• (The) Research of the performance art and culture
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• no.35
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• pp.287-338
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• 2017

Gojong' Birth Anniversary Memorial Banquet in the 1910s was forced to be performed differently from the performance style in Joseon Dynasty period that featured a harmonious majestic beauty of etiquette music. The banquet was separated into three different sessions of ceremony, luncheon and performance', which clearly revealed a distinctive pattern of etiquette music. The performance was accompanied by the dinner party or was lightly implemented as part of evening entertainment. With the use of the term entertainment, the performances belonging to this category fell into nothing but something to enjoy, amusement, fun and play. The contents of such performances were not closely woven into the fabric of the entire banquet but were individualized and scattered in a way of putting the performances in a state of flux in line with the circumstances. Therefore, it became increasingly hard to expect a high degree of completion and solid structure of performances. The items of performance included western music, popular vocal music, popular instrumental music, magic, and film, which were not played in traditional court banquet in the presence of Gojong rather than traditional music and dance performed in court. In other words, the court performance could not maintain its traditional heritage but was transformed into a mixture of popular performance and new forms of art. It was driven by the Japanese imperialism toward the atmosphere of entertainment in oblivion of tradition but not toward the external extension of court performances.

• (The)Study of the Eastern Classic
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• no.56
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• pp.75-115
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• 2014

The text reviewed in this paper "Dongbangsaek is the Secret (Dongbangsaegi bigyeorira)" is in the collection of the Yulgok Memorial Library of Dankook University. With 13 leaves ($35.7{\times}22.3cm$) bound with thread, the booklet has been transcribed by hand. Although there is no record on the place, person and year of transcription, it is estimated to have been transcribed in the 20th century based on the use of the period, a punctuation mark. In addition, the complete absence of dialect vocabulary also shows that it was transcribed in the capital area-Seoul or Gyeonggi Province. It is assumed that the text is part of a Buddhist scripture chanted by an exorcist during a shamanistic ritual. As a booklet containing secret methods to divine what is auspicious and what is ominous in daily life, it must have been transcribed by an exorcist to use it for her ritual.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.171-200
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• 2016

This paper will analyze the filial piety based ethics of Daesoonjinrihoe (大巡眞理會) and the traditional filial piety of Confucianism (儒敎), Buddhism (佛敎) and Taoism (道敎) through comparing and contrasting their unique systems. The traditional Korean ethics regarding filial piety are in great need of reformation as the relationship between the parents and children should not be vertical or unilateral but parallel and reciprocal. However, there have not been sufficient in-depth studies on this specific ideology and alternative approaches. Regarding this prospect, one representative Korean indigenous new religion, Daesoonjinrihoe has emerged and directly engages in the collision between traditionalism and modernity. The modernity of Daesoonjinrihoe, enables the observation of how the filial piety based ethics have developed within a system of doctrine and thereby provides an exemplary model of traditional filial piety reimagined in accordance with modern sensibilities. A brief summary of comparative findings is as follows: First, Daesoonjinrihoe and Confucianism have taken serving parents with respect as an ethic within filial piety, but Confucianism engenders this ideal through the unilateral and unconditional sacrifice of younger people based on patriarchal feudalism whereas Daesoonjinrihoe has rejected such unilateral sacrifice and instead promotes mutual beneficience between parents and children. This difference occurs, in part, due to the filial piety of Confucianism rising in the midst of the feudal order whereas the ideology of Daesoonjinrihoe contains ideals such as "the reciprocation of favor for mutual beneficence (報恩相生)" and "respect for humanity (人尊)," both of which serve as key principles of the new religious world as envisioned by Daesoonjinrihoe. Second, filial piety in Buddhism and Taoism tends to be passive and inactive and is often expressed by praying for happiness and longevity for one's parents while they are alive and later praying for the heavenly rebirth of one's parents after they die. The filial piety of Daesoonjinrihoe also partially contains such ideas, however; they are extended much further and arrive upon novel and profound expressions. The spectrum of the filial piety in Daesoonjinrihoe expands to the extent children perform actions to resolve their parent's sins and pave a new road for their parents. This filial piety requires a cultivation practice from both parents and children. This system of dual cultivation was established because the world-view of Daesoonjinrihoe enables both parents and children to enjoy happiness and wealth both of which are achieved through the completion of religious objectives following cultivation practice. Third, Confucianism and Daesoonjinrihoe hold memorial services for ancestors with sincerity as an expression of filial piety. Filial piety in the Confucian context excludes ideas from Shamanism and thereby memorial services are held for impersonal entities, however; in the Daesoonjinrihoe context, memorial services are held for personal-entities. Accordingly, holding a memorial service for ancestors with sincerity has a greater sense of realism in Daesoonjinrihoe than it does in Confucianism. Fourth, while Confucianism and Daesoonjinrihoe both aim to requite the grace received from ancestors, the contents of grace and reciprocation of favors (報恩) are viewed differently. In Confucianism, since the ancestors existed previously and bestowed the gift of life to their children and indirectly, all of their descendents. Therefore, memorial services for ancestors are held to convey gratitude and filial piety. However, in Daesoonjinrihoe, ancestors not only bestowed the gift of earthly life to their descendents, in the spirit realm, ancestral spirits also spend sixty years accumulating the merit necessary to imbue each of their descendents with spiritual insight. Consequently, filial piety is expressed through memorial services as well as spiritual cultivation. Fifth, in Confucianism, achieving the fame and prestige indicative of success in the mundane world can be an act of filial piety as it would bring pride to one's ancestors, but in Daesoonjinrihoe, succeeding in religious objectives through spiritual cultivation is considered to be a higher form of filial piety. Sixth, Confucianism, Buddhism and Taoism all observe filial piety as system of familial ethics based in morality. This is likewise true of Daesoonjinrihoe, however; Daesoonjinrihoe confers greater importance on filial piety as an essential form of ethics for religious redemption. This is due to the Daesoon interpretation that the absence of filial piety was the direct cause which led to the sickened state of the world and its collapse. Forgetting the grace of parents who have given the gift of life or the grace of ancestral spirits who have accumulated merit on behalf of their descendents are acts of ingratitude which are unacceptable during the period of Reordering of the Universe. Judging from these findings, Daesoonjinrihoe embraces parts of traditional filial piety as it exists in Confucianism, Buddhism and Taoism, but it does so on the ground of its own unique culture. Through re-interpretation and re-creation, ideas regarding filial piety are being further developed. Namely, filial piety in Daesoonjinrihoe is regulations founded upon the reciprocation of favors for mutual beneficence and respect for humanity. Therefore, it is understood as a concept wherein one's own cultivation practice is performed in order to reach religious objectives, the perfection of personal character, and spiritual insight. This requires that even recipents of filial piety (i.e., parents) perform certain cultivation practices to enjoy happiness and wealth. Additionally, filial piety in Daesoonjinrihoe manifests a reinforced religious character and also serves as a system ethics which is soteriologically essential for salvation during the period known as the Reordering of the Universe.

