• 복식
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• 제10권
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• pp.63-80
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• 1986

The Old Testament cotains mention of the history of creation and clothing in ancient Hebrew. This study dealt with Hebrew dress customs especially aimed at the manners of their hair styles, headgears, footwear and personal ornaments. References are Korean Revised Version, English King James Version and Revised Standard Version. There is little mention of hair styles and headgears in the Old Testament. Some sort of turban was worn by priests, and soldiers protected themselves with helmets, but most Israelitish men went bareheaded except on special occasions and often wear simple headbands. It was more common for women to use headwear of some type-turbans, scarves, and veils concealing the face. The veil was the distinctive female wearing apparel. All females, with the exception of maidservants and women in a low condition of life, wore a veil. It was the custom for women to wear a veil entirely covering their head in the public. Through most of the Old Testament periods long and thick hair was admired on men and women alike. The Hebrews were proud to have thick and abundant long hair, and they gave much attention to the care of their hair. The caring of hair was deeply related to their rituals. Nazirites never took a razor to their hair during his vow-days, but instead let it grow long, as an offering to God. Men would not cut their beards, but allow them to grow long. The Israelites' standard footwear was a pair of simple leather sandals. This was one of the items of clothing not highly prized. In a colloquial saying of the time, a pair of shoes signified something of small value, and to be barefoot except in times of mourning or on holy place, was a sign either of extreme poverty or humiliation, as in the case of war prisoners. Because precious stones were not mined in the Palestine-Syria region, Hebrews imported them from foreign country. They were consumer-to a large degree limited by their very modest standard of living-but not producers. Hebrews liked the precious stones and were motivated to acquire and wear jewels. Besides their use for adornment and as gifts, the precious or semiprecious stones were regarded by Jews of property. The Hebrews were not innovators in the field of decorative arts. The prohibition of the Law against making any "graven image" precluded the development of painting, sculpture, and other forms of representational art. Jewish men did not indulge in extravagances of dress, and there was little ornamentation among them. Men wore a signet ring on their right hand or sometimes suspended by a cord or chain around the neck. The necklaces, when worn by a male, also bore any symbol of his authority. Bracelets were extremely popular with both men and women, men usually preferring to wear them on their upper arms. The girdle was a very useful part of a man's clothing. It was used as a waist belt, or used to fasten a man's sword to his body, or served as a pouch in which to keep money and other things. Men often carried a cane or staff, which would be ornamented at the top. Among the women there was more apt to be ornamentation than among the men. Hebrew women liked to deck themselves with jewels, and ornamentation of the bride were specially luxurious and numerous. They wore rings on their fingers or On toes, ankle rings, earrings, nosering, necklace, bracelets. Their shapes were of cresent, waterdrops, scarab, insect, animal or plant. Sometimes those were used as amulets. They were made of ceramics, gold, silver, bronze, iron, and various precious stones which were mostly imported from Egypt and Sinai peninsular. Hebrews were given many religious regulations by Moses Law on their hair, headgears, sandals and ornamentation. Their clothing were deeply related with their customs especially with their religions and rituals. Hebrew religion was of monotheism and of revealed religion. Their religious leaders, the prophets who was inspired by God might need such many religious regulations to lead the idol oriented people to God through them.

• 한국패션뷰티학회지
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• 제6권1호
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• pp.60-72
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• 2008

A midst the tendency in an attempt to rehabilitate the coexistence of values in Oriental and Western cultures, along with centripetal attention through reincarnation of the Oriental culture, the modem fashion trend is also inclusive of such Oriental flavors even in the opposite Western fashion icons with an outlook for futuristic alternative. In this regard the study is to investigate the Oriental Characteristics shown in the contemporary fashion in a more profound and right manner by evaluating its spirituality and formativeness through analytical survey on preliminary literatures, whose key words are as follows; Fist, heterogeneity inclusive of the Oriental comprehensiveness through non-periodic chaos; second, imperfection in pursue of perfection through non-perfection; third, asymmetry caused by polarized historicity together with agility in the Oriental costumes; fourth, simplicity bridging into religious naught, and; fifth, spatial comfortablity shrouded by loose design. As a result, the study demonstrates that Oriental sensitivity implicative at the modem fashion, prior to its formativeness, shed out a clue of the Oriental profound spirits in its fashion style.

