• Korean journal of food and cookery science
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• v.24 no.6
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• pp.801-810
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• 2008

The principal objective of this study was to assess Korea's traditional ritual food culture, and to compare two types of ancestral rites the Hyang-Sa and Bool-cheon-wi rites which were held in the Daegu and Andong regions of Korea. In this study, we describe the performance of the Bool-cheon-wi rites held by two head families located near the Andong area namely, the head family of Seoae Ryu Seong-Ryong(1542-1607)(Seoae) who was well-respected for his writings and personality, and the head family of Dangye Ha Wee-Ji(1412-1456)(Dangye) who was well-known and famous as one of the members of the Sa-ryuk-sin. This research was conducted via diredt engagement in these memorial services and several interviews with the families. The results were summarized as follows; Foods used in the Hyang-sa rites including Mae(bap), Kook, Jaban(Jogee), Po(dried fish), Juck, boiled and seasoned vegetables, fruits, confections, and liquor. Jobap and Ssalbap were used as Mae at SD(Seo Dalsung), and PMPH(Pahoi Myogul Habin Park) used Jo, Hyunmy, Pi and Susu in the raw. The dishes on the table were arranged as follows. A wine cup was placed in the first row, Po(a dried pollack), and jujube and nuts in the second row, Ryukpo(slices of dried beef), Sangeogogi were set at the third row, and Soegogi, pork, Mu, and Minary were placed in the fourth row, and the head of the pig was placed in the center of the table at SD. A wine cup, Soegogi, and pork were positioned in the first row, Mu, Minary, Pi and Susu were placed in the second row, and Jogee, Jo, and Hyunmy were placed in the third row at PMPH. The sacrificial foods offered for Bool-cheon-wi rites were as follows; Mae(bap) Kook noodle Jogee Tang(stew) Po Juck Tucks boiled, seasoned and salted vegetables Jeon fruit confectioneries liquor(chungju). The head family of Seoae Yu Seong-Ryong utilized 5 types of Tang(meat stew, fish stew, chicken stew, vegetable stew, seafood stew), whereas the head family of Dangye Ha Wee-Ji utilized 3 kinds of Tang(meat stew, fish stew, vegetable stew). As a basic Tuck, Shi-roo-tuck(a steamed rice cake), piled up to 25 layers, was primarily utilized. In particular, Jung-Gae(Seoae's favorite food) was placed on the table. For grilled-meat food(Juck), Yu's family used raw meat and Ha's family the half-cooked meat. The main types of Jucks used were meat-Juck, fish-Juck, chicken-Juck, and these were not served one by one. Hyang-sa and Bool-cheon-wi rites have an the educational function, in that they allow for the carrying out of filial duties by a heartfelt performance of performing the ceremony, by taking great care from the pre-rite preparations to the post-rite period. In addition, these rites have various meanings, as events that strengthen the ties of blood relations of ancestors and themselves, and to promote and harmonize family friendships, they may also have religious meaning in the culture, as prayers are offered that all the family's descendants may be blessed, live long and enjoy abundance whlie respecting their ancestors. As for the role of Hyang-sa and Bool-cheon-wi rites in today's nuclear family society, it can be said that these rites remain especially important as a method to strengthen community consciousness by fostering an understanding of the meaning of existence itself, and thus inspiring the roots of consciousness.

• Women's Health Nursing
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• v.7 no.2
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• pp.121-130
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• 2001

Although the general concept of suffering care includes palliative care technology for terminally ill person to alleviate his pain, it is much more holistic including emotional, spiritual and other life dimension. This inclusive concept of caring can be possible with the fundamental reflection on the human suffering. Far from the concept of pain understood in the context of materialist medical approach, human suffering has many dimensions including aesthetic, psychological, and religious: its meaning is holistic. With this perspective, the experience of the suffering client must be reconsidered before one starts with an objective side or a subjective side of suffering. Indeed, the actual strategies of suffering care can be different depending on the definition of human suffering accepted by practicians. In this caring perspective, the body, mind and spirit are integrated so the objectivity and subjectivity can merge; the extended awareness with inner resource or energy, and the positive thinking about the God is meaningful especially for dying person, his family members and the caring team. Despite this impending importance of the inclusive understanding of human suffering, the actual nursing practice still does not reflect this growing understanding of human suffering. This approach, which tried to pursuit the more fundamental meaning of human suffering, can contribute to the development of nursing education and practice which pay attention to the more inclusive view of human suffering.

