• Journal of the Korean housing association
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• v.14 no.1
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• pp.67-76
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• 2003

This study is to analyze the system of the architectural order on Seomi 2-dong village in An-Dong. The scope of this study concentrated on the 12 traditional houses situated on this area. The focus of this study is mainly to investigate the transition of this village, the arragement of houses related in geographical features of it, and the characteristics of the site and ground plans on these houses. As results of it, there are mostly Yeo-Kan houses(six spans sized) on Seomi 2-dong village in An-Dong and every house on this domain is in harmony with the systematic order of it.

• The Journal of Korean Medical History
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• v.14 no.2
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• pp.83-107
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• 2001

"Aheuichaulyo御醫撮要" was known to be published by Choi Jong-jun崔宗峻 in Korea高麗 Dynasty(A.D.1226), however its original copy is not available at the present. It was thought that Korean folk medicine and the remedies were recorded in this book, and these were recorded in "Euibangyoochui醫方類聚" published in Chosun朝鮮 dynasty(1445). "Euibangyoochui" is called a treasure-house of the knowledge of traditional oriental medicine which contains over 50,000 prescriptions and enormous amount of medical information. The restoration of "Aheuichaulyo" was possible during the process of establishment of data base work of "Euibangyoochui". "Aheuichaulyo" was restored as 132 chapters mainly from the related con tents of "Euibangyoochui" and partially from the contents of "Hyangyakjipsungbang鄕藥集成方" and "Boonmoononyukyihaebang分門瘟疫易解方" for the supplement.

• Child Health Nursing Research
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• v.6 no.1
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• pp.89-102
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• 2000

Asthma is one of the most common chronic disease of childhood. Although an improved understanding of the pathophysiology of asthma has had a positive impact on the treatment and management of the disease, there has been a gradual but significant increase in asthma mortality. Also, mother's caring type is the essential factor in management of the child with asthma. The purpose of this study is to identify and understand the caring patterns of mathers of children with Athma by Q methodology. As a research method, 35 Q-statements were collected through individual interviews and review of related literatures. 37 subjects were interviewed and the data were analyzed by the PC QUANL program with principal component analysis. The were 3 different caring types classified as follows : Type I was the therapeutic compliance obeying type, compliancing medication and preventing cold etc. Type II was the physical strengthening type, taking Chinese medicine and folk remedy etc. Type III was the environment control type, managing house and environment clearly and ventilating room air etc. Therefore, it needs considering above each type in nursing care of the family and children with asthma.

• The Journal of the Korea Contents Association
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• v.13 no.3
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• pp.402-413
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• 2013

A traditional house or a traditional village experience has been on the rise as a form of experiential cultural tourism. But the Oeam folk village, a experiential cultural tourist destination representing Chungcheng-do seems to confront the stagnancy in the part of growth. It has to grow in two sides of quantity and quality. On the ground of this critical mind, 3 assumptions were established after analyzing previous studies. Additionally, market segmentation using satisfaction factors was practiced. In order to verify assumptions, A questionnaire was made and a survey was practiced. Out of statistic analyses, cluster analysis was practiced to do market segmentation targeting people who visit Oeam folk village and regression analysis to verify established assumptions. The assumption 1 was adopted that satisfaction factors influence whole satisfaction. The assumption 2 was partly adopted that satisfaction factors(sightseeing efficiency, sightseeing convenience, traditional house and experience factor) except food and souvenir factor influence behavior intention. The assumption 3 was adopted that whole satisfaction influences behavior intention. These were similar with the results of previous studies. As the result of cluster analysis to confirm the difference of demographic characteristics according to the market, 2 clusters was classified and classified clusters showed the difference of demographic characteristics.

• Fire Science and Engineering
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• v.24 no.3
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• pp.52-57
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• 2010

Fire protection countermeasure were considered on the straw thatched roof and wooden structure. For the fire resistant treatment, rice straw was soaked in the fire resistant liquid with different soaking time. After treatment, some rice straw sample was washed with water then the rice straws were tested to check the fire resistance performance. And the wood was soaked in the fire resistant liquid at an atmospheric pressure, vacuum-pressure condition and painted with brush on the surface. To analyse the fire resistant performance of rice straw, ignition delay time was measured under the radiant heat flux of cone heater. And the fire resistant performance of wood samples were tested with 45 degree fire resistant test apparatus and cone heater. Based on the cone heater test, the rice straw which most easily ignitable material shows the longer ignition delay time than not treated ones and even in the water washed straw show a longer ignition delay time than not treated ones. And fire resistant treated woods of vacuum-pressure treated sample showed the most excellent performance on fire resistance. And the fire resistant treated by brush and soaking showed a longer ignition delay time than not treated ones. From this experiment, it was found that a fire resistant treatment of rice straw and wood of the house can be protected from the fire spread.

