• The Research Journal of the Costume Culture
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• v.9 no.1
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• pp.61-72
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• 2001

Chunghahk-dong is located in a retired spot, Jiri Mountain and has been built up its won religion and culture without any exchange outside world. People in Chunghahk-dong believe in a religion called Genjungyutaosim. Forming a trinity on which mind is Taoism, body is Buddhism, and behavior is confucianism. These are the principle elements to form a village. They made their own unique cultural factor such as longhaired boys and girls, wearing traditional cloths and hat, a monastic life, folk mores and family rituals, and private school system. This shows a great deal of affection on their life style and organization and is closely connected with community and culture. Grasping a culture and behavior on clothing, it has propose to understand Chunghahk-dong properly according to this study. A method of study has a purpose to understand culture and clothing behavior precisely in Chunghahk-dong. I inquire ito clothing behavior with investigation and study of picture script. The results are as followed; People in Chunghahk-dong show unique clothing and hair style behavior based on Genjungyutao. First, men and women wear a white cloth called HanBok(Korean costume) and footwear made of rubber. Only men wear a blue vest. A grown up men wear a long coat when they go out. They are dressed in tractional cloth for a ceremonial occasion. The reason why they put on the HanBok(Korean costume) is a belief on our traditional cloth becomes a standard dress in the future. They believe Korea becomes a standard dress in the future. They believe Korea becomes a standard dress in the future. They believe Korea become a leading country in the world. This clothing behavior is symbol of Genjungyutao and has a role of delivery system for expressing their split. Second, In sign of being a Genjungyutao men, they let their grow hair. Cutting hair is not to be a Genjungyutao men any more. There is few reason that people in Chunghahk-dong let grow their hair : First, because of importance in TanGun's ideology, they believe Korea is a first nation in the world and can't cut their hair which has grown from TanGun (The founding father of the Koran nation) Chosun traditionally. Second, Cutting their hair runs counter to the principle of nature. Third, They value their body for confucianism. They don't want to damage their body because of body from their parents. Boys and girls braid and tie up their hair and adult tie a topknot and a chignon. Wearing a YouGun(A horsehair skullcap) at home and Kat(A Korean top hat) when going out, they express as a Genjungyutao. Hemp cloth and synthetic fibers are main clothes. Also, they wear an improved HanBok(Korean costume) these days on influence outside.

• Korean Journal of Heritage: History & Science
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• v.44 no.3
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• pp.44-61
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• 2011

This study consider the life and works of Hu ShunShen(胡舜申) who was the author of JiRiSinBub(地理新法) which the representative FengShui book in Choson dynasty. His adult name is RuJia(汝嘉). He was born in on September 6, 1091 at JiXi(績溪) in China as a son of Ho Xian(胡咸). He left his hometown with his family to avoid war and settled down in HuZhou(胡州). He took up an official post with his brother's YinPu(蔭補), and held several provincial official posts. After serving as vice governor(通判) of ShuZhou(舒州), he became supervisor of taoist temple(崇道觀) in TaiZhou(台州) and retired from office. After burying his father, he took an interest in fengShui(風水) and studied for a long time. People say that JiangXiDilixinfa(江西地理新法) is the well-known FengShui book written by him. When he was 74 years old, he suggested opening SheMen(蛇門) gate and XuMen(胥門) gate in SuZhou(蘇州) castle by "WoMenZhongGao(吳門忠告)". But it didn't come ture. He died March 9, 1177 at the age of 87 and was buried in HuZhou(胡州). His elder brother Hu Shunzhi(胡舜陟) and nephew HuZi(胡仔) is well-known. He had a son named Hu wei(胡偉) who served pacification commissioners of JiangXi(江西宣撫使). His Works were YiSiSiZhouLu(乙巳泗州錄), YiYouBiLuanLu(己酉避亂錄) as essay and YinYangBeiYong(陰陽備用), JiRiSinBub(地理新法), "WoMenZhongGao(吳門忠告)" as fengShui text.

