• The Journal of the Korea Contents Association
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• v.12 no.11
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• pp.492-501
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• 2012

Recently, there has been a increasing interest in Sacred natural sites. Sacred natural sites areas defined as "areas of land or water having special spiritual significance to a specific ethnicity or community. This research studies theoretically about the concept and value, the management principle of Sacred natural sites. In addition, status of the domestic natural monument plants that can applicate the values of the Sacred natural sites were analyzed and its characteristics were scanned. In analysis, 63 natural monument plants could be corresponded also they have biodiversity value, landscape and aesthetic values, cultural values, tour resources values. These are same as the general values of sacred natural sites. This research will contribute as a basis to register of sacred natural sites in korea. This study has the importance that plant of natural monuments of view point that natural sacred sites out of the importance internationally conditions. A follow-up research is required to ascertain natural sacred sites would getting concertely and practical case study.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.191-200
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• 2014

This study aims to analyze the current status of government-designated cultural heritage that are protected as sacred natural sites, focused on natural monuments and scenic sites, and provide basic research for these cultural heritage to be included in the protected area category. First, among natural cultural heritage that are designated and protected by Cultural heritage Protection Law, there are 40 scenic sites and 126 natural monuments that have been selected as sacred nature sites. Second, the study showed that sacred nature sites are sacred places that have been long associated with happiness and misfortune of the villagers, including Dangsan Forest, Seunghwanglim(Forest), and, as physical environment and combination of cultural value, rules, and attitude and belief system toward the land that protect the people. The unique folk beliefs of the region provide strong protection of the place. Third, although the natural monuments of old and large trees are not included in the protected area as they are recognized sparsely, but can be designated as world protected area as protected areas are set around sacred nature sites. Fourth, in order to be included in IUCN category, sacred natural sites of scenic sites will need to be managed by specific categories of each area according to the interior status of the designated areas and maintain the sustainability of the natural heritage by protecting both physical and spiritual elements.

• The Journal of Korean Philosophical History
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• no.31
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• pp.173-202
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• 2011

Hierophany, according to Mircea Eliade, is a natural manifestation of the initial sacred. Through hierophany, profane objects and sites transform their qualities and then they themselves become sacred. People in traditional societies, in an attempt to reenact the initial hierophany, tried to perform consecrating rituals to replicate the first moment of the initial hierophany, at the same time and site. This article focuses on the concrete sites of hierophany. In ancient China, we can see specific sites that manifest the sacred such as Kunlun(崑崙), Jianmu(建木) and zongmiao(宗廟). Kunlun has the characteristics as the Cosmic Mountain that is the realm of the gods that tiandi(天帝) built as his center on the Earth, and it bridges Heaven and Earth. Jianmu joins Heaven, Earth, and the underworld like a Cosmic Tree or Pillar. It can be stated that zongmiao, the royal ancestral temple, functions as the Center of the World, the axis mundi, in which religious human beings express their desire to live in a sacred site, and in which they can regain their initial purity of spirits by communicating with the gods and ancestors. These three are the sites of manifestation of the sacred in China.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.539-565
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• 2014

This paper provides the meaning of sacred places and pilgrimages in Daesoonjinrihoe, the most representative of the new religions in Korea. Daesoonjinrihoe stipulates Dojang(道場, it means temple complex) as the sacred places, which presently functions as the center of their religious faith. Also, The Daesoonjinrihoe devotees worship 15 deities at a sacred place, Yeongdae(靈臺). By seeing meanings of sacred places and pilgrimage in Daesoonjinrihoe, This article focuses on the process of the sacrificial rite of Daesoonjinrihoe related to the importance of religious ritual or place of faith and sacred places as pilgrimage sites. At this time, I explain the properties of sacrificial rite of it. The sacrificial rite of Daesoonjinrihoe, one of its major rites, is performed at both regular and irregular intervals. It is performed by either an individual or a group at a fixed time and place. The study of sacred places should focus not only artificial structures such as buildings but also the meanings given to them and the mechanism that created these meanings. Pilgrimage is journey undertaken by person who consider their destination sacred. By seeing meaning of pilgrimage, this paper focus on Daesoonjinrihoe' role in making a place pilgrimage sites and pilgrimage functions. The reason I focus on sacred places and pilgrimage in Daesoonjinrihoe is that these sacred places reflect people's attempt to invent religious memory and identity. Thus, I elucidate the role that Daesoonjinrihoe's sacred places and pilgrimage plays in remembering religious memory. I examine the messages that Daesoonjinrihoe's sacred places intend to convey to the followers through the created sacred places and pilgrimage. Sacred places are significant because it reflect important symbolic features of religion. Sacred places and pilgrimage are vehicles for remembering the religious memory and reinforcing various memories. Finally, Handing down of our valuable Daesoonjinrihoe's cultural heritage is our duty. So it is necessary to make an effort to conserve Daesoonjinrihoe's cultural heritage such as sacred places and concentration upon our interest continuously.

