• Journal of the East Asian Society of Dietary Life
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• v.25 no.5
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• pp.739-751
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• 2015

This study investigated the table settings used in Bul-chun-wi sacrificial rituals in Sangju, Gyeongpook Province. This study took place from May 2014 to April 2015 and incorporated field research and literature review. The subjects of the study were Sojae jongga (family head), Wolgan jongga, Ubook jongga and Ipjae jongga. There were four rows in the table setting of the Wolgan, whereas there were five rows in the other jonggas. In row 5, there were fruits, seeds and confections. In row 4, there were vegetables. In row 3, there was tang (stew); in row 2, juk (steamed meats or fishes) and pyun (rice cake); and in row 1, meh (boiled rice), geng (soup) and myun (noodles). The common food setting was arranged in the order of meh, geng, myun, ganjang (Korean soy sauce), poh (dried meat/fish), chimchae (water kimchi), dates, chestnuts, pears, persimmons, walnuts, bracken, bellflowers, croaker, pyun, and ssam (rice wrapped in lettuce leaves). Ubook jongga had the most number of stews at seven. Sojae and Ipjae jongga each had five stews, and Wolgan jongga had three. The smaller Wolgan jongga had gehjuk (boiled chicken), uhjuk (steamed fish) and yookjuk (boiled meat) arranged in a neat pile on one dish used for rituals, whereas Ubook jongga had gehjuk, uhjuk and yookjuk arranged separately. Sojae and Ipjae jongga had gehjuk arranged separately while yookjuk and uhjuk were arranged as dojuk (gehjuk, uhjuk, yookjuk). The uhjuk was arranged separately. In Wolgan jongga, po was arranged on the right while in the other jonggas, it was arranged to the left. For raw meat Ubook jongga, raw mackerel; Ipjae jongga, raw croaker, and Sojae jongga Yukhoe (beef tartare) were set. However, pork, chicken and croaker were cooked. Other ritual food were used in seasoning and boiling. In the geng Wolgan and Ipjae jongga used miyeokguk (seawood soup), whereas Sojae and Ubook jongga used tangguk (meat soup with vegetables). For the ritual food, most jongga ordered yoogwa, yakgwa and bonpyun as one part, rice cakes (steamed rice cake, glutinous rice cake, jeungpyun, gyungdan), and jehju (alcohol). The other ritual food was prepared on the day by jongga.

• Journal of the Korean Society of Food Culture
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• v.8 no.1
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• pp.21-42
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• 1993

