• Journal of Korean Academy of Nursing
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• v.28 no.2
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• pp.479-489
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• 1998

This work was done for 9 patients having experience of a herb medical treatment after being diagnosed as CVA during a year from January, 1996 to December, 1996 by using an ethnographic research method. The summarized results of this research are following. Ⅰ. THE EXPERIENCE OF THE ILLNESS First, the falling-ill phase is the time that they have the first stroke of paralysis and the decision pattern of medical institution' comes out. The emotional experience in the period is something like 'flustration', 'anxiety', 'despair', and 'expectation'. Second, the active-treatment phase is the time that the patients as well as their family or care giver not only show the positive attitude and actively participate in the illness treatment but also show a lot of interest in medical institutions and activities of health recovery. There is a primary factor of the continuation of treatment as an experience of treatment and being crushed and sensitivity as an experience of the illness. Third, the rehabilitation phase is the time that the patients or their family become tired and insensitive to the treatment and recuperation, and then reduce the treatment activity. There is a primary influence factor of the discontinuance of treatment as an experience of treatment and physical experience and emotional experience as an experience of the illness. The physical experience is divided into 'personal-hygiene care', and 'the sphere of activity' The emotional experiences are 'blaming someone', 'contempt' and 'despair' as a negative experience and 'hope' as a positive experience. Ⅱ. COPING STRATEGY There are a physical coping, an emotional and mental coping, a social coping, and a spiritual coping as a coping strategy used for the patients to overcome their illness and adjust themselves to their altered life. First, the physical coping comes out as 8 categories, 'using an auxiliary tool', 'doing exercise', 'protecting', 'improving their diet', 'taking care of something', 'using subsidiary medicines', 'trying a folk remedy', and 'having interest in their health'. Second, for the emotional and mental coping, there are 'accepting' and 'trying' as a positive coping and a failure of control as a negative coping. Third, the social coping is appeared as 'being supported'. Fourth, the spiritual coping is recognized as' recourse to God' and 'preparation of death'. After all, the elderly CVA patients in an agricultural area choose the act of treatment based on the traditional belief and the relationship with a caretaker. A personal health can be maintained by taking care of themselves and controling their mind, and the overcome of the illness is decided on the basis of traditional concepts and cultural principles in which the patients as well as the family, neigbors and take carers should work out together and cooperate with each other in order to achieve that.

• The Journal of the Korea Contents Association
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• v.12 no.7
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• pp.65-75
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• 2012

Throughout the agraian society, industrial society, information society, and the knowledge-based society, the word father has become the representation of the law, oder, control, protection, and discipline. This study, with traditional fairy tale "Le petit chaperon rouge", aim to analyze the child readers a notion familly around 'me' and conceiving the father as the unit of the institution; also, in the Korean film , cinema audiences feeling keenly the necessity of the conventional family values and looking for the poster of principal agent of law and order. Generally the father is protector of 'me' and simutaneously, is incorporal being; even if he is inessential, he has, only by the name, great influence with people(law, order, control, discipline, are operating only with the name as the father God does). Our study will show how the signifier father operates and what similarity is between the film and the traditional fairy tale. A father is recognized as a tyrant or criminal, but a man is always realized to undertake a duty of resisting unjust powers and protecting nonperson. Those opposing structures was well represented in epic works such as"Le petit chaperon rouge" and . The father described in children's tale appeared as a symbol of desire and oppression, therefore youngster readers realized around 'Me' the concept of family through the absence of a father and received the father as a unit in the system. A father in a film has been described as a protector of nonperson, and a main part in the institution and order of traditional family. In both genre, the psychological signifiant of father still has been shown based on the symbol of father as a social institution.

• (The)Study of the Eastern Classic
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• no.62
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• pp.231-262
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• 2016