• The Journal of the Korea Contents Association
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• v.20 no.5
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• pp.222-235
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• 2020

This study examines the poverty progress and its factors which drove the lives of the middle-aged men in Chokbang area. The observed examples are the retired government officials and the self-employed who have been classified as the ones in the economically-middle class but currently as the welfare recipients. According to the results of in-depth interview and observation, the poverty of the observed has undergone the progress of trigger, worsening, breakup, desperation and stabilizing stages. The poverty factors found in this study could be categorized into two factors; circumstantial factors(bankruptcy after IMF, debt guarantee for relatives) and inner factors(the participants' behavior and characteristics). The circumstantial factors worked mainly in the trigger stage and the inner factors contributed to worsening economic crisis and facilitating the progress. According to the result, this study suggests not only individual-scale measures such as encouragement of familial bond or medical treatment of the alcoholism but also social measures including proper regulation of shark loan and opportunity supply to exit from poverty.

• Journal of Korean Academy of Nursing
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• v.17 no.3
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• pp.184-194
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• 1987

The purposes of this study were; 1) to gather data relevant to demographic features. major main management practices, and the level of impairment of the activities of daily living (ADL) of patients with back pain, 2) to test the sensitivity of the Korean Pain Rating Scale and the Graphic Rating Scales, and 3) to identify indirect indicators of back pain by analysing pain related-behaviors. The level of pain was measured by Korean Pain Rating Scale(KPRS) and Graphic Rating Scales(GRS) developed by the reserchers. The GRS consists of two dimensions; the pain intensity (sensory) and unpleasantness (affective) measures. Of the 1,650 diagnosed back pain patients, from January 4 through June 30, 1987 by visiting outpatients' clinics of orthopedic and neurosurgical departments at 11 university hospitals in different districts of Korea, 330 men and women patients were self-selected by responding to the mailed questionnaires. The results were summarised as follows: Male exceeded female patients in number and onset of back pain were more prevalent in the age groups of 20s and the 30s. The average duration of suffering from the pain were 11 months, sixty three (19.1%) of the subjects retired from their jobs, one third(36.7%) have teen hospitalized for the treatment of back pain. In two thirds(64.8%) of the cases pain was characterized as lower back pain. The average sleep hour was 6.8 hours per 24 hours and the average rest hour during the day was 3.3 hours. The mean percentage of pain measured by GRS was higher than that of KPRS. The level of sensory intensity as well as the affective level of pain measured by KPRS and GRS were not highly correlated (sensory intensity r=0.4986, affective r=0.5029) which indicated low discriminative power. On the other hand, intercorrelation between sensory and affective dimension measured by KPRS and GRS showed moderate interrelation(r=0.7247; r=0.7899). One-third(32.5%) of the subjects complied with the hospital prescribed treatment while the other one-third(31.5%) depended on self-remedy and traditional practices, and the last one-third did not imply any pain management practices. The following 6 pain-related behaviors such as length of hospitalization, rest hour during day hours, varieties of pain management practice implied, number of pain sites, need for ADL and discomfort accompanied by ADL revealed to be important indicators of back pain. An investigation of sociodemographic features of patients with back pain in a larger context, i.e. with bigger number of respondents is recommended. Tests for construct validity of KPRS, i.e. factor analysis is further recommended.

• Korean Journal of Social Welfare
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• v.52
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• pp.33-61
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• 2003

This study aims to identify early retirement and the subsequent career ending patterns and explain the phenomena in terms of social security policies and labor market perspectives. Although many older workers retire early, there are very few studies to examine how the retirees end their careers after quitting the long-time jobs. The paper investigates individual work experiences 55 through 61, identifies the career ending patterns, constitutes the micro and macro analytical models to estimate the impacts of labor market and work-related variables. The findings show that many older workers have diverse career ending patterns after long-time career jobs, that is, still working at age-55 job, exiting and reentering, sporadic work, retired permanently from age-55 job, a repeat of labor force entry. Also the estimation results indicate that pension, social security, labor market condition, work structure variables better explain the career ending behaviors than social psychological factors of health, education, attitudes toward retirement and job, ethnicity. Finally, this paper discusses theoretical importances of labor market perspectives and policy implications at the end of thesis.

