• Journal of Korean Historical Folklife
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• no.44
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• pp.145-176
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• 2014

This study analyzed official duties and personnel practices of Hyangcheong(鄕廳), administrative organization in which sajok(士族) participate this office, and Jakcheong(作廳), hyangree(鄕吏)'s office, of Anbyeon of Hamgyeong Province in the 19th century. Although there have beeen somewhat of case study of Gyeongsang, Honam, etc., study on Hamgyeong Province has been almost nonexistent because of the limitation of materials. Hence, this paper specifically examined Hyangcheong and Jakcheong's official duties and personnel practices through an article of 'a list of Hyangcheong and Jakcheong's officials' of Anbyeon, newly found, which is in the possession of this writer. Especially, this study virtually traced individual ststus and family by analyzing Hyangcheong and Jakcheong's 40-official duties and a list of 330-ofiicial duties for sixs years. And then by comparing it against Jokbo(族譜), I have grasped 19-Famlily of them. Executives of Hyangcheong could be grasped as they were status of Yangban(兩班), but members of Jakcheong were hardly identified because they were status of hyangree, thus most of them were not enscrolled in Jokbo. Hyangcheong and Jakcheong's official duties could be found by compare it with other area in Ehubgi(邑誌) Hamgyeong Province. the features of officiak duties are as in the following. On general administrative organization, Sajok's Hayngcheong, Jakcheong as general administrative organization and Jangcheong(將廳) as police work existed. As Pyeongando and Hamgyeongdo were border areas, Jangcheong was independent and led other institutions. However, in Anbyeon, Hojang(戶長) of Hayngcheong and Jakcheong divided dudies and commanded. Hojang'role was higher than any other areas, Because Hojang is in charge of Jangcheong's functions. Jakcheong was centrally operated by Hojang, Eebang(吏房), and Hyeongbang(刑房), so-called 'Samgonghyeong(三公兄)', Whereas Anbyeon was operated by Hojang, Eebang, Chunchong(千摠). In the general areas, While Juasu(座首) Byeolgam(別監), Executive of Hyangcheong, manages each warehouse(倉) where the nation's tax revenues are kept, In Anbyeon besides Joasu, Hyangso(鄕所). The principle of Hyangcheong and Jakcheong's personnel practices was one-period, but there were many consecutive terms, every other year terms, or tranference into other area. Police work was assumed by specific persons because it was relatively specialized job, However in case of Ghamsaek(監色) of each warehouse(倉), Hyangso(鄕所) of Hyangcheong or Hojang of Jakcheong had held plural offices, and was solely responsible it. On the overall features of its operation, Hyangcheong held plural offices, but rotation was made only within Hyangcheong. On the other hand, in the case of Jakcheong, Hojang, Eebang, and even Buriebang circulated their positions, but the other Hyangree rotated each Saek(色) and Guamguan of each warehouse(倉). This writer confirmed that unlike Gyeongsang and Hamgyeong, Hyangcheoung or duties of Hyangree were not handed from generation to generation by several families and, many families shared their work by circulating positions.

• (The)Study of the Eastern Classic
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• no.69
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• pp.205-232
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• 2017

