• Journal of Popular Narrative
• /
• v.26 no.4
• /
• pp.9-41
• /
• 2020

Park Jong-won's debut film "Guro Arirang," based on a short story of the same title by Lee Moon-yeol, is the first commercial film to deal with labor struggles from a worker's point of view in the wake of the 1987 democratic movement, and a pioneering work in terms of representing female workers the Korean cinema has traditionally turned away from. In this film Park Jong-won tried to win the sympathy of the middle class for labor movement in spite of the red scare which still stood firm in the Korean society at that time. To convey its progressive message in a form acceptable to the middle class public, the film portrays labor issues in the light of universal humanity and ethics, not in terms of class hostility or struggle. Park Jong-won calls this point of view "common sense of normal people" and emphasizes its universality and objectivity. This study critically examines the cinematic strategies to deal with labor issues in a form acceptable to the public in a conventional and commercial film and the ideological implications of the "common sense of normal people" reflected in such strategies. The first chapter of the study reveals that the film destroys the irony of the original story and reduces the complex constellation of the characters to the conflict between pure good and evil, creating a melodramatic composition in which the good falls victim to evil. The tragedies suffered by the workers in the film are of course intended to arouse the audience's strong sympathy and solidarity with them. The second chapter shows that the film's various scenes and episodes converge on the them of compassion and grief, and are mostly based on cultural and real experiences and events that caused great public sensations at that time. Especially in the last decisive scene of the movie, the memory of the June 1987 uprising is strongly recalled. So "Guro Arirang" can be seen as a patchwork of proven cases of compassion and grief. The third chapter examines the implications of the scene where the workers turn back demands for wages and put the issues of human treatment and trust to the forefront at the crucial moment of their struggle. It appeals to universal moral values and sentiments that everyone has to acknowledge and removes the political dimension from the workers' campaign. While the film tends to become a pure story of humanity marginalizing irreconcilable conflicts of class interest, the workers fall to the position of passive victims who can be deeply sympathetic on the one hand, and on the other, are idealized as leaders with noble attitude keeping themselves aloof from the hard reality. As a result, the movie loses its realistic ground and weakens its narrative probability. The scenes reminiscent of the 1987 uprising which evoke the solidarity between working and middle class fail to integrate harmoniously into the whole story of the film and remain only as fragmentary parts of the patchwork of compassion and grief.

• Journal of Oriental Neuropsychiatry
• /
• v.3 no.1
• /
• pp.3-24
• /
• 1992

This paper is aimed at finding out the clue to the medical solution to the pathological phenomena of the dehumanizing and demoralizing state of our society by centering around the Chiljeong that originates from Oriental Medicine, Sung Confucianism and Sa-sang Medicine(四象醫學). In these fields,the Chiljeong is based on the theory of Eum-yang and Viscera(陰陽.臟腑論) in Oriental Medicine, on the problems of good and evil in Sung Cunfucianism and on the theory of Sa-sang Visceral Localization(四象.臟局의 理論) in Sa-sang Medicine. The principles of geneation of Chiljeong : In case of Oriental Medicine, Sin(神) controls Chiljeong and of it is stored in five Viscera, it becomes Sin in the Heart, Hon(魂) in the Liver, Sa(思) in the Spleen, Bed-Woo(悲.憂) in the Lung, and Kyeong-Kong(驚.恐) in the Kidney. Then five Viscera react with outer stimuli or Sin, it gives off Chiljeong as Joy(from the Heart), Anger(from the Liver). Thought (from the Spleen), Anxiety and Sorrow(from the Lung) and Surprise and Fear(from the Kidney) In Sung Confucianism, Sim(心) comtrols Seong-jeong(性.情), and at the moment of that Sim gives off Jeong(情), it becomes good when the Li(理) gibes off itself and then Chi(氣) follows Li, or Chi gives off itself and is regulated optimally, out it becomes evil when Li cannot preside over Chi and then shaded by cloudy Chi. The pathology: If the Chiljeong exceeds one's capacity, the corresponding Vicsera will be damaged, and the Passions(喜.怒.哀.樂) that may harm to four types of constitution severly are the Joy and Pleasure(in Tae-eum-in 太陰人 and So-eum-in 少陰人) and Grief and Anger(in Tae-yang-in 太陽人 and So-yang-in 少陽人), so one should be alert on some passions by regrding his constitutional frailty. More over, because of the variations in Sa-sang Visceral Localyzatin there is various ability in human affairs, but as the clumsiness in human affairs may make him hurt by it, so one should be prevented from these passions and human affairs, that is flowing Joy and Participations(黨與) in Tae-yang-in, flowing Pleasure and Dwelings(居處) in So-yang-in, explosive Anger and Companies(交遇) in So-eum-in, explosive Grief and Affairs(事務) in Tae-eum-in. How to clutivate the human nature: The ulitmate purpose in Oriental Medicine is preserving Cheon-Jin(天眞), that is following the Tao(道) by making him be in harmony with the Chi(氣) of the Seasons and by living a simple life. In Sung Confucianism, the way preventing the lustful desire and preserving Cheon-li(天理) is to observate derectly the calm, original place of human nature with reverence, when Sim has nat given off itself yet, and when Sim has already given off, it also is to meditating on one's passion and thought that the principle of good should be researched on or the evil should be cut off according to it's being good or evil. Such like as these various aspects of research on the Chiljeong it will be helpful in understanding human nature by producing the various materials on it, moreover, by doing so, we can lead out appropriate solution on the confusions of judgement value and demoralization.

