• Sijohaknonchong
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• v.22
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• pp.27-55
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• 2005

Visual media are taken the highest position in modem society, Modern poems also have been changed into visual poems, This aspect is the result of considering only individual talents ignoring traditions. Now, new Sigo should be concentrated on the mythological and historical voice from true nature and the body of human being, That is. ut should be converted into an ecological world view resolutely and restored a form of expression granted specific characteristics of our language. Advantages the computer media have brought. that is. equality freedom. human rights. harmony. pro-environmental value. can be maximized by positively accepting an ecological world view of Sijo which had included daily lives and spirits of the nation. Moreover. these all changes of new Sijo have to be established and recreated in the traditional expressions of Sijo. Aesthetic value of Sijo should be found in the expression forms such as phonetic harmony, rules of versification, rhythm, and etc. Then, we can overcome modern society's pathological phenomena such as severance, separation, dissolution, estrangement, psychiatric syndrome and etc. which visual media superiority brought. At the same time. it will cure ills of modern poems, Sijo and writing epochally and can establish true happiness and development.

• Korean Journal of Hospice Care
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• v.7 no.1
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• pp.29-45
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• 2007

People in the end of life and their families suffer in their physical disease and other aspects as a whole person. They need hospice care to palliate their total suffering in physical, emotional, social and also spiritual aspect through professional hospice team. To care their whole personal needs, hospice team must be a multi-discipline team which consists of medical doctors, nurses, social workers, pastors and volunteers. Recently those who die in hospice palliative care unit have trend to increase more than in home year by year. So it is necessary to develop the nursing intervention program to be performed by multi-discipline team approach for in-patient of hospice palliative care unit. The purposes of this study were to develop of wholistic hospice nursing intervention program for inpatient of hospice palliative care unit. The subjects of study were collected from 30 patients those who were over 18 years old and admitted in hospice palliative care unit of S hospital in P city with agreement in hospice palliative care in their terminal disease. The period of data collection was from December 15, 2003 to March 15, 2004. The result were as follows : 1. The result of Wholistic Hospice Nursing Program's development was as follow : A Wholistic Hospice Nursing Program was developed by me in this study is one of the service program for hospice palliative care unit. It was named as ‘Rainbow Program’ to be approached easily by hospice patients. The purposes of it are to improve the quality of life of the terminal patients with their dignity, to help them live in abundant and meaningful in their lives, to care them in peaceful in dying process with understanding them in whole personal, and also to palliate the grief and suffering of the bereaved. It was provided by hospice professionals(nurses, medical doctors, social worker, pastors, art therapists) and volunteers those who were educated in hospice for multi-diciplinary team approach to collaborate with each role play I 20-30 minuters of each through visiting their rooms individually and a place of hospice palliative care unit of S hospital in P city. The subjects of it were the terminal patients those who admitted hospice palliative care unit and their familes. with agreement in hospice palliative care in their terminal disease. The characteristics of it were multi-disciplinary team approach, whole personal care, individual care and total care according to their needs in their condition. The contents of it were pain control, symptom control, counseling patient, counseling family, hair cutting, hair shampooing, bed bath, recreation, taking a walk, event of culture(screen, recital, festival of praises, exhibition and so on), pastoral counseling, ritual service in bed, praying, service in bed, sing a worship praise, listening to the music, sharing remembrance of life, individual visiting music service(sing and praying), meditation Bible, art therapies(dance and drawing), social worker's counselling, confessing and sharing love and thanksgiving. The experimental group subjects participated in Wholistic Hospice Nursing Program which takes 120 minutes per session, total 10 sessions(total 1,200 minutes) altogether. In conclusion, this Wholistic Hospice Nursing Intervention can be used actively for whole personal well-being of the patients in hospice palliative in hospice palliative care unit and also applied in hospice practice as an useful model of multi-disciplinary team approach by hospice professionals.

