• Journal of the Korean Society of Costume
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• v.51 no.3
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• pp.75-85
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• 2001

The system of washing and shrouding a dead body is a series of procedures for encoffining in funeral rites, which are taken after death indentification by using CHOKWANG and praying for the resurrection of a dead body by calling a soul departed from the body. The washing and shrouding a dead body (hereinafter reffered to as "YEOMSEUP") is the broad concept which contains the procedures of washing, clothing and shrouding the body. The clothing includes washing, putting rices into the mouth. and then dressing while the shrouding includes first wrapping, second-wrapping and encoffining. The clothes for YEOMSEUP (all clothes and articles for funeral rites are designated) will be put in the coffin along with a dead body according to the YEOMSEUP procedures. Dasan, a SILHAK scholar in the late Yi Dynasty, pointed out some problems of the funeral rites observed in those days. At the same time, he found that the problems had arisen from the misinterpretation of the original descriptions in Chinese characters. and had tried to correct them. The books written by Dasan basically emphasized his ideology reshaping the whole procedures by trimming and removing meaningless formalities which are too much luxurious and wasteful and making them as a part of the original principles of the funeral rites. His Intents are clearly shown in his wrings on practical ettiquttes, such as SANGRYESAJON and SANGUIJEOLYO. In its attempt, this study aims at reformulating the DASAN\\`s SANGRYESAJON in terms of YEOMSEUP methods. A lot of virtues of the Dasan, like WOOSU, SIMUI, DAEDAE, MO, SORYUMHYO and DAERYUMHYO could also be found accordingly. The merits and characteristic in funeral rites are an obedience in filial duty, the pursuit of frugality. and the efficiency of practical functions. It could be said that the resurvey of DASAN′s theory on YEOMSEUP procedures is a meaningful work today when the original meaning of funeral rites fades out. Furthermore, discussions of refined burial service and encouraging cremation designed to improve land use, which are widely spread among people, could weaken the basic philosophy of YEOMSEUP and more likely propagate the atmosphere of despising the dignity of human beings.

• Toxicological Research
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• v.17
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• pp.97-104
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• 2001

Three types of proteases (MEF-1, MEF-2 and MEF-3) were purified from the egg cases of Ten-odera sinensis using ammonium sulfate fractionation, gel filtration on Bio-Gel P-60 and affinity chromatography on DEAE Affi-Gel blue gel. The proteases were assessed homogeneous by SDS-polyacrylamide gel electrophoresis and have molecular weight of 31,500, 32,900 and 35,600 Da, respectively. The N-terminal regions of the primary structure were compared and they were found to be different each other. MEFs readily digested the $A\alpha$ - and B$\beta$-chains of fibrinogen and more slowly the ${\gamma}$-chain. The action of the enzymes resulted in extensive hydrolysis of fibrinogen and fibrin, releasing a variety of fibrinopeptides. MEF-1 was inactivated by Cu$^{2+}$ and Zn$^{2+}$ and inhibited by PMSF and chymostatin. MEF-2 was inhibited by PMSF, TLCK. soybean trypsin inhibitor. MEF-3 was only inhibited by PMSF and chymostatin. Antiplasmin was not sensitive to MEF-1 but antithrombin III inhibited the enzymatic activity qf MEF-1. MEF-2 specifically bound to anti plasmin Among the chromogenic protease substrates, the most sensitive one to the hydrolysis of MEFs was benzoyl-Phe-Val-Arg-p-nitroanilide with maximal activity at pH 7.0 and 3$0^{\circ}C$. MEF-1 preferentially cleaved the oxidized B-chain of insulin between Leu15 and Tyr16. In contrast, MEF-2 specifically cleaved the peptide bond between Arg23 and Gly24. D-dimer concentrations increased on incubation of cross-linked fibrin with MEF-1, indicating the enzyme has a strong fibrinolytic activity.ity.

