• 한국생활과학회지
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• 제10권2호
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• pp.189-203
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• 2001

The pulpous of this study is to investigated the kind and feature of the knots used in four categories, "living, clothing, ceremony, and decoration", after analysing and examining 42 knot remains of the folklore museum of On yang. The method were by old books and various kind's related books, history of knots and kind of knots investigated and analyze relics were actual proof investigation of real things and supplementary materials were photos, drawings, and museum's explanation used. The results are as is following ; First, a knot is twisted by two threads, formed in the process of twisting, become in equal shape, and made in symmetry. Second, In knot's names, there are sangkang, karakge, ankyongchip, jamjary, kukhwa, bol, byongary, memi, kkondiki, kong, yonbong which are easily seen in nature. Third, a knot was used in as living things in the era of the three Kingdoms, as a decoration such as Buddhism goods in Koryo. In the era of Cho sun, Because of the development of knot's kind and the variety of service, it was the target of restriction as a luxury. Fourth, as a result of investigating museum's relics, a knot was smaller than the chief object because that is a decoration. Fifth, there are 8 kinds for living and clothing which are simple knots "doramaetup, karakgemaetup, and sangtchokmaetup". Sixth, the complex knots such as kukhwamaetup, byongarymaetup, and 3bolkamkae emaetup are used on pangchang, chokja, nambawi, and chobawi. Seventh, there are 10 kinds for ceremony, the simple knots are twisted and the complex knots such as kukhwamaetp, maehwamaetup, nabimaetup, and sasaekgupoki are used. Eighth, there are 14 kinds for decoration, the simple knots such as doraemaetup, kakagemaetup, santchokmaetup, and ankyongchipmaetup and the applied knots such as kukhwamaetup, byongarymaemaetup, changkumaetup, nabimaetup, and seokssima etup are used. There are 42 knot remains in the folklore museum of On yang. Of them, there are 33 kinds in the present, 17 used. that is because only several knots have been used. Finally, to forget the knot's way, we will set up a plan to keep with it.

• 한국산학기술학회논문지
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• 제17권12호
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• pp.62-70
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• 2016

이 연구는 한국형 아유르베다 체질을 측정할 수 있는 도구를 개발하기 위한 기초 작업으로 검사지의 신뢰도와 타당성을 검증하는 것이다. 각 대상자는 63문항에 대하여 자기-기입식 설문지를 작성하였다. 아유르베다 체질을 7체질로 개념화하고 우선 271명을 대상으로 실시한 체질 검사의 신체 특성인 41문항에 대한 내적 일관성 신뢰도(Cronbach's ${\alpha}$)는 0.757로, 심리에 대한 질문 22문항에 대한 내적 일관성 신뢰도는 0.616으로, 그리고 전체 63문항의 내적 일관성 신뢰도는 0.840으로 유의미한 수준이었다. 신체에 대한 질문 4번과 심리 9번 문항의 경우 문항 총점과의 상관(item-total correlation)이 음의 값으로 응답의 일관성(신뢰도)이 떨어지는 것으로 나타났다. 그리고 순수 바따, 삣따, 까파 유형 대상으로 신체 4번, 심리 9번을 삭제 한 나머지 61문항의 신뢰도는 0.864로 나타났다. 위의 결과는 복합체질을 제외한 순수체질만을 대상으로 했기 때문에, 응답의 일관성을 나타내는 내적 일관성 신뢰도가 더 높게 나타났다. 그리고 타당도에서는 아유르베다 전문가의 판단과 검사지 응답의 문항점수 간의 일치도 카파(kappa) 계수는 0.619로 유의미한 수준이다. 따라서 본 연구는 한국형 아유르베다 체질 검사지의 개발을 위한 기초자료가 될 것이다.