• Journal of Intelligence and Information Systems
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• v.22 no.4
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• pp.157-176
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• 2016

For a long time, mobile phone had a sole function of communication. Recently however, abrupt innovations in technology allowed extension of the sphere in mobile phone activities. Development of technology enabled realization of almost computer-like environment even on a very small device. Such advancement yielded several forms of new high-tech devices such as smartphone and tablet PC, which quickly proliferated. Simultaneously with the diffusion of the mobile devices, mobile applications for those devices also prospered and soon became deeply penetrated in consumers' daily lives. Numerous mobile applications have been released in app stores yielding trillions of cumulative downloads. However, a big majority of the applications are disregarded from consumers. Even after the applications are purchased, they do not survive long in consumers' mobile devices and are soon abandoned. Nevertheless, it is imperative for both app developers and app-store operators to understand consumer behaviors and to develop marketing strategies aiming to make sustainable business by first increasing sales of mobile applications and by also designing surviving strategy for applications. Therefore, this research analyzes consumers' mobile application usage behavior in a frame of substitution/supplementary of application categories and several explanatory variables. Considering that consumers of mobile devices use multiple apps simultaneously, this research adopts multivariate probit models to explain mobile application usage behavior and to derive correlation between categories of applications for observing substitution/supplementary of application use. The research adopts several explanatory variables including sociodemographic data, user experiences of purchased applications that reflect future purchasing behavior of paid applications as well as consumer attitudes toward marketing efforts, variables representing consumer attitudes toward rating of the app and those representing consumer attitudes toward app-store promotion efforts (i.e., top developer badge and editor's choice badge). Results of this study can be explained in hedonic and utilitarian framework. Consumers who use hedonic applications, such as those of game and entertainment-related, are of young age with low education level. However, consumers who are old and have received higher education level prefer utilitarian application category such as life, information etc. There are disputable arguments over whether the users of SNS are hedonic or utilitarian. In our results, consumers who are younger and those with higher education level prefer using SNS category applications, which is in a middle of utilitarian and hedonic results. Also, applications that are directly related to tangible assets, such as banking, stock and mobile shopping, are only negatively related to experience of purchasing of paid app, meaning that consumers who put weights on tangible assets do not prefer buying paid application. Regarding categories, most correlations among categories are significantly positive. This is because someone who spend more time on mobile devices tends to use more applications. Game and entertainment category shows significant and positive correlation; however, there exists significantly negative correlation between game and information, as well as game and e-commerce categories of applications. Meanwhile, categories of game and SNS as well as game and finance have shown no significant correlations. This result clearly shows that mobile application usage behavior is quite clearly distinguishable - that the purpose of using mobile devices are polarized into utilitarian and hedonic purpose. This research proves several arguments that can only be explained by second-hand real data, not by survey data, and offers behavioral explanations of mobile application usage in consumers' perspectives. This research also shows substitution/supplementary patterns of consumer application usage, which then explain consumers' mobile application usage behaviors. However, this research has limitations in some points. Classification of categories itself is disputable, for classification is diverged among several studies. Therefore, there is a possibility of change in results depending on the classification. Lastly, although the data are collected in an individual application level, we reduce its observation into an individual level. Further research will be done to resolve these limitations.

• The Korean Journal of Archival Studies
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• no.46
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• pp.95-152
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• 2015

"Archives of Everyday Life" refers to an organization or facility which collects, appraises, selects and preserves the document from the memory of individuals, groups, or a society through categorizing and classifying lives and cultures of ordinary people. The document includes materials such as diaries, autobiography, letters, and notes. It also covers any digital files or hypertext like posts from blogs and online communities, or photos uploaded on Social Network Services. Many research fields including the Records Management Studies has continuously claimed the necessity of collection and preservation of ordinary people's records on daily life produced every moment. Especially diary is a written record reflecting the facts experienced by an individual and his self-examination. Its originality, individuality and uniqueness are considered truly valuable as a document regardless of the era. Lately many diaries have been discovered and presented to the historical research communities, and diverse researchers in human and social studies have embarked more in-depth research on diaries, their authors, and social background of the time. Furthermore, researchers from linguistics, educational studies, and psychology analyze linguistic behaviors, status of cultural assimilation, and emotional or psychological changes of an author. In this study, we are conducting a metastudy from various research on diaries in order to reaffirm the value of "The 12th May Diaries Collection" as everyday life archives. "The 12th May Diaries Collection" consists of diaries produced and donated directly by citizens on the 12th May every year. It was only 2013 when Digital Archiving Institute in Univ. of Myungji organized the first "Annual call for the 12th May". Now more than 2,000 items were collected including hand writing diaries, digital documents, photos, audio and video files, etc. The age of participants also varies from children to senior citizens. In this study, quantitative analysis will be made on the diaries collected as well as more profound discoveries on the detailed contents of each item. It is not difficult to see stories about family and friends, school life, concerns over career path, daily life and feelings of citizens ranging all different generations, regions, and professions. Based on keyword and descriptors of each item, more comprehensive examination will be further made. Additionally this study will also provide suggestions to examine future research opportunities of these diaries for different fields such as linguistics, educational studies, historical studies or humanities considering diverse formats and contents of diaries. Finally this study will also discuss necessary tasks and challenges for "the 12th May Diaries Collection" to be continuously collected and preserved as Everyday Life Archives.