• Korean Journal of Social Welfare
• /
• v.67 no.2
• /
• pp.61-84
• /
• 2015

The purpose of this study was to develop the Post-bereavement Growth Inventory(PBGI) for the elderly and to evaluate its validity. The items for developing PBGI were compiled from a literature search, content validity review, and a preliminary survey. A main survey of 308 widowed persons(aged 60+) was conducted. The results were as follows. First, an exploratory factor analysis revealed six factors of the PBGI. The results of the confirmatory factor analysis supported a five-factor structure for the final 24 scale items of scale. Second, in terms of concurrent validity, the PGBI compared favorably with the "Personal Growth" scale from The Hogan Grief Reaction Checklist (HGRC: Hogan and Schimdt, 2001). Third, the results of contrast group validity tests demonstrated that the group scoring in the upper 30% on the scales of Psychological Well-being (PWB, Ryff and Keyes, 1995) and the Grief Reaction Inventory (GRI: Remondet and Hansson, 1987) showed a significantly higher degree of post-bereavement growth (PBG) than the group scoring in the lower 30%. Fourth, Cronbach's ${\alpha}$ values for the five factors were between .649-.856 and .907 overall, indicating high internal consistency. Finally, education had the most significant influence on PBG. All results indicated the high validity of the PBGI. The findings from this study could provide the rationale for practical interventions from a growth-oriented perspective for widowed persons, as well as an objective assessment tool for practitioners in clinical areas.

• Child Health Nursing Research
• /
• v.7 no.4
• /
• pp.421-433
• /
• 2001

The purpose of this phenomenological study was to understand the lived experience of mothers of children with muscular dystrophy. The participants were 11 mothers recruited by snowball sampling, who agreed with the objectives of the research and could verbally communicate with the researcher and who lived with their sons who had muscular dystrophy. Data collection was done through in-depth interviews with participants in their own homes. Each interview took 50 to 120 minutes. All of the interviews were audiotaped and then transcribed. Data were analyzed using Colaizzi's (1978) method of phenomenology. From the transcripts 109 significant sentences and phrases were selected and 13 clusters of themes were categorized from 67 significant statements. These results were integrated into the essential structure of the lived experience of mothers of children with muscular dystrophy. 1. Anxious and relying on chance due to indefinite diagnosis. 2. Only able to cry with shock because of son's fatal disease. 3. Seeing the future as dismal and feeling resentment that this disease in transmitted through the mother. 4. Feeling caught between a husband who is distancing himself from his family and the family which is disintegrating. 5. Feeling like a sinner for transmission of genetic disease(Feeling guilt for conceiving a son with a genetically transmitted fatal disease). 6. Empathizing with other suffers of muscular dystropy and their parents in their grief and helping to dissipate their heavy feelings. 7. Deciding to sacrifice self as a way of taking responsibility for giving birth to a handi-capped son. 8. Losing hope (feeling despair) as son's condition deteriorates in spite of all attempts to help him. 9. Wishing to die with son who becomes progressively immobile. 10. Accumulating Han*(한, 恨), because of rising Hwa(화, anger), and becoming sick both mentally and physically. 11. Seeing events as destiny and finding self-control through faith. 12. Finally, giving up sacrificing self for son and becoming concerned(involved) with other children in the family. 13. Feeling fear at son's impending death. This is the first research on the experience of Korean mothers of children with muscular dystrophy. In applying the phenomenology research method, this study not only helps health professionals understand the experience of these mothers in the Korean patriarchal social system, but the researcher, as a nurse, can share their agony and grief through identification of their inner world through in-depth personal interviews. The results obtained in this study will not only help in the development of family nursing practice for families with genetically transmitted diseases but also prepare basic data for family nursing practice in the Korean sociocultural context.