• Archives of Plastic Surgery
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• v.33 no.5
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• pp.587-591
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• 2006

Purpose: Since Rheinwald and Green laid the foundation of epidermal cell culture technology in 1975, many clinicians and scientists have attempted to prove the effectiveness of cultured epidermal autologous(CEA) or homogenetic(CEH) grafts in the wound healing process. In contrast to CEA which cultured from a patient's skin on demand, Cultured Epidermal Homograft(CEH) can be readily available to use on cleaned wounds. In this study, we conducted a controlled clinical trial in order to confirm the effectiveness of CEH in treating partial-thickness 2nd degree burn wounds. Methods: From July 2003 to January 2004 at Hangang Sacred Heart Hospital, we performed a clinical trial in which 35 patients who suffered from 2nd degree burns were enrolled. Wounds were randomly divided into two parts, control and test sites. Test sites were treated with allogeneic keratinocyte sheets ($Kaloderm^{(R)}$, Tegoscience Inc.), a CEH commercialized in Korea. Results: All wounds healed completely without any major complication. The complete healing took $8.3{\pm}2.8$($mean{\pm}S.D.$) days in the test sites as opposed to $11.7{\pm}3.3days$ in the control sites. Conclusion: Based on these results, we concluded that CEH accelerates re-epithelialization of partial thickness burn wounds and CEH can be an safe alternative to skin grafts for 2nd degree burns.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.2
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• pp.103-114
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• 2015

UNESCO and IUCN established the term of 'Sacred Natural Sites' (areas of land or water having special spiritual significance to peoples and communities) for conservation of biological and cultural diversity. Dangsan forest, a traditional village forests of rural Korea is a representative 'Sacred Natural Site' with a history of more than several hundred years of Dangsan ritual. The Chungmak village, Gyeokpo-ri, Buan-gun is a small seashore village. It is an important place that has the largest ancient maritime ritual sites in Korea. Buan-gun have been tried to register the 'Chungmak-dong Ritual Site' for the World Heritage List. However, the fact that this 'Chungmak-dong Ritual Site'(5~6 century, Baekje of the Three-kingdom period) was located in the Dangsan forest, surrounding the shrine, is not much understood. In this study, the landscape characteristics and culture of the sacred Dangsan forest at Gyeokpo-ri, including Gyeokpo-ri, Dae-ri, Naesosa temple Seokpo-ri, Buan-gun and Dongho-ri, Gochang-gun were investigated. And, the potential of registering for World Heritage, 'Protected Area of Sacred Natural Sites' by linking the four site's Dangsan forests has been investigated. The sacred Dangsan forests in the neighborhood of Gyeokpo-ri have kept their landscape characteristics and retained Dangsan ritual. As a result of SWOT analysis for sacred natural sites, WT(weakness-threat) strategy has chosen as priority strategy. The reason is that there is few management scheme. The Dangsan forests at the neighborhood of Gyeokpo-ri need to be recognized by people in Korea, for their valuable landscape characteristics. The places should be managed and protected to remain as a sacred natural sites in order to be prepared for a World Heritage.

• The Korean Journal of Pain
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• v.20 no.2
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• pp.158-162
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• 2007

Background: After burn patients are discharged from the hospital, they may continue to feel pain and paresthetic sensations at the site of a healed burn and these problems may persist for years. This study was designed to describe the characteristics of these symptoms in terms of intensity, frequency, and influencing factors. Methods: Patients that developed paresthetic sensations at sites of a healed burn were recruited from the pain management center from January 2003 to April 2006. Data was collected using a structured interview protocol. Results: Fifty one adults, with a total body surface area burned (TBSA) of $21.1{\pm}16.3%$ aged $42.0{\pm}12.9$ years were studied. A paresthetic sensation was reported to be present every day in 52.9% (27/51) of the subjects. A variation in the intensity was most commonly related to changes in the weather. A tight sensation and itching types of sensations were significantly more frequent in patients with more extensive injuries. Conclusions: Recognition and understanding of the chronic paresthetic sensation that many burn patients continue to experience at sites of a healed burn deserve further attention. Not only do clinicians need to be aware of these problems but also strategies for prevention and alleviation shou\d be explored.

