• Journal of the Korean Institute of Rural Architecture
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• v.9 no.3
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• pp.55-62
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• 2007

Since the human race set foot on the earth, an unremitting effort to the free oneself from the fear of death. It was used ways and means like religion, power and a war to this end that the achievements of one's lifetime for a great man have power and wealth proved. But, there are remain proposition, all man will be die in spite of a lot of effort. The purpose of this study is recognize theoretical background of funeral culture based on present studies and a recent statistical data, and provide data for err from the right path of a funeral policy and improve consciousness of person. And, There wish inflected a basic data when Architectural Planning of funeral facilities to institutional background and facilities situation.

• The Journal of the Convergence on Culture Technology
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• v.1 no.2
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• pp.65-69
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• 2015

Teeth and bones are very resistance to high temperatures and remain recognizable even after prolonged exposures to heat. The effects of heating and burning on teeth have been studied with the aim of discerning a characteristic signature withstanding high temperature, but there have been few studies about a human cremated ash, especially Korea. We are recognizable by elemental composition and can be detected in human cremated ash samples by Scanning electromicroscopy/Energy dispersive X-ray spectrometry analysis(SEM/EDS), cremated, at $800{\sim}900^{\circ}C$ for 1 hour. In this temperature range, different crystals morphologies(spherical, irregular and hexagonal) are observed in SEM. Calcium(Ca) and oxygen(O) increases steadily after cremation in EDS. We suggest that cremated bone have been provided with calcium oxide(CaO) formation at temperature above $900^{\circ}C$. This study offers basic data to assess the structure and elemental compositions of human ash and to determine if these remain identifiable after exposure to extreme temperatures.

• Korea journal of population studies
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• v.24 no.1
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• pp.67-90
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• 2001

Korea National Statistical Office(KNSO) estimated period birth rates, period death rates, and probability of dying for infant(q$q_{0}$) at period life table, considering the unregistered infant deaths. As Ministry of Health and Welfare(MHW) conducted 1993 and 1996 birth cohort infant death surveys. KNSO re-estimated infant mortality levels(especially q$q_{0}$). For the re-estimation, reference data were derived from death registration. MHW surveys, death registration of developed countries. Model Life Tables, and Life Table for Japan. Seventeen simulations were made by the combination of estimation methods and reference data. The final $q_{0}$ was estimated based on the relationship between $q_{0}$ of MHW 1993 survey and $q_{1-4}$ of registered deaths for the period of 1971~1997. For 1993, $q_{0}$ was calculated directly from the 1993 MHW survey and interpolation and extrapolation were made for 1995 and 1997 using the relative decrease rates of $q_{0}$ between 1993 and 1996 MHW surveys. Utilizing the formular of Coale-Demeny North Model, $q_{0}$ was transformed into $m_{0}$ for the period 1971~1997. Finally, cremation data are found to be very useful for the estimation of 1998 infant mortality level by supplementing unregistered infant deaths, especially neonatal deaths. Furthermore, they are found to be very useful to produce fetal and perinatal death statistics.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.39 no.6
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• pp.933-943
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• 2019

The purpose of this study is to identify determinants for preferred funeral methods depending on socio-economic characteristics. In South Korea, the Act on Funeral Services, Etc. categorizes funeral methods into burial, inurnment, and natural burial. This study empirically analyzes how and what socio-economic characteristics affect choices among these three categories. Data is collected from Social Survey 2017 and funeral facilities in the country. The data to be analyzed is developed in terms of a hierarchy which puts the burial and cremation methods in an upper class and the inurnment and natural burial methods in a lower class. Based on this data, a nested logit model is employed to conduct empirical analysis. The analysis indicates that those characteristics that have a statistically significant influence on preferred methods include gender, age, householder, marriage, satisfaction with life, class awareness, monthly income, housing type, housing tenure type, and living in city area. Each variable's modulus of calculated direct and cross elasticity need to be used to analyze the outcome of a nested logit model. In this study, the modulus of direct and cross elasticity are determined for the significant variables. The calculated direct elasticity is applied to analyze the likelihood of choosing each funeral method when there are changes in the significant variables. When a particular method has been selected, on the other hand, the cross elasticity is utilized to analyze changes to the likelihood of choosing the other methods. One of the most notable results is related to natural burial. In order to meet the demand for natural burial, it is necessary to provide more burial sites and raise awareness of natural burial. This will facilitate the efficient use of national territorial space.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.5 no.2
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• pp.237-256
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• 1998

