• Journal of the Korean Society for information Management
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• v.39 no.1
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• pp.331-350
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• 2022

This study aims to understand topics of incivility related to COVID-19 from analyzing Twitter posts including COVID-19-related hate speech. To achieve the goal, a total of 63,802 tweets that were created between December 1st, 2019, and August 31st, 2021, covering three targets of hate speech including region and public facilities, groups of people, and religion were analyzed. Frequency analysis, dynamic topic modeling, and keyword co-occurrence network analysis were used to explore topics and keywords. 1) Results of frequency analysis revealed that hate against regions and public facilities showed a relatively increasing trend while hate against specific groups of people and religion showed a relatively decreasing trend. 2) Results of dynamic topic modeling analysis showed keywords of each of the three targets of hate speech. Keywords of the region and public facilities included "Daegu, Gyeongbuk local hate", "interregional hate", and "public facility hate"; groups of people included "China hate", "virus spreaders", and "outdoor activity sanctions"; and religion included "Shincheonji", "Christianity", "religious infection", "refusal of quarantine", and "places visited by confirmed cases". 3) Similarly, results of keyword co-occurrence network analysis revealed keywords of three targets: region and public facilities (Corona, Daegu, confirmed cases, Shincheonji, Gyeongbuk, region); specific groups of people (Coronavirus, Wuhan pneumonia, Wuhan, China, Chinese, People, Entry, Banned); and religion (Corona, Church, Daegu, confirmed cases, infection). This study attempted to grasp the public's anti-citizenship public opinion related to COVID-19 by identifying domestic COVID-19 hate targets and keywords using social media. In particular, it is meaningful to grasp public opinion on incivility topics and hate emotions expressed on social media using data mining techniques for hate-related to COVID-19, which has not been attempted in previous studies. In addition, the results of this study suggest practical implications in that they can be based on basic data for contributing to the establishment of systems and policies for cultural communication measures in preparation for the post-COVID-19 era.

• Korean Journal of Heritage: History & Science
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• v.36
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• pp.347-377
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• 2003

China is a country with large agricultural areas and subject to frequent calamities. Drought is the top of them. It has been a key problem for development of agriculture in the country. In the long struggle against drought, Chinese have accumulated many rational and irrational experiences. The Dragon Kings Belief, which is popular in North China and discussed in a thesis, is one of their irrational experiences. The belief was passed together with Buddhism from India to China in the Tang Dynasty. After it settled down, it was incorporated with the local five dragons belief and a set of beliefs in dragon kings came into existence. The emergence of the dragon kings belief ended the history that the title of rain got was not clear in China and Dragon kings finally got the status. Irrigation is the lifeblood of agriculture in China. In a Chinese mind, Dragon kings are the most important gods who take charge of rain and thus offer the lifeblood. In understanding the nature and characteristics of Chinese traditional culture, it is important for us to make clear the origin and evolution of the belief, find out its nature, function and operation. In the every year beginning of February of the Fanzhuang calendar in the people of Hebeisheng Zhaoxian, would all hold a festival to offer sacrifices to the $^{{\circ}TM}^{\prime}longpai$. Longpai was regarded as the core of the temple fair, thus the native sons came to call this festival; "longpaihui". In this region the'Fanzhuang longpaihui'developed into a well knownand grand temple fair. It was able to attract numerous pilgrims with its special magic power, occupying a place in $China^{{\circ}TM}$ 'eryueer'festival with festive dragon activities. The dragon is a common totem among Chinese nationals. The belief worship of the dragon dates from the start time of primitive societies. Dragon oneself the ancients worship's thunder lightning. In the worship of the great universe, at first afterwards this belief with the tribe's totem worships to combine to become the animal spirit. In ancient myths legends, along with folk religion and beliefs all hold a very important position. The longpaihui is a temple fair without a temple; this characteristic is a distinction between longpaihui and other temple fairs. As for longpaihui must of the early historical records are unclear. The originator of a huitou system has a kind of organized form of the special features rather, originator of a huitou not fix constant, everything follows voluntarily principle, can become member with the freedom, also can back at any time the meeting. There is a longpaihui for 'dangjiaren', is total representative director in the originator of a huitou will. 'banghui' scope particularly for extensive, come apparently every kind of buildup that help can return into the banghui, where is the person of this village or outside village of, the general cent in banghui work is clear and definite, for longpaihui would various businesses open smoothly the exhibition provides to guarantees powerfully. Fanzhuang longpaihui from the beginning of February to beginning six proceed six days totally. The longpai is used as the ancestry absolute being to exsits with the community absolute being at the same time in fanzhuang first took civil faith, in reality is a kind of method to support social machine in native folks realize together that local community that important function, it provided a space, a kind of a view to take with a relation, rising contact, communication, solidify the community contents small village, formation with fanzhuang. The fanzhuang is used as supplies for gathering town, by luck too is this local community trade exchanges center at the same time therefore can say the faith of the longpai, in addition to its people's custom, religious meaning, still have got the important and social function. Moreover matter worthy of mentioning, Longpai would in organize process, from prepare and plan the producing of meeting every kind of meeting a longpeng of the matter do, all letting person feeling is to adjust the popular support of, get the mass approbation with positive participate. Apart from the originator of a huitou excluding, those although not originator of a huitou, however enthusiasm participate the banghui of its business, also is too much for the number.