The Jongmyo Shrine(宗廟) of Zhou dynasty was a king's main building where a diversity of rituals were held, such as 'the assembly ceremony between a king and vassals in the morning', and was also called as Taechim(太寢) Nochim(路寢) Jeongchim(正寢) and others. Before Zhou dynasty, the expressions of Taesil(太室) and Sesil(世室) were used, and especially the term of Taesil(太室) is found in the records of the early period of West Zhou. In "Seogyeong(書經)", not only the term of Nochim(路寢) but also the letter of 'chim(寢)' itself is not found at all, but the letter of 'sil(室)' appeared several times in the chapters of "Haseo(夏書)" "Sangseo(商書)" "Juseo(周書)" except for that of "Wuseo(虞書)". "Jwajowusa(左祖右社)" meaning that 'the Jongmyo Shrine(宗廟) which keeps the late king's mortuary tablet is established in the left, and Sajikdan altar(社稷壇) which enshrines a god of land and grains is established in the right' was first mentioned in the part of 'Janginyeongguk(匠人營國 : a master craftsman builds different national infrastructures, for instance, a palace and roads)' in "Donggwangogonggi(冬官考工記)" of "Jurye(周禮)". In addition, so-called 'Jwamyowusa(左廟右社)', that is, "Sajik(社稷) enshrining the god of land and grains is built in the right('右'), and the Jongmyo Shrine(宗廟) in the left('左'). (右社稷 左宗廟)" was mentioned as one of different duties of a Sojongbaek(小宗伯) in charge of ancestral rites, which was recorded in "Chungwanjongbaek(春官宗伯)" of "Jurye(周禮)". And it seems that had affected the mention of "Jwajowusa(左祖右社)" in "Donggwangogonggi(冬官考工記)" appeared thereafter. Many manners scholars including Jeonghyun(鄭玄) since Han dynasty interpreted 'Jwa(左 : left)' and 'Wu(右 : right)' here as the arrangement relation of left and right of Jongmyo(宗廟) and Sajik(社稷), but when it is interpreted as "helping(右=佑 : to help) to sacrifice to a god of land and grains in Sajik(社稷), and helping(左=佐 : to help) memorial ceremonies in Jongmyo(宗廟)." it can correspond with a 'Jongbaek(宗伯)''s duties. 'Jeonmyohuchim(前廟後寢)' is the term that began from the expression that "what's in front is called as an jongmyo shrine(宗廟) and what's back as a bedroom.(前曰廟 後曰寢)" in Jeonghyun(鄭玄)'s annotation explaining the chapter of "Hagwansama(夏官司馬)" in "Jurye(周禮)" and "Wolryeong(月令)" in "Yegi(禮記)". Chaeong(蔡邕), a figure in the same age as Jeonghyun(鄭玄), used the expression that "a court is placed in the front, and a bedroom in the back(前有朝 後有寢)." In the paper, two hypotheses were discussed about the theory about Jeonmyohuchim(前廟後寢). In one hypothesis, it expressed two facilities within a wall; 'a court in the front to deal with governmental affairs, and a comfortable interior space in the back.' In another hypothesis, it refers to two independent and separate buildings of 'an jongmyo shrine(宗廟) building in the front as the area of governmental meetings, and the residential building in the back as the residence area with family'.

• Journal of Korean Academy of Nursing
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• v.8 no.1
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• pp.85-98
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• 1978

This study was designed to investigate the elderly people's attitude toward death for the purpose of identifying the issues needed in the planning of health management and care activities for the aged. The total number of subjects in this study was 354 elderly people who were accommodated in house for elderly people (185) and school for elderly people (169). The scale for the attitude toward death of aged persons as an instrument of this study was mainly constructed with reference to Schneidman's attitude questioners toward death modified of adjust the Korean cultural characteristics and attitudes concerning death. Theresultsofthisstudywereasfollows: - 1. Out of total 45.8% of the respondents consider that death is a natural phenomena and ending of life. The responses on the meaning of death appeared differently : non-religions (48.1%) and oriental religions (50.3%) consider death as a natural phenomena however western religions (47.4%) consider that death is God's call. This difference was statistically significant. (x$^2$= 56.6419. df = 10. p<0.01). Respondents with a spouses (52.4%) think death is a natural phenomena opposed to respondent without spouses (33.3%). This was statistically significant. (x$^2$= 14.7134. df= 5 p<0.05). 2. Respondents in the house for aged persons (51.9%) replied. They do not wanted death because it meant a separation from their family as compared to those from school for aged persons (26.0%). 57.9% responded that they want to be told when death is confronted. 3. 51.2% of the respondents replied that the main factor to influence their attitude toward concept of death was the dying of their friends & relatives. 79.9% of respondents expressed that wished to die. The main reason for dying was economic shortage (28.3%). 4. 70.1% of the respondents want their body to be hurried while only 1.1% of the respondents want to donate their body to a medical research. 5. Over two thirds of the respondents replied that they do not believe in a life in heaven or that they will be rebirth. 6. The questioners of this study stimulated 56.8% of the respondents to feel that they should spend the leu of their life more effectively and 15.5% of the respondents felt it gave them the opportunity to think about their death seriously.

