• Title/Summary/Keyword: 공간론

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A Study on the Meaning of Zelkova serrata as a Medium of Place Memory - Focused on the Natives of the Village and the Migrant of Keangnam Apartment in Dogok-dong - (장소기억의 매개로서 느티나무의 의미 고찰 - 역말 원주민과 도곡동 경남아파트 이주민을 중심으로 -)

  • Hamm, Yeon-Su;Sung, Jong-Sang
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.39 no.3
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    • pp.42-55
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    • 2021
  • This study investigated the memories of the natives and the migrants who had been living with the 760-year-old Zelkova serrata located in the Keangnam Apartment Complex in Dogok 1-dong. Place memory is a newly illuminated concept since the 1980s, and is also used as a new research methodology for studying and recording multi-layered memories left in a place based on feelings and traces of vivid memories. The urban development of Gangnam, which began in the 1970s, quickly changed rural to apartment complexes. The natives of Yeokmal were scattered throughout the country, and new migrants moved in. In the process, zelkova serrata was managed in different ways from time to time, and residents also establish relationship in different ways. Natives used to take a rest in the tree or swing at Dan-o, and recognized it as a place to receive the god during the village ritual. In other words, they shared the entire process of life and death and were given various roles depending on the lives of the residents. It is also a direct experience that was experienced in detail and a place where collective memories of residents are melted. On the other hand, with the construction of Keangnam Apartment, the management of zelkova tree has become stricter, making it impossible for migrants to access. Migrants have come to enjoy zelkova serrata visually, and the annual Yeokmal Traditional Festival makes common memories in the city. In addition, many people personified trees and received mental comfort. In addition, the nature of the old big tree was highlighted in the background of the city, and the symbol of "uniqueness and speciality" was newly formed, which led to the formation of pride and attachment. Through the memories of the two subjects' zelkova tree, we were able to examine the memories of the tree value, and management of protected tree in the city.

Needs and Related Factors for Return-to-Work Support in Cancer Survivors (암 경험자의 직장복귀지원에 대한 요구도 및 관련 요인)

  • Lee, Sungwon;Lee, Kwang-Min;Oh, Gyu-Han;Yeom, Chan-Woo;Jung, Sanghyup;Hahm, Bong-Jin
    • Korean Journal of Psychosomatic Medicine
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    • v.28 no.2
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    • pp.126-134
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    • 2020
  • Objectives : The purpose of this study was to investigate the needs for return-to-work support of cancer survivors and related factors in patients with cancer and their caregivers. Methods : 182 patients and 114 caregivers were recruited. Distress Thermometer and Problem List and scale ranging 0~10 measuring the degree of needs for return-to-work support were utilized. The needs for return-to-work support between the patient group and caregiver group (patient's needs evaluated by the caregiver) were compared, and related factors were investigated using logistic regression analysis. Results : 34.6% and 28.1% of patients and caregivers reported return-to-work support of cancer survivors is "very necessary". The degree of needs was 6.60±3.365 points in the patient group and 6.17±3.454 points in the caregiver group, with no significant difference (p=0.282). The needs for return-to-work support evaluated by patients was high when they underwent surgery (OR=2.592, p=0.007), has fertility problems (OR=6.137, p=0.025), has appearance problems (OR=2.081, p=0.041), or has fatigue (OR=2.330, p=0.020). The needs for return-to-work support of patients evaluated by caregivers was high when patients treated with breast cancer (vs respiratory cancer, OR=13.038, p=0.022 ; vs leukemia/lymphoma, OR=4.517, p=0.025 ; vs other cancer, OR=13.102, p=0.019), has work/school problems (OR=4.578, p=0.005), or has depression (OR=3.213, p=0.022). Conclusions : The degree of needs for return-to-work support of cancer survivors was high, and factors related to the needs were different between the two groups. This suggests that return-to-work support of cancer survivors is required, and clinical characteristics, the distress of patients, and differences between patients and their caregivers should be considered in establishing a support plan.