• Journal of Intelligence and Information Systems
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• v.27 no.1
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• pp.129-149
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• 2021

Recently, interest in social robots that can socially interact with humans is increasing. Thanks to the development of ICT technology, social robots have become easier to provide personalized services and emotional connection to individuals, and the role of social robots is drawing attention as a means to solve modern social problems and the resulting decline in the quality of individual lives. Along with the interest in social robots, the spread of social robots is also increasing significantly. Many companies are introducing robot products to the market to target various target markets, but so far there is no clear trend leading the market. Accordingly, there are more and more attempts to differentiate robots through the design of social robots. In particular, anthropomorphism has been studied importantly in social robot design, and many approaches have been attempted to anthropomorphize social robots to produce positive effects. However, there is a lack of research that systematically describes the mechanism by which anthropomorphism for social robots is formed. Most of the existing studies have focused on verifying the positive effects of the anthropomorphism of social robots on consumers. In addition, the formation of anthropomorphism of social robots may vary depending on the individual's motivation or temperament, but there are not many studies examining this. A vague understanding of anthropomorphism makes it difficult to derive design optimal points for shaping the anthropomorphism of social robots. The purpose of this study is to verify the mechanism by which the anthropomorphism of social robots is formed. This study confirmed the effect of the human-likeness of social robots(Within-subjects) and the construal level of consumers(Between-subjects) on the formation of anthropomorphism through an experimental study of 3×2 mixed design. Research hypotheses on the mechanism by which anthropomorphism is formed were presented, and the hypotheses were verified by analyzing data from a sample of 206 people. The first hypothesis in this study is that the higher the human-likeness of the robot, the higher the level of anthropomorphism for the robot. Hypothesis 1 was supported by a one-way repeated measures ANOVA and a post hoc test. The second hypothesis in this study is that depending on the construal level of consumers, the effect of human-likeness on the level of anthropomorphism will be different. First, this study predicts that the difference in the level of anthropomorphism as human-likeness increases will be greater under high construal condition than under low construal condition.Second, If the robot has no human-likeness, there will be no difference in the level of anthropomorphism according to the construal level. Thirdly,If the robot has low human-likeness, the low construal level condition will make the robot more anthropomorphic than the high construal level condition. Finally, If the robot has high human-likeness, the high construal levelcondition will make the robot more anthropomorphic than the low construal level condition. We performed two-way repeated measures ANOVA to test these hypotheses, and confirmed that the interaction effect of human-likeness and construal level was significant. Further analysis to specifically confirm interaction effect has also provided results in support of our hypotheses. The analysis shows that the human-likeness of the robot increases the level of anthropomorphism of social robots, and the effect of human-likeness on anthropomorphism varies depending on the construal level of consumers. This study has implications in that it explains the mechanism by which anthropomorphism is formed by considering the human-likeness, which is the design attribute of social robots, and the construal level of consumers, which is the way of thinking of individuals. We expect to use the findings of this study as the basis for design optimization for the formation of anthropomorphism in social robots.