• Journal of the Korean Society of Costume
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• v.62 no.5
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• pp.88-95
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• 2012

These days, the lifestyle of staycation, a holiday in which an individual or family stays and relaxes at home, or possibly taking day trips to local parks and museums and so on, has increased. For this reason, the market of loungewear has expanded and the meaning of it has developed as a separate home-wear. According to the reflection of this trend, various kinds of loungewear are sold from the internal and external brands; however, most of these loungewears are home-wear and have a training look where esthetic designs are needed. This study is done to benefit those who prefer organic products, known as LOHAS trend. In addition, we developed the loungewear fashion design products, which reflect the LOHAS trend that uses organic cotton for the S/S collection of 2012. The formation of space between body and textile by pleats in these designs on pants, skirts, tops, sleeves, capes connote the meaning of loungewear that give the wearers comfort. As a result of this study, we have reached these final conclusions. First, loungewear is suitable for featuring the human body structure. Second, organic costumes can be preferable and become superior if it combines both functional and aesthetic appreciations. Third, eco-costumes can become more of a formal wear as eco-design achieves qualitative improvement.

• Journal of Korean Clinical Nursing Research
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• v.22 no.3
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• pp.359-367
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• 2016

Purpose: The purpose of this study was to examine the effects of physical, psychological, and social factors on the health status of patients undergoing hemodialysis using longitudinal data. Methods: Two surveys were conducted within a period of two-year. A total of 75 patients participated in both surveys. Eight variables including symptoms, treatment belief, hope, meaning-focused coping, family support, friend/peer support, healthcare provider support, and health status were measured. Data were analyzed by paired t-test, Pearson's correlation coefficients, and hierarchical multiple regressions. Results: The mean age of the participants was 47.31 and the average duration of dialysis was 8.27 years. There was no difference in scores on perceived health status between the two year-interval surveys. The two-year follow-up on perceived health status was correlated with baseline perceived health status, friend/peer support, meaning-focused coping, hope, and symptoms. As the result of the regression analysis, friends/peer support (${\beta}=.31$, p=.013) and baseline perceived health status (${\beta}=.30$, p=.020) were found to be significant predictors of subsequent health status which explained 39.0% of the variance. Conclusion: This study suggests the importance of psychosocial resources for positive health outcomes in patients with a chronic illness. Nursing interventions aimed to provide renal peer support need to be developed and tested.

• Journal of architectural history
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• v.14 no.3 s.43
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• pp.53-76
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• 2005

Through a field study of the folk houses, 'Closed ㄱㄴ Type' in Goyang-si, Gyonggj-do, focused on the dweller's life by the method of ethnographic interview, observation, and physical survey. L and opposite L type of inner and outer buildings form a closed inner court, and innermost backyard for woman is enclosed by fence. Form and space of the house contains dweller's traditional life. Outer space of a front gate becomes semiprivate space, for thrashing and piling up harvest and raising vegetables and pigs. Confucius principle does not fully dominate dweller's life of ancestral rite at Daecheong floor, and separation of man's and woman's quarter. Superstitious worship activities took place for lord of site and house. In everyday life, Anbang, inner main room, is assigned for parent's quarter instead of woman's quarter, and Geornbang, next room, was for son's family. Anbang has symbolic meaning for a place of deathbed. House contains agricultural activities, crop harvesting, thrashing, putting into storage, hulling rice, and keeping grain near kitchen. At present, rooms are needed more; sheds are made into rooms, rooms are enlarged toward outside, half outside space like Daechong floor becomes interior space by sash screen. And modern facilities of kitchen and bathroom are equipped for convenience. At the end, meaning and generative principle of those forms are discovered.

• Korean Journal of Health Education and Promotion
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• v.28 no.4
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• pp.63-77
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• 2011

Objectives: This study identifies the meaning of walking and its facilitating factors and barriers from the perspective of urban walkers in Seoul. Methods: The participants consisted of twelve people who either lived or worked in Gangnam district of Seoul. The study applied the data collection process featured in the photovoice, in which the participants took photographs and shared their stories through focus group interviews. Results: Walking is regarded as one of the easiest types of physical activity. While walking, participants find mental tranquility, communication opportunities, and a chance to step back from their everyday lives. Facilitating factors include: access to walking-friendly venues and attractive surrounding environments; the participant's assimilation into the surrounding area; having the feeling of ease and relaxation; and friends and family to walk together. Barriers consist of physical factors such as street design and the busy urban streets, insensitive traffic and low civic awareness, and personal situational factors. Conclusions: The benefit of walking exceeds beyond those of physical health promotion. Actions to encourage walking in urban areas should address the multiple meanings perceived by their citizens.