• 복식
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• 제19권
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• pp.141-155
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• 1992

The Buddhist costumes, unlike the ordinary ones, have not been studied comprehensively due to their religious, non-popular and non-social features. In this regard, this paper aimed at reviewing the styles and symbolic Characters of the monks' dancing costumes for the traditional Buddhist ceremony of 'Spirit Vulture Peak'(The Intangible Cultural Asset No.50.) Here, the 'Spirit Vulture Peak Ceremony' is a kind of Buddhist ceremony commemorating the Buddha's preaches on the peak of Mt. Grdhrakuta by means of symbolized ritual and reformation procedures. The methodology of this study depended on the research of literatures, personal observation of the actual ceremony and the discussion with Priest Park Song-am. The dancing style of the Ceremony can be divided into four categories; the cymbal dancing., the drum dancing , the butterfly dancing and the column-beating dancing. And for the dancing costumes, the loose ritual mantle, the long-sleeve robe and the buddhist costume are used; the loose mantle and the long-sleeve robe are for the drum dancing. The style of the loose mantle is rectangular, sewn every odd knot between 5 and 25 ones. According to the record, its color was initially grey or red-yellow, but varied depending on the local rules. The four corners of the loose mantle have a rectangular-cloth embroidery of sky & king patterns, and the center is embroidered with the Sun'Moon designs or 'Om/Nan' letters in the Korean spells. The light of Sun/ Moon designs symbolizing the sky and the earth respectively are indigenous to a particular school in Korea. The long-sleeve robe has a traditional over-coat style. and is called otherwise of if some design is added. The total clothing or dancing costumes for the Ceremony include 'the Dae-ryung (meaning great peake)loose mantle', 'the White Paldad(meaning Chinese Character eight) long-sleeve robe and the peaked hat. The Dae-ryung mantle is a kind of ritual costumes with the shorter length than the ordinary mantles, and has a character 'Ryung' in Chinese spell attached with three to six colors. The White Paldae robe is shorter than the ordinary robes in the total length but longer in the length of sleeves. It is put on over the mantle from the left shoulder, and used often for the butterfly and column-beating dancings. It is hoped that this study will promote the study on the customs and rites of the Buddhism rather than on the thoughts, and contribute to the further studies.

• 한국학교보건학회지
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• 제12권2호
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• pp.339-356
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• 1999

The purpose of this study is to analyze the factors which influence the college student sex behavior. The results can be used as the basis to establish health polices and a health promotion program to reduce the risks of sexual behavior of college students. The study subjects were random selected from college students in Kyonggido. The 335 subjects were selected from 4 schools including three colleges and one university. The self-administered questionnaires were distributed to 350 students, 335 of which were analyzed (after excluding the 15 incomplete or inaccurate data). The study took place between December 7-19, 1998. Regarding the analysis method, the SPSS program was used. The relationship between social and demographic characteristics and relevant factors was identified through Chi-squared test. The major findings of the study were follows: 1. Of the 335 respondents, thirty seven percent of men and ten percent of women had already experienced sexual intercourse. Significantly more males had experienced sexual experience than women. The majority of students, living with both their parents had less sexually experience than that living without their parents. There were religious differences, that students who believed in buddhism had more sexual experience than christian or catholic students. Students who reported drinking alcohol frequently had more sexual experience than those who didn't and it was statistically significant (${\chi}^2=47.6$ df=4 p=0.000). 2. Sexual awareness was relatively low. High level group of sex knowledge were less sexual experience than middle or low level group (${\chi}^2=6.038$ df=2 p=0.049). Women were more sexually aware than men (${\chi}^2=20.814$ df=2 p=0.000). Groups who had sisters and brothers were more sexually aware than those who few sisters and brothers. 3. Sixty one percent of respondents said that chastity before marriage should be kept but twenty four percent of them felt that it was unnecessary. Opponents to chastity before marriage had more sex experience than those for. It was statistically significant (${\chi}^2=48.967$ df=2 p=0.000). Those who agreed with the questionnaire point 'Even if people are not married, if they love each other, they can have sexual intercourse.' had more sexual intercourse than those who didn't agree. Those who agreed with the questionnaire point 'Even though people doesn't like, they can still have sexual intercourse.' had more sexual intercourse than those who disagree. On this point, men were three times higher of the opinion than women. So we can see the difference in the perception between men and women. As a result of this study, sexual awareness influences sexual attitudes and sexual attitudes influence sexual awareness influences sexual activity includes poor knowledge and uninformed attitudes about sex. Therefore sex education is needed and it is very important to reestablish concepts about sex.