The multi-level understanding of Shamanistic myth Princess Bari as a narrative: focusing on levels of story, composition, and communication (무속신화 <바리공주> 서사의 다층적 이해 - 이야기·생성·소통의 세 층위를 대상으로)

  • Oh, Sejeong
    • 기호학연구
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    • no.54
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    • pp.119-145
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    • 2018
  • This paper attempts to divide the narrative into three levels and review the approach methodology to understand Princess Bari as a narrative. If the stratification of the narrative, the analysis of each levels, and the integrated approach to them are made, this can contribute to suggesting new directions and ways to understand and study Princess Bari. The story level of Princess Bari, the surface structure, is shaped by the space movement and the chronological sequential structure of the life task that started from the birth of the main character. This story shows how a woman who was denied her existence by her father as soon as she was born finds an ontological transformation and identities through a process. Especially, the journey of finding identity is mainly formed through the events that occur through the relationship with family members. This structure, which can be found in the narrative level, forms a deep structure with the oppositional paradigm of family members' conflict and reconciliation, life and death. The thought structure revealed in this story is the problem of life is the problem of family composition, and the problem of death is also the same. In response to how to look at the unified world of coexistence of life and death, this tradition group of myths makes a relationship with man and God. This story is mainly communicated in the Korean shamanistic ritual(Gut) that sent the dead to the afterlife. Although the shaman is the sender and the participants in the ritual are the receivers, the story is well known a message that does not have new information repeated in certain situations. In gut, the patrons and participants do not simply accept the narrative as a message, but accept themselves as codes for reconstructing their lives and behavior through autocommunication. By accepting the characters and events of as a homeomorphism relationship with their lives, people accept the everyday life as an integrated view of life and death, disjunction and communication, conflict and reconciliation, and the present viewpoint. It can not change the real world, but it changes the attitude of 'I' about life. And it is a change and transformation that can be achieved through personal communication like the transformation of Princess Bari into god in myth. Thus, Princess Bari shows that each meaning and function in the story level, composition level, and communication level is related to each other. In addition, the structure revealed by this narrative on three levels is also effective in revealing the collective consciousness and cultural system of the transmission group.

A Study On The Identity Of Yeonsegeuk(Kino-Drama) (연쇄극의 정체성 논의 - 총체예술론적 관점에서 -)

  • Kim, Sunam
    • (The) Research of the performance art and culture
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    • no.25
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    • pp.5-30
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    • 2012
  • I. Identity of Yeonsegeuk as total arts. The purpose of the thesis is to arrange the identy of Yeonsegeuk(Kino-Drama) which is theatre or film. The process of study is tried to discuss on the aethetic of Yeonsegeuk. II. Appearance of Yeonsegeuk and negative disputation of yeonsegeuk The first imported Yeonsegeuk from Japanese in Korea is made by the group of Mizuno Ganggetsu(水野觀月) on Oct. 16. 1915 at Pusan and also to run in Seoul at Hwanggeumgwan. The first of Korean Yeonsegeuk is by Kim, Dosan, a leader of Singeukjwa(theare group) on Oct. 27. 1919 at Danseongsa. Before the liberation of Korea from Japan all made korean Yeonsegeuk are 28 works. III. Dramatic form of Yeonsegeuk I study on the relation between Yeonsegeuik and Sinpageuik(new theatre of modern drama in 1920's). I find that Yeonsegeuik admitted the thechnics of the Sinpageuik and the contents. If We think that the theatre is synthetic art which genealize all arts, we can insist that the Yeonsegeuk is valued the total art as new performance to comply with film art to theatre. Conclusionly Yeonsegeuk is called 'Expanded Theatre' as the new performance which must be dicussed in the view of total art. VI. Discussion on the the aethetic of Yeonsegeuk When we compare the structure of film with the structure of theatre, we can't find a diffrent element between the structure of two art in art semiotic. But we find a fact that film art has special elements in mechanics character which are camera working and motage. These technics influence on the audience's mind. It is different point between Japan and Korean's Kino-drama and Germany's that is to admit the aethetic of total art or not. V. Yeonsegeuk as new performance During Korean modern times Kino-drama was first a kind of total art with stage and screen. But it is regretable that Kino-drama didn't have the background of theory which discourse on the comprehension of total art. As the result Kino-drama bring the confusion of argument that Kino-drama is total art or expanded theatre. This confusion will be disputed on film art as performing arts or future art as expanded film and total art.

