• Title/Summary/Keyword: Women's religious society

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A study of using physical body in Contemporary Painting (현대회화에서 신체성의 활용에 관한 연구)

  • Park Ki-Woong
    • Journal of Science of Art and Design
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    • v.6
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    • pp.140-202
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    • 2004
  • Body means 1)the whole structure and substance of a man, animal, or plant 2) the trunk or torso of a man or animal 3) part of garment that covers the trunk 4) the fresh or material substance, as opposed to the spirit. Human body could be distinguished as fresh and spirit. Body has the meaning of physicality. Physical means the bodily and constitution, but in the meaning of constitution there is the content of spirituality. Physicality means the appearing or arising of trace or image or nuance of body. The paintings which are using bodies are 1) directly draw bodies 2) twisting or transformation or nuance of the body and highly upgrade the physical emotion or fantastic bodily nuance 3) directly rubbing artist's body on the surface of painting with pigments to elect tactile specification. These physical art have appeared broadly by various artists, mainly with the social aspects of sex, drug, psycho sexual issues. In case of Joel peter Whitkin, the reason of strong physicality in the art is from the mind of the rejection and resistance of real world which is targeting top, perfect and beauty. Further explanation, being the world which is separated top and under, men and women, beauty and ugly; further in the situation, the hierarchy, terror and pressure began and many difficult problems has derived. The contents of attacking feminists's art works are very obscene to reveal female and male's phallus strongly. Sometime, it is strongly related in the political issues. The physical paintings have strong meanings in the action by hands and feet. It supports that it could reveal the humanity with smell, breath, and traces of bodies. In the bodies, the origin of life begins which gives human life by blood lines and water. Sometime, the physical paintings are made by the blood and urine to stick the physicality for special nuance. The physical paintings are made by the image of penis and clitoris which are related in the image of urinating, ejaculation and sometime is symbolized as pens and candles to drop liquid. The selected painters who are related in physical painting are Jackson Pollock, Andrea Serano, Eve Klein, Francis Bacon, Francesco Clemente, Lichard Long, Jakes & Dinos Chapman, Anselm Kiefer, Kiki Smith and Park, Ki Woong. Francis Bacon's style is destructive in representing human shapes which give us special message about the unbearable activity of men politician, high brain, wealthy and religious people. Francesco Clemente's method is to use throat, ear hole, mouse, clitoris, belly nostrils and every holes of body to transmute human physical body. Lichard Long uses directly his body in drawing the surface of painting by using liquid of mud Jakes & Dinos Chapman destroys or transforms the bodies of human. It sometime appears wrong location of the bodies that the penis and vulva is in between human faces or nose of women, Anselm Kiefer uses human hair for representing the human decaying martyrs, and indirectly using straw, he gives special ritual action to repent the Nazi's fault. From 2002 to 2003, Park KI Woong used women womb images to intermingle the smoke shape of <9.11 terror, 2001> in New York to reveal the painful situation of the time(*).

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A Study on the Traditional Korean Rites Foods for the Construction of a Traditional Korean Food Data Integration System (한국 전통음식 통합검색 시스템 구축을 위한 통과의례음식 연구)

  • Shin, Seung-Mee; Sohn, Jung-Woo
    • The Korean Journal of Food And Nutrition
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    • v.21 no.3
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    • pp.344-354
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    • 2008
  • The traditional ritual foods of Korea have developed with for many years, and differ by locality, family customs and religious characteristics. In an efforts to establish the database on that addresses the difficult issue of a classification system for traditional Korean foods, we have conducted a survey of a traditional Korean ritual foods. In the database, typical 10 rites are represented, covering birth to death, these are birth, the hundredth day after birth, the first birthday, the commemoration of finishing books(graduation), the coming of age ceremony, marriage, the birthday feast for an old man, the 60th wedding anniversary, the funeral, and the memorial service. For each rite, the appropriate traditional Korean foods are classified into 6 categories-main dishes, side dishes, tteok lyou, hangwa lyou, eumchung lyou and the others. Some of these have varied considerably with the passage of time, and some have since disappeared. This database provides a basis for generational transmission, preservation and development of traditional Korean ritual foods as one of the components traditional Korean culture.

