• 제목/요약/키워드: The Korean beautiful woman

검색결과 28건 처리시간 0.028초

베트남 다문화가정 의생활 실태조사 - 의복행동과 전통복식 태도를 중심으로 - (Study on Clothing Life of Korea-Vietnam Multicultural Families - Focus on clothing behaviors and attitudes toward traditional dresses -)

  • 손진아;남윤자;권준희
    • 복식
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    • 제63권6호
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    • pp.127-139
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    • 2013
  • This research is designed to provide basic data to study the life and culture of multicultural families in Korea by taking a look at the clothing behaviors and attitudes toward traditional dresses. To this end, quantitative research was conducted on Korea-Vietnam multicultural families and Korean families. The surveys of the Korean families were completed by 250 married women in Seoul, and those of Korea-Vietnam multicultural families by 104 married Vietnamese women living in Seoul, Gyeonggi-do and Incheon. The data were analyzed using frequency analysis, factor analysis, t-test, crosstabs and ${\chi}^2$-test. The findings are as follows: First, the comparison of clothing behaviors of the Korean families and the Korea-Vietnam multicultural families found that they had statistically significant differences in values towards clothes, clothes shopping orientation and clothes purchasing behaviors. The Korean women were more involved in clothes and fashion-oriented than their Vietnamese counterparts. However, the Vietnamese women in their 20s were likely to rely more on social trends than their own needs when purchasing clothes compared to their Korean counterparts. Korean families preferred to shop in department stores, while the multicultural families relied more on discount stores and outlets. Second, the comparison of the Korean families and the Korea-Vietnam families in attitudes toward their own traditional dresses and how often to wear them showed statistically meaningful differences. The Korean group had more negative attitudes toward Hanbok, the Korean traditional dresses than the Vietnamese group. The Vietnamese women showed more interest in information on Hanbok than their Korean counterparts. They also were wearing the Korean traditional dresses more often than the Korean families. In addition, the Vietnamese women showed a stronger tendency than the Korean women that they took pride in their country's traditional dresses and believed that they were beautiful.

감로수(甘露水)를 이용한 절식요법의 임상결과에 관한 후향적 관찰연구 (Clinical Outcomes after Modified Fasting Therapy Supplied with Gamrosu: A Retrospective Observational Study)

  • 신승우;김동환;신현택;오달석
    • 한방비만학회지
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    • 제16권1호
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    • pp.36-49
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    • 2016
  • Objectives: Two historical evidence supported the concept of Gamrosu. The first one was Jeho-tang, a selected thirst quencher in Chosun Dynasty and the second one was Saeng-Maek-san, Dongeuibogam's recommendation as one of the qi-vigorating summer beverages. Gamrosu is a modified fasting therapy beverage which is manufactured from those two prescriptions and the carbohydrates (420.6 kcal/d). A retrospective observational study was conducted to evaluate the clinical outcomes. Methods: Thirty-three cases were reviewed at three local Korean Medical clinics that each site's participant has finished the modified fasting for 10 consecutive days. Clinical outcomes were reviewed at pre- and post-fasting sessions by retrieving the changes of body composition, blood pressure, blood chemistries & urine tests, and subjective symptoms & fatigue scores. Results: Demographics of the observed participants were 17 of male and 16 of female. Post-Gamrosu session, -6.89% of body weight, -8.97% of body fat mass were reduced with the nutrition indices being improved (P<0.001). -8.72% of systolic blood pressure, -39.86% of serum triglyceride, -6.75% of fast blood sugar and -8.12% of waist circumference were improved (P<0.05). The levels of high sensitivity C-reactive protein (-58.34%), CRP (-43.55%) and eosinophil (-21.30%) showed the significant diminished profiles (P<0.05). Liver/kidney functions and the standard of electrolytes were maintained within normal range in stable manners. The fatigue scale scores indicated significant lower scores. Conclusions: Taken together, obesity-related clinical outcomes after a modified fasting therapy with Gamrosu were sufficiently feasible and the observed findings should be considered for further prospective clinical studies.