To understand the dietary culture in Poongki region which was established as Kamrokchon of a folk community, the transmission pattern of the traditional dietary life was investigated by questionnaire to 383 housewives, and the results are as follows : 1) Daily diet : Among 65 traditional main dishes of 6 areas including Kyungsangdo, D’cokguk of Kyungsangdo was consumed most frequently, 87%. General consumption rate based on origin of food was 33.3% of Kyungsangdo, 21.2% of Chungchongdo, 13.1% of Kangwondo, 11.9% of Hwanghaedo, 1.1% of Pyungando and Hamkyungdo, respectively. Among 243 traditional minor dishes, Doenjangjjigye and Kochuchang of Kyungsangdo were most consumed as rates of 91.6%, 89.3%, respectively. General consumption rate based on origin was in order of 38.4% of Kyungsangdo, 19.3% of Chungchongdo, 14.9% of Kwangwondo, 10.4% of Hamkyungdo, 8.7% of Hwanghaedo and 8.3% of Pyungando. 2) Special diet : Among 66 traditional D’ocks, Injeolmi of Hamkyungd was consumed most freguently, 58%. General consumption rate based on origin was in order of 26.3% of Hwanghaedo, 17.6% of Kyungsangdo, 16.1% of Kwangwondo, 16.0% of Hamkyungdo, 13.0% of Pyungando and 11.0% of Chungchongdo. Among 27 cookies, Kangjeong of Hamkyungdo was consumed most frequently 46.7%. General consumption rates based on origin was in order of 55.7% of Hamkyungdo, 22.7% of Kyungsangdo, 2.4% of Pyungando, 5.8% of Kwangwondo, 3.0% of Chungchongdo and 0.4% of Hwanghaedo. Among 19 refresh drinks, Kamju of Kyungsangdo was consumed most frequently, 76.0%. General consumption rate based on origin was in order of 74.3% of Kyungsangdo, 7.8% of Chungchongdo, 6.9% of Hamkyungdo, 5.9% of Hwanghaedo and 5.1% of Kwangwondo. 3) Ceremonial diet : Myyeogguk and Baeksulgi for the 100-Days ceremony and Hynbab and Baeksulgi for the First Birthday were used mainly. For birthday, noodle(59.5%) for lunch besides rice as main dish and Soojeoggwa(37.9%) were served and noodle(30.8%) was used for host. Thirty percent of the varieties used traditionally for Pyehak and 40-50% of the varieties for Jesa(Memorial day) are still prepared currently. 4) Seasonal diet : For Jeolsik(major seasonal diet), the usage rates are as follows : D’ockguk(87%) for Jeongwolchoharu, Ogokbab(77.6%) for Jeongwoldaeborum, Patjuk(72.6%) for Dongji, Samsaeknamul(54.1%) for Chusuk. Relatively high usage rates of Surichi-D’ock(40.5%) for Dano and Mandu(40.5%) for Suddalgumumnal are probably due to the immigrated people from this area and the geographical effect. The consumption rates of Sisik(minor seasonal diet) for Chunghwajeol, Samjinal, Youdooil, Chungyangjeol and Muoil are about 10% and the rates for Chopail and Chilsuk are followed. Gaejang and Nangmyon for Sambok used as a rate of 32%. 5) Others : Table pattern; Table for one person(4.7%), table for two(16.7%), table for several(64.2%), table with chair(14.4%) are used. Serving pattern; All-together style(69.7%), monopoly style(24.0%), personaldish style(6.3%) are used. Cooking ware; Among 95 varieties, Doma and Jangban are used most(62.7%) and Pulmae, Poonju and Budulgori are never used. Nine sorts besides Jeongoltle are used as a rate of less than 1%. About 25% of total subjects were the immigrants from other areas. Some of them were moved in due to Chunggamrok. In conclusion, the usage of the traditional food is thought to be maintained well despite of the rapid change to incustrialized society because the native Kyungsangdo foods are combined with foods from the neighboring Kwangwondo, Chungchongdo and northern area.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.12 no.5
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• pp.2115-2123
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• 2011

The purpose of this study is to draw a general conclusion through summing up theses on parents' need for their education up to the present. The subjects of this study are 25 masters' degree theses on parents' need for their education in the kindergarten from 2001 to 2010. The results of data on parents' education method and style were conducted by frequency analysis. Also it was surveyed if in how many theses the contents of parents' education were rated over average points by Licker. The results of this study are as follows: First, the parents think that the proper frequency of their education is once or two in a semester and the favorite time is from 10 to 12 o'clock or from 2 p. m. to 4 p.m. They also want to learn on Wednesday, Friday and Saturday. And they want a professional as their lecturer the most and then a homeroom teacher. Secondly, in the survey of their education style they like more lecture or a short course than any other thing, and then they like home messenger, group council and so on. But especially they don't like the style of visiting class, book lending, ceremony/class assistance, practice (workshop), and visiting home. Thirdly, they want to know a general guide in the kindergarten of the contents of their education a lot. And they want to know some of a budget, program, and assessment of a principal and the teachers in the kindergarten. Fourthly, they want to know all parts of the parents' roles related to rearing their children in their own elements of the contents of their education above all. And they also want strongly their free time, hobby, the liberal arts, amusement and recreation. Fifthly, in the view of infant development they want strongly to know how to communicate with their children rightly, and how to adjust their children's activities and how to praise or blame their children. And they also want how to form their children's right habit and to guide their children's right acts in the infant period the most. Lastly, they want to know children's physical development and their cognitive development in the view of infant development the most. And then they want to know the development of sociology, creativity, morality, and emotion in good order.

