• Journal of the Korea Society of Computer and Information
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• v.27 no.5
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• pp.93-100
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• 2022

Korea's ancestral culture has limited travel and contact due to Corona (COVID-19). In addition, Korean ancestral culture meets in person to commemorate the deceased. In this paper, we propose a non-face-to-face metaverse memorial platform service that can commemorate the deceased and perform ancestral rites in the cyber world (virtual reality) by applying the metaverse technology. The services proposed in the study consisted of a remembrance hall that displays the life story of the deceased, a ancestral hall that conducts ancestral rites for the deceased, and a deceased pavilion that checks the remains and wills of the deceased. In addition, the virtual reality device (HMD: Head Mounted Display) set the teleportation and content resolution to 4K to minimize dizziness. In particular, the priests applied interaction technology to provide an immersive service for ancestral rites between family members. The researched memorial hall metaverse service is a metaverse-based platform service that allows anyone to commemorate the deceased as a family unit in a non-face-to-face state rather than face-to-face.

• The Research Journal of the Costume Culture
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• v.8 no.6
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• pp.822-841
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• 2000

The purpose of this study is to organize how the deceased are clothed. Although there are many people who have seen the dead clothed once or twice and although the clothing has been constantly going on, there have been no books or studies on how the deceased are clothed. Instead, the methods have only been handed down orally by seniors and others who are experienced in it. I see the necessity of systematizing the method of clothing the deceased so that both ordinary people as well as experts can utilize it properly to show their sincerity and courtesy towards the dead. This study is based on literature including old books, dissertations, publications, and reports on ethnic customs. It also refers from interview results of shrouds makers, those experienced in clothing the dead, and seniors knowledgeable in the trade. Funeral manifested the social status of the dead. Shrouds of the olden days had different colors, such as white, black, blue, red, etc. according to items. However, nowadays they are white, pink, or partially light blue or sometimes people just keep the colors of their original cloths. Current items do not differ much from those of the ancient times, though Kwadu, Km, and Po, which were used to cover the belly, have been relatively simplified. The form of shrouds has changed nowadays. There are differences in the funeral procedures and how the deceased are clothed. In the olden days, when a person died, the body was cleaned up and clothed the very next after death. Nowadays, the cleansing and clothing of the body and placing the body in the coffin are all done together the following day. According to the foregoing, though there are no big differences in the way the deceased are clothed between the olden days and the present, the order in which Aksu and B누 are placed, differs and the procedures, items and shape have been simplified.

• The Korean Society of Law and Medicine
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• v.11 no.1
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• pp.199-239
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• 2010

In 2008, the Korean Supreme Court came across a plaintiff's claim to return his deceased father who had left family more than four decades ago and lived with another spouse(de facto) in the meantime to be buried after death in a cemetery of his own choice. The major opinion decided to approve the claim, on the ground that the first legitimate son should be the "head worshiper" prescribed in the article 1008-3 of the Korean Civil Code and that the corpse belong to the head woshiper, i. e. the head woshiper has a special "limited ownership" over the corpse for the purpose of its burial and worship, adding that a deceased's disposition inter vivos, if any, be only ethically but by no means legally binding others, including the head worshiper of course. Here scrutinized are the historical developments starting from the Roman criminal law of sepulchri violatio(trespass to grave) through the Canon law of the Middle Age and the doctrinal reactions to the challenges of anatomy and surgery to the formation of the "supporting the deceased" theory in Germany as well as the similarities in other european continental countries(Switzerland, Austria and France). The comparative review shows that the right of remaining family could neither be identified as limited "ownership" nor that the controversy over a corpse be solved by exclusively attributing/distributing it to one/some of the descendants. In principle, the question should be approached in the extension of family support.