Changes in Subway Traffic in Seoul during Social Distancing due to the Spread of COVID-19 and G eographic Characteristics of the Area Behind the Station (COVID-19 확산에 따른 사회적 거리두기 동안 나타나는 서울시 지하철 통행 변화와 역 배후지역의 지리적 특성)

  • Lee, Keumsook;Park, Sohyun;Ham, Yuhee
    • Journal of the Economic Geographical Society of Korea
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    • v.24 no.2
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    • pp.127-142
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    • 2021
  • This study identifies the characteristics of changes in the subway passengers and the number of COVID-19 confirmed cases in Seoul. We classify subway stations by applying the principal components extracted based on the correlation between them, and analyzed the passenger traffics and geographical characteristics of each cluster. We extract the "top decile" and "lowest decile" stations among the subway stations that the number of subway passengers have decreased in 2020 compared to 2019, and then examine the population and land use characteristics of station areas both station groups. As the result of cluster analysis according to principal component scores, we obtain 6 cluster types. Subway stations belong to the top deciles which have shown the larger decrease in the passenger traffics tend to more sensitive to COVID-19 shocks. Stations belonging to the top tenth percentile of reduced traffic have a high distribution of daytime traffic, and the hinterland of the station has relatively high land use related to commercial and cultural, religious, and social activities. Therefore, it is expected that the regional resilience around subway stations will also show differences in degree by type.

A Study on the Chinese Dai Tattoo Culture (두룽족 여성의 얼굴 문신 문화에 관한 연구)

  • Huo-Tao;Hee-Kyung Lim
    • Journal of the Korean Applied Science and Technology
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    • v.40 no.2
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    • pp.348-354
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    • 2023
  • A tattoo is a cultural form that has been handed down to mankind for a long time. Traditional tattoo customs that have been handed down and developed in the various cultures of mankind have the important value of academic research in various fields such as history, art, society, etc. The Derung people, one of the minorities living in Yunnan Province and nearby areas in the southwest of China, have 'facial tattoo' customs. The traditional culture of the Derung people, which had maintained the form of primitive society until 1949 when the People's Republic of China was established, was passed down through oral tradition, so there are no preserved materials about their tattoo culture, showing the need for research on the culture. Therefore, it was conducted in two ways: a research on modern and contemporary literature and a field trip to Yunnan Province. The exact reason and time of facial tattoo customs are unknown, but the customs disappeared after being banned in 1966 due to the Chinese Cultural Revolution. The symbols and functions of facial tattoos can be largely divided into four categories, including religious worship, coming-of-age ceremonies, aesthetic decorations, and ethnic and social history, through an on-site survey and research by modern and contemporary scholars. And, it is known that women of the Derung People get tattoos from the age of 7 to 8. The design of facial tattoos became more complicated for upper-class women and simpler for lower-class women depending on the area they live. Tattoos are mainly performed by relatives, and mainly bamboo skewers and lixivium extracted from the bottom of the pot are used as the materials. Currently, there are fewer than 25 women of the Derung people with facial tattoos, and most of them are elderly. Therefore, they seem to disappear altogether within a few decades. Therefore, it is urgent to have documentation on the unique facial tattoo culture of the Derung people.

Loneliness and Spiritual Needs of the Senior School Elderly in a Certain Area (일 지역 경로대학 노인의 외로움과 영적 요구)

  • Kim, Ju-Ok;Ryoo, Eon-Na;Ha, Eun-Ho
    • Journal of the Korea Academia-Industrial cooperation Society
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    • v.13 no.4
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    • pp.1721-1727
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    • 2012
  • The purpose of this study was to identify the loneliness and spiritual needs of the elderly in a certain area. The participants in this study were over 65 years, 159 elderly who attended in senior classes in Seoul. The instruments used for this study were revised UCLA 'Loneliness scale' developed by Russell, Peplau & Cutrona (1980) and translated by Kim & Kim (1989) and 'Spiritual need scale' developed by Yong (2008). The collected data were analyzed using SPSS 15.0 program, t-test, ANOVA, Scheffe's test and Pearson's correlation coefficient. The score of loneliness was 2.02/4, spiritual need was 4.51/5. The relationship between loneliness and spiritual needs showed significant negative correlation. Loneliness of the elderly who do not attend a religious attendance was high and spiritual needs were low. Spiritual needs of the elderly who are women over 80 years and living with subsidy from the government were high. Spiritual nursing interventions are needed to reduce a feeling of loneliness among the elderly who experience high degree of loneliness.