• Industry Promotion Research
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• v.7 no.3
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• pp.115-124
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• 2022

The most difficult things, when we study the future-telling science of human destiny, are in case of what one's individual's fate is bad which is shown by Saju-Palza(四柱八字), In that case, we have faced the problems on how we live ; to follow or to deny our fate under the brief of improving our lives by trying to make hard efforts, regardless of the bad Saju-Palza(四柱八字). However, we can hardly find the clear answer to those questions. 『Liao Fan 4 lessons(了凡四訓)』 shows that one's destiny can be improved by accumulating good deeds despite of the bad Saju-Palza(四柱八字). Someone says that future can be created, not be foreseen. As well, Dr. Steven Coby says that the best definite way to forecast future is in creating the future. Anyhow, the strong desire and curiosity to know one's individual's future is having been lasted until now since the Genesis. we guess these desires may be one of our basic instinct. If then, the function and role of the future-telling science will be to increase the accuracy of future prediction, whether our fate has been fixed or been able to be changeable. Therefore, this study summarizes the definition of confusing terms, focusing on Gyeokguk(格局) and Sangshin(相神), the core of Myeongrihak(命理學), which is considered to be one of the most popular future-telling science. Concering Gyeok(格), in this paper, Nae-Gyeok(內格) has been mainly considered and Oi-Gyeok(外格) or Special-Gyeok(別格) have not been addressed. Specifically, it summarized the views of the classical Myeongri(命理) books and modern scholars on Gyeokguk(格局) and Yongshin(用神). In particular, it also summarized the comparison of various concepts of Gyeokguk(格局), the advantages and disadvantages of each Nae-Gyeok(內格)'s characteristic, the determination order of Nae-Gyeok(內格) and the good case and bad case of it's Gyeok(格). In addition, it was necessary to summarize the concept of Sangshin(相神), which was talked about in 『Japyeongjinjeon』 and to briefly summarize Heeshin(喜神) with a broader concept than Sangshin(相神). The different usage of Sangshin(相神) was also analyzed, between the priority interpretation of Cheongan(天干) in Day-Column(日柱) and the interpretation based on Jijee(地支) in Month-Column(月柱). Finally, this paper was completed, leaving it later as a research task, the confusion that comes from the scholars' acceptance of the comprehensive diversity on the same term.

• Journal of Korean Academy of Nursing
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• v.2 no.1
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• pp.3-33
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• 1971