• 대한지리학회지
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• 제43권4호
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• pp.655-679
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• 2008

본 연구는 일본 고등학교 지리역사과 학습지도요령과 지리 교과서를 대상으로 하여 한국 관련 내용의 선정 근거 및 서술의 특징을 분석한 것이다. 학습지도요령에서는 두 세 개의 '근린제국(이웃국가)'을 선정하여 그들의 생활 문화를 일본과 비교하여 유사성과 차이를 이해 존중할 수 있도록 하고 있다. 근린제국과 관련한 지역학습이 생활 문화에 초점을 둠으로써 자연환경 내용은 이들에 영향을 주는 요인으로서 일부 다루어지고 있을 뿐이다. 독도는 대부분 분쟁 가능 지역으로 기술하고 있지만, 일부 교과서에는 시마네현의 영토로 명기하거나, 지도상에 일본의 영토로 표기 한 사례도 있다. 한국의 독특한 생활 문화로는 문자로서 한글, 사상으로서 유교, 종교로서 불교와 기독교, 의식주로서 한복, 쌀과 국, 불고기와 가위, 숟가락과 젓가락, 온돌 등에 대해 삽화를 곁들여 자세하게 기술하고 있다. 그리고 한일 교류와 관련하여서는 정치 경제적 교류보다는 최근에 활발하게 이루어지고 있는 예술과 스포츠 분야 교류에 초점을 두고 있다. 이와 같이 일본의 지리 교과서는 주로 생활과 문화에 초점을 둠으로써 인간이 중심이 된 지리를 실현하고 있을 뿐만 아니라, 사례 지역과 일본과의 상호 비교를 통한 유사성과 차이에 초점을 둠으로써 지식과 이해의 성장뿐만 아니라 이타심과 공감적 이해의 발달을 가능하게 하고 있다. 이는 세계화 및 다문화 시대에 요구되는 대안적인 지역학습의 사례를 보여주고 있다고 할 수 있다.

• 복식
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• 제12권
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• pp.9-23
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• 1988

This study is on the costumes for Korean traditional play, Nong-ak(farm music), and intends to analyze their aesthetic features, laying emphasis on Pilbong Nong-ak, Im sil, Chollanam-do. About its origin there are many kinds of theories; for example, the theory of hoping stability, the theory of it being related with Buddhism, the theory of martial music, etc. Shamanic, Buddhist, and martical fators that support these theories are expressed through flags, bells, drums, Deograe (half-coats), Cheonrips (sang-mo, felf hats), go-kkals(peaked hats), colored lines called 'ga-sa', which are used in Nong-ak. The characteristic of the costumes used in Pilbong Nong-ak is that it keeps its conservativeness and the costumes of its members are various and splendid. For example, leader groups' black half coats, Changbu's and Hwa-dong's red and bule over coats are remarkable. Particpants wear gok-kal or cheonrip, trousers and half coats which are the basic costumes of Korean Hanbok, and wear blak half coats or blue vests and put blue, red, and yellow lines around them. The colors and knotting methods of those lines in this region are the same with those of chollawoo-do and Kyongi province, but different form those of Kongwon and Kyong-sang province using green, red, and yellow colors. This comparison of colors shows each region's preference of peculiar colors and those colors coincide with colors used in flags. The research on the aesthetic characteristics of Nong-ak clothes through each region's clothes tells us that these can be linear clothes which have expressiveness as stage clothes used in Madangori, the play which is performed in the field, and modern spatial formativeness. Those characteristics are as follows; 1. The expressions of a rhythmical and daring round line by turning a long line of sang-mo. 2. Various rhythms according to the attaching methods. 3. The expressions of thick, simple, and daring color lines. 4. Natural beauty of materials. 5. The popular simplicity and non-technicality 6. The beauty of five-direction colors, Oriental ideal colors Consequently in this study our national consciousness of beauty are examined through clothes. It is suggested that the aesthetic characteristics of Nong-ak clothes and ornaments should be effectively expressed, for this purpose. interests in participants' clothes should be increased in order to prevent the confusion of each region's features. Also it is necessary to improve color lines, their length, width, and knotting methods, and beautify instrument. Finally this study intends to bring the reappraisal about the art of Nong-ak clothes and its re-establishment in view of modern aesthetic consciousness.