• Journal of the Korean Society of Costume
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• v.18
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• pp.111-131
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• 1992

This thesis was designed to study Symbolics of Chinese Liturgical Vestments. Chinese who regarded the life of human beings as the combination of heaven and earth considered garments as the traditional product of the movement of nature. Accordingly, they thought human beings are the center of the universe composed by heaven and earth and the chief of all things; therefore man only can utilize clothes to distinguish from all of the colours. This views of clothes led to the development of liturgical vestments esteemed courtesy than anything else, especially the thought of courtesy associated with Conficius who regarded courtesy as the highest things and since then the theory of Five Elements and courtesy were inherited by all the adherents of Conficius. Yin and Yang Five Elements in the liturgical vestments was given absolute symbolics in both formative side and in colourful side. results of research studied in this was can be summed up as follows : 1. The crown of rites was made imitating after the system of head, horn, beard, bread of birds and beasts and that form of crown is front-circ-ular and back-rectangular meant to be towards light and dark. That the upper part of faceplace is black represented the way of heaven and lower part of red symbolized the way of earth. 2. Upper vestment of liturgical rites symbolizes heaven and outskirt represented earth. So front of outskirt is YANG and back is Yin. It is why then are going to harmonize positive and negative making front part three width and back part four width. Therefore, emperor who symbolizes heaven made the subjects recognize high and low and wore Dae-gu(大 ), Kon-bok(袞服), Bel-bok, Chui-bok, and Hyonbok according to the object and position of rites so that he may rule the country based on courtesy. 3. As an accessory of liturgical vestments, Bul, Pae-ok, Su, Dae-dai, Hyok-Dai, Kyu, and Hol were used. Before Bul was used man dressed skirt as the first waist-dress in order to conceal intimate part of the body. Pae-ok, as decoration blended with jade was worn by men of virtue, so men of virtue symbolized morality and virtue by Pae-ok. Su began from Yeok, connected with Pae-su , in Chou-dynasty is said to be originated by practical needs and they are divided into large Su and small su, and maintained as decoration to signify the class positions. Dae-dai did the work as not to loose the liturgical vestments and leather belt hang Bul and Su to begin as the function of practical use are in later years it became decoration to symboliz e the class position. Kyu was a jade used when empeor nominated feudal lords and observe ceremony to God and Hol, was held in hands to record everything not to forget. These Kyu and Hol became to offer courtesy during the time of rites and in later years it became used according to class position rather than practical use. 4. As far as colours are concerned, colours based by five colours according to YIN-YANG Five Elements theory and they were divided into a primary colour and a secondary colours. Primary colours corresponded with the theory of Five Elements each other, Blue, Red, Tellow, White, and Black symbolized ive Elements, five hour space, five directions, and five emperors. Secondary colours contradict with Blue, Red, Yellow, White and Black and another as a primary colour and they are Green, Scaret, Indigo, Violet, Hun colour, Chu colour, and Chi colour. This primary colour was used in liturgical vestments, that is, upper-vestments used black colour. This primary colour was used in liturgical vestments, that is, upper-vestments used black colour as primary colour and outskirt was used Hun colour as secondary colours. Thus symbolism in chinese liturgical vestments mainly began with heaven and earth and corresponded with YIN-YANG Five Elements Scool. They were developed as the scholary theory and Conficius and his followers in the later days and continued up to Min-dynasty.

