based on nature. Second, a white color explained the pure mind and racial peculiarities in regards to the five colors that expressed the thinking of traditional rituals such as prayers for comfort of life and ancestor worship. Third, there were patterns around shape of nature, praying, and Korea culture. Finally, there were skills of Korean traditional handcrafts such as embroideries, knit-works, gold foils, and quilts where clothes expressed the hardship of life and strong willpower to overcome. In conclusion, the clothing of Korean vernacular designs contains characteristics such as natural beauty, decorativeness, shamanism, and eclecticism.

• Journal of the Korean Society for Library and Information Science
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• v.46 no.1
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• pp.263-288
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• 2012

The purpose of this research was to examine the significance of the first edition of Tripitaka Koreana. In this research, the following were done: 1) by clarifying the place and date of praying for the engraving of the first edition of Tripitaka Koreana, its significance as "Daejanggyeong" produced to expel the Kitan was more clearly explained; 2) its physical characteristics were examined to provide evidence of the artistic and creative features of its engravings, quite different from those of the Gaebo Tripitaka made in China; and 3) its structure was analyzed from a viewpoint of a systematic bibliography. It was found that since the first edition of Tripitaka Koreana contained all the earlier lists of Buddhistic scriptures in China(and individual scriptures were thoroughly examined and included into its content since the reign of King Munjong), it had a systematic bibliographical significance demonstrated by its comprehensive and cumulative nature.