• (The)Study of the Eastern Classic
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• no.71
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• pp.205-229
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• 2018

This article proceeds to scrutinizing a oral tradition called the story of ruining one's family by daughter-in-law's cutting-condemnation conducive to any estimation of Koreans' religious mentality. This oral tradition begins with mischievous behaviors of daughter-in-law. She cut away any materials, which a vagabond monk of Buddhism identified as a source of solacing numberless visitors to her house. Tired of serving all the visitors, she cut away the material. It caused her parents-in-law's house to be collapsed. At a first glance, the daughter-in-law appears to be blamed for the collapse. Interestingly, no one cannot be blamed for the misfortune. A face value of the text does not show that the fate of misfortune comes from any ethical misconduct and its posterior mishandling. Behind this oral tradition, by the way, lies the consciousness that relates misfortune with a ceremony of cutting away any unique material; cutting away any material, cutting away the trend of coming visitors, and cutting away the mood of prosperity becomes identical. The thematic mentality of the text reveals a religious consciousness of seeing human beings' life to be identical with nature. This oral tradition must have focused on the importance of a harmonious relationship between human beings and nature.

• The Journal of Korean Physical Therapy
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• v.8 no.1
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• pp.21-32
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• 1996

This study was conducted in an attempt to grasp the health problems and environmental situation of the farmers and their vinyl houses. The study was done between Aug. 10, 1995 and Sep. 10, 1995, for one month period. with two hundred and nine vinyl house cultivation farmers chosen at random as subjects in five areas in and around Kim Chun City. The following are the results of the study carried out through direct interviews and surveys with the subjects : 1. The career of farming on vinyl house facilities by sex(male vs female) averages 17.29 and 15.08 years is shorter than that of general farmer's average of 31.24 and 25.58 years(P<0.05). Hours of labor between the two are silimar : monthly labor hours for vinyl house farmers are average 28 and 27.52 days. longer than the general farmers' average of 26.57 and 25.95 hours respectively. 2. The comp aints of physical symptoms among the vinyl house farmers range from lumbago, shoulder pain dullness in the limbs and dizziness, which show no remarkable differences from those of general farmers. 3. The frequency of application of chemicals on vinyl house forming for a period of one year averages 23.79, three times as often as the general farmer's average or 8.36(P<0.05). In the addiction rate of chemicals, too, the vinyl house farmer stowed a higher percentage of $9.09\%$ over the general farmer's $1.24\%$(P<0.01). 4. In temperature, humidity and disconfort indices of in and outside of the vinyl house, room temperature is on an average $34.6{\pm}5.05^{\circ}C,\;11.7^{\circ}C$ higher than that of outside, while in humidity inside was lower than outside by $10.6\%$ point, $65.9\%$ over $76.5\%$. The discomfort index was higher inside by $83{\pm}4.61\;vs\;70.64{\pm}5.61$. 5. The status of physical treatment over the past one year shows : for vinyl house farmers-physiotheraphy$(43.06\%)$, pharmacy$(24.04\%)$, clinic(18.66%), herbal medicine(574%) : for general farmers-pharmacy$(34.16\%)$, Physiotherapy$(27.33\%)$, Clinic$(18.63\%)$, Folk Medicine$(11.18\%)$ (P<0.01).

• (The)Study of the Eastern Classic
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• no.69
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• pp.349-371
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• 2017

"Hajaeilgi(荷齋日記)" was written by Ji Gyu-sik, a gongin of Saongwon(司饔院)'s branch, almost everyday for 20 years and 7 months from January 1st, 1891 until the leap month of June 29th, 1911. It deals with many different areas including domestic and foreign circumstances, custom, rituals, all the affairs related to the branch, and also everyday life events he did see or hear about. Particularly, Ji Gyu-sik did not belong to the yangban class, and we can hardly find diaries written by such class' people. Here, what this author pays attention to among the things written in "Hajaeilgi" is the contents about folklore. Ji Gyu-sik wrote in his "Hajaeilgi" about things related to folklore, for example, seasonal customs, folk plays, rituals, or folk beliefs that were actually practiced then as a person not belonging to the yangban class. Such diaries are rare, and its value is highly appreciated as a material, and it is meaningful in the aspects of folklore as well. Therefore, as part of the work to look into folklore found in "Hajaeilgi", this author focuses on national rituals and folk beliefs in it. The things that have been discussed earlier can be summed up as follows: About national rituals, it is sorry that it only deals with the emperor's enthronement and emperor and crown prince's birthday in garye(嘉禮); however, it is meaningful to know that the people faithfully carried out national ceremonies and celebrations then. Particularly, it is noteworthy that during the national ceremonies or celebrations, students were asked to sing the national anthem. About hyungrye(凶禮), only it deals with the court funeral rite. Aside from Minbi's funeral rite, the court funeral rite was performed properly at the right time according to the procedure like before, and also, it seems that the people fulfilled it faithfully by order of the government. Also, it can be learned from it that Japanese killed Minbi, burned the body with oil, and left the ashes behind. About folk beliefs, the branch held a memorial service at the shrine of the town regularly. The town, too, performed Gocheongsinsa each year. The money needed for the memorial service was collected from the town people differently according to their financial situations, and they prepared for jesu for the ancestral rite altogether. The memorial service was carried out in Sansindang or Bugeundang, too, and it was common that they summoned a shaman to perform a gut. The diary is valuable as material. After being a Christian, Ji Gyu-sik once tried to abolish sinsa jesa held in hoesa and get rid of saesin(賽神), that is, a gut or pudakgeori, but he had no choice but to follow the precedent. Meanwhile, it is also noteworthy that when the town suffered from floor and infectious disease, Ji Gyu-sik installed an altar in front of his house for the town's wellbeing and health, prepared for jesu including offerings and drinks, and held a memorial service to Hwangcheonhuto(皇天后土; the gods of heaven and earth) accompanied with the town people. Also, when he had any hardships in his family, Ji Gyu-sik summoned a shaman for a gut or offered a devout prayer to the mountainous god. Such shamanism or the things like worshiping Gwanseongjegun(關聖帝君) mostly in the beginning of January and telling fortunes about the year were all folk beliefs. This was very popular among the people, and it seems that it was deeply rooted in his life as well. Also, Ji Gyu-sik supported Fengshui beliefs, and it seems that it is not different from the people's general tendencies, either. As described above, "Hajaeilgi" dealing with national rituals and folk beliefs in it is valuable as material and is meaningful for research on forklore, and moreover, it is also significant in the aspects of forklore as well.