• Asian review of World Histories
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• 제3권1호
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• pp.81-112
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• 2015

This essay interrogates the category of the 'global' in the emerging domain of 'global intellectual history'. Through a case study of the Indian social-religious reformer Rammohun Roy (1772/4-1833), I argue that notions of global selfhood and rights-consciousness (which have been preoccupying concerns of recent debates in intellectual history) have multiple conceptual and practical points of origin. Thus in early colonial India a person like Rammohun Roy could invoke centuries-old Indic terms of globality (vishva, jagat, sarva, sarvabhuta, etc.), selfhood (atman/brahman), and notions of right (adhikara) to liberation/salvation (mukti/moksha) as well as late precolonial discourses on 'worldly' rights consciousness (to life, property, religious toleration) and models of participatory governance present in an Indo-Islamic society, and hybridize these with Western-origin notions of rights and liberties. Thereby Rammohun could challenge the racial and confessional assumptions of colonial authority and produce a more deterritorialized and non-sectarian idea of selfhood and governance. However, Rammohun's comparativist world-historical notions excluded other models of selfhood and globality, such as those produced by devotional Vaishnava, Shaiva, and Shakta-Tantric discourses under the influence of non-Brahmanical communities and women. Rammohun's puritan condemnation of non-Brahmanical sexual and gender relations created a homogenized and hierarchical model of globality, obscuring alternate subaltern-inflected notions of selfhood. Class, caste, and gender biases rendered Rammohun supportive of British colonial rule and distanced him from popular anti-colonial revolts and social mobility movements in India. This article argues that today's intellectual historians run the risk of repeating Rammohun's biases (or those of Hegel's Weltgeschichte) if they privilege the historicity and value of certain models of global selfhood and rights-consciousness (such as those derived from a constructed notion of the 'West' or from constructed notions of various 'elite' classicized 'cultures'), to the exclusion of models produced by disenfranchised actors across the world. Instead of operating through hierarchical assumptions about local/global polarity, intellectual historians should remain sensitive to and learn from the universalizable models of selfhood, rights, and justice produced by actors in different spatio-temporal locations and intersections.

• 건축역사연구
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• 제7권4호
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• pp.113-130
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• 1998

This is a study on the ㄱ-shaped church in Korean Protestant churches. Since the Protestantism had been introduced into Korea, the style of ㄱ-shaped church was the popular style that have been fashioned in all the country of Korea. When the Protestantism was introduced into Korea, ideology which ruled over the Society of Chosun Dynasty was the Confucianism that emphasized the precepts, for example, the loyalty for the King, distinction between the sexes and so on. The Korean Protestants built the church which had ㄱ-shaped plan, so that they solved the second problem : 'distinction between the sexes'. The style of the ㄱ-shaped church is one of the characteristics which distinguish the Korean church from other nations'. Actually the ㄱ-shaped churches had been built by Korean Protestant denominations, from the early days of introducing the Protestantism till the end of 1920's. Even though most of the style of the ㄱ-shaped church is replaced with the modern style according to the extension of religious influence, luckily the ㄱ-shaped two churches : Kumsan Church(1908), Toodong Church(1929) are in existence in the Provice of ChonBuk. The purpose of this study is to make the architectural characteristics of the ㄱ-shaped church clear. This study is based on the actual survey of the ㄱ-shaped churches in existence: Kumsan Church, the Toodong Church and on the documents, photographs, interviews and so on for investigation not existing one now. The ㄱ-shaped church have the plan to separate men's side from women's with a right angle and have a pulpit which was placed at the meeting point of the front part of men's and women's sides. Generally, seen from the court, the churches have men's side in left and women's one in right. There was a screen blocking both sides in the church. But it disappeared in 1920's according to the change of the social conventionality. Most of its structural form is the Korean wooden style. The ㄱ-shaped church appeared in a transition period of the Korean church architecture.

• 디지털융복합연구
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• 제16권5호
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• pp.373-383
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• 2018

본 연구는 중년여성의 갱년기 극복력에 영향을 미치는 복합적 요인을 확인하기 위하여 시도하였다. 대상자는 국내 전북지역의 친목 및 종교 활동에 참여하는 중년 여성 227명이다. 측정도구는 자기 효능감, 가족지지, 사회적지지, 폐경기 적응정도, 극복력에 관한 설문지를 이용하였다. 자료분석은 SPSS/WIN 23.0 통계프로그램을 이용하여 기술통계, Pearson's correlation coefficients, Multiple regression으로 분석하였다. 연구결과, 규칙적인 운동(${\beta}=-.15$, p<.01), 자기 효능감(${\beta}=.29$, p=<.001)과 사회적 지지(${\beta}=.29$, p<.001), 갱년기 적응정도(${\beta}=.17$, p<.01)가 영향요인으로 이들 변인들은 극복력에 대해 35.3%(F=18.65,p=<.001)의 설명력을 나타냈다. 따라서 갱년기에 있는 중년여성들에게 자기 효능감 강화와 사회적 지지가 포함된 간호중재를 통해 갱년기 위기를 긍정적인 방향으로 극복할 수 있도록 계획 할 수 있기를 제언한다.