절식보조음료 감로수(甘露水) 개발을 위한 선행연구: 증례보고 (A Pilot Study to Develop Gamrosu, a Modified Fasting Therapy Beverage: Case Series)

  • 오달석;김동환;신현택;신승우
    • 한방비만학회지
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    • 제15권2호
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    • pp.153-161
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    • 2015
  • 감로수는 궁중음료인 제호탕과 동의보감의 생맥산에서 유래한 절식보조음료이다. 감로수를 이용한 절식요법의 보완과 향후 예정된 임상시험을 위한 임상지표 선정을 위해 정상인 1예, 비만인 1예, 고도비만인 1예를 대상으로 10일간의 절식요법 전, 후로 증례를 관찰하였다. 절식 후 체중은 평균 -6.3%, 체지방은 평균 -6.5%, 근육은 평균 -6.6% 감소하였고, 영양지표에 해당하는 RBC, hemoglobin, hematocrit, T-protein, albumin의 수치는 증가하였고 염증지표에 해당하는 hs- CRP, CRP, ESR, WBC 수치는 감소하였다. 절식 후에도 간기능, 신기능, 전해질수치는 정상수준을 유지하였고, 산화스트레스는 감소하였으며, 항산화력이 증가하는 결과를 나타내었다. 피로도는 절식 전보다 다소 개선되었고, 절식기 동안 불면 이외에 별다른 불편증상을 호소하지 않았다. 다만 혈중 빌리루빈수치 상승, 케톤 증가로 인한 체액의 약산성화는 절식요법을 시행함에 있어 추후 보완해야 할 사안이라 생각된다. 결론적으로 감로수의 디톡스 프로파일은 적합하며 관찰된 결과는 후속연구에 고려될 것이다.

태교 실천에 대한 일상생활 기술적 연구 (An Ethnographic Study about Taegyo Practice in Korea)

  • 김현옥
    • 대한간호학회지
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    • 제27권2호
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    • pp.411-422
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    • 1997
  • The purpose of this study is twofold : (i) to investigate how much effort the married couples are making for the good health of both the pregnant woman and her unborn child from the time of their marriage to and during the period of conception : and (ii) to comprehensive investigate socio-cultural back-grounds which affect prenatal effort. Result of this study provide a basis for the prenatal care program which will be appropriate to our culture. This study has been done by the ethnographic research method. The subjects of this study are 53 people in all consisting of 33 pregnant women and 20 husbands. In order to investigate socio-cultural factors which influence Taegyo, producers of Taegyo music were interviewed. In addition the researcher surveyed the markets of Taegyo music, participated in special courses of prenatal education, analyzed the content of the books and periodicals dealing with Taegyo, and collected the concept of Taegyo distributed by the mass media. The full-fledged study continued for eight months from February to August.1996. The data were analyzed as soon as they were collected. Spradly's(1979, 1980) developmental, sequential method of domain analysis. taxonomic analysis, componential analysis, and theme analysis in this order was adopted as the procedure of analyzing the data. To obtain the exactness of study, Sandelowski's (1986) four criteria, that is, Credibility, Fittingness, Auditability, and Confirmability were applied to all stages of data collection, data analysis, the interpretation of the result, and the description of the result. The following are the result : 1. The couples' Taegyo at the stage of preconception was related to their physical, psychological, spiritual conditions under which a healthy baby will be born. Specific methods they prefer are : "the choice of one's spouse." "physical check-up," "physical good health, " "praying, " and so on. 2. When the marriod couple have sex in order to conceive, their Taegyo was related to the imposition of their physical, psychological, and environmental conditions. Specific methods they prefer are : "having sex at specific time, " "having sex in nice place." "to purify their minds while having sex," and so on. 3. The married couples' Taegyo while they are in pregnancy was related to the imposition of their physical. psychological, emotionmental. environmental, social and spiritual conditions. Specific methods they prefer are : "listening to music. " "reading," "looking at beautiful things only," "to avoid looking at or listening to bad things." "to eat food in good shape, " "to avoid drugs," "eating Korean herbal medicine." "sexual abstinence," "to avoid dangerous places," "to keep emotional tranquility," "moderate exercises and rest." "leading a pure life." "praying." "being aware of their words and behavior." "for the couple to keep a good relationship." "interaction with their unborn child," "to support Taegyo for pregnant women," and so on. 4. The married couple put Taegyo into practice on the basis of the following principles : the principle of respecting an unborn child, the principle of forming a good disposition. the principle of top-down parental love, the principle of synergy between a pregnant woman and her unborn child, the principle of expecting a good child, the principle of forming a good habit, and the principle of acquiring a parental role. 5. The practice of Taegyo is influenced by such factors as the married couple, the supporting system, and the mass media. As the husband -and-wife factor, their information of Taegyo, the degree of importance is assigned to their characters, their time to spare, their healthiness, the age of pregnant woman, their conception plan, their religion, their belief of the Taegyo effects, and the birth of a baby in this order. The factor of the supporting system consists of her husband's support, her family support, and her neighbor's support. The mass media factors include the broadcasting media, books specialized in Taegyo, periodicals for pregnant women, booklets for advertizing powdered milk, Taegyo music of record manufacturing companies, and the teaching materials for gifted children. Among these the mass media is especially taking advantage of Taegyo as its main source of economic profits are leading the public behavior pattern to a prodigal one. Taegyo is a self-control behavior which requires practice for the following : the physical and psychological good health of the pregnant woman and her unborn child, the development of the unborn child's good character, the development of the unborn child's intelligence and talents, the expectation of the unborn child's good features. shape a good habit, the expectation of the unborn child's bright future, and the learning of a parental role, the expectation of male birth. Above all it is a type of our good cultural tradition which pursues a value higher than the one that the prenatal care does. The principles of pregnancy care inherent in the habit of Taegyo will provide us a guideline for the development of the prenatal care.