• Journal of Families and Better Life
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• v.25 no.6
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• pp.43-57
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• 2007

The objective of this study is to identify the significance of haying many children, their motive of childbirth, patterns of investment in human capital, and their expectations of their children. For this purpose, thirteen mothers of multi-child families have been interviewed in depth. Key findings of the study are as follows. First, the significance of children in many-child families varied. The fundamental features were: symbol of strong ties between God and humans, proud existence displayable to others about their level of happiness, and a means of defining their identity. Second, the typical motives of the majority of interviewees to have many children were "unplanned" but "natural accommodation and adaptation." Third, striking aspects, in terms of many-child families' investment in human capital were to consider many-child families to be a community in itself as a great environment of teaming and to have to deal with issues of limits and impartiality when allocating resources of a limited income and parents' time. Fourth, expectations of parents for their children were "normal growth" and mediocrity, and they cited intangible human assets as the greatest gift to their children. This study will hopefully offer a new analytical perspective to the growing concerns of low birth rates and excessive zeal of parents for their children's education, and thereby lay the groundwork of methodological approaches for resolving such social problems.

• Korean Journal of Heritage: History & Science
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• v.33
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• pp.274-289
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• 2000

Koryo Dynasty has greatly effected the meat eating practice in Korea. And by focusing on this period, this paper has in vestigated how this practice influenced and effected our meat eating culture. The 'Orders to Prohibit Butchery' written on Koryo's history books were to encourage stockbreeding rather than to follow the Buddhist policy they followed. By encouraging stockbreeding, they wanted to promote the usage of cattle in farming and thus increasing agriculture industry as a whole. Nonetheless, records show that hunting was permitted to a certain degree. And this allowed the civilians to depend their meat supply from hunting and for the fire field farmers to capture wild animals that harmed their crops. Moreover, through 'Kiwujae' (Kiwujae - a shamans service to pray for rain / ritual (praying) for rain.), we could see that earlier part of Karyo's rituals and ceremonies followed the Buddhist tradition while the latter followed the Shamanism tradition. Perhaps this was the result of allowing 'meat' for the service offerings. As Shamanism could be considered as a religion that allowed 'meat', prevalence of Shamanism was promoting meat-eating at mess(after these rituals and ceremonies that offered food (meat inclusive) to their guardian or god, the civilians would dine together.). In relation, this public eating practice slowed down the progress for storage technique. Therefore, meat-eating was developed through public and mass dining rather than through the form of family or private. On this account, we can safely regard meat-eating practice as a 'public event'. On the other hand, the history of castration is not so long in Korea. And the purpose of such practice was to use the stock for farming rather than to yield high quality meat. It is known that Mongol in Koryo period has greatly influenced meat cooking in Korea. And the exemplary dish is the 'tang' (tang - kind of soup. However less creamy, clearer broth and with more ingredients than soup.). However, the tang we ate in everyday life had the same cooking method as the tang we offered for services. Moreover, since we did not use castrated animals for our offering as the Mongolians, we must not have been greatly influenced by them. But if so, perhaps the influences would have been limited to the nobility.

• The Journal of the Korea Contents Association
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• v.13 no.1
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• pp.91-104
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• 2013

The Rothschild family in the UK and the Rockefeller in the USA installed a number of private organization with which they could exert their influence on the world, recruited world renowned figured and spread out their arguments via global visual media worldwide. Their ultimate goal was to reshuffle the world in a new global order. They attempted to persuade people to accept their messages by reiterating them via their visual media. They deliver their own value of existence, efficiency and future convenience via their visual media regarding politics, economics and religion. If such is seen in a Christian perspective, they replace the place and existence of God with their own power and attempt to reorganize the world in a new global order. Their desire seems to be that of Anti-Christ, i.e. the Satan in the Bible. This study attempts to reveal that reality of visual media is fictitious from the Christian perspective.