The Combination of Yin-Yang and Five Elements in Lu's Spring and Autumn - Focusing on the Rules of Four Seasons Thought in the Twelve principle (『여씨춘추(呂氏春秋)』에서의 음양(陰陽)과 오행(五行)의 결합(結合) - 십이기(十二紀)의 월령사상(月令思想)을 중심으로 -)

  • Cho, Jueun;Yun, Muhak
    • The Journal of Korean Philosophical History
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    • no.42
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    • pp.133-164
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    • 2014
  • In "Lu's Spring and Autumn", the ideas of all the schools before Qin Dynasty were compiled and the diagram of the Trinity of heaven, earth and man using the category of Yin-yang and the five elements of the universe since the ancient times was established. This can be assessed to be the blueprint for a unified empire closely connecting time and space, and objects in heaven and on earth centered around human beings. In specific, Yin-yang and the five elements of the universe were combined to categorize and schematize all things in the universe, and connect them to human affairs at the same time. Its contents convert almost all academic fields including politics, economics, society, military, astronomy, geography, medical science, education and history. Particularly, the documents popular during the age of civil wars and the ideas of Jikha scholars were synthesized and specified. Yet, it went beyond simple collection of the thoughts and documents since the ancient times in terms of contents and forms, and the method of 12 months for 1 year was selected and prescript was expanded to the various fields of politics and the society. In the Twelve principle, Yin-yang and the five elements, and the ten celestial stems and the earthly ones were combined, the contradiction from the process was solved, and the Rules of Four Seasons Thought was completed. Therefore, even though some parts of the idea of Yin-yang and the five elements in "Lu's Spring and Autumn" is found here and there from other documents, the unificative systematization of the whole has an important meaning in the history of thought. In summary, it has been proved that the Rules of Four Seasons Thought in "Lu's Spring and Autumn" was not limited to the physical unity of Yin-yang and the five elements of the universe, but qualitatively specified particularly in the aspects of agriculture from the people's side and politics from a leader's position.

The Political Views of Kogakuha(古學派) in Japanese Confucianism - Focused at the concept of 'For the People' of Ito-Jinsai(伊藤仁齋) and Ogyu-Sorai (荻生?徠) (일본 고학파(古學派)의 정치관 - 이등인재(伊藤仁齋)와 적생조래(荻生?徠)의 위민(爲民) 개념을 중심으로 -)

  • Lee, Yongsoo
    • The Journal of Korean Philosophical History
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    • no.42
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    • pp.259-294
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    • 2014
  • The key concept of political thoughts of Confucianism is 'Tian(天)=the Heaven' and 'Ren(人)=the Human being'. In particular, the meaning of 'the Heaven(天)' is profoundly exclusive in Confucianism in comparison to the other concepts. It is because that 'the Heaven' is connected with 'Ri(理)' which explains the human being and the heaven metaphysically, and the discussions about those concepts have also been widening to the political field. And if the concept of 'the Heaven's nature(天命)' is excluded, it is difficult for us to discuss the essence of political thought of Confucianism. This paper argued how the politicalization of 'the Heaven' which was private dimension of monarch in the strict sense, changed to the public dimension of people in Japan in the early 18th century through some theories of the two famous philosopher, Ito-Jinsai(伊藤仁齋) and Ogyu-Sorai(荻生?徠) who belonged to the 'Kogakuha(古學派)'. The doctrines of Chu-tzu(朱子學) has hold absolute authority over the history of the oriental political thoughts. But the authority have gone through the stage of disorganization in a unique space called Eto(江戶) era of Japan. Therefore, the interpretations and concept establishments in a new dimension are naturally formed in that periods about 'Min(民)=People'. Based on discussions like this, the purpose of this paper is to study how those movements are emerged in what kinds of thinking and debating process. In part of Ito-Jinsai, this paper have reconsidered the concept of 'People' which Jinsai had thought and examined closely with critical mind about 'In(仁)=Mercy'. In case of Ogyu-Sorai, this paper have argued his political theory of 'the welfare of the people in the nation(安民天下)', in clarifying with the concept of 'the Roads of the Saint(先王의 道)' and the meaning about his declaration that "the Six Scripture(六經) is things(物)". The meaning of political view of this two philosopher is in the point to suggest some kinds of cure for problems of those days with the former days values. In the Jinsai's doctrine, that cure is 'the realization of the rule of right(王道)' based on new interpretation of 'Mersy'. And in case of Sorai, that is a form of independence of politics from morality based on 'the Roads of the Saint'.