Death and dying of human being is a comprehensive system, and death orientation, the subjective meaning related to every component of the death system is developed throughout life. This study was designed and carried out to identify, describe and classify the orientations of Korean adult towards the death system. In an attempt to measure the subjective meaning of death and dying, unstructured Q-methodology was used. The 65 Q-statements developed by Kim(1994), used by Kim(1994) and Park(1996) were adopted as Q-population and 39 Q-statements were selected by the three researchers for Q-items for this study. Thirty-three P-samples were sampled from P-population of literate Korean men and women, 35 and 55 years of age, lived in urban Korea for the last 10 years. Sortings of the 39 Q-items according to the level of personal agreement, and a forced normal distribution into the 9 levels were carried out by the P-samples. The Z-scores of the Q-sort data were computed, and the principal components factor analysis by PC-QUANL Program were carried out. The demographic, socio-cultural and health-related attributes of the P-samples were descriptively analysed. Eight types of death orientation were identified ; Type I ; 'naturalist'. Six P-samples. Death is a natural phenomena, to be accepted as it is and to follow its natural course. Prefer to be informed of all facts and possibilities concernig the course of dying and death to occur to self. Type II ; 'life-after-life negator'. Three P-samples. Time and process of death is the destiny of each person. Death means 'darkness' and 'end to every thing, the absolute end'. Yet, wish physical integrity at the dying and after death. Type III ; 'life-after-life believer'. Six P-samples. Men are travellers passing by this life bound to the life-after-life. Priority concerns are on the activities to prepare self for the eternal life ahead. Disregard premature and sudden death. Type IV ; 'here-now believer' Five P-samples. Positive regard to the cremation of the body and donation of the organs on death. Regard religious and customary post-motem rituals meaningless. Negate life-after life. Type V; 'believer of rituals'. Five P-samples. Death being accepted as a part of, a natural end to, and destiny of human life. Concerned to ensure a dignified end to personal life and dignified post-mortem rituals. Type VI ; 'Realist'(derived from Type I). Two P-samples. Life and death as universal reality. The abrupt death at golden age at the peak of happiness is favored to avoid inevitable physical and mental distress of self and the family. Agreed to the cremation of the body. Disregard rituals. Type VII : 'Fatalist' (derived from Type II). Five P-samples. Not favored, yet, all man are destined to death, the inevitable end of all living beings. To ensure dignified end by personal consummation, information on one's dying and imminent death are to be shared. Type VIII ; 'reality avoider'(derived from Type III). One P-sample. Negative to longevity, artificial prolongation of, meaningless and distressful life. Highly positive to postmortem organ donation.

• Journal of architectural history
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• v.23 no.1
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• pp.21-31
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• 2014

The paper analyzed the excavational data from Bupyeong-office in Ulsan county in Chosun Dynasty, examined the composition of the community estimated at station community, and studied the duration of the community by using the excavated relics. In addition, the paper compared the excavational data with documentary records, studied the location Bupyeong-office, and investigated the size of station community overall. Community compositions such as buildings, residential place, pits, stoves, hemp kilns, cremation tombs, and farming appliances were identified. When compared to excavated relics such as tiles, white porcelain jars, agrayish-blue-powdered celadons, and celadon porcelains from building, residance, and pits, the community existed during 14C~17C. The station location was on the west side to the quarters for Byongmajuldosa of the Left Gyeongsangdo at King's location according to the old maps and documentary records. It is widely expected that No, 201 foundation stone buildings at Pyungsan relic I was related to the station because there was a distinctions on the stone pillar waterway and high quality of location in the size(the front 9 sections ${\times}$ the side 1 section) and the community. According to the building's functions and duplication relations in the community, it is regarded that there were 33~40 ground buildings, 40~45 pitting buildings, storages or 15~30 other purpose buildings, and 5~7 public buildings around No, 210 building in Bupyeong-office town.

• Journal of Korean Society for Atmospheric Environment
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• v.31 no.1
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• pp.83-91
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• 2015

Biomass burning is known to be one of the main sectors emitting greenhouse gases as well as air pollutants. Unfortunately, the inventory of biomass burning sector has not been established well. We estimated greenhouse gas (GHG) and air pollution (AP) integrated emissions from biomass burning sector in Seoul during year 2010. The data of GHG and AP emissions from biomass burning, classified into open burning, residential fireplace and wood stove, meat cooking, fires, and cremation, were obtained from Statistics Korea and Seoul City. Estimation methodologies and emission factors were gathered from reports and published literatures. Estimated GHG and AP integrated emissions during year 2010 were $3,867tonCO_{2eq}$, and 2,320 tonAP, respectively. Major sources of GHG were forest fires ($1,533tonCO_{2eq}$) and waste open burning ($1,466tonCO_{2eq}$), while those of AP were meat cooking (1,240 tonAP) and fire incidence (907 tonAP). Total emissions by administrative district in Seoul, representing similar patterns in both GHG and AP, indicated that Seocho-gu and Gangseo-gu were the largest emitters whereas Jung-gu was the smallest emitter, ranged in $2{\sim}165tonCO_{2eq}$ and 0.1~8.31 tonAP. GHG emissions per $km^2$ showed different results from total emissions in that Gwanak-gu, Jungnang-gu, Gangdong-gu and Seodaemun-gu were the largest emitters, while Seocho-gu and Gangseo-gu were near-averaged emission districts, ranged in $0.2{\sim}21tonCO_{2eq}/km^2$. However, AP emissions per $km^2$ revealed relatively minor differences among districts, ranged in $2.3{\sim}6.1tonAP/km^2$.