• (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 academy of Pediatric Dentistry
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• v.43 no.4
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• pp.401-409
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• 2016

This research investigates into overall oral health status of adolescent girl inmates in a juvenile detention facility and ordinary school students in the same age range of 11 to 18 years old and compares the results focusing on the difference between the two groups. The last 5 years dental records for girl inmates in Juvenile detention facility and for students who have visited the Department of Pediatric Dentistry at Ajou University Hospital was colleted and analyzed. The restorative treatments took up the greatest part in their history of treatments. While the percentage of extractions of permanent teeth due to dental caries had been gradually increased, in Juvenile detention facility students, throughout the transition period from middle school to high school, in dental hospital patients, the phenomenon of the same kind has hardly been detected. After that record analysis, oral examination for Juvenile detention facility students and dental hospital patients was conducted. DMFT index for dental hospital patients are 4.15, whereas, the value for Juvenile detention facility students are as twice as high to be 7.53.

• Journal of architectural history
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• v.29 no.5
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• pp.63-78
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• 2020

Jeongamsa Sumano Stupa(Korean National Treasure No. 332) is a brick like stone stupa and it is considered that this stupa was built in the Later Silla period or in the early part of the Koryo period, considering its structure and style. This Buddhist stupa is highly significant in Korean Buddhism since it was built to enshrine Buddhist sarira reliquaries that 'Jajang' brought from China in the 7th century, according to the 『Overlooked Historical Records of the Three Korean Kingdoms, 『三國遺事』』. However, the stupa was positioned at the very unique location. It was positioned not at the center of Jeongamsa Temple, but at the separate edifice. The location of Jeongamsa Sumano Stupa indicates that this stupa embodies the nature of Mahaparinirvana treasure palaces and that this stupa was recognized as a solemn symbol, which reflected a sarira faith. Jeongamsa Sumano Stupa is the only brick stone stupa built in Gangwon province. It is worth noticing that this stupa was mostly made of dolostones, found around this region, and thereby regional characteristics were reflected in this stupa. The other interesting fact about Jeongamsa Sumano Stupa is that there are many records available which include information about stupa's reconstruction, considering that there aren't many records of other stupas. The most representative records are 5 pieces of memorial stones which include information about when and on what ground the stupa was reconstructed as well as information about originators of the stupa. In conclusion, Jeongamsa Sumano Stupar could be regarded as the academically valuable material since it is considered very important and helpful for understanding not only the history of Korean Buddhist stupas, but also so many other things such as construction techniques, styles of brick pagoda and brick stone stupa, and such.

