• 한국농촌건축학회논문집
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• 제9권3호
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• pp.55-62
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• 2007

Since the human race set foot on the earth, an unremitting effort to the free oneself from the fear of death. It was used ways and means like religion, power and a war to this end that the achievements of one's lifetime for a great man have power and wealth proved. But, there are remain proposition, all man will be die in spite of a lot of effort. The purpose of this study is recognize theoretical background of funeral culture based on present studies and a recent statistical data, and provide data for err from the right path of a funeral policy and improve consciousness of person. And, There wish inflected a basic data when Architectural Planning of funeral facilities to institutional background and facilities situation.

• 문화기술의 융합
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• 제1권2호
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• pp.65-69
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• 2015

인체 골격의 열에 대한 영향의 연구는 주로 뼈와 치아에 한정되어져 왔는데, 인체의 다른 조직에 비해 고온에서 저항성이 크고 장시간의 열의 노출에도 인지할 수 있는 형태로 남아있기 때문이다. 고온에 따른 치아의 조직변화에 대해서는 많은 연구가 있어왔지만, 뼈에 관한 연구는 미진하며, 한국에서는 이에 대한 연구가 전무하다. 본 연구에서는 주사전자현미경과 에너지분산분광분석기로 한국인 남녀의 화장 후 분골을 분석하였으며, 그 결과 남녀 모두 두 종류의 결정(구형, 6각형 프리즘형태)이 관찰되었으며, 남자보다 여자의 분골 결정이 작고 더 둥글었다. 칼슘과 산소의 양이 분골 무기질의 대부분을 차지하였는데, 이는 고온에서 형성되는 CaO(칼슘옥사이드)에 의한 것으로 확인할 수 있었다.

• 한국인구학
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• 제24권1호
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• pp.67-90
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• 2001

통계청에서는 출생 및 사망 신고가 동시에 누락되는 영아사망 미신고분을 감안하여 기간 출생률 및 사망률, 생명표상의 기간 영아사망확률을 추정하여 왔다. 보건복지부의 93년 및 96년 출생 코호트 영아사망조사 결과가 발표됨에 따라 통계청이 1971년-1997년 영아사망확률을 재추정하였다. 자료원은 사망신고 자료, 보건복지부 조사. 선진국의 사망신고 자료, 모델생명표 및 일본생명표이었으며, 17가지 방법으로 시산하였다. 최종 방법은 1993년 보건복지부 조사의 사망확률과 사망신고 자료의 1∼4세 사망 확률 관계에 의존하여 1971-1991년 영아사망확률을 추정하였고, 93년은 93년 보건 복지부 조사의 영아사망확률을 사용하였으며, 95년과 97년에 대해서는 93년과 96년 보건복지부 조사에 나타난 영아사망확률 감소율을 적용하였다. 영아사망확률은 Coale-Demeny North Model 을 활용하여 영아사망률로 전환하였다. 통계청이 수집한 98년 화장장 자료로 영아사망 미신고를 보완하여 영아사망률을 추정해 본 결과 화장장 자료는 영아사망수준 추정을 위한 중요한 자료원이 될 뿐만 아니라 신생아사망을 크게 보완하고, 태아사망 및 주산기사망 통계 생산도 가능한 것으로 나타났다.

• 대한토목학회논문집
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• 제39권6호
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• pp.933-943
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• 2019