The rite of worshiping heaven's ritual analysis from end of Koryo to beginning of Choson period (려말선초(麗末鮮初) 제천례(祭天禮)의 의례적 분석 - 명대와의 비교를 중심으로 -)

  • Kim, Sang-tae
    • Journal of Korean Historical Folklife
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    • no.45
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    • pp.291-325
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    • 2014
  • This study is about examining the changing process of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty. For this, it was compared with book of national rites. This paper will outline the differences of commemorative rites of worshiping heaven between Korea and China and its reason for changing process. Also, it shows the understanding of the historic characteristics of commemorative rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty through analyzing conducted religious service. Following methodological approach was used to achieve the aim of the study. The study includes historical changing process and basic ritual of commemorative rites of worshiping heaven from Koryo dynasaty to King Sejo period through various chronicles and books of rites. Understanding the trend transition of operating commemorative rites of worshiping heaven is expressed differently based on the situation in those days even though it is the same operation of commemorative rites of worshiping heaven. The existing study only primarily considered the rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty through the resources within the country. However, the process of settlement of commemorative rites of worshiping heaven is closely related to settlement of Confucian formality. As the problems cannot be solved if institutional changes are researched only though the resources within the nation, this following study also considered the transition of commemorative rites of worshiping heaven in China for sure. Through this approach, the study understood how China's rites of worshiping heaven settled down and formed in Korea and found differences of the rites of worshiping heaven between the two nations by comparing China's book with ornamental "seal" characters throughout many generations. Furthermore, it also illustrated historical characteristics of rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty by analyzing carried out religious service. Although it seems like there are many similarities of Chinese ritual procedure between Koryo dynasty and Chosun dynasty, there are existing significant differences in the context. Moreover, it is clear that there are differences of ritual between Tang, Song, Ming dynasty. These differences are directly connected to Korea and also with transition of king's power. Generally, Tang and Song dynasty show similar trend whilst Ming clarifies the differences between the two. For instance, there are differences between deep bow and superintendent of cho-hun, a-hun, and jong-hun. Transition of configuration is also one of the major differences. Changing of configuration has considerably important meaning refer to status of king's power. Analyzing specific features, such as size of altar, ancestral tablet, people who participate in sacrifices, okpye, configuration, and etc., made possible to consider the actual differences, not just examining different features of vaguely. Based on this foundation, the study closely examined the differences among the periods between the nations and gave the significance of the differences.

1H Solid-state NMR Methodology Study for the Quantification of Water Content of Amorphous Silica Nanoparticles Depending on Relative Humidity (상대습도에 따른 비정질 규산염 나노입자의 함수량 정량 분석을 위한 1H 고상 핵자기 공명 분광분석 방법론 연구)

  • Oh, Sol Bi;Kim, Hyun Na
    • Korean Journal of Mineralogy and Petrology
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    • v.34 no.1
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    • pp.31-40
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    • 2021
  • The hydrogen in nominally anhydrous mineral is known to be associated with lattice defects, but it also can exist in the form of water and hydroxyl groups on the large surface of the nanoscale particles. In this study, we investigate the effectiveness of 1H solid-state nuclear magnetic resonance (NMR) spectroscopy as a robust experimental method to quantify the hydrogen atomic environments of amorphous silica nanoparticles with varying relative humidity. Amorphous silica nanoparticles were packed into NMR rotors in a temperature-humidity controlled glove box, then stored in different atmospheric conditions with 25% and 70% relative humidity for 2~10 days until 1H NMR experiments, and a slight difference was observed in 1H NMR spectra. These results indicate that amount of hydrous species in the sample packed in the NMR rotor is rarely changed by the external atmosphere. The amount of hydrogen atom, especially the amount of physisorbed water may vary in the range of ~10% due to the temporal and spatial inhomogeneity of relative humidity in the glove box. The quantitative analysis of 1H NMR spectra shows that the amount of hydrogen atom in amorphous silica nanoparticles linearly increases as the relative humidity increases. These results imply that the sample sealing capability of the NMR rotor is sufficient to preserve the hydrous environments of samples, and is suitable for the quantitative measurement of water content of ultrafine nominally anhydrous minerals depending on the atmospheric relative humidity. We expect that 1H solid-state NMR method is suitable to investigate systematically the effect of surface area and crystallinity on the water content of diverse nano-sized nominally anhydrous minerals with varying relative humidity.