In the former half of the 18th century, For this period the literary people who led the literature of Nam'in were Sadaebu named the so-called Munoepa. There were Gang Pak(姜樸), Lee In-bok(李仁復), Lee Jung-hwan, Oh Gwang-un(吳光運), and Gang Pil-shin(姜必愼) in Munoepa(門外派). All these people as Sadaebu of Nam'in kept company with families of each other, had close relations from early childhood, and shared with same opinions in various ways like politics, culture, etc. They had intimate relationships not only in politics but also in literature, and primarily acted their part regarding the development of literary circles in the first half of the 18th century. Many individual poets who achieved the outstanding literary accomplishment appeared in the late period of Joseon Dynasty, especially in the eighteenth and nineteenth centuries. They actively made progress in their literary works with Sisa. The poets in similar positions had the Sisa to show their literary ability and check on their view about the literature. They briskly tried to express their own literary intention in activities of Sisa. Gang Pil-shin is a literary representative of the late period of Joseon Dynasty Nam'in. Through the exchange relationship of Gang Pil-shin, we can confirm certain aspects of his literary world. People who have tied up with Gang Pil-shin are largely divided into three. First, it is a literary person in Geungi Nam'in literati, typified by Backryeonsidan, Jinju Gang family, Gyeongsang Provinces area that was a place of residence. The exchanges of Gang Pil-shin were done via a poetry club. a poetry club was basically conducted mainly on relatives such as Gang Pak. However, the members of a poetry club changed according to the area where you live. Gang Pil-shin made a poetry club while coming back and forth between Seoul and Gyeongsang Provinces. This means that Gang Pil-shin also had special attention as Geungi Nam'in (近畿 南人), but also had a positive nature as Yeongnam south person. A closer look at what linguistics of Gang Pil-shin Geungi Nam'in and Yeongnam Nam'in had special characteristics late period of Joseon Dynasty It is possible to confirm the special characteristics of Seoul and the local literary exchange. For this reason, it seems that more detailed examination of the literature of Gang Pil-shin is necessary.

• (The)Study of the Eastern Classic
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• no.57
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• pp.231-262
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• 2014

Seeing so many people who use trickery and schemes become successful these days, a lot of people are concerned that the ethical values of our society are breaking down. The saint who created I'Ching presents ways to see through the characteristics of people and ethical values, claims that carrying out these values in everyday life while being aware of misfortunes can lessen our faults or make them disappear, and presents ways to conduct moral actions to people with the hopes of walking down the right road. The Do in Dodeok, which means "ethics" in Korean, stands for "body." Until now, there has been a lack of research on the do in I'Ching. Therefore, the goal of this study was to research the idea and specific actions of Do implied in Gyeomun and Shibik of I'Ching, to aid application of abstract Do to fit the different situations of people. In the beginning, Do was not categorized. It was heavens Do if it was in the heavens, earth Do if it was on the earth, and human Do if it referred to people. I'Ching presents various different ideas of Do to apply natural Do to people. The researcher divided Do largely into heavens Do, earth Do, human Do, heavens, earth and human Do, middle Do and changing Do, and aimed to present various examples of application of Do including Do of a man, Do of heaven and earth, Do of heavens and gods, orders of the heavens, Do of a woman, Do of a family, Do of a saint, Do of a great person, Do of a noble man, Do of a child, Do of a household, Do of the heavens, earth and people, good fortune of men, and wrong Do and frugal Do, to show how and when Do is used and aid in execution of Do through I'Ching. The practice principle of Do according to I'Ching is for people to understand the various types of Do presented by I'Ching, and help all people become saints and noble men by conducting Do at the right time and place. If people make an effort to keep the principle of Do presented in I'Ching, all trickery and schemer will disappear and a society of great unity will be created, where all members are happy.

• The Journal of Korean Philosophical History
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• no.58
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• pp.201-243
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• 2018