본 연구의 목적은 사회경제적 특성에 따른 장사유형 선호의 결정요인을 도출하는 것이다. 우리나라는 '장사 등에 관한 법률'에 의하여 장사유형은 매장, 봉안, 자연장으로 구분하고 있다. 본 연구는 사람들이 3가지 장사유형을 선택함에 있어 그들이 가진 어떠한 사회경제적 특성이 영향을 미치는지 실증분석하였다. 이를 위하여 2017년 사회조사 자료와 전국의 장사시설 자료를 수집하였다. 그리고 매장과 화장을 상위 계층으로 하고, 화장의 하위 계층에 봉안과 자연장이 반영된 위계 구조를 구성하여 분석용 자료를 구축하였다. 구축된 자료를 바탕으로 네스티드로짓모형을 활용한 실증분석을 실시하였다. 실증분석 결과, 장사유형의 선호에 통계적으로 유의한 영향을 미치는 사회경제적 특성은 성별, 연령, 가구주 여부, 혼인상태, 전반적인 생활에 대한 만족도, 사회경제적 지위에 대한 계층의식, 월평균 가구소득, 주택 유형, 주택 점유형태, 도시 거주 여부로 추정되었다. 네스티드로짓모형의 결과는 직접 탄력성과 교차 탄력성을 산출하여 변수별 탄력성 계수를 근거로 해석하여야 한다. 따라서 본 연구는 통계적으로 유의한 변수들의 직접 탄력성 및 교차 탄력성 계수를 산출하였다. 산출한 직접 탄력성은 통계적으로 유의한 변수가 변화할 때, 각 장사유형의 선택 확률을 해석하는데 활용하였다. 그리고 교차 탄력성은 특정 장사유형을 선택하는 경우, 나머지 장사유형을 선택하는 확률이 어떻게 변화하는지 해석하는데 활용하였다. 실증분석 결과 중 주목해야하는 점은 자연장과 관련된 사항이다. 자연장에 대한 수요를 충족하기 위한 자연장지의 공급을 활성화하고, 자연장에 대한 인식 제고를 위한 노력을 기울일 필요가 있다. 이를 통하여 국토 공간을 효율적으로 이용하여야 할 것이다.

• 기본간호학회지
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• 제5권2호
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• pp.237-256
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• 1998

Death and dying of human being is a comprehensive system, and death orientation, the subjective meaning related to every component of the death system is developed throughout life. This study was designed and carried out to identify, describe and classify the orientations of Korean adult towards the death system. In an attempt to measure the subjective meaning of death and dying, unstructured Q-methodology was used. The 65 Q-statements developed by Kim(1994), used by Kim(1994) and Park(1996) were adopted as Q-population and 39 Q-statements were selected by the three researchers for Q-items for this study. Thirty-three P-samples were sampled from P-population of literate Korean men and women, 35 and 55 years of age, lived in urban Korea for the last 10 years. Sortings of the 39 Q-items according to the level of personal agreement, and a forced normal distribution into the 9 levels were carried out by the P-samples. The Z-scores of the Q-sort data were computed, and the principal components factor analysis by PC-QUANL Program were carried out. The demographic, socio-cultural and health-related attributes of the P-samples were descriptively analysed. Eight types of death orientation were identified ; Type I ; 'naturalist'. Six P-samples. Death is a natural phenomena, to be accepted as it is and to follow its natural course. Prefer to be informed of all facts and possibilities concernig the course of dying and death to occur to self. Type II ; 'life-after-life negator'. Three P-samples. Time and process of death is the destiny of each person. Death means 'darkness' and 'end to every thing, the absolute end'. Yet, wish physical integrity at the dying and after death. Type III ; 'life-after-life believer'. Six P-samples. Men are travellers passing by this life bound to the life-after-life. Priority concerns are on the activities to prepare self for the eternal life ahead. Disregard premature and sudden death. Type IV ; 'here-now believer' Five P-samples. Positive regard to the cremation of the body and donation of the organs on death. Regard religious and customary post-motem rituals meaningless. Negate life-after life. Type V; 'believer of rituals'. Five P-samples. Death being accepted as a part of, a natural end to, and destiny of human life. Concerned to ensure a dignified end to personal life and dignified post-mortem rituals. Type VI ; 'Realist'(derived from Type I). Two P-samples. Life and death as universal reality. The abrupt death at golden age at the peak of happiness is favored to avoid inevitable physical and mental distress of self and the family. Agreed to the cremation of the body. Disregard rituals. Type VII : 'Fatalist' (derived from Type II). Five P-samples. Not favored, yet, all man are destined to death, the inevitable end of all living beings. To ensure dignified end by personal consummation, information on one's dying and imminent death are to be shared. Type VIII ; 'reality avoider'(derived from Type III). One P-sample. Negative to longevity, artificial prolongation of, meaningless and distressful life. Highly positive to postmortem organ donation.