• Fashion & Textile Research Journal
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• v.13 no.3
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• pp.321-331
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• 2011

The purpose of this study is to determine how the people's view on afterlife affects their perception about shrouds. As part of analytical research, the survey was carried out to take a look at the basic thoughts that average persons have on afterlife. This paper also performed the survey on what the shroud reminds the subjects of. Specifically, the questionnaire survey was conducted to see what the people think the necessity and appropriate cost of shroud and see if they have any plan to get it provided in detail. Data from this work were statistically processed and empirically analyzed. Findings of this study can be summarized as follows. As to the funeral methods, the subjects in this work preferred cremation to burial. It was found that they recognized shrouds as necessary, but they did not have a thought in a serious manner that the suit for the dead would affect the repose of the dead and guide his or her soul to the heaven. Those respondents did not have any immediate plan to purchase shrouds, either. However, they considered the price of shroud as most important when they might come to choose the garment. With regard to the quality, it turned out that they preferred the domestic shrouds whose material are natural to those from foreign country. Also, they opted for such a kind whose shape is not so different from that of casuals they would usually wear and whose color is same to the main material of the original garment. The common material preferred most by the subjects was a hemp. The subjects' view of afterlife was not greatly related not only to how much they recognized shrouds as necessary but also to their preference for materials and patterns. On top of this, their unique taste for particular types of shroud was found to be significantly dependent on whether their view of afterlife is positive or negative, whether they firmly believe in afterlife, whether they take the absolute predestination and whether they accept the prayer-effect relationship in terms of psychology.

• Journal of Families and Better Life
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• v.28 no.1
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• pp.131-143
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• 2010

The purpose of this study is to understand the living culture of transnational married women and to analyze the out door play of children in their hometown. The data was collected through observation from 27th June to 7th July 2008 in Jian, Jilin Province China. The children's play and lifestyles were observed, and data pertaining to the culture of the people were collected by a teacher and staff. We also visited the residents for housing information. The results are given below. 1. They dressed in Korean clothes on festive days and the boys put on a hood. They had eating habits which included cooking for themselves or buying semi-manufactured goods but did not use, instant food. The housing habits involved a combination of cooking and heating by Korean floor heating system(Ondol). They utilized outdoor space to grow vegetables. Those with a fulltime job(teacher) preferred to live in an apartment but an apartment was too expensive. Public utility charges and traffic expenses were cheap. 2. The main festive days are the lunar New Year's Day and Chuseok. The children returned home and enjoyed the festive day with their parents. The language used are Korean language and Chinese. Some Korean words and phrases in Jian Joseonjok have different meanings as compared to how they are used in Korea. A capping ceremony did not to celebrate becoming an adult from an adolescent. Couples performed a wedding ceremony at a wedding hall attended by their parents and invited relatives from both families. The relatives gave the couple a wedding gift. They did not go on a wedding trip as it was not affordable but instead spent their wedding night at a hotel in this culture. When someone dies, they bury the body after cremation. They perform a memorial service for three years on the birthday of the departed. They have a banquet on the 60th birthdays with their relatives and neighbours and are typically presented with a carp for longevity. 3. They understand capitalism and therefore send their children to school to improve their social position. The Korean and Chinese languages are required subjects in school. The students choose a second language(English or Russian). They prefer English class but at the time of this study an English class was not offered at the school in Jian Joseonjok. Therefore the children entered a Chinese school. 4. The children play outdoor games such as Y$\acute{a}$o J$\grave{i}\bar{a}$(要家), X$\grave{i}$ang g$\grave{i}$(象棋), T$\grave{i}\grave{a}$o p$\acute{i}$ j$\grave{i}$n(r)(跳皮節), D$\grave{o}$uch ing g$\grave{u}$n 凍冷根, B$\bar{e}$i B$\bar{e}$i 背背, and soccer. They play games according to the season.

• Journal of Hospice and Palliative Care
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• v.13 no.3
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• pp.169-180
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• 2010

Purpose: This study was to identify the death recognition, meaning in life, and death attitude of participants in the death education program. Methods: A survey was conducted, and 205 data were collected. Descriptive statistics, ${\chi}^2$-test, ANOVA, and Duncan test were used. Results: 1) The followings were the characteristics of death recognition shown by the participants. Over half of the participants said that they had given some thoughts on their deaths, that they had agreeable view on death acceptance, and that diseases and volunteer works made them think about their deaths. Moreover, suffering, parting with family and concerns for them, etc. were the most common reasons for the difficulty of accepting death. As for 'the person whom I discuss my death with', spouse, friend, and son/daughter were the most chosen in this order. Lastly, the funeral type that most of the participants desired was cremation. 2) The means of meaning in life and death attitude were $2.92{\pm}0.29$ and $2.47{\pm}0.25$, respectively. There were significant differences between health status, meaning in life and death attitude. 3) A significant positive corelationship was found between meaning in life and death attitude (r=0.190, P=0.001). Conclusion: For an effective death education program that would fit each individual's situation, an educational content that can make a person understand the meaning of his or her life and death, includes knowledge to lessen the fear and anxiety of death, and helps a person heal from the loss of a family member is absolutely necessary.