• Research in Community and Public Health Nursing
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• v.9 no.1
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• pp.143-162
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• 1998

This is a study for the construction of nursing care based upon the Korean attitude toward medicine. Factors which were investigated include the source of nursing care, the reason for choosing care, the type of heath care chosen, the accessability of caregivers, and the desired location of death. The population examined in this study consisted of 517 adults distributed in six large cities and 191 adults from five rural communities. Data was analyzed using frequency, percent, Cronbach alpha, $X^2$ - test, t - test, F - test and scheffe post hoc contrast with an SAS program. The results of this study are summarized as follows: 1. Among sources of nursing care used, first rank rated-pharmacy(54.4), private hospital(18.2), general hospital(8.4), folk remedies in house (5.0), chinese hospital(2.8), prayer(2.8) and others(8.4), and the reasons for choosing nursing care rated 'the easiest method' (63.6), 'the best method'(15.7), 'reliable'(10.8) and 'lower cost burden'(4.6) in order of preference. 2. The type of nursing care chosen rated western medicine(6.80), chinese medicine(6.15), folk remedies(5.46), faith remedies(3.51) and divination remedies (1.41). There were significant differences in the effect recognition degree to various kinds of medicine. 3. The difference of the type of nursing care chosen according to general characteristics showed that urban residents were higher than rural community residents(t=2.15, p=0.0320) in western medicine, and urban residents, women, and singles were higher than rural community residents(t=2.04, p=0.0414), men (t= -2.89, p=0.0039), and married(t=2.50, p= 0.0126) on folk remedies. With repect to age and education those 21-30, under 20 and 31-40, graduated from college and graduate school were higher than above 51, above 61 (F = 7.76, p = 0.0001), graduated from elementary school(F=4.39, p=0.0006) on folk remedies. In other categories, rural community residents, women, younger people. Christians were higher than urban residents ( t = -2.73, p=0.0305), men(t= -4.15, p=0.0001), older people (F=2.48, p=0.0307), Catholic, Buddhist, or atheist (F= 70.18, p=0.0001) on faith remedies. Those graduated from high school and Buddhist were higher than unschooled, graduated from middle school(F=3.18, p= 0.0075), atheist, Catholic or Christian(F=18.32, p=0.0001) on divination redemies. There were significant differences concerning age and education level. 4. The accessibility of caregivers rated 'caregivers should be nearby if the patients need them' (50.0), 'caregivers must be there all day (24 hours)' (39.6), 'caregivers must be there at night only'(5.0), 'caregivers must be there during the day only'(2.6), 'caregivers always should visit during visiting hours' 0.4), 'caregivers don't need to be there at all' (1.2). The frist rank of suitable caregivers were rated as spouse(66.6), mother(24.2), daughter (3.6), daughter-in-law(1.9), and the reasons of thinking thus were rated as 'the most comfortable' (81.5), 'people should correctly with regards to family they'(7.1), 'the easiest' (5.4), 'take good care of the patient' (5.1) and 'lower cost burden' (0.4). 5. The desired location of death rated as the following: his/her house (91. 6) to the hospital(8. 4). A person going to encounter death in the hospital wanted his house(78.5) over the hospital(21.5), and a person dieing in the hospital prefered his house(52.9) over the hospital(47.1) as a funeral ceremony place. The following suggestions are made based on the above results. 1. A sampling method that enhances the re presentativeness should be used in regional and/or national related research and replicated to confirm the result of this study. 2. This study should be used to understand the Korean view of medical centers and to meet the expectations of patients in Korean nursing. 3. Research on the Korean traditional view of humans and expectations of the sick, health and illness, and health behavior, the perception of dying, the decision to heal, and the view of general medicine should continue to be conducted continuosly so that Korean nursing theory can be advanced on these concepts.

• Journal of the Korean Institute of Landscape Architecture
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• v.40 no.4
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• pp.62-77
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• 2012