A Study on Cheondeok-Song of the Japanese colonial period shown on Cheondo-Gyohwe-Weolbo (≪천도교회월보≫에 나타난 일제강점기의 천덕송)

  • Kim, Jeong-hee
    • (The) Research of the performance art and culture
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    • no.35
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    • pp.125-174
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    • 2017
  • The Cheondeok-Song (religious songs of Cheondo-Gyo) of the Japanese colonial period shown on Cheondo-Gyohwe-Weolbo, the monthly magazine of Cheondo-Gyo Church were examined in this paper. The results are as follows. There are scores of songs, lyrics, and articles related to Cheondeok-Song in the monthly magazine. The five-tone scale or Korean traditional rhythm style was partly used, but western music form was dominant in most of the songs. Especially the four-part form of Christian hymns became usual since 1931. This shows how people thought of the new trends. The reception of the new trends being emphasized, but they recognized tradition as an object of overcoming rather than of succeeding. The lyrics contain religious contents and the spirit of the period to restore national self-respect and contribute to the world peace through overcoming Japanese imperialism. But the rhythm of seven and five syllables which is suspected to have been introduced by Japan was spread after the 1920s. Cheondeok-Song have been sung in the three grand anniversaries and other anniversaries, the Prayer-day, in Cheondo-Gyo church services on Sunday, ceremonies, and in lecture. There are various kinds of songs and their status is very high. Especially, Cheondeok-Song have been used actively in mission works and edification for women. Cheondeok-Song actively reflected the domestic and international trends and the demands of that times. They could sing self perfection through enlightenment and also the social reform based on it. These are the reasons why I think Cheondeok-Song of those days are so important. Cheondeok-Song reflected modern elements actively, but couldn't succeed the national form and the traditional elements properly. The problem of cultural identity is not only a specific group's but also that of the whole humanity of maintaining cultural diversity. This is also a task that Cheondo-Gyo Cheondeok-Song have to solve in the future.

A Study of the Personal Ornaments and Make-up of Maroccan (모로코인(人)의 장신구(裝身具)와 화장(化粧)에 관(關)한 연구(硏究))

  • Lee, Soon-Hong
    • Journal of Fashion Business
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    • v.5 no.2
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    • pp.15-34
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    • 2001
  • Ornaments are accessories for the decoration of the body or dress. They aren't unavoidably required one, but serve to make one's dress perfect as decorative industrial art objects. In Morocco, ornaments were initially used as a sign of social position or the class or an incantatory symbol. In effect, they were originally employed to adjust one's dress, not just for decoration, and they were of use for household economy. Gold, silver and handcraft available for exchange were a means of increasing one's property and an indication of social standing and wealth. In particular, the dress and jewelry of a bride was a measure of her family's wealth, regarded as a symbol of her chastity and value. The ornaments symbolically back up people's faith in supernatural power, and their real value is based on implicit form or way of decoration, not the external shape. Specifically, there is a tendency to use the form of animal as a protector, not one to frighten people. In the artistic tradition of Morocco, fish pattern stands for water and rain, and eagle and bird are considered to be related to fate. Scorpion and lizard are depicted as an inquirer of sun, and snake is a symbol of abundance and sexual instinct, being viewed to have an ability to cure disease. Turtle pattern is a symbol of saint because it protects one from the evil. The ornaments are made of gold, silver, amber, clam, garnet, glass, nielle, enamel, glaze, coral or tree, and symbolic patterns are used, including hand(a symbol of five numerals), turtle, lizard, scorpion, eye, triangle, bird and eggs. They are very big and diverse, being categorized into ornaments for the head or the chest, neckless, fibula, earring, bracelet and ring. For Moroccans, make-up is a sort of instinctive behavior to meet aesthetic and sexual desire. They also wear make-up for practical purpose of protection, intentionally inflict a wound on the skin for ceremonial or religious purpose, paint the skin with pigment, or have the part of the body tattooed for incantatory purpose. All this actions are regarded as make-up. The raw material of cosmetics is aker, a vegetable dye. They get the lips or cheeks turn red and paint eyebrows with yellow saffran powder to have a bad devil lose its strength. Tattooing is mainly done by women and viewed as a sign of their value or social organization they belong to. Sometimes that is used to represent a woman's being old enough to marry or getting married already or the frequency of marriage. Besides, tattoo is believed to prevent or remedy loose bowels or cough, depending on its location or pattern, and they often change tattoo according to the change of beauty art.

