• Journal of Korean Academy of Nursing
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• v.20 no.3
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• pp.430-458
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• 1990

Care is a central concept of nursing. Nursing would not exist without caring. Care and quality of life are closely related. Human behavior is a manifestation of culture. We can say that caring and nursing care are expression of culture. The nurse must understand the relationship of culture with care for ensure quality nursing care. But knowledge of cultural factors in nursing is not well developed. Time and in - depth study are needed to find meaningful relationships between culture and care. Nurses recognized the importance of culturally appropriate nursing There are two care systems in culturally based nursing. The folk care system and the professional nursing care system. The folk care system existed long before the professional nursing care system was introduced into this culture. If the discrepancy between these two care systems is great, the client may receive inappropriate nursing care. Culture and subcaltures are diverse and dynamic in nature. Nurses need to know the caring behaviors, patterns, and their meaning in their own culture. In Korea we have taken some first step to study cultural nursing phenomena. It is not our intent necessarily to return to the past and develop a nationalistic of nursing, but to identify the core of traditional caring and relate that to professional nursing care. Our Assumptions are as follows : 1) Care is essential for human growth, well being and survial. 2) 7here are diverse and universal forma, expressions, patterns, and processes of human care that exist transcul - turally. 3) The behaviors and functions of caring differ according to the social structure of each culture. 4) Cultures have folk and professional care values, beliefs, and practices. To promote the quality of nursing care we must understand the folk care value, beliefs, and practices. We undertook this study to understand caring in our traditional culture. The Goals of this study were as follows : 1) To identify patterns in caring behavior, 2) To identify the structural components of caring, and 3) To understand the meaning and some principles of caring. We faised several questions in this study. Who is the care-giver? Who is the care-receipient? Was the woman the major care -giver at any time? What are the patterns in caring behavior? What art the priciples underlying the caring process? We used an interdisciplinary team approach, composed of representatives from nursing and anthropology, to contribute in -depth understanding of caring through a socicaltural perspeetive. A Field study was conducted in Ro-Bong, a small agricultural kinship village. The subjects were nine women and one man aged be or more years of age. Data were collected from january 15 to 21, 1990 through opem-ended in-depth interviews and observations. The interview focused on caring behaviors sorrounding birth, aging, death and child rearing. We analysed these data for meaning, pattern and priciples of caring. In this report we describe caring behaviors surrounding childbirth. The care-givers were primarily mothers- in -low, other women in the family older than the mother - to- be, older neighbor woman, husbands, and mothers of the mother-to- be. The care receivers were the mother-to-be the baby, and the immediate family as a component of kinship. Emerging caring behavior included praying, helping proscribing, giving moral advice(Deug - Dam), showing concern, instructing, protecting, making preparations, showing consideration, touching, trusting, encouraging, giving emotional comfort, being with, worrying about, being patient, preventing problems, showing by an example, looking after bringing up, taking care of postnatal health, streng thening the health condition, entering into another's feelings(empathizing), and sharing food, joy and sorrow The emerging caring component were affection, touching, nurtuing, teaching, praying, comforting, encouraging, sharing. empathizing, self - discipline, protecting, preparing, helping and compassion. Emerging principles of. caring were solidarity, heir- archzeal relationships, sex - role distinction. Caring during birth expresses the valve of life and reflects the valued traditional beliefs that human birth is given by god and a unique unifying family event reaching back to include the ancestors and foreward to later generations. In addition, We found positive and rational foundations for traditionl caring behaviors surrounding birth, these should not be stigmatized as inational or superstitious. The nurse appropriately adopts the rational and positive nature of traditional caring behaviors to promote the quality of nursing care.

• Journal of Korean Society of Forest Science
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• v.96 no.1
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• pp.107-114
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• 2007

Establishments of the seedlings inside the natural forest from adjacent artificial forests would be an important factor in forest stand dynamics. This study was conducted to see the invasion of Korean pine (Pinus koraiensis) seedlings which is not native in this region, into the natural deciduous broad-leaved forest in Gwangneung, Korea. There is no mother tree at the I ha study site while the number of naturally regenerated P. koraiensis seedlings was 345 trees and 56% of them were clumped with more than two seedlings at each point. Applying the image segmentation method to IKONOS satellite image of January, 2003, the distance from the center of 1 ha study site to the nearest mother tree and plantation of Korean pine were 200 m and 270 m, respectively. The average height and root-collar diameter of the seedlings were 34 em and 7 mm, respectively and the age of 207 seedlings (60%) were below 5 years old. Most abundant range of soil moisture gradient and LAl (leaf area index) were from 16 to 20% and those of LAI were from 3.1 to 3.5. To understand the dynamics and seed dispersal pattern of Korean pine in the Gwangneung natural deciduous broad-leaved forests, additional studies not only long-term monitoring of growth and mortality of naturally regenerated Korean pine seedlings but also application of stable isotope analysis and molecular genetic techniques was recommended.