• Asian Pacific Journal of Cancer Prevention
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• v.15 no.21
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• pp.9307-9312
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• 2014

Background: Hope is an important coping resource for cancer patients. Types and sources of hope and hope-inspiring strategies are not well investigated among Iranian cancer patients. The aims of present study were therefore to investigate the nature of hope and some demographic predictors of hope among Iranian cancer patients. Materials and Methods: This descriptive-correlational study was undertaken among 200 cancer patients admitted to an educational center affiliated to Ardabil University of Medical Sciences, Iran. Participants were selected using a convenience sampling method. The Herth Hope Index and other validated questionnaires were used to investigate level of hope and types and sources of hope, as well as hope-inspiring strategies. Data were analyzed using SPSS statistical software. Results: The overall score for hope was 31 from total scores ranging between 12 and 48. Some 94% of patients mentioned 'return to normal life' and 'complete healing of disease by drugs and physicians' as their main hopes. The most important sources of hope reported by patients include spiritual resources, family members, healthcare workers, and medicines and treatments available for the disease. Relationship with God, praying/blessing, controlling the signs and symptoms of the disease, and family/health care workers' support were the main hope-inspiring strategies. Patients who had a history of metastasis, or who were older, illiterate, divorced/widowed and lived with their children reported lower levels of hope. On the other hand, employed patients and those with good support from their families had higher levels of hope. Conclusions: The study findings showed moderate to high levels of hope among Iranian cancer patients. Accordingly, the role of spiritual/religion, family members and health care workers should be considered in developing care plans for these patients.

• The Korean Journal of Community Living Science
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• v.22 no.1
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• pp.103-113
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• 2011

The purpose of the study was to examine formative features of embroidered norigae in form, color, pattern and expressive technique through positive analysis of relics and various of collections of work and to consider expressive features of embroidered norigae. The results of the study were as follows. First, embroidered norigae has handcrafted decoration. it was made by being sewed for women longing for their family's happiness. Embroidered norigae is a dress worn by women that is hung on a coat string or the waist part of a skirt. Second, it is eco-environmental. Embroidered norigae applied things seen in nature such as flowers, butterflies and bees to its pattern. Third, it has practicality. Embroidered norigae has high practical value besides a decorative function. Needle case norigae and incense case norigae provide functions in accordance with women's wisdom and skill as well as practicality. Fourth, it is praying for good luck. Women embroidered patterns symbolizing their desires in life such as their family's happiness, wealth, many sons and a long life. Fifth, it has balance and harmony. The knot of embroidered norigae has a perfect symmetry in the front/back part and in the right/left part. And the main body and tassel are symetrical in the right/left part, which gives stability and comfortableness. Embroidered norigae is classified into knot, main body and decorative part in its form. The three kinds express their unique beauty by being harmonized together. Finally, it has a property of melody. Movement of the tassel has a property of melody shaken by the wind and movement of its wearer.

• The Journal of Korean Medical History
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• v.19 no.2
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• pp.29-47
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• 2006

Because the size of population was directly related to the power of the nation in the Chosun Dynasty, various efforts were exerted to maintain the size stable and the keys to the efforts were a high birth rate and a low death rate. However, in addition to wars, epidemic diseases had an enormous effect on the death rate. Particularly during the mid Chosun Dynasty, epidemic diseases were more prevalent than ever due to the abnormal climate called the little ice age. To cope with them, the government executed several medical relief policies and published medical books. In Chinese epidemiology, infectious diseases mean sicknesses caused by hot weather, but in Korean epidemiology, they indicate large-scale infectious sicknesses caused by both hot and cold weather. Therefore, as treatment methods for diseases from the cold were not applicable to the pathology of epidemic diseases, China developed separate epidemiology. In Korea, however, the main concern was how to prevent epidemic diseases, whether from hot or cold weather, that drove many lives into death. The characteristics of Korean epidemiology are as follows. First, whenever epidemic diseases were prevalent, in order to cope with them, translated medical books were promptly published including Ganibyeokonbang, Bunmunonyeokihaebang, Sinchanbyeokonbang, Byeokyeoksinbang and Byeokonsinbang. Second, those books were annotated in Korean so that people could read easily and accurately. Third, as an extension of the Hyangyak movement from the late Koryo Dynasty, Danbang was used a lot to treat and prevent epidemic diseases with less financial burden, and things obtainable easily according to individuals' situation were mentioned for anybody to overcome the emergent situation of epidemic diseases. Fourth, methods for praying to God were suggested for practitioners to work with sincere spirit and to keep themselves from epidemic diseases.