• 성인간호학회지
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• 제13권1호
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• pp.82-95
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• 2001

The purpose of this study was to examine the relationship among perceived health status, self-esteem, self-efficacy and health promoting behavior, and to determine the predictors of health promoting behavior in post-mastectomy patients. The study, a descriptive correlational study, was done with structural questionnaires. A total of 51 post-mastectomy subjects from C university hospital in Kwang-ju, South Korea completed mail-in self-reporting questionnaires during a three month period from March to June, 1999. The data were collected using Lawstone's(1982) perceived health status scale, Rosenberg's(1965) self-esteem scale, the modified self-efficacy scale(Shere et al, 1982), and the modified health promoting lifestyle profile (Walker et al, 1987). The data obtained were analyzed according to percentage, mean and standard deviation, principal component analysis, varimax rotation, t-test, ANOVA, Pearson's correlation, and stepwise multiple regression. The results were as follows: 1. The health promoting behavior measurement resulted in six factors. Each factor was labelled as follows: self-actualization, nutrition, stress management, exercise, health responsibility and interpersonal support. The total percent of variance explained by the six factors was 58.4%. 2. The mean score of health promoting behavior was 85.92(range 58~117). The scores of six factor were nutrition 3.20, self-actualization 2.59, stress management 2.58, interpersonal support 2.58, health responsibility 2.49, and exercise 2.34 on a four point scale. 3. When the score of health promoting behavior factors were compared by general characteristics. Factor I: self-actualization, differed significantly by the frequency of pregnancy (F=3.06, p=.037). Factor II: nutrition differed significantly by drinking experience(t=-2.26, p=.028) and the pre- or post stage of menopause(F=2.69, p=078). FactorIII: stress management differed significantly depending on regularity of mensturation(t=-2.12, p= .042). FactorIV: exercise differed significantly by type of religion (F=2.49, p=.072), marital status(F=5.03, p=.010), and feeding type (F=2.64, p=.036). Factor V: health responsibility differed significantly by regularity of mensturation(t=2.18, p=.037). 4. The total health promoting behavior score was significantly related to self-esteem and perceived health status(r=.610, p.006; r= .378, p=.006). The score of selfactualization also corresponded with selfesteem and perceived health status(r=.556, p=.001; r=.343, p=.013). 5. The predictor to explain the score of health promoting behavior was self-esteem, which accounted for 37.1% of the total variance. The predictor to explain the score of self-actualization was self-esteem, which accounted for 30.9% of the total variance. The score of nutrition was primarily affected by both premenopause and drinking experience, which accounted for 13.1% and 9.5% respectively. Finally, the score of exercise was dictated by marriage, Buddhism, no experience of breast feeding, which accounted for 17%, 9.8%, & 5.2% respectively. In conclusion, self-esteem is the main predictor for health promoting behavior in post-mastectomy women. These findings suggest a need for nursing strategies which promote self-esteem in such patients.

• 한국콘텐츠학회논문지
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• 제20권2호
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• pp.534-546
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• 2020

태국 담마까야(Dhammakaya)사원의 명상수행법은 의식을 집중하거나 비우기 위한 체계적 수행으로 본 연구는 남방불교의 변용된 명상법을 통해서 심신치유에 대한 긍정적 효과를 입증하려고 하는데 그 목적이 있다. 프로그램에 참가한 수행자들에 어떠한 영향을 미치는가를 조사하기 위해 본 연구에서 실험 측정도구는 사(四)무량심 척도와, 영성척도, 간이정신 검사척도, 그리고 혈압계와 맥박계, 체온계, 녹음기 등이다. 전·후의 측정치를 대응 t-검정을 하였을 때. 유의확률 p <0.05 기준으로 몇 가지 변수들의 전 후 차이가 있었다. 그 결과 영적지지 소척도와 四무량심 척도 간의 유의미한 상관관계가 존재하고 있었다. 또한 인터뷰를 통한 자료를 분석한 결과 명상체험 후 신체·생리적 효과적에서 집중이 잘 되었고 향후 본 명상법을 적극적으로 활용할 의사를 밝히고 있음이 확인하였다. 본 연구에서 사마타적 수행법인 집중명상(CM)법의 긍정적 효과가 있음이 확인되었다. 따라서 집중명상법에 의한 이론적, 실험적 효과를 제시하였다. 이러한 연구들이 축적되고 치유효과로서 집중명상을 통한 후속연구가 이어지기를 기대한다.