• Asian Pacific Journal of Cancer Prevention
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• v.14 no.11
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• pp.6919-6924
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• 2013

Background: Between 1998-2009 South Korea experienced significant progress in reducing the male smoking rate from 66.3% to 46.9%. As part of a significant government effort in the area of smoking cessation intervention, the Korean government implemented the national "Smoking Cessation Clinics (SCC)" program in 2004. Materials and Methods: Data covered 804,334 adult male smokers participating in SCC program at 253 public health centers between 2006-2009. We examined participant cessation rates with the SCC program, their characteristics and program intervention components using health insurance status as a socioeconomic status (SES) indicator. Multivariate logistic regression analyses were performed correcting for intra-class correlations within public health centers. Results: The overall 6-month quit rate was high (46.8%). Higher odds of smoking cessation were positively associated with higher levels of behavioral counseling sessions, but not nicotine replacement therapy (NRT). Cessation rates were lower for Medicaid participants than for regular health insurance participants. Disadvantaged younger smokers were less likely to participate in the program. Older smokers were more likely to quit regardless of SES. Stress was cited as major reason for failure. Conclusions: SES inequalities across different age groups exist in smoking cessation among Korean adult male smokers. There is a need for intervention programs specifically targeting sub-populations of SES by different age groups.

• Journal of Korean Society of Archives and Records Management
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• v.12 no.2
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• pp.93-115
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• 2012

The National Assembly and its institutions have heavy duties to the nation. Knowledge and information resources which they produce, manage and preserve are part of history and evidence of democracy. Therefore, activities for systematic management and long-term preservation of the resources are important tasks at a national level. However, organizational status of the institutions, which are in charge of management and preservation of the resource, are not in accord with their responsibilities. In this context, this study aims at analyzing necessary and sufficient conditions for establishing the National Assembly Larchiveum and at exploring possible strategies. The study conducts literature reviews concerning necessities, procedures, and success factors of collaboration. Futhermore it analyzes various cases and divides them into several types based on collaborative levels and geographical categories. Based on these theoretical discourse the study discuss the history of the National Assembly's memory institutions and obstacles to their collaboration. As a result, it provides alternative strategies for establishing the National Assembly Larchiveum.

• Animal cells and systems
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• v.16 no.4
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• pp.295-301
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• 2012

Interdigital tissue regression is one of the most well-known examples of embryonic programmed cell death, providing the mechanism behind separation of developing digits. Caspases have been shown to play a key part in this process, with activated caspase-3 localized between the developing digits. In caspase-3 knock-out adult mice, however, the digits are completely separated with no webbing. In other mutants with defects in the apoptotic machinery, such as Apaf1 deficient mice, interdigital tissue regression is initially inhibited but the webbing eventually disappears as alternative/additional cell death mechanisms step in. In order to investigate whether a similar temporal effect occurs after loss of caspase-3, we have used an in vitro approach to inhibit caspase-3 at specific times during digit separation. Previous limb explant culture approaches have encountered problems with proper limb development in culture, and thus a modified technique was used. The new approach enables detailed observation of the effects of caspase-3 inhibition on interdigital regression. Using these methods, we show that caspase-3 inhibition caused a delay in the loss of interdigital tissue compared with control explants, similar to that observed in Apaf1 mutant mice. Along with immunohistochemistry, active caspase-3 positive cells of the interdigital vs. digital regions were measured by flow cytometry. Notably, activated caspase-3 in vivo was found not only in the interdigital mesenchyme but also in the TUNEL negative digit region, supporting a role for caspase-3 in nonapoptotic events.

• Journal of Ecology and Environment
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• v.47 no.4
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• pp.187-192
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• 2023

The United States (US) National Science Foundation's (NSF's) National Ecological Observatory Network (NEON) is a continental-scale observation facility, constructed and operated by Battelle, that collects long-term ecological data to better understand and forecast how US ecosystems are changing. All data and samples are collected using standardized methods at 81 field sites across the US and are freely and openly available through the NEON data portal, application programming interface (API), and the NEON Biorepository. NSF led a decade-long design process with the research community, including numerous workshops to inform the key features of NEON, culminating in a formal final design review with an expert panel in 2009. The NEON construction phase began in 2012 and was completed in May 2019, when the observatory began the full operations phase. Full operations are defined as all 81 NEON sites completely built and fully operational, with data being collected using instrumented and observational methods. The intent of the NSF is for NEON operations to continue over a 30-year period. Each challenge encountered, problem solved, and risk realized on NEON offers up lessons learned for constructing and operating distributed ecological data collection infrastructure and data networks. NEON's construction phase included offices, labs, towers, aquatic instrumentation, terrestrial sampling plots, permits, development and testing of the instrumentation and associated cyberinfrastructure, and the development of community-supported collection plans. Although colocation of some sites with existing research sites and use of mostly "off the shelf" instrumentation was part of the design, successful completion of the construction phase required the development of new technologies and software for collecting and processing the hundreds of samples and 5.6 billion data records a day produced across NEON. Continued operation of NEON involves reexamining the decisions made in the past and using the input of the scientific community to evolve, upgrade, and improve data collection and resiliency at the field sites. Successes to date include improvements in flexibility and resilience for aquatic infrastructure designs, improved engagement with the scientific community that uses NEON data, and enhanced methods to deal with obsolescence of the instrumentation and infrastructure across the observatory.