• Journal of Korean Classical Literature and Education
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• no.33
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• pp.153-184
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• 2016

This study investigates the funeral rituals practiced by the Joseon Dynasty as recorded about Lee Mun Geon (1494~1567, a.k.a Mukjae), who mourned by the grave of his deceased mother, Ms. Shin (1463~1535), a woman whose family's origin was Goryeon. The study focuse on the rituals performed by Lee after his mother's death, his participation in the funeral, and his mourning specifically as an individual who has lost his parent. Reviewing Lee's mourning life beside the grave, the contents of diary belonging to a nobleman in the middle of Joseon Dynasty were studied aimsing to find out the meaning of rituals, the overall recognition accorded to death, and the filial duties that were carried out by the noblemen of the time. Although noblemen in the middle of Joseon Dynasty ceaselessly attempted to change the observance of funeral rituals through legislation, it was difficult to change the mindset of the people, who fllowed the deep-rooted traditions of long history. It must be acknowledged that the Joseon Dynasty had a different cultural background than that of China. There was a fundamental problem when they tried to adapt The Family Rituals of Zhu Xi, followed by the Chinese, to the Joseon society. Although The Family Rituals of Zhu Xi emphasized ancestral rites focusing on enshrining mortuary tablets and the importance of establishing the family shrine hundred times, noblemen in the mid-Joseon Dynasty period cared for their parents in the grave by mourning for them than by following such practice. The solemn memorial service held in front of the grave, and the annual ritual service on the death anniversary were far more important to the noblemen in the mid-Joseon Dynasty. Amid such contradictions, the noblemen accepted and performed the mourning rituals beside the grave of their parent. Human beings across the ages have always dwelt upon thoughts of the afterlife. Most people believe that they attain a state after the death of their physicalbody. If humans did not have such thoughts, they would not be bothered if death occurs on being hit by a car on the street. Thus, human beings often think of the ritual services related to death, although in different forms. Therefore, mourning by the grave of their parent held great significance among the noblemen of the Joseon Dynasty as a sign of their filial piety.

• Korea Journal of Hospital Management
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• v.14 no.1
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• pp.36-61
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• 2009

This study focused on finding the variation of medical service utilization, paths of medical service utilization and medical payments of the patients died by cerebrovascular diseases. For this study, data of the one-year episodes of the health insurance subscribers died in 2004 were selected. The frequency of medical visits, the lengths of stays, the days of outpatient visits, the total period of medical services and the total medical payments were compared by the characteristics of the suppliers and utilizers. This study is useful in reviewing the equity of medical service utilization because it analyzed variance in utilization by episodes. In oder to collect accurate data of the patients died by cerebrovascular diseases in 2004 the 2004 reimbursement data of all medical institutions were matched to the data of funeral fee payment by the National Health Insurance Corporation from January 2004 to May 2005. The major results of the study are as follows. The variation of medical service utilization of cerebrovascular diseases was influenced by supplier factors suppliers, such as types and locations of medical institutions and user factors such as sex and age. It was suspected that the reimbursement by fee-for-service contributed to the variation quite a lot, but we could not compare the variation between the different reimbursement systems in Korea. On the basis of analyzing results this study suggests that the factors of suppliers and utilizers should be reviewed to reduce the under use and over use expressed by variations of medical service. The processes of care, effective communication and management system should be investigated for the equity of medical service utilization and also. alternative medical services would be recommended to reduce the high medical payment. Additionally to find other causes of variation further in depth study controling the severity of diseases, socio-economic status of the users and the system factors is required.

• (The)Study of the Eastern Classic
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• no.70
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• pp.435-466
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• 2018