• Sijohaknonchong
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• v.30
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• pp.109-146
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• 2009

It is academically recognized that Jeong Wan-Young's sijo better represent Oriental ideas. The purpose of this study is to investigate Taoistic characteristics of Jeong Wan-Young's sijo. This is an effort to succeed and further deepen and extend previous relevant researches. For the purpose, this researcher categorized the poet's sijo in accordance with such characteristics as above mentioned. Findings of the study can be summarized as below. Pieces of Jeong Wan-Young's sijo which are based on Taoistic ideas are largely classified into three groups. First, some pieces of Jeong Wan-Young's sijo represents an orientation of return to hometown which is brought by the sense of loss. His sense of loss is attributed to the facts that his home is not what it was any longer and that he can't return to the old home. To overcome the sense, nevertheless, the poet is dreaming of return to home. The home found in Jeong Wan Young's sijo is something fundamental and original that he purposedly provided against the feeling of loss. It complies with the concept of 'Bokgwigigen(復歸基根)‘ a pursuit of Taoism. Second, other pieces of Jeong Wan-Young's sijo are seeking purity to retrieve childish innocence. Their subjects include the season of spring, dreams of childhood and longing for mother all of which represent the poet's strong desire for such retrieval as above mentioned. It may be said that pursued by that pieces are 'Purity, Feebleness and Smoothness' that are sought by Taoism. Third, other pieces of Jeong Wan-Young's sijo are considering human as a part of nature and seeking human life in harmony with nature. In other words, they are seeking union between human and nature which means going beyond discrimination between self and external objects, that is, 'Mulayangmang(物我兩忘)'. This may refer to return to nature which is the ultimate destination of Taoism.

• The Journal of the Society of Korean Medicine Diagnostics
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• v.14 no.1
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• pp.79-95
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• 2010

Background and Purpose : By preventing diseases caused by exogenous evil, disorder of internal organs, and seven modes of emotions and adapting to mother nature when the mind is unsettled, and keeping the body and mind relaxed diseases can be avoided, but there can be unpredicted situations caused accidentally by stroke. Currently the general prescription is regulating the flow of vital energy including drugs eliminating blood stasis. Even though the stroke is resulted from diseases caused by exogenous evil, by observing the patient's physical appearance, essence of life, vital energy, and mental faculties which are believed to be the functions of the heart to clear the upper body and invigorate the functions of the spleen and stomach and purge with drugs of warm nature is a closer approach than simply prescribing vital energy regulating drugs with eliminating blood stasis to the main purpose of treatment. Methods : 1) The subject of the study are 2 cases of patients who have visited the private hospital of the person who is announcing the results of the study. These patients have been given a diagnosis of edema or cystoma caused by bursitis in the knee joint through perception or medical examination and were waiting for operational application. 2) Sources related to stroke from Dong Eui Bo Gwam(東醫寶鑑) were used as the general standard of Korean Traditional Medicine, and to promote the understanding the original text and the translation has been given. 3) By observing the whole body such as the patient's usual physical appearance, essence of life, vital energy, and mental faculties which are believed to be the functions of the heart, or partly using the "Yin is even and well while Yang is firm" theory of "Plain Questions" as the background to present the results of the clinical study. Results and Conclusion : Generally the prescriptions from the first volume of Dong Eui Bo Gwam(東醫寶鑑) are mostly drugs eliminating stagnated blood including extravasated blood and the blood moving sluggishly in circulation or congested in a viscus, alleviating pain, invigorating blood circulation. Also prescriptions for bone fracture or fracture of bones and sinews are mostly to eradicate blood stasis with drastic drugs or coaptation drugs added to drugs eliminating stagnated blood including extravasated blood and the blood moving sluggishly in circulation or congested in a viscus, alleviating pain, invigorating vital energy, possessing warm properties for the Xue system.