Nursing of today has as one of its objectives the solving of problems related to human needs arising from the demands of a rapidly changing society. This nursing objective, I believe, can he attained by the appropriate application of scientific principles in the giving of comprehensive nursing care. Comprehensive nursing care may be defined as nursing care which meets all of the patient's needs. the needs of patients are said to fall into five broad categories: physical needs, psychological needs, environmental needs, socio-economic needs, and teaching needs. Most people who become ill have adjustment problems related to their new situation. Because patient teaching is one of the most important functions of professional nursing, the success of this teaching may be used as a gauge for evaluating comprehensive nursing care. This represents a challenge foe the future. A questionnaire consisting of 67 items was distributed to 200 professional nurses working ill direct patient care at Yonsei University Medical Center in Seoul, Korea. 160 (80,0%) nurses of the total sample returned completed questionnaires 81 (50.6%) nurses were graduates of 3 fear diploma courser 79 (49.4%) nurses were graduates of 4 year collegiate nursing schools in Korea 141 (88,1%) nurses had under 5 years of clinical experience in a medical center, while 19 (11.9%) nurses had more than 5years of clinical experience. Three hypotheses were tested: 1. “Nurses had high levels of concept and knowledge toward patient teaching”-This was demonstrated by the use of a statistical method, the mean average. 2. “Nurses graduating from collegiate programs and diploma school programs of nursing show differences in concepts and knowledge toward patient teaching”-This was demonstrated by a statistical method, the mean average, although the results showed little difference between the two groups. 3. “Nurses having different amounts of clinical experience showed differences in concepts and knowledge toward patient teaching”-This was demonstrated by the use of a statistical method, the mean average. 2. “Nurses graduating from collegiate programs and diploma school programs of nursing show differences in concepts and knowledge toward patient teaching”-This was demonstrated by a statistical method, the mean average, although the results showed little difference between the two groups. 3. “Nurses having different amounts of clinical experience showed differences in concepts and knowledge toward patient teaching”-This was demonstrated by the use of the T-test. Conclusions of this study are as follow: Before attempting the explanation, of the results, the questionnaire will he explained. The questionnaire contained 67 questions divided into 9 sections. These sections were: concept, content, time, prior preparation, method, purpose, condition, evaluation, and recommendations for patient teaching. 1. The nurse's concept of patient teaching: Most of the nurses had high levels of concepts and knowledge toward patient teaching. Though nursing service was task-centered at the turn of the century, the emphasis today is put on patient-centered nursing. But we find some of the nurses (39.4%) still are task-centered. After, patient teaching, only a few of the nurses (14.4%) checked this as “normal teaching.”It seems therefore that patient teaching is often done unconsciously. Accordingly it would he desirable to have correct concepts and knowledge of teaching taught in schools of nursing. 2. Contents of patient teaching: Most nurses (97.5%) had good information about content of patient teaching. They teach their patients during admission about their diseases, tests, treatments, and before discharge give nurses instruction about simple nursing care, personal hygiene, special diets, rest and sleep, elimination etc. 3. Time of patient teaching: Teaching can be accomplished even if there is no time set aside specifically for it. -a large part of the nurse's teaching can be done while she is giving nursing care. If she believes she has to wait for time free from other activities, she may miss many teaching opportunities. But generally proper time for patient teaching is in the midmorning or midafternoon since one and a half or two hours required. Nurses meet their patients in all stages of health: often tile patient is in a condition in which learning is impossible-pain, mental confusion, debilitation, loss of sensory perception, fear and anxiety-any of these conditions may preclude the possibility of successful teaching. 4. Prior preparation for patient teaching: The teaching aids, nurses use are charts (53.1%), periodicals (23.8%), and books (7.0%) Some of the respondents (28.1%) reported that they had had good preparation for the teaching which they were doing, others (27.5%) reported adequate preparation, and others (43.8%) reported that their preparation for teaching was inadequate. If nurses have advance preparation for normal teaching and are aware of their objectives in teaching patients, they can do effective teaching. 5. Method of patient teaching: The methods of individual patient teaching, the nurses in this study used, were conversation (55.6%) and individual discussion (19.2%) . And the methods of group patient teaching they used were demonstration (42.3%) and lecture (26.2%) They should also he prepared to use pamphlet and simple audio-visual aids for their teaching. 6. Purposes of patient teaching: The purposes of patient teaching is to help the patient recover completely, but the majority of the respondents (40.6%) don't know this. So it is necessary for them to understand correctly the purpose of patient teaching and nursing care. 7. Condition of patient teaching: The majority of respondents (75.0%) reported there were some troubles in teaching uncooperative patients. It would seem that the nurse's leaching would be improved if, in her preparation, she was given a better understanding of the patient and communication skills. The majority of respondents in the total group, felt teaching is their responsibility and they should teach their patient's family as well as the patient. The place for teaching is most often at the patient's bedside (95.6%) but the conference room (3.1%) is also used. It is important that privacy be provided in learning situations with involve personal matters. 8. Evaluation of patient teaching: The majority of respondents (76.3%,) felt leaching is a highly systematic and organized function requiring special preparation in a college or university, they have the idea that teaching is a continuous and ever-present activity of all people throughout their lives. The suggestion mentioned the most frequently for improving preparation was a course in patient teaching included in the basic nursing program. 9. Recommendations: 1) It is recommended, that in clinical nursing, patient teaching be emphasized. 2) It is recommended, that insertive education the concepts and purposes of patient teaching he renewed for all nurses. In addition to this new knowledge, methods and materials which can be applied to patient teaching should be given also. 3) It is recommended, in group patient teaching, we try to embark on team teaching.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.77-108
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• 2019