• 여성건강간호학회지
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• 제28권1호
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• pp.65-73
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• 2022

Purpose: This study investigated Korean healthcare providers' attitudes toward sexual and gender minority (SGM) persons and their knowledge and behavior concerning the collection of data on sexual orientation and gender identity (SO/GI). Methods: In this cross-sectional, descriptive study, 137 Korean healthcare providers were recruited through convenience sampling from internet communities for medical professionals. A structured questionnaire was created using Google Surveys. The Mann-Whitney U-test, Kruskal-Wallis test, and Spearman correlation analysis were performed. Results: The sample was mostly women (80.3%) and nurses (83.9%), who had overall negative attitudes toward SGM persons and low levels of knowledge and behavior with regard to the collection of patients' SO/GI data. Participants in their 20s, who were religious, and had clinical experiences in treating or providing nursing care for SGM persons had higher levels of knowledge about the collection of SO/GI data. The level of engagement in collecting SO/GI data was higher among women and in their 20s and 30s, unreligious participants, nurses, and those with less than 10 years of clinical experience. Positive attitudes toward SGM persons were associated with higher levels of knowledge, but lower levels of behavior, regarding the collection of SO/GI data. Conclusion: It is important to recognize the diversity of patients' SO/GI and to collect the corresponding information. To this end, it is necessary to develop and use a standardized SO/GI form. Healthcare providers should also receive education and training related to the health of SGM persons to resolve health problems that disproportionately affect SGM persons and related health disparities.

• 한국의류산업학회지
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• 제12권1호
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• pp.21-30
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• 2010

The purpose of this study is to research the symbolistic values of western beards' style in the twentieth century. Namely, it is to consider the relationship between social-cultural factors and aesthetic meanings of western beards' style. The contents are, firstly, studying the conception and the types of beard. A beard is the hair that grows on a person's chin, cheeks, neck, and the area above the upper lip. At the World Beard & Moustache Championships, there are moustache category (natural, english, hungarian, dali, fu manchu, freestyle), beard category (natural, musketeer, goatee, sideburns, freestyle), and full beard category (natural, garibaldi, verdi, van dyck, freestyle), Secondly, this paper is continued by researching the history of beard from the ancient to the present day, and thirdly, analyzing political dictatorship, social resistance and expression of personality, religious dignity, related with the change of world situation, the formation of postmodern anti-culture and pop-culture, and the coexistence of traditional culture. There are long and bushy full beards in some religions like Hinduism, Judaism and Islam. The meanings of their beards are purity, life and holiness. The beards of some politicians symbolize dictatorship. Namely, the chaplin of Hitler, the moustache of Hussein and the musketeer of Castro express strong power and charisma. In 1950s'-70s' subcultures, Hipsters' goatee, Bikers' horseshoe, Beat generations' goatee and Hippies' natural represent the lack of adaptability and social resistance. Also, the celebrities and artists like Ronald Colman, Clark Gable, Don Johnson, George Clooney, and Salvador Dali express freedom, personality, and taste with beards. For that matter, the symbolistic values of beards' style in the twentieth century are the religious dignity, the political dictatorship, the social resistance and the expression of personality. Today the beards' style is one of fashion items as well as a symbol of masculinity, customs and classes.

• Journal of Nutrition and Health
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• 제10권1호
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• pp.49-58
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• 1977