• 건축역사연구
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• 제23권1호
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• pp.21-31
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• 2014

The paper analyzed the excavational data from Bupyeong-office in Ulsan county in Chosun Dynasty, examined the composition of the community estimated at station community, and studied the duration of the community by using the excavated relics. In addition, the paper compared the excavational data with documentary records, studied the location Bupyeong-office, and investigated the size of station community overall. Community compositions such as buildings, residential place, pits, stoves, hemp kilns, cremation tombs, and farming appliances were identified. When compared to excavated relics such as tiles, white porcelain jars, agrayish-blue-powdered celadons, and celadon porcelains from building, residance, and pits, the community existed during 14C~17C. The station location was on the west side to the quarters for Byongmajuldosa of the Left Gyeongsangdo at King's location according to the old maps and documentary records. It is widely expected that No, 201 foundation stone buildings at Pyungsan relic I was related to the station because there was a distinctions on the stone pillar waterway and high quality of location in the size(the front 9 sections ${\times}$ the side 1 section) and the community. According to the building's functions and duplication relations in the community, it is regarded that there were 33~40 ground buildings, 40~45 pitting buildings, storages or 15~30 other purpose buildings, and 5~7 public buildings around No, 210 building in Bupyeong-office town.

• 한국대기환경학회지
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• 제31권1호
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• pp.83-91
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• 2015

Biomass burning is known to be one of the main sectors emitting greenhouse gases as well as air pollutants. Unfortunately, the inventory of biomass burning sector has not been established well. We estimated greenhouse gas (GHG) and air pollution (AP) integrated emissions from biomass burning sector in Seoul during year 2010. The data of GHG and AP emissions from biomass burning, classified into open burning, residential fireplace and wood stove, meat cooking, fires, and cremation, were obtained from Statistics Korea and Seoul City. Estimation methodologies and emission factors were gathered from reports and published literatures. Estimated GHG and AP integrated emissions during year 2010 were $3,867tonCO_{2eq}$, and 2,320 tonAP, respectively. Major sources of GHG were forest fires ($1,533tonCO_{2eq}$) and waste open burning ($1,466tonCO_{2eq}$), while those of AP were meat cooking (1,240 tonAP) and fire incidence (907 tonAP). Total emissions by administrative district in Seoul, representing similar patterns in both GHG and AP, indicated that Seocho-gu and Gangseo-gu were the largest emitters whereas Jung-gu was the smallest emitter, ranged in $2{\sim}165tonCO_{2eq}$ and 0.1~8.31 tonAP. GHG emissions per $km^2$ showed different results from total emissions in that Gwanak-gu, Jungnang-gu, Gangdong-gu and Seodaemun-gu were the largest emitters, while Seocho-gu and Gangseo-gu were near-averaged emission districts, ranged in $0.2{\sim}21tonCO_{2eq}/km^2$. However, AP emissions per $km^2$ revealed relatively minor differences among districts, ranged in $2.3{\sim}6.1tonAP/km^2$.

• 한국의류산업학회지
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• 제13권3호
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• pp.321-331
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• 2011

The purpose of this study is to determine how the people's view on afterlife affects their perception about shrouds. As part of analytical research, the survey was carried out to take a look at the basic thoughts that average persons have on afterlife. This paper also performed the survey on what the shroud reminds the subjects of. Specifically, the questionnaire survey was conducted to see what the people think the necessity and appropriate cost of shroud and see if they have any plan to get it provided in detail. Data from this work were statistically processed and empirically analyzed. Findings of this study can be summarized as follows. As to the funeral methods, the subjects in this work preferred cremation to burial. It was found that they recognized shrouds as necessary, but they did not have a thought in a serious manner that the suit for the dead would affect the repose of the dead and guide his or her soul to the heaven. Those respondents did not have any immediate plan to purchase shrouds, either. However, they considered the price of shroud as most important when they might come to choose the garment. With regard to the quality, it turned out that they preferred the domestic shrouds whose material are natural to those from foreign country. Also, they opted for such a kind whose shape is not so different from that of casuals they would usually wear and whose color is same to the main material of the original garment. The common material preferred most by the subjects was a hemp. The subjects' view of afterlife was not greatly related not only to how much they recognized shrouds as necessary but also to their preference for materials and patterns. On top of this, their unique taste for particular types of shroud was found to be significantly dependent on whether their view of afterlife is positive or negative, whether they firmly believe in afterlife, whether they take the absolute predestination and whether they accept the prayer-effect relationship in terms of psychology.