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A Review on the Role and Functions of the Village Health Worker (마을건강원 역할 및 업무내용에 관한 고찰)

  • Lee Myung Sook;Han Myung Hwa;Lee Kum-Ryn
    • Journal of Korean Public Health Nursing
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    • v.7 no.1
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    • pp.1-16
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    • 1993
  • The objective of this study is to review the role and function of the village health worker in the wake of the recent social changes in Korea. The stud}' also aimed at' elucidating' the characteristics of the village health worker organizations developed through community participation in this country. The study methods employed were: a review of literature and other existing information related to VHW's activities ; the use of Questionnaire and interview with VHW's on their activities in one selected county in 1992. The major findings obtained are as follows: 1. So far the community health care activities have been carried out by medical colleges, foreign aid agencies and religious organizations with a view to improving health care for the population in rural area. 2. The VHWs employed by the local community health services received remuneratiorin cash or in kind. However, presently no remuneration is paid to VHWs employed by the government village health projects. The training for VHWs is organized by County Health Center once a year for 1-2days regardless of pre-employment or refresher. 3. The needs of care for maternal and child health and family planning has been decline due to the decrease of the target population, but on the other hand, the needs of care by VHW for prevention of infectious diseases, health of the aging, management of geriatric diseases, prevention of poisoning of pesticides and environmental sanitation has beer increased. 4. It was felt strongly that the training for VHWs should be strengthened by means of developing a problem-solving oriented educational program in order to improve practical skills of VHWs.

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How to approach orthognathic surgery in patients who refuse blood transfusion

  • Lee, Sang Hwan;Kim, Dong Gyu;Shin, Ho Seong
    • Archives of Plastic Surgery
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    • v.47 no.5
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    • pp.404-410
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    • 2020
  • Background Some patients who need surgery refuse a blood transfusion because of their religious beliefs or concerns about blood-borne infections. In recent years, bloodless surgery has been performed successfully in many procedures, and is therefore of increasing interest in orthognathic surgery. Methods Ten Jehovah's Witnesses who visited our bloodless surgery center for orthognathic surgery participated in this study. To maintain hemoglobin (Hb) levels above 10 g/dL before surgery, recombinant erythropoietin (rEPO) was subcutaneously administered and iron supplements were intravenously administered. During surgery, acute normovolemic hemodilution (ANH) and induced hypotensive anesthesia were used. To elevate the Hb levels to >10 g/dL after surgery, a similar method to the preoperative approach was used. Results The 10 patients comprised three men and seven women. Their average Hb level at the first visit was 11.1 g/dL. With treatment according to our protocol, the average preoperative Hb level rose to 12.01 g/dL, and the average Hb level on postoperative day 1 was 10.01 g/dL. No patients needed a blood transfusion, and all patients were discharged without any complications. Conclusions This study presents a way to manage patients who refuse blood transfusions while undergoing orthognathic surgery. rEPO and iron supplementation were used to maintain Hb levels above 10 g/dL. During surgery, blood loss was minimized by a meticulous procedure and induced hypotensive anesthesia, and intravascular volume was maintained by ANH. Our practical approach to orthognathic surgery for Jehovah's Witnesses can be applied to the management of all patients who refuse blood transfusions.

Analysis of Multi-level Effectiveness on Life Satisfaction in Old Age at KLIPS 2006 (2006년 고령화 패널조사에 나타난 노인의 삶의 만족도에 미치는 다차원적 영향 분석)

  • Hu, Sungho;Kim, Jongdae
    • 한국노년학
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    • v.31 no.2
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    • pp.407-418
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    • 2011
  • This study aim to examine effects of physical, psychological, social factors on elder's life satisfaction from KLIPS(Korea Labor & Institute Panel Study)'s data. Subjects were 4,032(men 1696, women 2336) aged 65 over. Physical factors include subjective physical health condition and ADL(Activities of daily living). Psychological factors include subjective emotional difficulty and depression(ces-d). Social factors include 7 meetings. Major findings in this study are follows. First, physical, psychological factors were a significant effects on elder's life satisfaction. But, in social factors, religious meeting, friendship meeting, leisure meeting, volunteer meeting were significant factors exclude reunion meeting, political meeting, etcetera meeting. Second, mediations of ADL, subjective emotional difficulties, and social participations were significant factors.