• Anxiety and mood
• /
• v.14 no.1
• /
• pp.44-52
• /
• 2018

Objective : The present study had examined the psychiatric symptoms and physical health consequences for the bereaved parents of the high school students who died in the 2014 Sewol ferry accident. Methods : Forty bereaved parents participated in the study. The authors administered self-report questionnaires about the parents' health behaviors and psychiatric symptoms. The authors also conducted laboratory tests to assess the parents' physical health at 18 and 30 months after the accident. Univariate descriptive statistics were performed to report the prevalence and severity of psychiatric symptoms and health-related behaviors. Paired t-test and Mcnemar test were performed to compare the 18-and 30-month findings. Correlation analysis between psychiatric symptoms and laboratory findings were performed to find a relationship between the two variables. Results : At 30 months after the accident, most of the bereaved parents still appeared to suffer from complicated grief (97.5%), post traumatic stress disorder (80%), insomnia (77.5%) and severe depression (62.5%) based on the scores on the Inventory of Complicated Grief (ICG), the PTSD Check List-5 (PCL-5), the Insomnia Severity Index (ISI) and the Patient Health Questionnaire-9 (PHQ-9). One quarter of the bereaved parents reported high-risk drinking, and 47.5% reported increased drinking amount and frequency after the accident. In objective laboratory results, 55% of the bereaved parents were obese as defined by body mass index ${\geq}25$. The parents' mean low-density lipoprotein shows a significant increase over time (118.5 mg/dL at 18 months. vs. 132.5 mg/dL at 30 months. paired t-test t=-4.061, $$p{\leq_-}0.001$$). Total cholesterol and low-density lipoprotein at 30 months after the accident were in clinically borderline high range. In correlation analysis, triglyceride was positively correlated with ISI. Conclusion : The loss of children in the Sewol ferry accident, a disaster caused by human error, continued to have considerable impact on the victims' parents' mental and physical health 18 and 30 months after the accident. A longitudinal study following the parents' physical health would be necessary to investigate the long-term effects of this traumatic experience on physical health.

• Journal of the Korean Society of Costume
• /
• v.58 no.3
• /
• pp.49-62
• /
• 2008

The purpose of this study was to analyze the signification system between color and clothes systematically in black and white clothes. For this purpose, after examining the images of black and white clothes, we selected 55 clothes that represented as black and white and analyzed their meanings and the sources using semiotic framework, based on the work of Saussure and Barthes. The results as follows: First, the meaning in black and white clothes was generated from original color image. White clothes of religious person like Virgin Mary, Angel expressed pure and sacred color image. And black clothes like funeral dress expressed grief and death. Next, the meaning of black and white clothes was regenerated into modern color image by new environment. After industrial revolution, black was considered as a traditional men's fashion color. With diverse leisure activities, white sports wear appeared as active and clean image. Finally the source of the meaning of the clothes was the designer or the wearer. A little black dress by Chanel who was interested in simplicity and function represents an ideal of simple and sexy object. The situation is complicated by the fact that these three kinds of explanation may be found singly or mixed together.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
• /
• v.31 no.4
• /
• pp.177-184
• /
• 2020

Objectives: This study aims to examine the effect of adolescent suicide survivors' experience on suicide death risk, and the effect of referral to mental health services (hereafter referral) in this regard. Methods: This study used the data of 878 suicide-deceased and suicide-attempted adolescents aged 8-19 years, managed by the Suicide and School Mental Health Institute from 2016 to 2018. Results: Regression analysis for main effects showed that although suicide experience had no direct effect on suicide death, non-referral status was associated with a greater risk of death by suicide. While the "non-suicide survivor with non-referral" and "suicide survivor with non-referral" groups showed 1.87 [adjusted odds ratio=1.87, 95% confidence interval (CI)=1.21-2.89] and 4.59 (adjusted odds ratio=4.59, 95% CI=2.02-10.42) times higher odds of suicide death, respectively, the "suicide survivor with referral" group showed no difference compared to the "non-suicide survivor with referral" group. Conclusion: From these findings, there is a need to strengthen referral to mental health services and apply complicated grief treatment to improve the mental health of adolescent suicide survivors.