• Journal of the Korean Society of Clothing and Textiles
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• v.19 no.6
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• pp.866-886
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• 1995

The purpose of this study is to analyze the pattern and the meaning of textiles, and decorative techniques of ikat weaving and dyeing in Indonesia. The textile design also analyzes by examining the method of ikat techniques such as warp ikat, weft ikat and double ikat, and by classifying the style of regions. The most common motifs are geometric designs of spirals, meanders, straight lines, triangles, and circles which are influenced by outside world. Although these motifs or symbols have been evident since prehistoric times, their design and meaning have been continually reinterpreted as changes in the ceremonies and rituals. While motifs such as reptiles, birds, and human figures, depicted in spiral, hooked and rhomb configurations, have been identified among the most resilient features of Indonesian textile design, new meanings have been added to these ancient forms, and designs have been transformed and reinterpreted to suit local conceptions. Since textiles are a visual expression of Indcufsian life, textiles place the individual symbolically within social milieu, identifying rank, family, locality and religious affiliations. Textiles represent a link between the human and the spiritual realm, and a vehicle for the display of sacred and secular potency Ikat textiles play to embody special transforming powers and sacred mediating qualities, providing protection and evoking life-enriching forces for individuals or social group.

• Korean Medical Education Review
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• v.20 no.3
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• pp.150-155
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• 2018

End-of-life care competencies have been perceived as important and essential, so it has been suggested that end-of-life care be studied in undergraduate medical education. However, end-of-life care curriculum has mostly focused on acquisition of knowledge and skills rather than attitudes. Therefore, we aimed to explore whether education about death affects medical students' attitudes towards care for dying patients and perception of death anxiety, meaning in life, and self-esteem. A total of 15 first- or second-year medical students were surveyed with questionnaires before and after completing a 6-week death education course. Paired data analysis showed that participants' attitudes towards caring for terminally ill patients and their caregivers improved significantly (t=-2.84, p=0.013) with an effect size of 0.73. In contrast, no significant changes were found in death anxiety, meaning in life, or self-esteem. All participants agreed that formal teaching about death and dying must be encouraged in medical schools. Our results suggest that death education may positively influence attitudes towards end-of-life care. Although replication with larger samples is necessary, this preliminary finding may support the importance of developmentally appropriate end-of-life care education in medical schools.

• Korean Journal of Adult Nursing
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• v.15 no.4
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• pp.551-562
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• 2003

Purpose: All nurses should provide spiritual care for their clients. It is especially important to care spiritually for cancer patients facing the crisis of life. Therefore, the purpose of this study is to analyze the concept of spirituality which is one of the basic concepts for spiritual care in cancer patients. Method: The subjects of this study were 8 cancer patients; 2 Christians,3 Buddhists, and 3 persons who did not have any religion. The data was collected and analyzed by Hybrid Model. Result: The results of this study were as follows: Dimensions of spirituality(vertical dimension connected with the absolute being, horizontal dimension related to others, existential dimension related to seeking of meaning), attributes of spirituality(dynamic process strengthened in suffering due to struggle with cancer, connectedness with the absolute being or will and belief in oneself, transcendence of reality, meaning and purpose of life, future oriented), outcomes of spirituality(intrinsic, behavioral). Conclusion: The spirituality of cancer patients is manifested differently by his(her) religion, age, past experiences and burden of family, and is able to be strengthened with cancer. Therefore, nurses should recognize that diagnosis and deterioration of cancer is not only a spiritual crisis but can be a good chance for spiritual growth, as well.

• Journal of Korean Academy of Nursing
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• v.41 no.1
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• pp.61-71
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• 2011

Purpose: The purpose of this study was to examine the meaning and essence of suicide for elderly people who had previously attempted suicide as an older person. Methods: Giorgi's descriptive phenomenology was used for analysis. The researchers carried out in-depth interviews, recordings and memos individually with four elders. The elders were individuals who had attempted suicide sometime in the past 5 yr. They were interviewed from 5 to 10 times using open-ended questions and a semi-structural format. Demographic data were also collected. Results: The meaning of suicide before a suicide attempt in older people had four core components: conflict with family, powerlessness and despair in their life with a drop in self-esteem, using internal and external resources to resolve their troubles and awareness of imminent crisis. Conclusion: These results of this study will increase understanding of suicide in older people by defining their subjective experience of suicide attempts and applying grounded data in the development of programs that provide concrete intervention strategies to prevent suicide in elderly people.