Nutrition counselors in Korea often encounter difficulty in their attempt to change village women's attitudes regarding food taboos which are counter to good eating habits. There are a great many food superstitions which are not due to religious influence, but seem to be related to shape and composition of food. Many expectant mothers superstitiously avoid eating certain foods for fear that they may cause mental or physical abnormality in their babies. As was shown in a previous survey (Mo, 1966)of villages in all provinces except Jeju Island, such superstitions were common among pregnant and lactating mothers. Many food taboos and superstitions based on non-scientific and irrational ideas do exist even in modern society, and are a major obstacle to nutritionally adequate food consumption. A study of food taboos among women of Jeju Island was undertaken from November to December of 1976, these results to be compared as well with those of the previous study. There were 73 items found to be prohibited during pregnancy. Of these, 48.7% were of the deaf group, 17.4% fish, 5.5% eggs, 4.7% cereal, and only 2.2% fruit. Of 252% women respondents, 111 (45% ) abstained from eating chicken, duck, and shark because of the belief that they would cause their babies to be born with gooseflesh or shark skin. Many of them avoided rabbit meat for fear that their babies might be born with harelip. It was also feared that a baby would become disfigured if his mother ate duck, goat, dog meat, chicken or duck eggs, or soup made of bones. A common superstition was that highly spiced or salty foods would cause the fetus to be hairless. Squid and octopus were believed to cause babies to have weak bones, or none at all. Most of these food taboos were associated with fears concerning Physical structure and appearance of unborn babies. Other taboos were associated with fear of undesirable behavioral characteristics. For example, some mothers thought that a baby would pinch or bite the mother's breast during the weaning period, if crab meat were eaten during pregnancy. Unevenly sliced rice cake, loach, snake meat and eel were also believed to cause a baby to be ill-tempered. The findings of this study are remarkably similar to those of the previous study conducted by the authour in 1966. Most of the same food taboos, based on non-scientific and irrational reasons, were found on Jeju Island as on the peninsula, and thor were similarly wide-spread. The results of correlational analysis show that the most significant factors related to prevalence of food taboos, are level of education and religious background. Number of food taboos is correlated with level of education. Also, food taboos are least freqent among the Christian woman. Proper nutrition education should he undertaken in order to encourage intake of protein-rich food, particularly during pregnancy when nutritional needs of mother and fetus are great.

• 여성건강간호학회지
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• 제27권2호
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• pp.128-140
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• 2021

Purpose: The purpose of this study was to develop a self-transcendence enhancement program and examine its effect on self-transcendence, spiritual well-being, and psychological well-being in elderly women who live alone. Methods: A self-transcendence enhancement program was developed through theory, literature review, and in-depth interviews. The theoretical framework came from the Psychoeducational Approach to Transcendence and Health intervention model based on Reed's middle-range theory of self-transcendence. The program consisted of multiple modalities in a structured, theory-based program lasting for eight weekly sessions. Using a single-group pretest-posttest design, the program was tested on a group of 40 elderly women aged 75 to 84 years living alone in Daejeon, Korea. Participants completed self-reported study questionnaires before and after the program at the elderly welfare center. Data were analyzed using SPSS version 24.0, with significance level set at .05. Paired t-test was used to compare mean differences before and after the program. Results: The mean age of the study participants was 79.1 years. After completing the program, the participants showed higher levels of self-transcendence (t=8.78, p<.001), overall spiritual well-being (t=8.30, p=.002), religious spiritual well-being (t=1.79, p=.040), existential spiritual well-being (t=6.75, p=.002), and positive affect (t=3.77, p=.001) than they did before the program. They also reported lower levels of depression (t=-7.59, p<.001) and negative affect (t=-6.15, p<.001). Conclusion: The self-transcendence enhancement program developed in this study may be effective for improving the level of self-transcendence in elderly women living alone and helping them to attain spiritual and psychological well-being.

• Clinical and Experimental Reproductive Medicine
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• 제3권1호
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• pp.27-32
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• 1976

In recent years, explosive increase in population has been damaging mankind in terms of deprivation of natural resources and more of economical demands. Therefore, we have thought about problems as to counter-balance the increasing population, and reached a resolution of artificial methods of controlling birth. In the past, though now used in some of contraceptive methods, extravaginal ejaculation, condom were commonly used. But recently, pills, IUD and several kinds of operative procedures are quite popular. Though the recent methods are known to be effective compared with the traditional methods, a certain unwanted side effects as well as limited value of usages now must be discussed. On this aspect, we are trying to research for a ideal methods such as symptom free, more of natural way of family planning and try to zero the failure rate. And also it has been suggested that only if those scientific methods of controlling birth can be base on religious concepts of moral being, it will be enlightened. At the Happy Family Planning Clinic of St. Mary's Hospital, we apply Billing's ovulation method to out-patients who want contraception and usually advise them to use it on a self-care basis. For a retrospective study of the presurvey data analysis and use-effectiveness of the ovulation method from April 1, 1975 to Nov., 30, 1975, we have dealt with a total of 1,383 women (urban areas 465, rural areas 918). The results of preliminary survey were as follows; 1) Among 465 women in Seoul areas, the failure rate was 10.3, which signified unplanned pregnancies of 32 women. 27 of the 32 women were pregnant due to the users own failure and the remaing 5 due to the failure of the method. Therefore, the failure of the method accounted for 1.6. 2) Among 918 women in rural areas, the failure rate was 15.2 signifing unplanned pregnancies in 93 women. The cause of the failure in 81 of the 93 women was attributable to the user's own mistake and that in the remaing 12 to the default of the method. Therefore, the failure attributable to the method accounted for 2.0.