• Journal of The Association for Neo Medicine
• /
• v.1 no.2
• /
• pp.39-55
• /
• 1996

The theory of seven emotions is a unique theory in oriental medicine which describes the mutual relationship between body and mind of human. Although, the term 'Seven emotions' was not clearly indicated in ${\ulcorner}$The Yellow Emperor's Internal Classic(黃帝內經)${\lrcorner}$, it is appeared in ${\ulcorner}$A Treatise on the Three Catagories of Cause of Diseases(三因方)${\lrcorner}$ written by Chen Yan(陳言) in South-Song Dynasty. It seemed that Chen Yan explained seven emotions as the internal etiologic factor according to the classification of seven emotions of ${\ulcorner}$Ye-Gi(禮記)${\lrcorner}$ under the academic influence during Song Dynasy which emphasized more on the standard of right and wrong rather than individual emotion. Meditation or consideration modulates the function of spleen and stomach and the metabolism of blood and body fluid and it also controls the various emotions and maintains the equilibrium of human body. Human emotions are influenced by the changes of nature and deeply related to time and space including social-environmental factors. The function and strength of seven emotions: joy, anger, anxiety, worry, grief, apprehension and fright are determined by the external stimulation as the causes of illness.

• The Journal of Korean Obstetrics and Gynecology
• /
• v.30 no.1
• /
• pp.56-67
• /
• 2017

Objectives: The purpose of this study is to elucidate infertility women's experience in psychological stress and to suggest effective infertility stress management methods. Methods: Twenty five infertility women who participate in Korean Medicine Pilot Project for Infertility completed questionnaires and Infertility Stress Scale, also, we have interviewed. Results: The Mean degree of stress of the infertile women was 2.24 point with Infertility Stress Scale. In focused interview, the infertility stress was considered to be within the aspects of intra and interpersonal. In regards to intrapersonal aspect, infertility women described the grief with lowered self-esteem and anxiety with obsession for fertility. As for the interpersonal aspect, infertility women were distressed by the relationship with spouse and in-laws, as well as friend and the public. Conclusions: Doctors in infertility clinic need to consider infertility stress of their patients and conduct effective intervention.

• Journal of Korean Society of Transportation
• /
• v.16 no.1
• /
• pp.59-78
• /
• 1998

'90년대에 들어서면서 급속한 경제성장과 함께 자동차수가 급증하여 '97년에는 1.000만대를 돌파 하였다. 자동차수의 증가와 함께 교통사고도 나날이 늘어 '96년에는 사망자가 12,600여명에 이르렀다. 교 통사고는 막대한 인명피해와 함께 사회적으로 많은 비용을 소모한다. 교통사고로 인한 사회적 비용의 추정은 교통안전사업의 효과분석 및 기타 교통관련사업에서 꼭 필요한 자료이다. 이제까지 국내에서 수 행된 교통사고비용은 1년간의 전체 사고비용만을 추정하고 사고등급별 사고건당 사고비용은 도출하지 못하였다. 이에 본연구는 교통관련사업에서 꼭필요한 자료이다. 이제까지 국내에서 수행된 교통사고 비 용은 1년간의 전체 사고비용만을 추정하고 사고등급별 사고건당 사고비용은 도출하지 못하였다. 이에 본 연구는 교통관련사업에 필수적인 사고심각도에 따른 교통사고비용을 도출하려한다. 교통사고비용을 산출하는 대표적인 방법에는 총생산손실법과 개인선호성법이 있으나 본연구에서는 총생산손실법을 이용 하였다. 교통사고비용 항목은 사고로 인한 생산손실비용, 의료비용, 차량수리비용, 행정비용 및 PGS(Pain, Grief & Suffering) 비용으로 구분된다. 이중에서 PGS비용은 국내에서는 처음으로 고려된 항 목으로 교통사고 피해자 및 가족의 물질적·정신적 피해비용을 의미한다. 본연구에서는 각 항목의 비용 추계를 가능한 한 종합적이고 체계적이며 구체적으로 산출하였으며 그결과 사고등급별 건당 교통사고비 용을 도출하였다. PGS를 고려하지 않은 경우 사망사고 1건당 2억4천만원이고 중상사고 1건당 2천3백만 원 경상사고 1건당 7백 9십만원으로 추정되었다. 또한 사망자와 부상자 1인당 평균사고비용은 각각 2억 1천만원과 1천1백만원으로 나타났다.