This study aimed to investigate the Confucian-oriented agriculture phase of the Joseon Dynasty, which was reflected at the palaces, by analyzing constructional aspects and spatial characteristics of farmlands at the palace rear gardens. The objective sites were the rear gardens of Gyeongbok Palace, Changkyung Palace, and the outside of Sinmoomoon(神武門) This study was based on literature reviews. The farmlands at the palace rear garden were constructed to self-estimate the year's harvest condition within the palaces. It was a part of the agriculture encouragement policy on governing the group of Joseon like publishing the Nongsajiksul(農事直說) and establishing the Chingyeongnye(親耕禮: king's own cultivation ceremony) and Kikokje(祈穀祭: the rite of praying for grain). In addition, farmlands of the rear garden were operated from the beginning of the state almost until the Japanese colonial era. The results were summarized as follows: First, Gyeongbok Palace rear garden's farmland which begin at the reign of Sejong(世宗) existed at the present Hyangwonji(香遠池) area. It was constructed in order to check the advanced agricultural technologies. The rear garden's farmland in Changkyung Palace, which was executed during the reign of Seongjong(成宗), was constructed right after the initial Chingyeongnye of the Joseon Dynasty. Therefore, it might be understood as the context of the king's own cultivation of the Jeokjeonchinkyung(籍田親耕). Injo(仁祖) dug for farmland in the ground of the Gyemgdeok Palace(慶德宮) though there was some stay palace, when his stay dragged out for too long. This bespeaks that those farmlands at the palace rear gardens were of great importance in the Joseon political history. The farmland near Gyeongnongjae(耕農齋), which was made during the reign of Gojong(高宗), inherited predecessor's walks of the promoting agriculture and exhibited spatial compositions such as the rear garden's farmland at Changkyung Palace. Secondly, irrigation, its water systems, the name of observatory to study farming[觀耕臺] and location requirements for farmland had something in common. It was assumed as universal forms of physiocracy-space in the Joseon Dynasty. In this study, by considering aspects of operating about vegetable garden managed by eunuchs and of the orchard in palace to cultivate fruits for national ceremonies, it could be assumed that landscape architecture of royal palace in the Joseon Dynasty did not only focus on solemnity, orderliness and fanciness but also on the practical and productive which was helpful in life. In addition, the diverse activities of productive landscape architecture led by the royal family in palaces, and the initiatively tested advanced agricultural technologies by the king were considered as an aspect of the Korean traditional specific royal palace landscape architecture. That is considered sole landscape not only to love of the people but also the 'agriculture-first' principle which were absent from other nations.

• Korean journal of food and cookery science
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• v.24 no.6
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• pp.801-810
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• 2008

The principal objective of this study was to assess Korea's traditional ritual food culture, and to compare two types of ancestral rites the Hyang-Sa and Bool-cheon-wi rites which were held in the Daegu and Andong regions of Korea. In this study, we describe the performance of the Bool-cheon-wi rites held by two head families located near the Andong area namely, the head family of Seoae Ryu Seong-Ryong(1542-1607)(Seoae) who was well-respected for his writings and personality, and the head family of Dangye Ha Wee-Ji(1412-1456)(Dangye) who was well-known and famous as one of the members of the Sa-ryuk-sin. This research was conducted via diredt engagement in these memorial services and several interviews with the families. The results were summarized as follows; Foods used in the Hyang-sa rites including Mae(bap), Kook, Jaban(Jogee), Po(dried fish), Juck, boiled and seasoned vegetables, fruits, confections, and liquor. Jobap and Ssalbap were used as Mae at SD(Seo Dalsung), and PMPH(Pahoi Myogul Habin Park) used Jo, Hyunmy, Pi and Susu in the raw. The dishes on the table were arranged as follows. A wine cup was placed in the first row, Po(a dried pollack), and jujube and nuts in the second row, Ryukpo(slices of dried beef), Sangeogogi were set at the third row, and Soegogi, pork, Mu, and Minary were placed in the fourth row, and the head of the pig was placed in the center of the table at SD. A wine cup, Soegogi, and pork were positioned in the first row, Mu, Minary, Pi and Susu were placed in the second row, and Jogee, Jo, and Hyunmy were placed in the third row at PMPH. The sacrificial foods offered for Bool-cheon-wi rites were as follows; Mae(bap) Kook noodle Jogee Tang(stew) Po Juck Tucks boiled, seasoned and salted vegetables Jeon fruit confectioneries liquor(chungju). The head family of Seoae Yu Seong-Ryong utilized 5 types of Tang(meat stew, fish stew, chicken stew, vegetable stew, seafood stew), whereas the head family of Dangye Ha Wee-Ji utilized 3 kinds of Tang(meat stew, fish stew, vegetable stew). As a basic Tuck, Shi-roo-tuck(a steamed rice cake), piled up to 25 layers, was primarily utilized. In particular, Jung-Gae(Seoae's favorite food) was placed on the table. For grilled-meat food(Juck), Yu's family used raw meat and Ha's family the half-cooked meat. The main types of Jucks used were meat-Juck, fish-Juck, chicken-Juck, and these were not served one by one. Hyang-sa and Bool-cheon-wi rites have an the educational function, in that they allow for the carrying out of filial duties by a heartfelt performance of performing the ceremony, by taking great care from the pre-rite preparations to the post-rite period. In addition, these rites have various meanings, as events that strengthen the ties of blood relations of ancestors and themselves, and to promote and harmonize family friendships, they may also have religious meaning in the culture, as prayers are offered that all the family's descendants may be blessed, live long and enjoy abundance whlie respecting their ancestors. As for the role of Hyang-sa and Bool-cheon-wi rites in today's nuclear family society, it can be said that these rites remain especially important as a method to strengthen community consciousness by fostering an understanding of the meaning of existence itself, and thus inspiring the roots of consciousness.