• Cross-Cultural Studies
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• v.39
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• pp.241-286
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• 2015

This study explores how folktales' motifs are used in diverse cultural contents such as literature, movies, or comics. More precisely, it is concerned with mysterious characters like Babayaga and Koshchei who appear in Russian fairytales. When the motifs of the reviewed literature are analyzed, the following three criteria are used for classification: New Writing, Rewriting, and New Version. Or course, it is New Writing that is far from the original work. Most of the collected works, including Joan Aiken's The Kingdom Under the Sea, Patricia Polacco's Babushka's Doll, Babushka Baba Yaga, and Tai?-Marc Le Thanh's BABAYAGA, belong to New Writing. The New Writing type mainly focuses on Babayaga's secluded life. In fairytales, Babayaga is depicted as the goddess of Mother Earth, the heroine of the Nature, or the ruler of the Animal Kingdom. That is why she lives in the deep and uninhabited wood. She is related to the Coming of Age ceremony. Her 'Hut on hen's legs' is an obstacle for immature protagonists to face before they come of age. Protagonists are supposed to solve the problems posed by Babayaga. If they succeed, they can get her magical help so as to complete their final mission. Babayaga is likely to appear as their antagonist. Protagonist may be subjected to a terrible ordeal created by Babayaga, and then come of age by recovering from that ordeal. Sometimes, Babayaga helps protagonists to get a grip on reality. That is why she lives in a hut in the deep and dark forest which is on the borderline between life and death. On the other hand, Marianna Mayer's Baba Yaga and Vasilisa the Brave has been classified as a controversial work between New Writing and Rewriting. It is apparently closer to New Version. However, it cannot be classified as a work of New Version because the author incorporates 'probability' into her work. Among the reviewed works, it is Korean Writer Rye, Kami's The Spider Woman's House that best reflects the essence of Babayaga. Babayaga and other characters are amusing in movies because most of the movies are animations for children. In one sense, it is positive that the scary characters in folktales are approachable to children. In other sense, however, it is regrettable that symbolic motifs are completely eliminated. In Mike Mignola's Hellboy, Japanese animations such as Index or Narutaru, on-line games such as Cabal or Vampire: The masquerade, the essence of the supernatural characters in folktales is completely eliminated, and only their 'belligerent power' stands out. It is desirable to put stories into perspective whether they are written or told. The literature property of folktales provides a special opportunity to readers. In this light, a variety of motifs have a good reason to be reborn as modern cultural contents. The bottom line is to maintain its true nature.

• (The)Study of the Eastern Classic
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• no.32
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• pp.311-362
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• 2008

This study aimed to make clear the education process, from antenatal training to early childhood education, of Joseon Royal Family. Centered on the successors to the throne and reviewed also the education of other Royal Family members, this study carried out comparative analysis on them. Antenatal training is pregnant woman's essential physical and mental attitude. It is indispensable to the health and good nature of unborn baby. Antenatal training had been based on the theory of Oriental medical science that fetus can sympathize what mother see and feel. Such theory, combined with Confucian self-culture theory, had taken very important position in Confucianism. Not to speak of Royal Family, noble family regarded antenatal training very essential as beginning of education and root of nature formation. For firstborn son and firstborn grandson, Boyangcheong (輔養廳, special nursery agency) was set up before their age became three, but not for other sons and grandsons of Royal Family. When firstborn son or firstborn grandson grew up to read letters, Ganghakcheong (講學廳) was set up for their early education. Other sons of king also learned in their early ages at Ganghakcheong while other grandsons of king learned at Gyohakcheong (敎學廳). Education courses were almost same between successors and non-successors but there were wide difference in the ranks of their tutors; firstborn son's tutor marked 2nd Jeong(正) class, firstborn grandson's tutor marked 2nd Jong(從) class and other royal sons' tutors were just 9th Jong(從) class.

• Proceedings of the KSR Conference
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• 2011.10a
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• pp.165-171
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• 2011

A Consider the dead man's switch installed in each and every locomotive cab, which support operational safety on railways around the world. The concept is very simple - every 150 to 180 seconds an illuminated push-button demands to be acknowledged so as to know that the Train Driver is alive and active. In the absence of a response over a period of minutes, the vigilance control will automatically apply the train brakes and bring the train to a stand. If we multiply the resetting of the vigilance control 60 times per hour by a 10-hour shift it equals 600 presses of the button during the shift that a Train Driver must pay attention to and acknowledge. This adds a fair bit of pressure on the train driver's job, particularly when he/she is driving through stations, with passengers moving about on platforms in an environment of complex signaling arrangements - all the while looking out for restricting signals. From this perspective, the Vigilance System's demand to be acknowledged every 150/180 seconds is disturbing and can unnecessarily take a driver's attention away from what is happening outside the confines of the cab. A much more dramatic situation can happen when a train driver is driving hour after hour at night when, by Mother's Nature request - people need to sleep. Experience and research shows that the the dead man's switch can be pressed by train driver in a state of deep relaxation and 'micro-sleep'. The vigilance control system which is applied to reduce the drive load considering bio-response multiple unit train is proposed.