• Journal of Forest and Environmental Science
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• v.37 no.3
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• pp.243-250
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• 2021

Information on butterflies in the Niger Delta Region is relatively scanty because monitoring of their activities and distribution has not been fully documented and these are paramount to establish their conservation protocols. The study therefore aimed at evaluating the species richness distribution pattern, and relative abundance of butterflies in the University of Port Harcourt. The University Park was purposively selected for this study. The park was stratified into three different habitat types (secondary forest, farmland, and residential/garden). A sampling of each stratum was done three times; twice in the morning between 8:00 am and 12:00 pm as well as once in the evening between 4:00 pm and 6:00 pm along a 100 m line transects for 16 months (May 2017-August 2018). Data collected were analyzed for species diversity indices, evenness, and similarity index. A total of 1,932 individual butterflies belonging to 28 species, 18 genera, and five 5 families were identified in the study area. Species diversity and evenness were higher on farmland (1-D=0.909; H'=2.615; E=0.833), and least in the residential area/gardens (1-D=0.744; H'=1.975; E=0.659). The family Nymphalidae (39.0%) had the highest number of species occurrence while Hesperidae (0.4%) had the lowest composition. Anthene larydas (24.12%) had the highest relative abundance in the entire study area, followed by Acraea serena (17.49%). The study, therefore, recommends continuous monitoring of butterfly species diversity and composition also in other regions.

• Journal of Hospice and Palliative Care
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• v.21 no.4
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• pp.144-151
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• 2018

Purpose: The purpose of this study was to test the reliability and validity of an instrument that measures spiritual needs of families of terminal cancer patients. Methods: This methodological study was processed as follows: 1) The preliminary 26 items were developed based a conceptual framework of spiritual needs of families of patients with cancer. 2) The content was validated by an expert panel (Three nursing professors and five hospice nursing specialists). 3) The instrument was validated by a survey (n=111). 4) Twenty-six items were selected and used for the final version of the scale. Results: Three factors were extracted through factor analysis: 'relationship with God/Acceptance of dying', 'recovery of relationship/hope and peace', and 'meaning and purpose of life'. These factors explained 61.088% of the total variance. Cronbach's alpha and Guttman split-half coefficient of the 26 items were 0.944 and 0.826 respectively. Conclusion: This scale was identified as a valid and reliable tool. Therefore, the scale is useful in assessing spiritual needs of families of terminal cancer patients in the field of hospice and palliative care.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.7 no.2
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• pp.271-286
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• 2000

This study is designed to investigate what elders think about the meaning of aging. We have used Q-methods to identify meaning of aging from elders, and developed self-referenced surveys to analyze characteristics In this study, we used a non-structured method to select Q sampling. From 183 Q populations, we selected 36 Q sampling. A total of 32 persons sixty-years or older were randomly selected for P samples, When the Q-sorting was complete, we interviewed the participants at both end of the extremes(agree or disagree), and documented their responses. We used PC QUANL to process the data and used principal component analysis for Q factor analysis. There were five subjective types for the meaning of aging by elders. Of the 32 P-samples of elders, 11 were identified as Type 1, 7 as Type 2, 2 as Type 3, 8 as Type 4, and 4 as Type 5. Type 1 : 'Matured elders' Elders wished the well being of their children, thought older persons should maintain good health, worried about becoming senile, and dependent God believing in life after death. Type 2 : 'Assertive-Rights' Elders categorized as Assertive-Rights insisted on their rights to life as a person. Type 2 elders characterized themselves as people who should keep themselves healthy, become weak and lack sexual desires, act selfish like a child, need to be protected, and be financially independent. Type 3 : 'Passive-Dependents' Elders characterize themselves as those who pray for their children's well being, worry about the children even after their death. and becoming senile. Type 4 : 'Hopeless' The 'Hopeless' type of elders characterized aging as a time to pray for their children, insignificant beings, thoughts were selfish and child-like, poor, worried about going senile, regret their life overall, and preferred to die than to live as an old person. Type 5 : 'Attached-Present' The 'Attached-Present' type of elders thought elderly characterized themselves as acting selfish and child-like, wiser, anxious, regret their life, stand aloof of greed and worldly things, being a model for the society, and deserving to be treated with filial respect. Thus far, Korean elders seemed to have a positive and negative meaning of aging due to the current changes in the society, value system, and family structures. The above five subjective meanings of aging confirm that we need to approach and nurse the elderly differently. Years of aging are a part of and a natural process of life with various physical, psychological, and sociological changes. Nurses need to assist elderly to find the positive meaning of their life by providing appropriate physical, psychological, and social support at an earlier stage in nursing. Based on this study, we could derive the following two implication from the perspectives of science of nursing to care for elders. 1) Based on the studies investigating the type of meaning of aging, we could develop tools to assist in nursing intervention programs for elderly. 2) Based on research on the meaning of aging for different developmental stages of life, we could develop a model for roles for different family members in nursing and caring for the elders.