• The Journal of the Convergence on Culture Technology
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• v.6 no.3
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• pp.1-8
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• 2020

EuiJae Hu BaekRyun is a symbol of Honam Namjonghwa and is respected as a teacher of Honam culture. He is from JinDo and is a relative of Sochi Heo Ryun and a disciple of Misan Heo Hyeong. The spirit of traditional Namjongghwa and the dignity of painting faithful to its technique have been obtained by themselves, and have made it his own. EuiJae organized a 'Yeonjinhoe' in Gwangju to raise his students. After liberation, a house was built under Mudeungsan Mountain. And showed another aspect as a social educator who emphasized and practiced national spirit while being a tea ceremony man. He excelled in Chinese poetry and painting theory, and expressed a unique field in calligraphy. especially worked as an artist good at poetry, caligraphy, and painting. EuiJae showed exceptional talent, especially in landscape painting. His tendency to paint was to follow Ye Chan's technique of drawing with a dry brush, placing importance on the energy of learning, and constantly trying new experiments with the technique of gisaeng. The world of EuiJae's works can be divided into three periods, based on the signature using the trend of painting or the change of perspective pursued, the era of EuiJae, the era of EuiJaeSanin, and the era of EuiDoin, which had a tendency of independent painting. EuiJae's contribution surpassed the artistic historical assessment that he had formed a big stem for the authentic Namjongghwa of Korean painting culture, which was part of Oriental painting. And recognizing that he was a fundamental teacher connecting modern times through the actual scenery based on NamDohwa's universal spirit and regional characteristics and the creative succession of emotions, he should inherit his passion for artistic spirit and tradition and experimental spirit.

• Child Health Nursing Research
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• v.7 no.3
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• pp.322-341
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• 2001