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대순사상의 미(美) 개념과 미학적 특징 (The Concept of Beauty and Aesthetic Characteristics in Daesoon Thought)

  • 이지영;이경원
    • 대순사상논총
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    • 제37집
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    • pp.191-227
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    • 2021
  • 본 연구는 진과 선의 가치가 미의 형태로 드러난다면 대순사상에서 진리는 어떻게 '미적인 것'으로 표출되고 나타나는지를 미학적 관점에서 분석하고자 하였다. 이에 대순진리회의 신앙을 감각과 감정, 아름다움으로 성찰하는 전통 미학 혹은 신학적 미학의 방법으로 접근해보고자 한다. 「전경」을 중심으로 살펴본 대순사상의 미 개념은 신성(神性)과 도리(道理), 일심(一心), 관계(關係)에 숭고와 균제, 절제, 조화미로 나타난다고 할 수 있다. 이러한 미 개념으로 고찰한 대순사상의 미학은 천지공사의 미학과 상생의 미학, 치유의 미학이다. 천지공사에는 하느님이 화신(化身)하여 이 땅에 다녀가셨다는 역사가 담겨있다. 인간 '강증산'이 상제라는 깨달음은 충격적인 미적 모티브이자 대순진리회의 신학적 출발점이라 할 수 있다. 상생은 상호관계의 사회성을 심미적으로 나타내는 용어라고 볼 수 있으며 관계의 조화와 통일에 상생의 미학적 구조가 있다고 본다. 치유에는 인류를 무병의 선경세상으로 이끄는 상제의 신성한 숭고미와 인간을 안심·안신으로 나아가게 하는 절제미가 담겨있다 할 수 있다. 치유의 궁극적 가치인 의통은 인류의 이상을 실현해 주는 수도의 종착점이자, 아름다운 삶, 가치 있는 삶이라는 영적 쾌감을 주는 치유의 미학을 보여주고 있다. 미학의 시선으로 살펴본 대순사상의 미학적 특징은 진멸지경에 놓인 세상에서 창생을 구원하고자 우리 곁에 머물다간 상제의 '거룩한 수고'와 상생의 실천으로 치유를 이끌어 내는 미적 태도를 갖고 있음을 알 수 있다. 우리는 아름다운 여인을 보면 '여신(女神) 같다'고 하거나 '선녀(仙女) 같다'는 말을 한다. 아름다운 음악을 들으면 '천상(天上)의 소리'라 찬사하고 즐거움이 가득할 때는 '신(명)이 난다'고 표현한다. 신(神)은 곧 아름다움의 상징이며 신의 세계는 아름다움의 원형을 의미한다 할 수 있다. 아름다움에 대한 경험은 우리의 영혼을 신에게로 안내한다. 대순사상의 미적 체험은 감정적, 지적, 영적 환희의 절정을 이루는 종교체험으로 그 무엇과도 비교할 수 없는 아름다움을 인식하는 심미적 체험이라 할 수 있다.

분석심리학적 견지에서 본 한국민담 '나그네와 여우'의 해석 (An Interpretation of a Korean Fairy Tale "The Traveller and the Fox" from the Perspective of Analytical Psychology)