The purpose of this paper is to clarify the characteristics of 'Podeok' in Daesoon Jinrihoe. The term Podeok can cause some misunderstanding as the same word Deok (德 virtue) has long been used in the Eastern Tradition. In other words, for most people who are used to traditional thought, Podeok may be conflated with the similar word 'Deok (virtue)' as used within Confucianism. People who are familiar with Confucian culture might thereby misunderstand the term Podeok as an aspect of Confucian moral ethics, or they could misconstrue Daesoon Jinrihoe as having appropriated and misused Confucian ideas. Furthermore, there are other problems that could arise if people compare Daesoon Jinrihoe's 'Podeok' with 'Deok (virtue)' as used by Laozi. While Deok in Laozi's usage represents the ability of an individual who can exercise his or her rationality with excellence, Deok in Daesoon Jinrihoe indicates the idea of actualizing Mutual Beneficence and the conditions that enable Mutual Beneficence. If one understands Deok as used by Laozi to contain the meaning of Mutual Beneficence, then it is possible to think that the two tradition share a similar meaning of Deok as Podeok in Daesoon Jinrihoe pursues Mutual Beneficence as its ultimate value. In order to preemptively correct these misunderstandings, I need to clarify how the idea of Deok was born out of traditional thought and what meanings it embodies. Additionally, it is necessary to examine how it became meaningful in Confucianism, and how it was criticized and ascribed new meanings in Laozi's thought. Through these clarification, it will become clear that Deok originally indicated a religious ritual that the king of the Zhou Dynasty performed after receiving the heavenly mandate and assuming rule over the nation. Later, this idea was transformed into a moral virtue and norm by Confucius. This moral virtue and norm was criticized by Laozi as an unnatural form of control as it was understood by Laozi as a teleological argument justifying whether or not lives were to be saved or sustained based on the perceived merits of each individual. On the contrary, Deok in Daesoon Jinrihoe and traditional thought stand on a totally different theological bases. Deok in Daesoon Jinrihoe is a means to practice and realize the truth of the earthly paradise of the Later World and the truth of Mutual Beneficence which were posited to the world through Kang Jeungsan's Works of Haewon (grievance resolution) that resolved the pattern of mutual conflict that characterized the Former World. Therefore, the idea of Podeok in Daesoon Jinrihoe gains completion only on the premises of Haewon Sangsaeng (resolution of grievances for mutual beneficence) and Boeun Sangsaeng (reciprocation of favors for mutual beneficence), and the way to practice Podeok is to practice Haewon Sangsaeng and Boeun Sangsaeng. In addition, the subordinate virtues such as loyalty, filial piety, and faithfulness that exist within Daesoon Jinrihoe's religious practice are not same as those of traditional thought. They are new concepts of virtues drawn from the cosmological laws of Daesoon Jinrihoe. To be specific, the virtues of Daesoon Jinrihoe are not rules that create discrimination and mutual conflict, but are instead ethical rules established upon the basis of Heaven and Earth having been newly organized, and thus, they will bring virtuous concordance, harmonious union, and mutual beneficence. The idea of 'Podeok' in Daesoon Jinrihoe can be understood as a religious practice that requires doctrinal understanding and tangible practice in daily life of followers. In other words, it is not the same Deok of earlier traditional thought in East Asia, but is instead a religious truth by which practitioners realize the truth of Sangje's Works of Haewon in human world as they practice Haewon Sangsaeng and Boeun Sangsaeng.

• (The) Research of the performance art and culture
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• no.38
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• pp.349-383
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• 2019