• Journal of Korean Society of Rural Planning
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• v.7 no.2 s.14
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• pp.33-40
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• 2001

The purpose of this paper is on identifying spatial structure of Palwang and Taechon village and dealing with restoration direction of village spatial structure and village groves. The results are as follows. It was identified that the standing stone for penis form is not standing stone for praying son but complementing that for enforcing enclosed function of enclosing village groves. It was considered that village entrance and entrance road, village grove of Taechon village must be restored for being identified as standing stone of penis form of spatial structure of village. It was considered that the above is essential to connect with ecotourism of Sunchang-gun region. It was identified that Palwang village grove is very good in conservation state, but Taechon village grove has been destructed mostly by various development. It was identified that Palwang village grove is high in species diversity and in scare value as mixed forest, landscape value. The dominent tree of Palwang village was Pinus densiflora and that of Taechon was Salix glandulosa. Salix glandulosa was used pavilion tree, main tree in both village. It was identified that Carpinus tschonoskii is showing the most rapid growth in tree height and Salix glandulosa is showing the most rapid growth in tree breadth diameter of all kind of tree. It was considered that Pinus densiflora was planted first of all and deciduous trees were complemented later. It was considered that simple forest of Pinus densiflora has been changed into mixed forest by artificial affect in the long term. It was considered that Salix glandulosa in Palwang village grove must be indicated as legal protection tree according to present criteria of protection tree selection in Korea. And it is considered desirable that standing stone of penis form and village grove in Palwang village must be indicated unitedly as cultural conservation element.

• Journal of the Korean Society of Clothing and Textiles
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• v.30 no.1 s.149
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• pp.94-105
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• 2006

This study is focused on the man's costumes of Sadangpae(the troupe of performers) shown in Gamrotaenghwa (감로탱화) during the late Chosun dynasty. Originally Gamrotaenghwa was used as a painting for a Buddhist praying ceremony, 또Young-ga-cheon-do-je(영가천도제). It shows us the lives of the commoners in those days. Gamrotaenghwa reflects the changes of costume style in the late Chosun period. The early styles of po(포, coat) for male performers in the 17th century were changeui(창의) and dopo(도포), which had the front panels(seop) overlapped deeply and sleeves that got wider as time passed. After the 18th century, Male performers wore a simpler coat such as sochangeui(소창의), which had narrow sleeves and long slits on the both sides. Especially the coats of acrobats were fastened on the center front with buttons. Heuklip(흑립: black hat), somoja(소모자: small cap) and jeonlip(전립: wool hat) were used as hats for the male performers. Originally, heuklip was the hat that represented the noble status: yangban(양반). However, it was popularized among the commoners in the late Chosun period. As time passed on, the heuklip became more popular and its shape also changed. Somoja and jeonlip were shown throughout the entire Gamrotaenghwa. Unlike heuklip, those were common hats for Sadangpae. The costumes of entertainers shown in Gamrotaenghwa were very similar to those of the commoners. However, it seems that there were some differences of the costumes depending on the roles they performed.