• Journal of architectural history
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• v.10 no.3 s.27
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• pp.45-60
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• 2001

The Tongdo temple have been transformed continuously since its first establishment about 1300 years ago. Nevertheless three critical elements specified by 'Jajangyulsa', founder of the temple have not varied over the times but rather strengthened and strongly combined. All elements and doctrines of the religion coexist and form a harmony within the whole of the temple. This researcher examined what changes, or combinations, in spatial formation were sought for such unique structures of the Tongue temple by focusing mainly on the Sangrojun area of the temple to obtain the following findings. First. unlike a work by a Japanese researcher 'Sekino Tadashi', the east yard of the main building was found located on the section line which corresponded to the separation line of Yungkuncheokdo(營建尺度=measure running) from the edge of the Keumkangkyedan(金剛戒壇 =Buddhist platform) embankment to the corner column of the Kamrodang. This was confirmed as a result of the review of photos shown in [Chosun Kojukdobo]. Second, the number of stairs used for the Keumkangkyedan was thought to become three when the temple was firstly restored in 1379 as a result that this researcher reviewed Chinese literature 'DoSun' and [Kyedandokyung(戒壇圖經)], records by 'Lee saek' and 'Jung Shihan', studies of Yungkun measure and actual changes in the temple. Then the temple was forth restored in 1705 when the second of the stairs was changed in area and height and at the same time grounded hard for a space for a Buddhist service. Third, the roof of the main building was probably changed in shape during the Koryo period when the plane structure, furnish arrangement, emphasized front, stone lanterns of the building and political factors of that time were all considered. Fourth, the main building was Initially designed to provide a Buddhist sermon service which was assumedly followed by a similar service at a Keumkangkyedan. Thus the main building had a small window on the northern side which might be opened up to look out or otherwise go outside like a door. However, the window was probably locked up like a surrounding wall since the main building was entirely repaired after the end of Japanese invasion of Korea in 1592.

• Journal of architectural history
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• v.14 no.2 s.42
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• pp.7-20
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• 2005

Ceremony is important to Buddhism as a part of the religious practice. Buddhist ceremony is a kind of discipline and it rules the Chan monastery life. This discipline, called $\ulcorner$Qinggui(淸規)$\lrcorner$ also forms a part of the practice for enlightenment in the Chan monastery(禪宗). Qinggui is derived from $\ulcorner$Baizhang's monastic code(百丈淸規)$\lrcorner$ which no longer exists. $\ulcorner$Chanyuan qinggui(禪院淸規)$\lrcorner$ is considered the oldest surviving Chinese monastic discipline. Its success is partly due to the emphasis in the Chan monastery on the succession of monks to abbot hood. Qinggui has been called the only discipline in Buddhist monastic life in religion. Whether it is also the discipline of the architectural space of the Chan temples is the focus of this thesis. The examination of this assumption may expand the meaning of Qinggui as embodying not only the religious form of discipline but also a fundamental part of the architectural archive. The majority of the buildings in the Chan monastery in Qinggui are related to $\ulcorner$Five Mountains Ten Checks figures$\lrcorner$. Most of all, it can be clarified that the elements of Qinggui are expressed through the analysis of the activities in each building. This proves that Qinggui has become a stipulation not only for the regulation of the monastery life but also the architectural code of the Chan temples. In conclusion, this study shows how the meaning of ceremony and monastery life in $\ulcorner$Chanyuan qinggui$\lrcorner$ can be expanded to include the design program of temples. The research proves that there is a basic code in the Chan temples for designing the structure of the monastery space. Similarly, $\ulcorner$Five Mountains Ten Checks Figures$\lrcorner$ was a diagram for examination and analysis as well as a tool for creating drawings of the temples in the Song era.