• Journal of the Korea Society of Computer and Information
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• v.15 no.12
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• pp.247-253
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• 2010

The demand that needs 'Digital Legacy', a notion that an Internet user can transfer his private blogs, e-mail and financial assets to inheritors and party interested when he died suddenly in the accident, has been growing recently. This issue has become a social hot potato since Justine Ellsworth's father in USA sued Yahoo for the right to access his son's Yahoo e-mail account after Justine Ellsworth had died in Iraq, in November, 2004 and the problems happened to deal with suicide-related blogs and homepages when great entertainers in Korea committed suicide and soldiers' parents in the situation of warship Chonan tragedy in Korea demanded access to soldiers' homepages and e-mail accounts. The point at issue focuses on the property matters about the digital information of the deceased and the relationship between the deceased and the Internet Service Provider(ISP). This research looks into the trend of judicial precedents and laws related to the digital information of the deceased and suggests the preliminary data of the next research.

• Journal of the Korean Society of Costume
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• v.62 no.8
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• pp.71-80
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• 2012

The Kut is the core of the traditional folk religion. The afterlife wedding Kut actually performs a traditional wedding ceremony by personifying the deceased in the process of performing the composition of Kut geori that cannot be observed from other Kuts, which is an important means to convey the situation of Kut more clearly. A traditional wedding ceremony performed in the Kut enables the audience to understand the meaning behind the Kut. The costume worn in the traditional wedding ceremony of the afterlife wedding Kut makes the audience understand the existence of the deceased by the use of a scarecrow dialect and makes them feel a vivid sense of the scene emitting from the Kut, which performs a traditional wedding ceremony in the composition of Kut geori. The results of this study showed that a shaman who led the afterlife wedding Kut had a scarecrow that symbolized the bride and a bridegroom wear the traditional wedding costume in order to visualize the deceased and express the symbol of a wedding which could not be made in this world. It can be interpreted that the traditional costume derived from the afterlife wedding Kut plays a symbolic role, which converts the deceased into a living person through the formal aspect of ceremonial costume and the cultural aspect of wedding ceremony.

• Fashion & Textile Research Journal
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• v.8 no.3
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• pp.275-285
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• 2006

With these excavated clothes discussed above, the clothing style before and after the Chosun-Japan War from 1592 to 1597 can be summarized as follows. 1) Shroud was a clothes newly made for funeral or usually worn by the deceased. Shroud was mostly a unlined clothes whose adjustment was made in such way its left part was on top of its right one. Yeomeui, a clothes used to wrap up the body of the deceased or fill between the body and the coffin, was usually lined or quilted. Suryeeui was a suit sent by close relatives of the deceased or granted by the court. Mostly padded with cotton or quilted, suryeeui was used only for yeomeui. 2) The term of ching was used to count units of po and suits of trousers and jeogori during dressing the deceased for burial. If trousers and jeogori were not joined into a suit, they were not counted as ching. 3) Aekjueumpo, bangryeongsangeui, three-forked trousers and haengjeon for women were all clothes worn around the war. All these clothes were not worn after the war. 4) Several types of po which were discovered in Daejeon included danryeong, simeui, nansam, jikryeong, cheolik, aekjuempo, changeui and jungchimak for men and jangeui for women. Often, jikryeong, cheolrik, aekjueumpo and bangryeongsangeui were used before the war and changeui and jungchimak since then. 5) The git of jeogori had the style of mokpan git before the war, which was changed into that of dangko git through making the rectangular ege of mokpan git rounded in the 17th century. And jeogori became entirely small sized and the baerae line of sleeve became oblique. 6) In funeral rites of Daejon, simeui and nansam both of which were symbols of Confucian scholars, instead of official uniforms, were used as funeral garments. This suggests that funeral rites of Daejeon considerably reflected academic traditions of the Giho school meaning groups of scholars representing the region.

• Analytical Science and Technology
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• v.29 no.2
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• pp.85-93
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• 2016

This study investigated the possibility of DNA contamination during fingerprint collection when using a fingerprint brush. Two kinds of brushes were selected: powdered brushes and neat (not powdered) brushes. The fingerprints were collected from the tips of all the fingers and near the wrists of both living and deceased persons using the two brushes. Both brushes were analyzed for the DNA contents and profiles. The results obtained confirmed the transfer of DNA onto both brushes, although the results showed that the powdered brushes carried more DNA compared with the neat brushes. More DNA was transferred onto the brushes used on deceased persons than onto the brushes used for living persons. Only partial DNA profiles were obtained from the brushes, which is due to the presence of other sources of DNA on the surfaces of the skin of both living and deceased persons. This phenomenon confirmed the DNA contamination during fingerprint collection when fingerprint brushes were used.