  • 이상익
    • 심성연구
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    • 제25권2호
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    • pp.123-162
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    • 2010
  • 저자는 한국민담 "나그네와 여우"의 분석을 시도하였다. 이야기의 요점은 다음과 같다. 산속을 헤매던 나그네가 불빛이 있는 집을 찾는다. 그곳에는 아름다운 여인이 있어 친절히 음식과 잠자리를 제공한다. 그러나 그녀는 칼로 그를 죽이려는 여우였다. 그는 한 동이의 물을 가져다 달라고 하고는 그것으로 벽을 허물고 도망친다. 여우가 쫓아오고 그는 절벽에서 뛰어내려 호랑이 등에 타게 된다. 호랑이는 호랑이굴로 뛰어가 그를 새끼에게 먹이로 준다. 그는 새끼들을 돌을 던져 죽이고 굴 밖으로 나와 나무에 올라간다. 여우들과 호랑이가 돌아와 서로 죽인다. 나그네는 여우와 호랑이의 가죽을 벗겨서 마을로 돌아간다. 저자는 이 이야기의 내용을 상징적으로 이해하고 분석심리학의 견지에서 해석하고자 하였고, 결론적으로 다음과 같이 해석하였다. 나그네는 개성화과정 중에서 여우와 호랑이로 상징된 부정적 아니마와 부정적 모성원형을 대면하게 되고 그 부수적인 부정적 속성에 해당하는 호랑이 새끼들을 처치하는 것을 시작으로 부정적 아니마와 모성의 극복을 경험하게 되었다. 그는 의식적인 각성상태를 유지하고 지속적인 주의를 기울이고자 노력했기에, 그 상태를 벗어나 새로운 인식에 도달할 수 있었다. 이 과정에 각각 물과 나무로 상징된 긍정적 모성원형과 자기의 적절한 도움을 능동적으로 얻을 수 있었던 것이 의미가 있었다.

제주 해군기지의 역할과 전망 (Roles and strategic functions of the Jeju Naval Base)

  • 이춘근
    • Strategy21
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    • 통권39호
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    • pp.140-162
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    • 2016
  • The construction of Jeju Naval Base was finally completed and donated to the Republic of Korea Navy on February 26th this year. There is no doubt that the new base will contribute to the substantial augmentation of Korea's naval power and maritime security. However, we should note that the new naval base took a long and hard twenty-three years to be completed. In the 21st century, Korea should adopt a new strategy that can fulfill the security requirements of Korea for the new age of international relations. The 21st century is characterized by globalization, and in the world of globalization, a national boarder has become meaningless. In the late 20th century, after the Cold War, trade between countries have greatly increased and so did the importance of the seas. Having transformed from an agricultural country into a commercial country, Korea went from a continental state to a maritime state. Korea has become the 9th largest trading state, and obviously, the importance of the sea has become significant. Korea's national strategic focus needs to be on the sea for national survival. Thus, since the 1990s, the Korean Navy has planned to build the Jeju Naval Base. Jeju, due to its geopolitical characteristics, is extremely important to the 21st century Korea's economy and national security. Jeju is the starting point of the sea route that reaches out to the world, and at the same time, the ending point of the sea route that heads towards Korea. Jeju is located in the center of Northeast Asia and thus, Jeju Naval Base is extremely important for the area's security and order. Jeju Naval Base will be very useful not only for the maritime security of Korea, but also for keeping peace and order in Northeast Asia. Jeju Naval Base was the minimal effort against the six sea route security threats towards Korea. The six sea route threats are: 1) Threat from North Korea; 2) China's Threat towards Korea's sovereignty; 3) China's treat towards Korea's fishery; 4) Threat from Japan; 5) Threat towards Korea's sea routes; 6) Threat from recent phenomena of isolationism of the United States. Jeju Naval Base is built for both warships and civilian ships--such as cruise ships--to use. Just like the United States' Pearl Harbor, Jeju Naval Base will become not only the largest military base, but a beautiful tourist site.

우리나라 옷에 대한 현대인(現代人)의 의식(意識)과 춘용실태(春用實態)에 관(關)한 연구(硏究) - 서울 지역(地域)을 중심(中心)으로 - (A Study on Modern People's Consciousness and Wearing Practice of Korean Costumes)