The family value is expected to play a crucial role in adjusting a new environment for the family, especially in the critical situation as having a child with cancer in the family. The purpose of the study was to analyze the family values of the family with cancer children in order to offer descriptive data, which will facilitate family adjustment with cancer children. The survey was conducted from July 18, 2000 to August 30, 2000 and the analysis included 309 parents of the children who have been diagnosed as cancer, 18 years of age or less, and treated either hospitalized or at the outpatient clinics. Two instruments were used to measure family value. The modified form of General family value scale was 18 items with a 5 points of Likert response format (Cronbach alpha= .78) and Family value scale was developed for the study with 12 items on a 5 points of Likert response format(Cronbach alpha= .73). The data analysis utilized SAS 6.12 for percentage, frequency, Mean, and t-test of demographic characteristics and mean, F score, ANOVA, and Duncan follow-up test of variable relationships. The study findings were as follows. 1) In General family value, the fathers gave the higher scores to 'The children should live with their parents'(M=4.01), and 'A parents and their children are like one body' (M=3.91). The item with lowest score was 'Its not impossible for man to have extramarital relationship'(M=1.92). The mothers thought the most important items were 'A parents and their children are like one body'(M=3.79), and 'A wife needs to be patient to keep harmony of the family' (M=3.56), and the item with lowest score was 'Its not impossible for man to have extramarital relationship'(M=1.44). 2) The mean scores of the mothers were higher than the fathers for all items in family value with cancer children, while fathers gave more points for items in general family value. Both of parents gave the highest score to 'The health of the family is most important to me'(M=4.85 for fathers, M=4.97 for mothers), and followed by 'The husband and wife need to be patient and understand each other to overcome the difficulties'. The item with lowest scores was 'The parents can have conflicts in making decisions since their child was sick'(M=3.34 for fathers, M=3.37 for mothers). 3) There were significant differences between fathers and mothers in items of General family value; fathers gave more points to the items of 'The children should live with their parents', 'Its essential to hold the ceremony to respect their forefathers', 'Its not impossible for man to have extramarital relationship', 'A woman with two daughters should have one more baby to succeed the generation', 'The husbands are responsible for the household economy', and 'When his mother and wife dont get along, the man should be on his mothers side'. However, there was no significant difference between fathers and mothers in items of Family value with cancer children. 4) The general family value was significantly different by the birth order of cancer children, mothers age, mothers education level, and types of payment. On the other hand, the family value with cancer children was significantly different by the age of cancer children, period of illness, period after completing treatment, family type, the number of family members, and the number of total children.

• Korean Security Journal
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• no.37
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• pp.325-354
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• 2013

The concept of national security and the fundamental system for crisis management have departed from traditional methods and the importance of a national critical infrastructure crisis management has been emphasized. A national critical infrastructure crisis means a situation where human resource, material and functional system that may have a material effect on the critical functions of the government, the vitality and integrity of society, national economy and the safety of the public becomes disabled due to causes such as terrorism or major disasters. Although North Korea had been subject to numerous rounds of negotiations and sanctions as it continually developed nuclear weapons since the 1960s, it has also showed off its nuclear armaments through successful nuclear testings and missile launches. As the development and threat of North Korea's weapons of mass destruction becomes more noticeable and the range of its risk expands, this study focuses on the potential for an absence of leadership for national crisis management where the country's leadership, which should serve the critical role and function of handling national crises, becomes completely destroyed by the unexpected initial attacks by North Korea. As a result, the purpose of this study is to propose safety measures for the country's leadership in preparation for North Korea's threat of nuclear weapons by examining the concept and degree of risk of weapons of mass destruction with a focus on nuclear weapons, analyzing the substance of the threat of North Korean nuclear weapons and evaluating such threat. In conclusion, first, to ensure the normal functioning of a national crisis management system in the event of a national crisis, we must seek safety measures that conform to the scope and succession order of the leadership of the national crisis management for an Enduring Constitutional Government (ECG) and the Continuity Of Operations (COOP). Second, in the event of a national ceremony, the gathering of the country's leadership all together in an open place should be avoided. In unavoidable circumstances, the next in rank that will act on behalf of the current leader should be designated and relevant safety measures should be taken. Third, during time of peace, in preparation for national crises, the scope of protection for the country's leadership should be prescribed and specific security and safety measures should be implemented. Fourth, the succession order for acting president in the case of the death of the president pursuant to Articles 71 and 26(1) of the National Government Organization Act should reconsidered to see whether it is a reasonable provision that takes into consideration a national crisis management that corresponds to the threat of North Korean nuclear weapons and weapons of mass destruction. Pursuant to the Basic Guidelines for National Crisis Management set out under Presidential Directive No. 229, the Korean government is currently operating a case-by-case "crisis management standard manual" and its sub-manuals and has also prepared the Presidential Security Service's security and safety measure regulations regarding the acting president. Therefore, the Korean government should actualize the above points in the case-by-case crisis management standard manual and security and safety measure regulations regarding the acting president to implement and legislate them.