This discussion is focused on Donghaeanbyulsingut's 'gutchum-pan to pray'. 'Gutchum-pan to pray' is repeated in almost all of the geori in Byulsingut, so it is a crucial chum-pan that can never be disregarded in understanding Byulsingutchum. Meanwhile, it supposes that Donghaeanbyulsingut is grounded on the activity of producing 'praying (words) and dance (motions)' within its relationship with the structure of capitalistic society along with the context of traditional rituals. The motion that is newly generated as a response to the concrete expression of 'praying' conducted by a mudang (a shaman), that is, the expression coming from the inside associated with the praying is seen as gutchum. This dance is bound to be in competition and interest among shaman groups, and they tend to influence one another. If praying leads to dance, a mudang can gain profits from capital as well as the value of labor. When the mudang succeeds in forming a bigger bond of sympathy with her praying, the object of praying gets more eager to select byulbi and dances a heoteunchum (impromptu dance) more vigorously. This means that a mudang's ability to perform a ritual is associated with the object of praying's consumption. With his impromptu motions, the object of praying comes to go into 'the field of consumption' within the structure of capitalistic competition before he is aware of it. Behind the communication that praying leads to dance, a lot of things are associated with one another organically. 'Gutchum-pan to pray' is generated by the continuous movement of diversity and unity that the time has within the ritual of the mudang and the object of praying. It continues to create the future 'self' that is different from the present 'self', and it means that he expects variability from the present 'self' through 'gutchum-pan to pray'. The mudang also prays for him arranging the variability of the other (the object of praying) inside her labor. In a big picture, of course, the mudang expects the variability of herself, too, which is connected to the value of her labor. The variability that they expect forms a crucial axis that determines where the flow of time and space that the 'gutchum-pan to pray' has is directed to. The contents of praying are directly related with the villagers' lives, and what leads to dance is mostly related with their jobs. This implies that what the mudang experiences in her everyday consuming activity is directly associated with the villagers' activity for earning money. In other words, the contents of that praying change constantly according to the flow of capitalistic economy. Also, those striving to respond to it before anyone else also expect better life for them by substituting their self to the 'gutchum-pan to pray' eagerly. If so, who are the ones that generate 'gutchum-pan to pray'? This can be understood through relationship among mudangs, relationship between the mudang and villagers, and also relationship among villagers. Their relationships can never be free from the concepts like labor in capitalistic society, consumption and expenditure, or time; therefore, they come to compete with the other, the present self, or the better self within the diverse relationships. This gets to be expressed in any ways, words or motions. And the range that covers the creation of either group or individual 'gutchum-pan to pray' in the village is the village community. Outside the range, it is upsized to the competition of the village unit, so individual praying may become diminished more easily. Although mudangs pray in each geori, it does not mean all praying leads to dance. Within various relationships between mudangs and villagers, 'gutchum-pan to pray' comes to be generated, repeated, and extinct. As it is mitigated to more positive competition, it does not lead to gutchum any longer. In other words, repeating 'gutchum-pan to pray' previously created has turned the object of praying into the state different from the former. Also, the two groups both have experienced the last step of Byulsingut, and at that point, praying does no longer lead to dance. In other words, from the position of the shaman group, it is the finish of their labor time and ritual performance, and from the perspective of the villagers, it means the finish of consuming activity and participation in a ritual. The characteristics of 'gutchum-pan to pray' can be summarized as follows. First, it goes through the following process: competition in the village group → competition in the group → competition among individuals. Second, repeated praying does not lead to 'gutchum'. Third, in the cases of praying for each of the occupation groups, the mudang can induce a bond of sympathy from the objects of praying directly, and this lead to dance. Fourth, the group that fails in being included in the category of praying gets to be alienated from 'gutchum-pan to pray' repeatedly.

• Korean Journal of Environment and Ecology
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• v.27 no.2
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• pp.219-229
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• 2013

This research is performed in order to suggest seasonal effective research time that is applied to wild birds research which lives in a forest. The subject area of this research is Mulgun-ri village forest in Samdong-Myeon, Namhe-gun. To investigate suitability of the project, existing land-use, existing vegetation, vegetational structure, and etc. of the subject and whole area are figured out. To suggest adequate research time, based on seasonal sun rise and set time for 3days, repetitive research is performed at hourly intervals. The subject area is connected with a forest and is possible for forest wild birds to flows in and provides various habitats and feeding areas. And also the subject area is a appropriate area for wild birds research and is like a natural forest in that a layer structure development of the forest itself, a distribution of Zelkova serrata and Aphananthe aspera and so on. 105 species which is observed in subject area are categorized and mountain birds are classified. After time-based peak value is selected in each season, hourly species richness, diversity, and index of similarity are analyzed as compared with the appearing number of species and individual bird. As a result, 7~11 hour is the most effective time in spring, and 8~9 hour is the best time. In summer, 6~9 hour is the most appropriate time when whole appearing species are similar to species structure. In fall, 7~11(30~60 minutes after sun rise) when wild birds movements are vigorous is analyzed easy to observe and 8~9 hour is the most appropriate research time because each analysis shows the best values. In winter, 7~12 hour is the most effective time although 10~11 hour is the best time but it is decided that similar results are drawn because hourly deviation is not so big except 1 hour before sun rise. In every four season, it is decided that 30~60 minutes after sun rise is appropriate to research a group of wild birds in the subject area.