• Journal of agriculture & life science
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• v.44 no.1
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• pp.17-24
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• 2010

The purpose of this study was to define the relationship between respondents' social economic condition and willingness to pay on forest landscape. From the result of analyzing the difference of willingness to pay amount with considering social economic condition by using statistical technique, it was found that willingness to pay amount was highest when people are able to access forests landscape. In addition, it was found that women's willingness to pay amount was higher than that of men and the person such as laborer and public employee, who could spare enough time, had the intention to pay higher amount, than the person such as specialist and self-employed person, who spare enough money. For age, it was found that the retired people in their sixties showed low willingness to pay amount on forest scenery. For income per household, it was interesting that although willingness to pay amount increased as income increased, it was rather low in high income class, whose income was more than KRW 10 million.

• Sijohaknonchong
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• v.24
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• pp.47-85
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• 2006

One of the famous Korean verses, Sijo 'In hemp clothes in winter(삼동에 베옷 입고)' is in thirty kinds of anthologies and ten kinds of Chinese writings. The major point in literary transmission of this work was the writer. The writer of this verse is Cho Sik(조식) in most anthologies. The writer of this work is recorded as Kil Jae(길재), Kim In-hoo(김인후), Kim Eung-jung(김응정), Lee Mong-gyu(이몽규) or Kim Ryung(김령) in Chinese writings. These people were famous for their studies and virtue, but they did not take office and retired from the world until they die. They were faithful to their principles serving their kings, though the country had wanted them to take a position in the government. Even though they did not in government service, they left some anecdotes and stories of lamentation after hearing their king's death. Because these stories and anecdotes can be easily connected with 'In hemp clothes in winter' which is about mourning over death of a king, they were known as the writer of this poem. Especially, their offsprings, juniors and followers often wrote these people as the writer of this work to represent their honor. Throughout the studies of several literary documents, this poem is written by Kim Eung-Jung, who lived in Kangjin(강진) in Jeonla province(전라도) and did not take office in all his life. He made this poem when he had heard the King Myoungjong(명종)'s death. Various transmission of literary documents with the records about 'In hemp clothes in winter' have a significance that can show the aspects of noble men's acceptance and transmission of Sijo.

• (The)Study of the Eastern Classic
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• no.49
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• pp.225-260
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• 2012

The poetry of Haseo Jo Gyeong is first characterized by its fantasy content with mysterious and strange beings such as mountain wizards, gods of flowers, ghosts, Jujos and dragons. Such works imply the huge gap between his political ideal of Neo-Confucianism and the reality of society and are expressions of his resulting sorrow. Of course, he did not just look at reality pessimistically. Like other Neo-Confucianism scholars, he used the symbol of "spring" in his poems, which indicates that he did have optimistic belief in the world in spite of despair. In his poems, the symbol of "spring" implies the political world where the noble man grabbed the power and the sinister groups were extracted or the world where the political ethics of Neo-Confucianism was implemented. His works depicting the essence of natural objects, mountains, and rivers exhibit the characteristics of his poetry more clearly. He described the law of the universe behind natural objects and the vibrant aspects of natural objects by depicting their movements in a clear and sharp manner. Unlike the old Neo-Confucianism scholars that often created poems on the topic of acquirement of natural law and nature, he expanded his poetic world in a direction of revealing the secrets of objects. His works describing the spirit of mountains and rivers are especially noteworthy in that they implied a life attitude of moving forward in an deteriorating world bravely by manifesting strong and dynamic power. Paying attention to the secrets of natural objects, Haseo displayed his life ideal in richer ways by painting the new forms of ume flowers. Unlike the old ume flowers poems in the past, his ume flowers poems present ume flowers as ascetics that obtained truth, men of virtue that inspired contemporary people, or retired gentlemen that revealed the profound secrets of nature. While it is unique that he manifested the forms of ume flowers in ascetics and men of virtue while perceiving the dark reality of society, it is more noteworthy that he described ume flowers as the beings revealing the profound secrets of nature. It was the expression of his yearning for an innocent personality and his fear for losing the personality, clearly depicting a human form of his ego. He created a more human and realistic personality ideal by embracing the contemporary thinking based on the profound secrets of nature in his Dohak poetry[道學詩], which is a significant achievement in that it showed new changes to Dohak poetry in the 18th century.