• Journal of Preventive Medicine and Public Health
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• v.37 no.4
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• pp.345-352
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• 2004

Objectives : Previous studies showed that death certification by physicians was an important predictor to improve the quality of death certificate data in South Korea. This study was conducted to examine the proportion of death certificates issued by physicians and associated factors in South Korea from 1990 to 2002. Methods : Data from 3,110,883 death certificates issued between 1990 and 2002, available to the public from the National Statistical Office of Korea, were used to calculate the proportion of death certificates issued by physicians and to examine associated factors with logistic regression analysis. Results : The overall proportion of death certificates issued by physicians increased from 44.6% in 1990 to 77.6% in 2002 (mean: 63.5%). However, the proportion was greatly influenced by the deceased's age. In 2002, more than 90% of the deceased aged 51 or less were certified by physicians. A higher proportion was found among deceased who had tertiary education (college or higher) living in more developed urban areas. Conclusion : The information regarding the cause of death for younger, well-educated deceased in urban areas of South Korea may show a higher level of accuracy. Epidemiologic research using information on causes of death may well benefit from the continually increasing proportion of death certificates issued by physicians in the future in South Korea.

• Korean Journal of Heritage: History & Science
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• v.36
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• pp.181-226
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• 2003

In archeological aspects the 4th-6th centuries of the Silla kingdom has been callded the era of wooden chamber tombs with pebble and earth mounds(jeokseokmokwakbun). Moreover, the era is also regarded the age of the traditional and 'primitive' Korean religion which originated from inside the Korean Peninsula or the kingdom. However, the tombs and their burial accessories reveal that it is Taoism, not shamanism, that prevailed throughout the silla kingdom and its people during the jeokseokmokwakbun period. Above all things, almost all of the tombs excavated up to date yield in great quantities cinnabar and mica, which have been considered the best elixir of life in the Taoist world. Moreover the instruments to make the medicine for the deceased has been founded inside a tomb. The jeokseokmokwakbun tombs are famous for their great amount of buried articles and their grand scale. The tombs also have a large amount of gold, silver and beads, which are all thought to be the other cure-alls in taoism. Then why the silla people made the tombs and buried those elixirs of life for the deceased? The best answer we can imagine is this : for eternal living! In other words, cinnabar and mica are for the everlasting life of the deceased, the tombs were desingned as the 'eternal house' where the dead are living a immortal life. Needless to say, immortal living, even after he or she dies, is the ultimate purpose of taoism.

• Development and Reproduction
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• v.23 no.2
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• pp.193-198
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• 2019

Genomic DNA samples were obtained from cultured penaeid shrimp (Penaeus chinensis) individuals such as fresh shrimp population (FSP) and deceased shrimp population (DSP) from Shinan regions in the Korean peninsula. In this study, 233 loci were identified in the FSP shrimp population and 162 in the DSP shrimp population: 33 specific loci (14.2%) in the FSP shrimp population and 42 (25.9%) in the DSP population. A total of 66 (an average of 9.4 per primer) were observed in DSP shrimp population, whereas 55 unique loci to each population (an average of 7.9 per primer) in the FSP shrimp population. The Hierarchical dendrogram extended by the seven oligonucleotides primers indicates three genetic clusters: cluster 1 (FRESH 01, 02, and DECEASED 12, 13, 15, 16, 17, 19, 20, 22) and cluster 2 (FRESH 03, 04, 05, 06, 07, 08, 09, 10, 11, and DECEASED 14, 18, 21). Among the twenty-two shrimp, the shortest genetic distance that exposed significant molecular differences was between individuals 20 and 16 from the DSP shrimp population (genetic distance=0.071), while the longest genetic distance among the twenty-two individuals that established significant molecular differences was between individuals FRESH no. 02 and FRESH no. 04 (genetic distance=0.477). In due course, PCR analysis has revealed the significant genetic distance among two penaeid shrimp populations.