• Journal of the Korean Home Economics Association
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• v.38 no.7
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• pp.133-152
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• 2000

This study was inquire into the state of the family ethics during the period of the beginning of 1880′s to the 3.1 independence movement of 1919 which has been the black period in the history of Korean family ethics. The research was conducted by analyzing the newspapers, magazines, related literature and articles of the period. It was the beginning of the 1860′s and by the "Cheondo-Kyo" (the Religion of the Heavenly) way that the issues regarding the equality of sexes as the central concern of the modem family ethics came to be the object of the social discourse for the first time in Korean history. The social discourse had come to be positively activated around 1900, when the intellectuals of the "Korean enlightenment" had begun to the feel necessity of the modernization of Korean socialite and the importance of the women education as the essential part of it. However, the activation of the social discourse itself, especially with the newspapers of that period did not mean the changes of the traditional Confucian family ethics, but the discourse of the modernizing forces had become the seeds for changing the family ethics of the Korean people. The made chauvinistic nature of the family ethics of the period was not so much different from those of the preceeding patriarch societies, but the state of the family ethics during the period are characterized by several social phenomenon such as the rising needs of using the "Hangle"(Korean alphabet) instead of Chinese character for the equal education of the both sexes, increasing practices of the early marriage, customs of trade marriage in accordance with the demand of excessive weeding presents, and regarding social consciousness of the traditional family ethics as patriotics attitude against the Christian rejection of the ancestor worship ritual.

• Journal of the Korean Society of Costume
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• v.50 no.5
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• pp.131-142
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• 2000

The philological consideration of Korean Buddhist Monk's robe and its reviving have been investigated in traditional way. The configuration and colour of Korean Buddhist monk's robes have been properly adapted for an period, territory, and atmospheric phenomena. In case of Korea, introduced Buddhism from China realize modern robe from under the influence of fusion of Chinese ornament culture and Korean traditional ornament culture. As a result of this modern robe has been consisted of a Buddhist monk's robe and a cope. The modem robes has been significantly affected by industrialization, contrary to ancient time taxed robes as public imposts. At present be familiar in mass production we have a preference for the easier way in making and even color forming. In this paper it is focused on dyeing part, which recognized its important in latest time, at first declined according to appearance of chemical dye, evaluated its convenience in use. That is, it is increased natural dye, people begin with recognition of difference of physical properties for dress dyed with chemical pigment and that with natural pigment. In consequence, I have presented that both making colour of gray using traditional method, and three demolished-color prescribed by Buddhist law. Of course, though it become generally know that dyeing of robes occupied significant part of traditional natural dyeing. But in case of religion, it also is important to know symbolical meaning involved in its colour. Most of Buddhism-believers or even Buddhists who actually be dress in robe are without knowing the meaning of colour, or its revealing method. There, I have considered mating three colour of demolished- color included blue, black, and red, and also represented dyeing method of Buddhist monk's robe using both charcoal and ink-spick. From religious font of view, as robes contains involving of blessing, I have an intention of improvement way in dyeing and succession and development of traditional culture through consideration of traditional dyeing method. And I have also intended to restoration the value of robe's colour, disappeared by the time. moreover, I have shown that dyeing with natural pigment is profitable for both environment and sanitary aspect.

• Journal of architectural history
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• v.19 no.2
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• pp.43-66
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• 2010

In that the Buddhism is the religion founded by Buddha, the settlement of Buddha's existence is very important in the temple building arrangement which symbolizes the Buddha's world. What symbolizes the Buddha in the temple are the pagoda and the Buddhist image. Among them, the Buddhist image is directly connected with the Golden Hall. This kind of double structure is settled as a typical pattern for the arrangement of buildings such as halls and pagodas. The earlier one between the pagoda and Buddhist image is the pagoda, of course. It can be inferred that, through the gradual expansion of the Buddhist images, the gravity was transferred from the pagoda to the Golden Hall. But, if the Buddhist image can be connected with the Golden Hall in that it was the product reflecting the requests on the Buddha and his teaching, the internal origin of the Buddhist image should also go back to the early Buddhism. In fact, the gravest building in Venuvana - vihara or Jetavana - anaehapindasyarama was the Golden Hall, the Buddha's residence. And in the summit of Grdhrakuta or Jetavana - anaehapindasyarama where Buddha stayed long, there is the gandha - kuti the Buddha's place till now. It means that the symbolic request on the Buddha and his teaching had existed even before the Buddhist image and that this tendency could be connected with the generation of Buddhist image. This paper is to show that the hall / pagoda structure generalized in the building arrangement of later age was originated not just from the Buddhist image and the sarira pagoda but from the gandha - kuti and the hair pagoda, and therefore the two should coexist inevitably. It is an attempt to develop a little more in the ideological perspective the general theory that the pagoda and the Buddhist image were fused into one precinct of temple later in their respective origins. That is, it tries to recognize the relation of pagoda and hall not as the conflicting one but as the complementary one.