• Journal of Trauma and Injury
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• v.30 no.4
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• pp.186-191
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• 2017

Purpose: Recently, as the number of people who enjoy water sports life in river or lake easy to accessible are increasing, that of the patients who are injured in water sports also does gradually. We intend to investigate the type of the injured patients of water sports and the riskiness of the sports in this study. Methods: We retrospectively looked into the medical records of the patients who were injured in water sports and visited a general hospital in Gangwondo-province from 2010 to 2015. Results: Total 146 patients came to the hospital during six years. Patients mostly occurred at younger ages, in summer, and on holidays, rather than weekdays. The most common lesions of injuries were faces (53 patients). The most common types of injuries were contusions (62 patients), followed by fractures (32 patients) and lacerations (26 patients). The most frequent fracture sites were the upper extremities (11 patients). Most of the trauma patients were mild, but a small number of patients with aspiration pneumonia occurred and their severity was higher than trauma patients. Conclusions: In this study, facial injuries were most frequent in water sports injuries. In the fractures, upper extremities were the most common fractured lesions. In addition, even if there is no direct trauma, aspiration pneumonia is serious, so caution should be taken with protective equipment suitable for water sports.

• Journal of the Korean Burn Society
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• v.19 no.1
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• pp.12-15
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• 2016

Purpose: Firefighters are vulnerable to burn injury during firefighting. In extensive fires, conducted heat and radiant heat can cause burn injury even though firefighters are not directly exposed to fire. There has been increasing interest in the health problems of firefighters considerably since Hongje-dong fire of 2001, which claimed the lives of six fireman. However, there have been no studies done on the characteristics of firefighter burn injuries in South Korea. Therefore, we investigated the characteristics of firefighter burn injuries in a burn center. Methods: A retrospective, single-center research was performed between Jan 2006 to Dec 2015. 24 firefighters came to the burn center. The electronic medical records of patients were reviewed. Results: Flame burns (87.5%) were the major cause of burn in firefighter. All the patients suffered second-degree or third-degree burns. Mean burn size was 6.1±6.7%. 22 of 24 patients were hospitalized and 2 of 22 hospitalized patients admitted to intensive care unit. Mean length of hospitalization was 29.1±23.7 days and mean length of intensive care unit hospitalization was 6.0±1.4 days. The face was the site most commonly burned, representing 25.8% of injuries. The hand/wrist, upper extremity, and neck were the next largest groups, with 19.4, 12.9, 11.3% of the injuries, respectively. Conclusion: Firefighter burn injuries occur to predictable anatomic sites with common injury patterns. The burn size was small but, admitted patients need about 30 days of hospitalization.

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.31-66
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• 2022

In Korea, the concept of publicness, although conceptually unclear, is being used as a medium between religious groups and other areas of society. In this situation, it is necessary to discuss the concept and agenda of publicness related to religions. For this purpose, we reviewed the relationship and agenda between publicness and faith, and then analyzed the cases of creating sacred objects and holy sites in connection with the concept of publicness. Specifically, according to Chapter II, Publicness and Faith, theologians and sociologists interested in publicness generally presuppose or aim for social participation and change. In this context, the agenda related to religious publicness can include the ground of non-Christian publicness, interreligious equality in the public spheres, the status of religious bodies, and the participation of researchers in the public spheres. In Chapter III, Sacred Objects and Publicness, we divided religious publicness into 'publicness within religion' and 'publicness outside of religion.' According to this classification, rituals are a key factor in creating publicness within religion. Publicness outside of religion is not intrinsic, but is constructed through various external debates. In Chapter IV, Sacred Holy Sites and Publicness, we reviewed cases of the construction of Catholic holy sites and analyzed oppositional logic provided by other religious groups in relation to the publicness outside of religion. Those cases internally created publicness within religion but lead to evaluation and debate about publicness outside of religion in public spheres in which various religions participate. Those who opposed the creation of Catholic holy sites used the logic that Catholicism was eliminating the heritage and values of other religions, and responded by expanding this to include the logic that the Catholics were weakening publicness or creating religious bias.