Understanding the theory of how a religion accepts the perspective on death is a prerequisite to grasp the identity and characteristics of such religion. Furthermore, contemplating the perspective on death, itself has a significant meaning as the contemplation provides an insight on how religion has, currently is and how it would influence the practical life of the human race. This current study compares and analyzes the perspective on death accepted by New Religions of Jeungsan, Confucianism and Taoism. By comparing the perspectives on death, this study seeks to conclude the similarity and discrepancy of New Religions of Jeungsan, Confucianism and Taoism. The objective of this study is to summarize the religious characteristic and identity of New Religions of Jeungsan, and the social role of New Religions of Jeungsan. How does New Religions of Jeungsan preach afterlife? This question implies varieties of questions including: In what shape or form does human exist in afterlife?; Does human maintain their original identity in afterlife?; What happens to relations with family members in afterlife?; What is one's role in afterlife, and what would one experience in afterlife? or Does soul transmigrate or are reborn? This current study compares the answers to these questions one by one with Confucianism and Taoism.In general, this current study was conducted with a non-religious methodology. Death can be explained in three different domains: the psychological domain explaining the individual psychological awareness upon encountering death; the philosophical-religious domain explaining the death through the philosophical understanding of the human concept; and the socio-cultural domain explaining death through the social ceremonies upon death.This current study focuses on the philosophical domain of the perspective on death accepted by New Religions of Jeungsan, with a comparison of the socio-cultural significance. To understand the perspective on death preached by New Religions of Jeungsan, It is indispensable to explain the five key elements of Hon(魂), Baek (魄), Shin(神), Young(靈) and Seon(仙) that construe death. The perspective on death preached by New Religions of Jeungsan imposes a multi layer of acceptance and overcoming. This current study complements the problems and limits of previous studies by comparison with Confucianism and Taoism. Throughout this process, this current study intends to highlight the key elements of the perspective on death preached by Deasunjinrihoe, and identify the aspects of each key element. With the sophisticated discussion of the perspective on death provided by New Religions of Jeungsan with clarity, this current study will provide grounds for future studies to extract, in detail, the aspects of the perspective on death preached by New Religions of Jeungsan, in further subjects including: discussions on death such as rituals for death, treatment of bodies, funerals, educating death, euthanasia, or suicide; discussions on the existence of hell; discussions on psychological aspects of ones who encounter death; or discussions on rebirth of those who died during the creation era. This current study will provide an overview on what kind of perspective on death does those who are faithful to New Religions of Jeungsan have and currently are living their life with.

• Journal of the Economic Geographical Society of Korea
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• v.25 no.1
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• pp.109-130
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• 2022

The Vietnamese government has proposed contract farming through a new type of cooperative as an institutional innovation which aims to restructure the agricultural sector. However, policy changes often impact farmers, who bear the primary effects of the transition process. Understanding households' strategies for land use and livelihood is crucial for policymaking in the agricultural development field. This study was conducted in the rural Binh Dao commune in Central Vietnam. We analyzed household members' labor force changes and their livelihood behaviors after their participation in a contract farming scheme using qualitative analysis methods combined with geographic information system (GIS) support, based on secondary data and in-depth interviews of 190 farmers. Simultaneously, we created a digital map of the cooperative's production area to investigate changes in land use and production activities. The findings show that contract farming shaped the vertical coordination of the value chain from the farmers to the cooperative and agricultural product trading companies. Subsequently, it encouraged land use and labor efficiency due to mechanical support. In addition, it also increased productivity and protected farmers from market risks. However, despite its positive effects on agricultural productivity in this case, the contract farming scheme could not achieve the restructuring of the rural labor force toward non-agricultural sectors. Ironically, farmers in the Binh Dao commune tended to increase cultivable land during the agricultural restructuring program, rather than switching their labor forces to non-agricultural sectors. The lack of stable non-farming job opportunities in rural Vietnam results in challenges to the efficiency of agricultural restructuring programs. Consequently, farmers in the Binh Dao commune are still smallholder farmers, depending on the family labor force.

• Korean Journal of Social Welfare Studies
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• v.41 no.1
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• pp.251-279
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• 2010