  • 황춘섭
    • 복식
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    • 제1권
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    • pp.119-129
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    • 1977
  • It is significant for developing the future for us to know our present age. In order to preserve our Korean costume as a fola clothes retaining our distinguished independent characterisitics and to help design the tomorrow of our Korean costume playing a role as a racial to develop the world clothing culture, a survey was conducted to investigate modern people's conscious-ness and wearing practumes of Korean costume by questionaire and interviewing methods. The results of the survey were analyzed as follows: (1) At present, Korean costumes were purchased as customtailored(64.0%) and as ready-made(17.8%) and most of them were not made at individual homes. The laundry and ironing of them were carried out at laundry shops(68.8%). Considering our present economic, social and cultural aspects, sowing, laundryand ironing will not be carried out at homes again in the future and ready made costumes seen to be produced in a large scale in the future. Garment makers and laundry shop operators should be trained how to make our Korean costumes retain our traditional beauty in the course of their production and laundry and the makers of ready-made costumes must make research how to efficiently produce ideal ready-made costumes by adopting the synchro system in their wrk odisivion. (2) The age group wearing Korean costumes most frequently was the aged people over 60 (their wearing rate; 45%-50%) and the group wearing them most frequently next io the aged people over 60, was housewives(their wearing rate; 15%-20%). Excludign aged people and housewives, other respondentsdid not wear Korean costumes very frequently. Men's wearing rate was lower their wearing rate was the younger their ages were and the less their monthly incomes were. Korean costumes were used for holiday and festival(60%), wedding and funeral ceremonies (52%), visiting and working(22%), casual wear(12.8%) and home wear(9.2%). The use of Korean costumes as casual and home wears, was lower than the use for holday, festival, visiting and working, Under our present circumstances in which our Korean people use both Western style clothes and Korean costumer, our Korean costume has lostits position as a basic and necessary requiement in Korean people's daily life and become a ceremonical and fancy costume. It is natural that the times and life change everything in our daily life. Our costume has to be made as good ceremonial and fancy clothes satisfying modern sensibility according to its new role. In order for us to get close with our clothes, a keen study must be carried out to cleat the color, material, style, function and harmony of the Korean costume matching the of the times. (3) The 47.8% of the respondents answered that they were proud of our Korean costume as our folk clothes, 47.6% replied that thought them just common and 1.1% responded that they were ashamed of it. Most of them were affirmative in feeling pride with our Korean costume. (4) Considering the functional aspect of Korean costumes, their strong points were symetric beauty, rhythmical beauty, unity feeling, harmonical beauty and detailed decorations. Their common shortcomings were lack of individuality and inadequateness for active life. The shortcomings of woman costumes were suppressing breast, making resperation difficult and in adequnteness in summer time. The main reason not to wear our Korean costumes, was due to the fact that they are incomvenient for active life. As a measure to eliminate such shortcomings, 1) the suspension system of skirt to remove the suppression of breast should be generally adopted. 2) they should be simplified in their structure to make them convenient for active life and adepuate in wearing them in hot weather in an extent to which the traditional beauty of the costume may not be lostand 3) a new technique must be explored for showing individuality by wearing method and new arrangment of colors and decorations. (5) The reasons desiring to wear Korean costumes were classifide as follows: A. Korean costumes are our traditional clothes(43.4%). B. Korean costumes are noble and beautiful(26.8%). C. They are accustomed to wear Korean costumes by habit(19.5%). D. Korean costumes are necessary for attending ceremoneis(9.5%). E. Miscellaneous reasons(0.8%). Classifying these reasons into age groups, the high age group over 40 wore them because they were easy to wear by habit and the low age group of 10-30 never thought that they were east to wear by habit. Considering that even those who were accustomed to wear Korean costumes showed a low wearing rate and that the young generation were accustomed to wear Western style clothes rather than Korean costumes, the wearing rate of Korean costumes will be reduced in the future if such trend continues. It is urgent for us to make our best efforts in order to enhance the interest of young generation in Korean costumes and not to make them lose the strong points of Korean costume in the future. (6) Conicering the plan of the respondents on what kind of clothes they were going to wear in the future, among the age group over 50, those who wanted to wear only Korean costumes were 24.8%(men) and 35.1%(women), those who wanted to wear 49.7%(men) and 47.4(women), those who wanted to wear chiefly Western style clothes were 20.7% (men) and 14.4%(women) and those who wanted to wear only Western style clothes, were 2.4% (men) and 2.1%(women). This shows that the general tendency to wear only or chiefly Korean costumes is more prevalent than that to wear only Western style. Among the age group under 50, the tendency to wear Western style clothes was conspicuous and most of the respondent answered that they would wear chiefly Western style clothes and Korean costumes occasionally. Only 5.4% of the respondent answered that they would wear only Western style clothes and this shows that meny respondents still wonted to wear Korean costumes. Those who wanted their descendants to wear what they desire, were 50.1%(men) and 68.8% (women) and those who wanted their descendants to wear Koran costumes occasionally, were 85.8%(men) and 86.3%(women). This shows that most of respondents wanted their descendants to wear Korean costumes. In order to realize, it is necessory for us to make ourdescendants recognize the preciousness of our traditional culture and modify our Korean costumes according to their taste so that they may like wearing them.

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