"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. 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 rituals, especially coming of age, wedding, funeral and ancestral rites. Ji Gyu-sik did write in his "Hajaeilgi" about coming of age, wedding, funeral and ancestral rites that were actually performed then as a person not belonging to the yangban class. Such diaries are very rare, and its value is highly appreciated as a material. Particularly, from the late 19th to the early 20th century of this author focuses on the a study of coming of age, wedding, funeral and ancestral rites as we can see some aspects about it from his diary. Coming-of-age rites were carried out in the first month of the year generally, and in this period, we can see the transformation of their performing period as it was diversified then. This was not exceptional in yangban families. About wedding, while it was discussed, it came to be canceled more often than before maybe because they were going through the process of enlightenment then. It seems that choosing the day was not done in the bride's family always. Jungin or commoners had a weeding in the bride's house, but when it was needed, it was also performed in the groom's house. Ji Gyu-sik followed the traditional wedding procedure for his children rather faithfully, but it was applied flexibly according to the two families' situations or conditions. Ignoring the traditional manners, they had a wedding in the period of mourning or performed a wedding in the groom's house bringing the bride there. It seems that this was related to the decline of Confucian order in the society in the process of modernization. Also, the form of donations changed, too. Gradually, it was altered to the form of money gifts. Moreover, unlike before, divorcing seems to have been allowed then. Remarriage or divorce was the custom transformed from before. Funeral rites had different durations from death up to balin (carrying out a bier for burial) and hagwan (lowering a coffin into the grave), and so it means that they also went through transformation. Sa-daebu used usually 3 months but here was 7 days from death to balin normally, but it seems that there were yangban families not following it. The traces of 3-iljang (burial on the third day after death) most commonly found these days and chowoo jaewoo samwooje can be also found in "Hajaeilgi". Such materials are, in fact, very highly evaluated nowadays. Meanwhile, donations also changed gradually to the form of money. Regarding ancestral rites, time for memorial service was not fixed. Ji Gyu-sik did not follow jaegye (齋戒) before carrying out gijesa, and in some worse case, he went to pub the day before the memorial service to meet his lover or drink. This is somewhat different from the practice of yangban sadaebu then. Even after entering Christianity, Ji Gyu-sik performed memorial service, and after joining Cheondogyo, he did it, too. Meanwhile, there were some exceptions, but in Hansik or Chuseok, Ji Gyu-sik performed charye (myoje) before the tomb in person or sent his little brother or son to do it. But we cannot find the contents that tell us Ji Gyu-sik carried out myoje in October. Ji Gyu-sik performed saengiljesa calling it saengsincharye almost every year for his late father. But it is noticeable that he performed saengsincharye and memorial service separately, too, occasionally. The gijesa, charye, myoje, and saengsincharye carried out by jungin family from Gyeonggi Gwangju around the time that the status system was abolished and the Japanese Empire took power may have been rather different and less strict than yangban family's practice of ancestral rites; however, it is significant that we can see with it the aspects of ancestral rites performed in family not yangban. As described above, the contents about the a study of coming of age, wedding, funeral and ancestral rites found in "Hajaeilgi" are equipped with great value as material and meaningful in the perspective of forklore.

• Korea Journal of Hospital Management
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• v.12 no.3
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• pp.1-19
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• 2007

This study focused on finding the variation of medical service utilization and medical payments of the patients died by three, cancers, stomach, breast, and colon cancer. For this study, data of the one-year episodes of the health insurance subscribers died in 2004 were selected. The frequency of medical visits, the lengths of slays, the days of outpatient visits, the total period of medical services and the total medical payments were compared by the characteristics of the suppliers and utilizers. The data of the patients died by cerebrovascular diseases and cancer in 2004 were selected. To select the dead by cerebrovascular diseases and cancer in 2004, were matched the 2004 reimbursement data of all medical institutions to the data of funeral fee payment by the National Health Insurance Corporation from January 2004 to May 2005 for the death in 2004. The results of the analysis were as follow. The variation of medical service utilization of the dead by cancers were not small in Korea. The current study found that the variation of medical care utilization was influenced by the factors of suppliers, such as types and locations of medical institutions and the factors of users, such as sex and age. It was suspected that the reimbursement by fee-for-service contributed to the variation quite a lot, but we could not compare the variation between the different reimbursement systems in Korea. The results of the study suggested that tile factors of suppliers and utilizers should he reviewed to reduce the under use and over use expressed by variations of medical service utilization. The processes of care, effective communication and management system should be investigated for the equity of medical service utilization. Additionally, prospective payment could he recommended to reduce the high variation of medical service Use. To find the variation caused by under use and over use, further study need to control the severity of diseases, socio-economic status of the users and the system factors.