• Journal of Korean Academy of Nursing
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• v.26 no.2
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• pp.443-466
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• 1996

Young children need continuous care and fostering by their family. They help children organize and develop their potential and grow to be and integrated individuals. Children are influenced by then family at first and continuously when they grow up and develop their capability. Especially, mothers spend a lot of time with time to their children, encourage children's growth, give advice, and do their best to take care of their children. The ethnographic study is to understand the patterns and rules of human behaviors. This study utilized this method in order to interpret the maternal health promoting behaviors for their children. The data were collected through the participant observation and direct interview for about 18 months in P city. The participants were 7 mothers, from 32 to 37 years old. They have children of ages 3 to 10 and 1 or 2 children in total. The data were analyzed through the Spradley's Ethnographic method and the results were summarized as follows : The viewpoints which influence maternal health promoting behaviors include “having childlike appearance”. “having childlike character”, “living without illness”, and “eating well”. The maternal health promoting behaviors for children are classified as “adapting to nature”, “supporting of ability”, “sharing with the family”, “training”, and “praying”. The adapting behaviors include “recognizing child's innate character”, “controlling maternal desires”, “preparing natural food”, which includes breast feeding. The supporting behaviors include “recognizing childlikeness”, “empowering”, and “restricting certain actions to preventing accidents”. In order to promote child's health, it is essential to promote mother's health first of all. The sharing with the family includes “promoting family concord or acquaintanceships concord” and “adapting to circumstances beyond family”. The training behaviors include “forming good habits” and “having good moral value”. It is very important to form good habits in childhood. The praying behavior include “waiting for opportunities” and “endeavoring activity to promote child's health”. The above 5 behaviors by mothers appeared to be able to promote children's health. The results of this study can be utilized to provide the basic information necessary to develop the patterns of maternal health promoting behaviors consistent with our culture and can contribute us develop the body of knowledge about the maternal health promotion for children in nursing.

• Proceedings of the Korean Society of Applied Pharmacology
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• 1997.04a
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• pp.69-69
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• 1997

In the screening of tropical medicinal plants using PAE receptor binding assay, the ether extract of Ardisia crispa showed the potent antagonistic activity. Ardisia crispa have been used to heal the scurf, earache, orchitis, fever and diarrhoea, cough and given to the mother after childbirth to ‘wash out dirty blood’ in Malaysia. By means of activity guided isolation, compound AC7-1 was isolated as the potent PAF antagonist. In this study, antiplatelet effects of compound AC7-1 were examined in vitro platelet aggregation assay using the chronolog aggregometer. Compound AC7-1 inhibited PAF-, collagen-, ADP-, thrombin-induced platelet aggregation in human, rabbit and rat platelet rich plasma. In vitro rabbit platelet aggregation, the IC$\_$50/ value of compound AC7-1 was 5 ${\times}$ 10$\^$-6/ M against PAF(5 ${\times}$ 10$\^$-7/M)-induced aggregation. The IC$\_$50/ values of AC7-1 on PAF-induced platelet aggregation increased with increase of the concentration of PAF used. This result suggested the competitive nature of the AC7-1 antagonism. In vitro rat platelet aggregation, the IC$\_$50/ values of AC7-1 on collagen-, ADP-induced platelet aggregation were 4 ${\times}$ 10$\^$-6/ M, 2 ${\times}$ 10$\^$-5/ M, respectively. Also in vitro human platelet aggregation, AC7-1 potently inhibited both the primary phase and secondary phase of thrombin-induced aggregation.

• Human Ecology Research
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• v.58 no.1
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• pp.43-60
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• 2020

The literature on parent-child relationships in young adulthood lacks a systemic approach that considers the multifaceted nature of intergenerational relationships. In this paper, we identify the latent profiles of young Korean adults' relationships with their parents based on the six dimensions of intergenerational solidarity (structural, associational, affectual, consensual, functional, and normative solidarity) as indicators. We considered solidarity for the mother and the father separately for structural, associational, affectual, and consensual dimensions. In terms of functional and normative solidarity, we measured both upstream and downstream intergenerational support. The sample included 1,015 young adults who were 19-34 years old, never married, not in secondary school, and had both parents living. The latent profile analysis revealed four profiles: (a) independent but intimate (22.7%), (b) coresident, outwardly intimate (32.4%), (c) detached from father (6.7%), and (d) coresident, intimate (38.2%). The factors that predicted each profile included the young adults' education, income, subjective socioeconomic status, and experiencing the features of emerging adulthood along with the parents' marital status, father's employment, and overparenting. The "coresident, intimate" group reported significantly higher levels of life satisfaction and fewer depressive symptoms compared to the other three groups. The lowest levels of psychological adjustment were found in the "coresident, outwardly intimate" group and "detached from father" group.