A Study on Prototype Landscape of Mujang-Eupchi(茂長邑治) during Joseon Dynasty (조선시대 무장읍치(茂長邑治)의 원형경관 고찰)

  • Sim, Soon-hee;Song, Suk-ho;Kim, Choong-sik
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.40 no.1
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    • pp.1-14
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    • 2022
  • This study focused on examining the location characteristics of Mujang-Eupchi(茂長邑治), a traditional city of Joseon Dynasty, and shedding light on its prototype landscape. The findings were summarized as follows: Mujang-Eupchi showed a Confucian space system with Munmyo(文廟) within Hyanggyo(鄕校) in the east, Sajikdan(社稷壇) in the west, Seonghwangsa(城隍祠) in the fortress and Yeodan(厲壇) and Seonghwangdan(城隍壇) in Jinsan(鎭山) in the north around the Mujang-Eupseong(茂長邑城), an old fortress, built in the 17th year of King Taejong(1417). It seemed that Seonghwangdan located in Jinsan maintained a coexistence system with Seonghwangsa(城隍祠) within the Eupseong. A Pungsu(風水) stream in a V-shape ran before the southern gate of Eupseong, forming a Sugu(水口) in front of Namsan(南山) that was an Ansan(案山). They dug a southern pond called Hongmunje(紅門堤) to protect the vitality of the village and built Gwanpungjeong(觀豊亭). In the 19th century, Hongmunje and Gwanpungjeong were renamed into Muheungje(茂興堤) and Muheungdang(茂興堂), respectively. Eupsu(邑藪) were planted in front of the southern pond including Wondo(圓島), and Songdeokbi(頌德碑), Dangsanmok(堂山木), and Dangsanseok(堂山石) served as a Sugumagi(水口막이) and protected the entrance of Eupchi. After the Liberation, the southern pond was buried in 1955, and a market was formed at the site, which resulted in the disappearance of its prototype. The study also investigated the name and location of Chilgeori(七거리) in the village as it was lost following the unification of Bu(府), Gun(郡), and Myeon(面) titles in 1914 during the Japanese colonial period. Chilgeori Dangsan was based on Yin and Yang theory and became the subject of the organization mainly composed of Grandfather Dangsan menhir and Grandmother Dangsan tree. Chilgeori Dangsan was a religious place of the community to guard the village, serving as seven gateways to control access at the village boundary and it had a locational feature of protecting the inner mountain ranges of Eupchi.

Development and Application of an Online Clinical Practicum Program on Emergency Nursing Care for Nursing Students (간호학생의 응급환자간호 임상실습 온라인 프로그램 개발 및 적용)

  • Kim, Weon-Gyeong;Park, Jeong-Min;Song, Chi-Eun
    • Journal of Korea Entertainment Industry Association
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    • v.15 no.1
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    • pp.131-142
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    • 2021
  • Purpose: Clinical practicums via non-face-to-face methods were inevitable due to the COVID-19 pandemic. We developed an online program for emergency nursing care and identified the feasibility of the program and the learning achievements of students. Methods: This was a methodological study. The program was developed by three professors who taught theory and clinical practicum for adult nursing care and clinical experts. Students received four hours of video content and two task activities every week in four-week program. Real-time interactive video conferences were included. Qualitative and qualitative data were collected. Results: A total of 96 students participated in the program. The mean score for overall satisfaction with the online program was 4.72(±1.02) out of 6. Subjects that generally had high learning achievement scores were basic life support care, fall prevention, nursing documentation, infection control, and anaphylaxis care. As a result of a content analysis of 77 reflective logs on the advantages of this program, students reported that "experience in applying nursing process," "case-based learning and teaching method," and "No time and space constraints" were the program's best features. Conclusion: Collaboration between hospitals and universities for nursing is more important than ever to develop online content for effective clinical practicum.