• Journal of forensic and investigative science
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• v.2 no.1
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• pp.5-22
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• 2007

From the numerous social problems generated by the unbalanced social development and the social trend of belittling life overall, we found the causes of suicide getting worse in its seriousness day by day. In reality, the problem has been approached in a collateral level in contrast with other social problems. There have been an active involvement in studying the definition, causes and ways of prevention of suicide theoretically until now. However, different from other social problems, it is almost impossible to treat or fix the problem of suicide. Only ways to treat or fix the problem is when the suicide has ended in failure. Thus, this study intends to examine the suicide rate among the total accidents during the year 2005, perform the analyses on the actual causes according to the relations such as the means of suicide, occupation, age group, educational background, etc. In order to present a solution to the issue of suicide becoming serious each day. Among the total accidents in 2005, the suicide rate came out to be approximately 52.4%. Among the result, 52.4%, male with 69% resulted higher than female with 31%, which appears to be related to the social functions. While men tends to take more active(80%) means of suicide like jumping off, poison, hanging, etc., women tends to take more passive(60%) means of suicide like sleeping pills, slitting wrist, etc. In terms of the cause, pessimism, illness, denial, mental disorder, etc resulted more than 75%, and there were many cases of suicide after exhibiting the signs of depression. Also there were higher suicide rate of the unemployed engaged in direct labor with educational background lower than college level related to the pessimism regarding the family living cost. We were able to determine the recent increase in the suicidal tendency of the educated people higher than the college level and the retired people with depression caused by the sudden change in social status. Overall there are several reasons for suicide, however, in most cases the signs of depression were exhibited until the final suicide, which tells us the serious psychological problem of suicide. Assuming that the current development of suicide will continue in future, the result of this study will guide the corresponding social policies, be utilized in preparing the insurance or management at the national level dealing with the real social problems that are not just a conflict of an individual, but could spread like a fad and become much bigger than the present by the continuous support at the environmental, social and political levels, and be utilized as the basic data to establish the research plan.

• Korean Journal of Heritage: History & Science
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• v.51 no.4
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• pp.44-65
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• 2018

This study examined the costumes of the characters in the painting titled Hig yongru Banghwoedo, which was designated as National Treasure No. 1879 in September 2015, and is currently kept in the Dongguk University Museum. The painting depicts a social gathering of Joseon aristocrats held at the higyongru, or watch tower, of the Gwangjumok, a government office, in 1567. It is characterized by the delicate illustration of the government officials, the main characters of the gathering, and the hyangri, ajeon, najang, chorye, akgong, and yeogi, the lower-class employees of the office. In order to investigate the costumes they wore, diverse materials including literature, costume artifacts, and paintings were used as reference sources. The scope of the study was limited to the characters' headdress and gown, and the accessories attached to the former. The study of men's clothing revealed that officials wore a samo and a red dalryeong as basic attire. In addition, it is presumed that they wore a belt indicating their official rank in the hierarchy, and a pair of black shoes. Retired officials wore a heuklip wrapped in horsehair or silk fabric with a red jing-nyeong and a doah. The hyangri wore a heukjukbanglip on their head, as well as a white jing-nyeong and a belted doah. In the Goryeo period, the banglip was a type of official headdress worn by members of the aristocratic elite ranked immediately below the king, but in Joseon it was demoted as the official headgear of the hyangri class, which was confirmed through Higyongru Banghwoedo. The ajeon wore a heuklip on their head, and a white jing-nyeong and a doah at the waist. As a rule, the najang wore a chogun on the head, and a banbieui on cheolrik and chungmokdai, but the najang in Higyongru Banghwoedo are depicted wearing a chogun and a cheolrik without a banbieui. Also, the chorye wore a heuklip wrapped in hemp cloth with a red cheolrik, whereas the akgong wore a somoja and a red cheolrik. Female entertainers, both adults and children, are depicted in the painting as either serving the aristocrats, dancing, or playing a musical instrument, wearing their hair in a voluminous, round, high bun, and dressed in a red daiyo, a hwangjangsam with a straight or reclined collar, and a belt. Notably, the donggi, i.e. young gisaeng, are shown wearing their hair in two short braids, and ddressed in a red gown with a y-shaped collar, or po.