In 2009 the Ministry of Health and Society reported a new milestone in longevity among people living with HIV and AIDS (PLWHA): An individual was reported to be living and healthy after 24 years with HIV/AIDS. Today, PLWHA who receive treatment are more likely to die as a result of cancer or cardiovascular diseases than HIV/AIDS. However, in Korea the public association between HIV/AIDS and death remains strong and PLWHA live with the feeling of being discarded. While great advances have been made in the treatment of HIV/AIDS, understanding of life with HIV/AIDS is just beginning. This study describes the life experiences of PLWHA after being diagnosed with HIV/AIDS. Phenomenological methods were used to analyze the transcripts of semi-structured interviews with six PLWHA. Time is a constant factor in the life experiences of PLWHA. After being diagnosed, participants were shocked, feeling as though the world was caving in and they were living with a time bomb. Compulsory disclosure left PLWHA with a feeling of disconnection from the world. Participants were fired from their jobs, resulting in poverty, isolation and a sense that they were simply waiting to die. However, health professionals informed participants that HIV/AIDS is a manageable illness. With time, PLWHA came to understand HIV/AIDS differently. In accepting their HIV infection, PLWHA created a new sense of meaning in their lives. To be honest to their loved ones and true to their own identity, PLWHA worked to "come out." The experience of coming out helped them to accept themselves as they were and understand their own strength. The most important influence on their treatment, and living with HIV/AIDS generally, was obtaining correct information about HIV/AIDS from health professionals. After accepting that they were living with HIV/AIDS, participants were able to look beyond themselves to support those around them, including family members, friends, and others who encouraged them to recognize and feel confident in their own identity.

• Korean Journal of Heritage: History & Science
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• v.56 no.1
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• pp.182-205
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• 2023

The use of royal artificial flowers was finally found through schematics and records in Wonhaeng Eulmyojeongri Uigwe, which organized the procession to Hwaseong in 1795. The results of classifying the uses of artificial flowers in the brthday banquet at Bongsudang Hall in 1795 and considering the shape, user, and usage are as follows. According to literature records, artificial flowers were made with high-quality materials such as gold, silver, and silk thread in the early period, but were mainly made of paper in the later period. Artificial flowers were used for decorating official hats, Bongsudang Hall, and banquet tables. The Sagwonhwa was used for decoration of the official hats of members of the royal family, and the one on the top was called Eosam-Sagwonhwa. At the birthday banquet inBongsudang Hall, King Jeongjo and Hyegyeonggung used the Eosam-Sagwonhwa and put it on the right side of the official hats. Officials put peach blossom with two petals on the left side of the official hats for decoration. The artificial flowers for decoration of the official hats of musicians and dancers were more expensive and flashier than the officials' ones. Depending on the dance, several artificial flowers were inserted into the official hats. When measuring the size of artificial flowers, the scale used was when making a ceremonial article. For artificial flowers for decoration of the banquet hall, red and white peach blossoms were placed in two jars with dragons painted on them and them placed on two red-painted tables, respectively. The table and jar with flowers were tied together with a red cotton string and fixed so as not to fall over. The artificial flowers for decoration of the banquet table of King Jeongjo, Hyegyeonggung, and the king's sisters were a large lotus, medium-sized lotus, peony, rose, and specially made peach flowers. The artificial flowers for decoration of the banquet table of guests and officials were small lotuses and peach blossoms. The artificial flowers used in the birthday banquet at Bongsudang Hall the most were peach blossoms, and peaches had the meaning of longevity and exorcism. It is expected that the above research results will be helpful in understanding the characteristics and usage of artificial flowers in the period of King Jeongjo and use in reproducing royal feasts and producing traditional cultural contents.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.28 no.5B
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• pp.595-601
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• 2008