• 복식문화연구
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• 제9권1호
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• pp.61-72
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• 2001

Chunghahk-dong is located in a retired spot, Jiri Mountain and has been built up its won religion and culture without any exchange outside world. People in Chunghahk-dong believe in a religion called Genjungyutaosim. Forming a trinity on which mind is Taoism, body is Buddhism, and behavior is confucianism. These are the principle elements to form a village. They made their own unique cultural factor such as longhaired boys and girls, wearing traditional cloths and hat, a monastic life, folk mores and family rituals, and private school system. This shows a great deal of affection on their life style and organization and is closely connected with community and culture. Grasping a culture and behavior on clothing, it has propose to understand Chunghahk-dong properly according to this study. A method of study has a purpose to understand culture and clothing behavior precisely in Chunghahk-dong. I inquire ito clothing behavior with investigation and study of picture script. The results are as followed; People in Chunghahk-dong show unique clothing and hair style behavior based on Genjungyutao. First, men and women wear a white cloth called HanBok(Korean costume) and footwear made of rubber. Only men wear a blue vest. A grown up men wear a long coat when they go out. They are dressed in tractional cloth for a ceremonial occasion. The reason why they put on the HanBok(Korean costume) is a belief on our traditional cloth becomes a standard dress in the future. They believe Korea becomes a standard dress in the future. They believe Korea becomes a standard dress in the future. They believe Korea become a leading country in the world. This clothing behavior is symbol of Genjungyutao and has a role of delivery system for expressing their split. Second, In sign of being a Genjungyutao men, they let their grow hair. Cutting hair is not to be a Genjungyutao men any more. There is few reason that people in Chunghahk-dong let grow their hair : First, because of importance in TanGun's ideology, they believe Korea is a first nation in the world and can't cut their hair which has grown from TanGun (The founding father of the Koran nation) Chosun traditionally. Second, Cutting their hair runs counter to the principle of nature. Third, They value their body for confucianism. They don't want to damage their body because of body from their parents. Boys and girls braid and tie up their hair and adult tie a topknot and a chignon. Wearing a YouGun(A horsehair skullcap) at home and Kat(A Korean top hat) when going out, they express as a Genjungyutao. Hemp cloth and synthetic fibers are main clothes. Also, they wear an improved HanBok(Korean costume) these days on influence outside.

• 복식
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• 제13권
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• pp.51-72
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• 1989

In this thesis, I examined the mental, philosophical aspects and the aesthetic sense of our ancestors through the study of the patterns pictured in the mural paintings of Koguryo dynasty's old tomb. To view the mode of construction in Koguryo dynasty from present angle, the detailed analysis of the patterns was done. As a result, I could fully understand the formative consciousness of our nation. 1. I defined the process of transition of the mural paintings by putting some 70 mural aintings into the form of a diagram. 2. The cultural aspects of the mural paintings in Koguryo dynasty were characterized by the fusion of our primitive religion and Buddhism, Confucianism and Taoism which were introduced from China. From this fact, I could inferred that Koguryo people were giving off the strong desire for the faith by means of the mural paintings. Further more I found that configuration of the patterns such as religious elements. 3. The types of the patterns were classified into four types, this is, geometric type, natural type, cultural type and abstract type, Among these types, geometric type and natural type were nonsymbolic in nature but became cultured and abstracted in course of time. cultural pattern and abstract pattern got the symbolic meaning in the long run. Of all the constitution of the patterns represented in the mural paintings such as repeat constitution, left and right symmetric constitution, top and bottom symmetric constitution and rotary symmetric constitution, the left and right symmetric constitution was mainly used and some monotony of left and right symmetric constitution. The analysis of motif which was got from the mode of the patterns showed that the mixing of symbolic and nonsymbolic patterns made it possible to regard the separate symbol as compound in nonsymbolic patterns and the combination between nonsymbolic patterns ensured the understanding of other patterns in certain cases. Our ancestors made great efforts to transmit certain meaning symbolically. Also to heighten the symbolism, they drew the meangless patterns firstly and then appended meaning to those patterns secondly. Furthermore, they offered the background to the patterns comblined with symbolism, so that meaning transmission was clarified at last. As mentioned above, the patterns shown in the mural paintings of Koguryo dynasty's old tomb were characterized by natural beauty. And natural beauty was found out clearly in the form and constitution of the patterns. Therefore I concluded that our nation's religious, philosophical tradition was acted on the patterns strongly.