• Sim-seong Yeon-gu
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• v.32 no.2
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• pp.122-168
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• 2017

I tried to understand a folk tale "The half-boy" in terms of analytical psychology. In the story, a lady without children prayed to the Buddha. The white old man came and gave three fishes, but the cat ate half of it. So, she ate two and a half. She gave birth to two perfect sons. The third son had one arm, one leg, and one eye. They grew well. Brothers went to take the civil service examinations, and the half-boy followed. But two brothers did not like the half-boy coming along. So, brothers tied the half-boy to the rocks and trees, and he picked them up with force and gave them down to the yard of the house. And the half-boy followed his brothers again, and brothers tied him with kudzu and put him in front of the tiger. The half-boy won the tiger by betting with cutting kudzu. The half-boy stripped off the tiger's skin. The host coveted the tiger skin and they played with janggi. The half-boy won the game and was permitted to take host's daughter. The half-boy went with a string, a drum, a flea, and a bedbug. He teased host's people with these. The half-boy brought a virgin and lived well. "The Half-Boy" folktale is an old story spread throughout the country. There are similar stories in India and Africa. Unilateral figures are universally distributed archetypal images. In numerous cultures gods and spirits are being portrayed as unilateral figures. In the creation mythology, half-figure beings have immortality. In Indonesian and African folk tales, the half-born boy goes to heaven and merges with its half and becomes perfect. Some of one-sided spirits are harmful to humans but some of one-sided birds, chickens, and spirits are helpful to people. Sometimes half being is a cultural hero who steals grain from heaven or gets some advice how to use bamboo. There are stories that half body becomes a whole body afterwards. But in this folktale and most of the similar folktales, half-figure does not change and maintains half-figure to the end. And as a half-figure he does various great things and marries a virgin. The half-boy symbolizes a psychic experience born in the unconscious. The unconscious contents may seem strange and weird at first and the collective consciousness does not want to accept them. But the unconscious exerts greater power and brings vitality and creativity to consciousness. This folk tale seems to have compensated for the stubborn collective consciousness of our society, which was a Confucian class society. It also allows people to change their attitude toward disabled people and recognize strengths and creativity of the handicapped.

• Journal of Environmental Science International
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• v.12 no.2
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• pp.101-109
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• 2003

Yangdong village is located at Kangdong-myun, Kyungju, Kyungsangbuk-do, Korea. There are two major families, the Sons of Wallsung beginned from Son, So(1433∼1484) and the Lees of Yeohkang the descendant of Lee, Unjeok. They are lived together under check and help for 500 years. The village located on the hill of Ankang plain. There are Homyung mountain and Sonaiu peak in front of it and Solchang mountain on the back. 47 shaped ridges form Blue dragon to the east, and White tiger to the west. Ahnrockchon flows from north Joined Hyungsan river and flows into Youngilman. Therefore the village is located at mountain on it's back and along with stream. Buildings are deployed on the valley between hills, it is not easily detected, but it give it's atmosphere of mountain village. Village location and space composition combined with natural environment, folk belief, feng-shui, and social system of confucianism. Blended buildings affected between ruling and ruled classes or among different families shown environmental design accomplishing united cultural space. The prospect of Yangdong village, a mountain village, expressed two sides of visible scenery of open inside and invisible from outside. Observation point such as head family house, pavilion, and village school are deployed at the point taking bird's-eye view, which striving mental stability.