The purpose of this study is to investigate the trends and patterns of various kind of water uses in a household by metering in Korea. Water use components are classified by toilet, washbowl, bathing, laundry, kitchen, miscellaneous. Flow meters are installed in 140 household selected by sampling in all around Korea. The data are gathered by web-based data collection system from the year 2002 to 2006, considering pre-investigated data such as occupation, revenue, family members, housing types, age, floor area, water saving devices, education, miscellaneous. Reliable data are selected by upper fence method for each observed water use component and statistical characteristics are estimated for each residential type to determine liter per capita per day. Estimated domestic per capita day show an indoor water use with the range from 150 lpcd to 169 lpcd for each housing type as the order of high rise apartment, multi-house, and single house. As the order of consuming amount among water use components, it is investigated that toilet (38.5 lpcd) is the first, and the second is laundry water (30.8 lpcd), the third is kitchen (28.4 lpcd), the fourth is bathtub (24.7 lpcd), the next is washbowl (15.4 lpcd). The results are compared with water uses in U.K. and U.S. As life style has been changed into western style, pattern of water use in Korea is tend to be similar with the U.S. water use pattern. Compared with the surveying results by Bradley, on 1985. Thirty liter of total use increased with the advancement of economic level, and a little change of water use pattern can be found. Especially, toilet water take almost half part of total water use and laundry water shows lowest as 11% in surveying at the year of 1985. But, this study shows that 39 liter, 28% of toilet water, has been decreased by the spread of saving devices and campaign. It is supposed that the spread large sized laundry machine make by-hand laundry has been decreased and water use increased. Unit water amount of each end-use in household can be applied to design factor for water and wastewater facilities, and it play a role as information in establishing water demand forecasting and conservation policy.

• Journal of Nutrition and Health
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• v.57 no.1
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• pp.153-169
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• 2024

Purpose: The main goal of this study was to identify the impact of coronavirus disease 2019 (COVID-19) on grocery purchases (i.e., fresh and processed foods by grain, vegetable, fruit, seafood, and meat categories) in Korea. To understand the specific impact of COVID-19, the study period was divided into 3 segments: PRE-COVID-19, INTER-COVID-19, and POST-COVID-19. Methods: We used the microdata of household income and expenditure from Statistics Korea (KOSTAT), representing households across the country. The data comprised monthly grocery expenditure data from January 2019 to September 2022. First, we compared the PRE-COVID-19 period to INTER-COVID-19 and then INTER-COVID-19 to POST-COVID-19 and used multiple regression analysis. The covariates used were the gender and age of the head of the household, the household's monthly income, the number of family members, the price index, and the month (dummy variable). Results: The expenditures on all grocery categories except fresh fruit increased from PRE-COVID-19 to INTER-COVID-19. From INTER-COVID-19 to POST-COVID-19, almost all grocery category spending declined, with processed meat being the only exception. Most purchases of protein sources, increased during INTER-COVID-19 compared to PRE-COVID-19, while ham/sausage/bacon for meat protein, fish cakes and canned seafood for seafood protein, and soy milk for plant-based protein did not decrease during POST-COVID-19 compared to INTER-COVID-19. Conclusion: These results show an overall increase in in-home grocery expenditure during COVID-19 due to an increase in eating at home, followed by a decrease in this expenditure in the POST-COVID-19 period. Among the trends, the protein and highly processed convenience food categories did not see a decline in spending during the POST-COVID-19 period, which is a reflection of the preferences of consumers in the post-COVID-19 period.

• Journal of Korean Home Economics Education Association
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• v.36 no.1
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• pp.55-69
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• 2024

This study aims to present a case of implementing educational programs that integrate theory and experience, leading to practical environmental conservation practices within households, and to analyze and evaluate their effectiveness. To achieve these goals, various hands-on environmental education programs related to family life, including carbon-neutral practices, clothing, food, housing, and design, were implemented for early adulthood. Pre- and post-surveys provided by the Korea Environmental Preservation Association were utilized to assess awareness and willingness to engage in environmental conservation among participants, and consultation with an expert was conducted to understand the effectiveness of the educational programs. As a result, the findings confirmed a notable enhancement in participants' environmental consciousness and commitment to action following the program compared to pre-program levels. The results of open-ended questions showed that the content participants wanted to learn and what they actually learned in the classes were similar, validating the effectiveness of the program. The consultation results indicated that presenting various practical methods related to household life would be effective; however, there was a suggestion for the need to consider aspects such as post-practical food management and the unique characteristics of multicultural household members when developing educational programs. This educational initiative holds promise for instigating perceptible shifts in the awareness and proactive engagement of young adults across the spectrum of household dynamics, thereby contributing significantly to the establishment of sustainable living paradigms.