• Journal of Korean society of Dental Hygiene
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• v.15 no.3
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• pp.451-459
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• 2015

Objectives: The objective of this study is to investigate oral health behavior, PHP index and OHIP, awareness, attitude and behavior toward oral health in the foreign factory workers. Thsi study will provide the basic data for the improvement of the foreigners' quality of life. Methods: A self-reported questionnaire was completed by 126 Sri Lankans and 76 Chinese over 20 years old in Daegu and Gyeongbuk from January to April, 2012 through man to man interview after receiving informed consent. The questionnaire included oral health status, PHP index and OHIP. Results: OHIP was closely related to sex, marital status, and medical expense burden. PHP index was closely related to religion and income. The averages of OHP and PHP were 4.36 and 3.7, respectively and very bad. OHIP was influenced by number of toothbrushing, time of toothbrushing, use of oral hygiene device, and dental visit within a year. PHP index was influenced by the area of toothbrushing, time of toothbrushing, and the dental visit within a year. Regression analysis of PHP index according to OHIP and oral care conditions showed the equation. Y(OHIP)=2.999+0.103(area of toothbrushing)+0.346(the use of oral hygiene article)+ 0.077(visiting to the dentist during the past one year)-0.173(PHP index)(p<0.05). Conclusions: Low PHP index in the foreign workers affected quality of life. So the company must provide the continuing oral health care for the foreign workers every year. The concern for the health care for the foreigners will improve oral health behavior in the future.

• Journal of Korean Medical classics
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• v.24 no.5
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• pp.1-10
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• 2011

According to "Dongeuibogam(東醫寶鑑)", "the Shinnong Herb Bible(神農本草經)", "Chamdonggo(參同攷)", come to the conclusion about medical thought of "the Zhouyi Cantongxie(周易參同契)". Alchemy is a common field both on the eastern and western civilization, but a process of development is different. Ancient chinese alchemist made a study on external alchemy, but harmful consequences of external alchemy was consecutive, many scholars had turned their interest on internal alchemy which is related in human meridian biology and spirit. In the western alchemy has developed to make a study on analytic psychology and science of religion. Most importantly, the eastern and western alchemy have something in common what at the point of the perfection of self is similar, but the name is different, for example in the eastern alchemy we can be immortals and take a spiritual enlightenment with the elixir of life, in the western we can take a cure of souls as a christian. As for internal alchemy, "Cantongxie(參同契)" gives influence to the theories such as the theory of danjeon(lower part of the abdomen), evolution, aging, and life nurturing. Especially, the theory of danjeon shows such merit for studying since it is similar to triple energizers(三焦) and the theory of qi street(氣街) of oriental medicine. The study on "Cantongxie(參同契)" was achieved in Korea too, especially Chosun dynasty. "Candongkao (參同攷)" by Seo Myung-eung(徐命膺, 1716~1787) are representative. According to "Candongkao(參同攷)", Geon(乾), Gon(坤), Gam(坎), and Ri(離), the four trigrams for divination, each are affiliated with lungs, spleen, kidneys, and heart. Nowadays the study on alchemy correspond with modern trends, which are anti-aging and living without any disease. If processed mineral drugs is assured for stability, it can be used for incurable diseases such as cancer.

• Korean Journal of Community Nutrition
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• v.6 no.4
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• pp.617-627
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• 2001

This study examined health foods intakes and related variables among the middle aged(150 men and 159 women) in the Jeonbuk region. Health foods were classified into 4 groups including Chinese medicine(CM), toner foods(TF), vitamin or mineral supplements(VMS), and other manufactured health food supplements(MHFS). The number of people taking health foods were higher for those in their 50's than in their 40's. The consumption rate of TF in men was the highest among health foods, this result had significance. The reasons for taking health foods were recovery from fatigue, supplement of nutrients and making smooth body activity in general, but TF was used to increase of vigor. The consumption rate of health foods was a little different according to social-economic factors, namely, the consumption rate of CM was higher in people in rural than urban areas, those who graduated from middle school than university, blue color & self-employed as opposed to housewives and service workers, low level income than high level income, and Buddhism and no religion than Christian. The consumption rate had a correlation with the habits of smoking, alcohol drinking and exercise ; namely, the consumption rate of CM was higher than VMS and MHFS on smokers and alcohol drinkers. The more the frequency of exercise, the higher the consumption rate of TF, but the duration of the exercise was not correlated. This study suggests that middle aged people need nutritional education for the right recognition and selection of health foods and to consider the nature of each type of health foods.