• 가정과삶의질연구
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• 제28권1호
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• pp.131-143
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• 2010

The purpose of this study is to understand the living culture of transnational married women and to analyze the out door play of children in their hometown. The data was collected through observation from 27th June to 7th July 2008 in Jian, Jilin Province China. The children's play and lifestyles were observed, and data pertaining to the culture of the people were collected by a teacher and staff. We also visited the residents for housing information. The results are given below. 1. They dressed in Korean clothes on festive days and the boys put on a hood. They had eating habits which included cooking for themselves or buying semi-manufactured goods but did not use, instant food. The housing habits involved a combination of cooking and heating by Korean floor heating system(Ondol). They utilized outdoor space to grow vegetables. Those with a fulltime job(teacher) preferred to live in an apartment but an apartment was too expensive. Public utility charges and traffic expenses were cheap. 2. The main festive days are the lunar New Year's Day and Chuseok. The children returned home and enjoyed the festive day with their parents. The language used are Korean language and Chinese. Some Korean words and phrases in Jian Joseonjok have different meanings as compared to how they are used in Korea. A capping ceremony did not to celebrate becoming an adult from an adolescent. Couples performed a wedding ceremony at a wedding hall attended by their parents and invited relatives from both families. The relatives gave the couple a wedding gift. They did not go on a wedding trip as it was not affordable but instead spent their wedding night at a hotel in this culture. When someone dies, they bury the body after cremation. They perform a memorial service for three years on the birthday of the departed. They have a banquet on the 60th birthdays with their relatives and neighbours and are typically presented with a carp for longevity. 3. They understand capitalism and therefore send their children to school to improve their social position. The Korean and Chinese languages are required subjects in school. The students choose a second language(English or Russian). They prefer English class but at the time of this study an English class was not offered at the school in Jian Joseonjok. Therefore the children entered a Chinese school. 4. The children play outdoor games such as Y$\acute{a}$o J$\grave{i}\bar{a}$(要家), X$\grave{i}$ang g$\grave{i}$(象棋), T$\grave{i}\grave{a}$o p$\acute{i}$ j$\grave{i}$n(r)(跳皮節), D$\grave{o}$uch ing g$\grave{u}$n 凍冷根, B$\bar{e}$i B$\bar{e}$i 背背, and soccer. They play games according to the season.

• Journal of Hospice and Palliative Care
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• 제13권3호
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• pp.169-180
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• 2010

목적: 본 연구는 죽음교육 참여자들의 죽음인식, 생의 의미, 죽음에 대한 태도 정도를 확인하기 위해 수행되었다. 방법: 서술적 조사연구로서 연구변수 측정을 위해 타당도와 신뢰도 검증을 거친 도구를 이용하였으며 연구대상자는 본 연구 참여를 허락한 270명이었으며, 최종 분석에 사용된 설문지는 205부가 활용되었다. 결과: 본 연구대상자들의 죽음인식 특성은 절반 이상에서 자신의 죽음을 생각해 본 경험이 있었으며 죽음수용에 대한 의사를 가졌고 죽음을 생각하게 된 이유는 질병과 자원봉사 경험이 관련이 되었다. 죽음 수용이 어려운 이유로 가족과의 이별 및 염려, 고통 등이 높게 나타났으며, 자신의 죽음에 대한 의논은 배우자, 친구, 자녀 순으로 높게 나타났으며 가장 희망하는 장례유형은 화장이었다. 자신의 생의 의미를 지각하는 정도는 다소 높게 나타났으며 자신의 죽음에 대해서 보통 이상에서 긍정적인 태도를 가지고 있었다. 생의 의미와 죽음에 대한 태도와는 순 상관관계를 보여 생의 의미가 높을수록 죽음에 대한 태도도 긍정적임이 파악되었다. 결론: 본 연구결과 죽음 교육 참여자들의 생의 의미와 죽음에 대한 태도는 긍정적인 상관관계를 보였으며 자신의 죽음을 준비하고 수용하는 정도는 질병과 자원봉사 경험과 관련이 있었다. 또한 죽음 수용의 어려움과 죽음준비교육이 필요로 되는 영역에서 공통적으로 파악된 점은 죽음에 대한 불안을 줄이는 방법, 이별과 사별 슬픔 극복 방법, 삶의 죽음의 의미 등에서 높은 빈도를 보였다. 대상자의 요구에 맞는 죽음 교육을 위해서는 자신의 삶과 죽음의 진정한 의미를 발견할 수 있고, 죽음의 불안과 두려움을 경감시키기 위한 지식, 가족과의 이별과 사별치유를 도울 수 있는 교육내용이 필수적으로 반영되어야 한다고 생각한다.