• International Journal of Internet, Broadcasting and Communication
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• v.11 no.3
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• pp.87-94
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• 2019

In the study, we show the annual average increasing rate of death bodies in the capital area was 2.1% while the annual average increasing rate of cremated bodies was 4.5%. As the annual average increasing rate of cremated bodies was about 2.1 times higher than the annual average increasing rate of death bodies, the increase rate of cremated bodies contrast to the increase rate of death bodies was relatively high. Also, the cremation rate of the capital area was increased by 9.5% from 80.3% in 2011 to 89.8% in 2017 while the increase rate of cremated bodies was 27.2%(N=21,694 people) from 79,866 people in 2011 to 101,560 people in 2017. Thus, the increase rate of cremated bodies contrast to the increase of cremation rate of the capital area was relatively very high. On the basis of 2017, the utilization rate of public cremation facilities in by capital area was 94.5% in Incheon Metropolitan City, 91.1% in Seoul Metropolitan City, and 20.9% in Gyeonggi-do, which showed huge differences in the utilization rate of public cremation facilities in the jurisdiction area of by capital area. Focusing on the actual state shown in the results of this study above, it would be necessary for Seoul Metropolitan City to carry forward a supply & demand policy of cremation facilities through the extension of cremation furnaces, for Gyeonggi-do to carry forward a policy to build the public cremation facilities focusing on the basic local government in the jurisdiction area, and for Incheon Metropolitan City to enforce the measures for the joint use of cremation facilities with the basic local government in the adjacent Gyeonggi-do jurisdiction area in order to improve the efficiency of the operation of cremation facilities.

• Korean Security Journal
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• no.19
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• pp.23-41
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• 2009

The purpose of this study is to investigate about security service history on 1930s in Korea. This study used materials by historical facts for the regulations, books and newspapers in 1930s. In 1930s, security service was unknown details of the historical contents so far. There are four parts conclusion of this study: police department of provisional government, security service agency in the provisional government, security service agents of an independence movement, the general society of Korea. Firstly, Korean regional government in Manchuria, which Kokminbu(國民府) organized the security service agency(警護局) for protect government and public security. Most importantly, the security service agency appearanced an important place which were the independence movement and self-governing administration for Koreans in Manchuria. And the security service agency was required by the security service regulations(警護條例) as law. Secondly, diversity activities of security service in police were exposed the duty as 'car escort service(車輛警護)' for offenders, the 'township office guard' from mobsters, 'woodland protect service(林野警護團)' for fire-raisers. security service as police officer were widely application for protection and safety from danger. Thirdly, Mass society was needed to service for public security in daily events such as 'noted singer meeting', 'funeral procession to the graveyard', 'athletic meeting' as private establishment of security service agency in nowadays. people were wanted the private security service(私警護) from 1930s to present. Fourthly, Overseas security service mentioned in attack of politician, protect from poison and security service about train vessel fleet. In 1930s, security service is comprehensive protection which were not only bodyguard, but also safeguard for hazardous materials.

• Research in Community and Public Health Nursing
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• v.14 no.3
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• pp.397-406
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• 2003

The purpose of this study is to provide the basic data in order to improve the quality of charged recuperation facilities which are specialized in the old. after finding out the satisfaction degree for the services which are provided in the current charged recuperation facilities specialized in the old and surveying the services which are demanded by users. As for the research method. the subjects were 88 family members of the users in the five charged recuperation facilities, which are specialized in the old and located in Seoul and Incheon. The survey research was executed from 27th July to 15th September, 2002. Then the collected data were analyzed by using the SPSS 10.0 for windows program. The research results are as follows. Firstly, in the satisfaction degree of the user's family about the daily service showed the highest satisfaction degree for the kind service of the staff to the users. In the satisfaction degree about the specialized service of the user's family, the satisfaction degree was high in bedsore prevention, periodical health care, proper medical treatment, family counsel, and adequate disease management. In the satisfaction degree about the facility and environmental service, the satisfaction degree about the surrounding environment of the facility or safety facility, and the comfort condition was high. In the satisfaction degree about the services related to the local society, it was high in the hospital and medical-related field. Secondly, in the demanded services, the demanding degree for worship, mental and spiritual nursing, hospice, funeral service, family meeting, and support for the special vehicle were not so high, but it was shown that they were generally demanded. Thirdly, it was shown that the provided services had an overall high satisfaction degree. In the service satisfaction degree according to the general characteristics of the user's family, it was recognized that there was a significant difference between the distinction of sex and local society related services. Also, there was a significant difference in the satisfaction degree between age and specialized service. Through the above research results, detailed rehabilitation programs such as linguistic treatment and working treatment should be more and more compensated in order to supplement the insufficient points of the services provided by the charged recuperation facility specialized in the old. Additionally, the correlation with the local society such as education and training for specialized human labor, close cooperation among the facilities, and positive participation in local society events are thought to be reinforced.