• Journal of the Korea Fashion and Costume Design Association
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• v.10 no.2
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• pp.117-124
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• 2008

People have used the manner of expression "clothing" to find out and to symbolize the styles that suits one's roles, behaviors or altitudes. Moreover, the symbolic meaning of clothing is important as it reflects the culture of a time period as well at the life style of each classes of society. In the aspect in which clothing is critical data to re-examine a time period as to trace history, clothing is significant for understanding the characteristics of each time periods, and by focusing on women's wedding dress, a costume worn for one of the most essential ceremonies in one's life, this article studies how trends of each period have been symbolized through clothing. Thus, this study aims to set a foundation to understand the cultural features of a time period through the wedding ceremony. The article inquires about the hwalot to also understand its meaning during the period of its existence, and develops designs for modern wedding dresses for women. I. The wedding dress of women expressed the following meanings by using shapes, colors and patterns of the hwalot. 1) The formative art of hwalot is the ultimate beauty. 2) The wedding dress of women emphasized aesthetics. 3) The symbols praying for harmony between red and indigo, or the union of yin and yang indicates that marriage had been considered as a precious ceremony-an important matter of life. 4) The meaning of good auspice such as health, longevity, immortality, good luck and stability had been frequently used since people sought for new and eternal life. 5) The symbols of wealth and fame have been frequently used by those pursuing a wealthy life. 6) Marriage was considered as a union of families, and not a union of two individuals. II. This article presents two types of modern wedding dresses.

• Journal of the Korean Society of Food Culture
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• v.11 no.1
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• pp.43-52
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• 1996

[Goshogi] which is held from 9th to 16th January, every year is the Buddhist service of praying for the soul of Shinran's $(l173{\sim}1262)$ after death. It is the most majestic high-filling style and also unparalled in the annals of Japanese history in sacrificial offering. Shinran was horned in the Fujiwara's family. And not only he believed Prince Shodoku's belife but also retired to the mountain to enter the priesthood by it. Prince Shodoku built Horyu temple which is the typical temple of Nara ages. Buddism was transmitted from Korean peninsula, three countries of Silla, Bekje and Kokuryo effected on many field of Japnese culture during that ages. At the same time, Kasugadaisha and Danjanjinja of Shinto religion was built by Fujiwara Family. Both of them was Buddhist temple before. Throughout like these historical background, the facts what the religious services and the sacrificial offerings for Prince Shodoku, Wakamiyasai of Kasugas' and Kakitsusai of Danjanjinja must be influenced from Korean Peningula. So the dietary culture of the religious rites and traditional customs between two countries could be thought the relation with a narrow stream strait. But among them, in the size, color and shape, the cooking method and technique in the usage of rice powder and sugar, it is tops in value. The noteworthy points of the thought were as follows: 1. high-filling style of the sacrificial offerings what is mixed and harmonized with Buddhism, Confucious, Sharmanism, Toaism and Korean traditioal customs. 2. eating together of god and human. 3. the fusion of gods and Buddha.

• The Korean Nurse
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• v.31 no.3
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• pp.62-75
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• 1992

This study was done to suggest basic modifications in the present situation for the family of women in labour which is a separation management method. The study design was a descriptive study. The number of the subjects were 80. they were husbands, mothers in law, and mothers of women in labour who were full term and for whom there were no complications, either for the mother or the fetus. Data collection was done with a structured questionnaire which was analyzed using frequencies. The results were as follows, 1. Most of the subjects(95.0%) wanted to participate in the labour process. 2. The subjects wanted to support the women in labour by way of encouraging(95.0%), consoling (95.0%), listening to(75.0%), praying with(68.8%), hand holding(97.5%), stroking(63.8%), helping with respiration control(50.0%), maintaining relaxation(46.3%), changing position(58.8%), and illustration (58.8 %). 3. The subjects answered that they expected their participation to have the effect of an easier labour course(52.5%), security for the women in labour(95.0%), and providing a better relationship between the women in labour(66.3%) and the new baby(55.0%). 4. The priority of the response as to who is the best supporter was husband, and mother of the women in labour in that order. It can be concluded that nurses maintained a management method which ignored the needs of the families of women in labour. If given consideration is to be given to these subjects, future programs should initiate ways to let the families participate in the labour process.