• The Journal of Industrial Distribution & Business
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• v.15 no.9
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• pp.1-9
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• 2024

Purpose: This study examines the impact of YouTube mukbang content characteristics on viewer satisfaction and word-of-mouth behavior. Drawing from theories in media psychology, consumer behavior, and communication studies, we investigate five key content characteristics: credibility, entertainment value, informativeness, visual appeal, and auditory quality. Research design, data and methodology: Using structural equation modeling with data from 206 mukbang viewers, we test hypothesized relationships between these characteristics, viewer satisfaction, and word-of-mouth behavior. Results: Research reveal that credibility and informativeness significantly and positively influence viewer satisfaction, while entertainment value, visual appeal, and auditory quality show no significant effect. Viewer satisfaction positively impacts word-of-mouth behavior. These findings challenge conventional assumptions about video content consumption and highlight the unique nature of mukbang viewing. Conclusions: The study contributes to digital content consumption literature by providing empirical evidence of factors influencing viewer engagement in the mukbang context. It offers practical insights for content creators, marketers, and platform developers, emphasizing the importance of informative and credible content in driving viewer satisfaction and promoting positive word-of-mouth. By extending established media theories to this emerging form of digital entertainment, our research paves the way for future studies. The study's limitations, including its cross-sectional nature and specific cultural context, suggest directions for future research.

• (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.

• Journal of the Korean Home Economics Association
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• v.43 no.5 s.207
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• pp.183-198
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• 2005

The purpose of this study was to discuss the relationship between Korean people's normative sense of the traditional filial piety and their affiliation with relatives. For this purpose, the researcher reviewed ethics books during the Chosun dynasty such as Naehoon Women's Ethics), Dongmongsonsup (Children's Cardinal Moral Principles) ,Kyokmongyokyol (Juvenile's Learning) and Gyuenyoso (Instructions for Daughters of Marriageable Age), Based on this review a questionnaire was designed. For the survey,566 returned questionnaires from married people between their 20's and 70's living in Seoul and Wonju Si were sampled The collected data were analyzed using the SAS program for means and SDs of each area in order to examine the overall tendency, and were subject to one-way ANOVA to determine the relationship between their normative sense of the traditional filial piety and their affiliations with relatives depending on their demographic variables, In addition to this correlation analysis, the data underwent regression analysis to determine the significant factors affecting the subjects' sense of filial piety and their affiliation with relatives. The results of this study can be summarized as follows ; First, the subjects were found to have a normal or higher sense of filial piety in overall terms, which suggests that the Korean morality of filial piety may be positive. In particular, the subjects' sense of filial piety was higher for living parents than for dead ones. Namely, they wanted to give more respect, honor and support to their parents than give a cordial funeral or memorial service to deceased parents. Second, older Koreans were more aware of filial piety, and men were more conscious of filial piety than women. Buddhists or atheists tended to be more faithful to their parents. Generally, those with lower academic background and living with larger families had a higher normative sense of filial piety. On the other hand, those in their 60's and 70's were most affiliated with their relatives, while youth and middle-aged people were less affiliated with their relatives. Men were more affiliated with their relatives than women, and first sons or daughters were more affiliated with their relatives. Besides, those living with larger families were more affiliated with their relatives. Third, the subjects' normative sense of filial piety, particularly for deceased parents, was highly correlated with their affiliation with relatives, and such a normative sense of filial piety was most conspicuous in their funeral rites.