• 건축역사연구
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• 제29권1호
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• pp.7-20
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• 2020

This paper is a review of the construction process, craftsmanship, architectural economy of Bungang Seowon through the Changwon Ilgi(diary). The Bungang Seowon, which was built in the early 18th century, was initially built as a shrine, but was later completed as a seowon upon the decision of the scholars. It was the descendants of Nongam and the Hyanggyo, Seowon, and the government offices that provided economic, human and material support to the construction of Seowon. The small building of Bungang Seowon was run by a civilian carpenter, while the large building was run by a monk carpenter. The mobilization of the building workers was done by local scholars assigning the number of workers needed for each village.

• 대한한의학원전학회지
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• 제32권1호
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• pp.49-59
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• 2019

Objectives : Cho Wonhui published his book "Ounyukgi-Uihakbogam", in which Ungi was used for clinical purposes, but his life is hardly known. Conclusions & Conclusions : Cho Wonhui passed the Jinsa exam in 1894 and entered Seonggyungwan. Gojong recommended him to study medicine, and in 1907, he treated a person (later Taisho Emperor) who visited the Korea Empire and achieved his reputation. He was invited to Japan with this opportunity and received a degree from Meiji Emperor, a philosophical doctor of medicine. He passed the medical intern examination in 1923, and in 1938, he published the book "Ounyukgi-Uihakbogam". After 6 25, the Ceonundang oriental medicine clinic was opened in Busan and patients were treated. In 1963, he died at the age of 90.: This study met Cho Wonhui's descendants and talked about the life of Cho Wonhui and comprehensively summarized the related data.

• 수완나부미
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• 제15권1호
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• pp.129-148
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• 2023

Using sociohistorical approaches, the paper shows that before the 15th century, myths of Hùng Kings, considered to be the descendants of the Dragon race and ancestors of the Vietnamese people, may have existed locally. Vietnamese rulers and people strongly supported the integration of these myths into indigenous culture to form a new belief: the worship of Hùng Kings. By way of discovering the transformation process from the founding myths to the modern national beliefs of the Vietnamese, this paper attempts to demonstrate that both myths and worship of Hùng Kings were politically created and encouraged. The article also focuses on the reasons why these myths and worship reached a broad public as these were integrated into Vietnamese culture.

• 수완나부미
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• 제7권2호
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• pp.177-196
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• 2015

This study on Mahāsammata Model of Kingship in Mrauk U Period from the 15^th to 18^th centuries attempts to demonstrate how the kings of Mrauk U or royal officials tried to claim this legitimating model of kingship and how they accepted this model of kingship and under what conditions the legitimate order of this model was lost. Vital to the adaptation of Mahāsammata model of kingship in the Mrauk U period is the claim that Mrauk U's rulers were direct lineal descendants of the first Buddhist king of the world, Mahāsammata and thence the clan of Gotama Buddha, Sākiya clan. This ideological model of kingship has a recognizable effect on the political stability of Mrauk U kingdom. While the Mahāsammata model of kingship performed as a belief of legitimizing kingship within the arena of royal court, the kings of Mrauk U tried to perform the related models of Mahāsammata, the ideal models of Buddhist kingship as dhammarāja and a cakkavatti. However, the conditions that fail to maintain the Mahāsammata model of kingship saw the weakening of the other related models of kingship, which eventually led to the decline of the kingdom.

• 한국조경학회지
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• 제41권5호
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• pp.28-37
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• 2013

경남 거창군 마리면 고학리에 소재한 용원정원림(龍源亭園林) 및 마을주변의 지명과 조형물 등 문화경관적 요소들에 대한 분석과 해석을 토대로 용원정원림과 마을 내 배태(胚胎)된 해주오씨의 장소애착 방식과 특질을 확인하는 한편, 종족경관(宗族景觀)의 형성과정을 추찰하고자 한 본 연구의 결론은 다음과 같다. 해주인 구화공 오수(九華公吳守)가 마을에 터 잡은 이래 그의 후손들이 선조를 사모하는 마음으로 다듬어 온 공간으로 1964년 용원정이 건립되었다. 이곳은 구화공의 유허지로 이후 후손들의 생활과 풍류의 거점이자 숭모(崇慕)의 정을 교감하는 원림적 장소로서 지속적으로 관리되어 왔음이 기문과 문헌자료 그리고 주변에 배치된 여러 시설 및 다수의 바위에 새긴 바위글씨를 통해서도 충분히 감지된다. 안의삼동 중 하나인 원학동의 지맥인 학봉(鶴峰)을 상징하는 고학리와 이곳에 각인된 '방학(訪鶴) 정학(停鶴)'의 의미는 해주오씨의 생태적 정착과 서식을 설명하는 경관언어가 분명하다. 장소성이 "어떤 실체로서 존재하기 보다는 담론과 실천에 의해 만들어지는 사회적 고안물이다"라는 정의를 상기할 때, 주변 지명과 용원정원림 그리고 마을 도처에 산재한 다수의 조영물은 한국적 장소성의 특성을 일목요연하게 보여주는 종족집단의 기념비적 장소 전승의 사례이다. 구화공이 고학리에 정착한 이래 해주오씨 종족집단은 서식지 정착단계를 거쳐 장소성 구현을 통한 경관형성단계를 이루었다. 이후 조상숭모와 장소착근 현상이 되풀이되면서 영역성은 확산되고, 장소의 재생산이 이루어졌다. 특히 일제강점기에도 재실 건립과 유허비 조성 등이 이어졌으며, 해방 이후에도 용원정 건립 등 장소재현의 단계를 거쳐 현재까지도 다양한 형태의 기념비적 종족경관이 펼쳐지고 있으며, 이러한 장소애착(場所愛着)과 장소착근(場所着根)의 결과가 바로 우리가 지각하는 '거창군 마리면 고학리의 종족경관'이라는 결론에 도달하게 된다. 종족집단의 장소애착과 장소착근의 현상이 되풀이되어 형성된 영역성 확산의 산물이야말로 종족경관의 실체인 것이다. 이를 통해 우리는 집단 기억 속에 재차 구축 전승되고 있는 고유한 장소에 대한 후손들의 진지한 관심과 사랑 그리고 진정한 장소애착의 정신을 확인하게 된다.

• 건축역사연구
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• 제1권1호
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• pp.68-87
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• 1992

This study is the conditions of location according to formed the times in the clan village. The results of this study are as follows ; 1. in the 15th century, the characterestics of the village established residencial place where mountain stream flowed surrounded by the mountain and deep in the mountains with superior quality land. That's because Sa-dae-bu put equal importance on beautiful scenery and practical benefit for living. Stream House provided economical foundation for Sa-dae-bu to be able to keep confucial manners by putting limit their economic status to small medium sized land owner. Topographical condition such as valley or hollow separated from the exterior maintained unification of consanguineous village in self sufficient farming society and held on to independent territory against external to be able to stay away from turbulent days so that they formed residential area of Sa-dae-bu clan. And the valley where flowed clean water was considered as the connection of continuous place where distinctiveness of form in each curve and and factor of calm and dynamic scenery of the clean stream. Scholars in the middle of Chosun Dynasty located in the utopia as place for confucious retirement to study, a place for refinement by combination with the nature or as a way of spacial practice based on Confucious view of nature. 2. in the 16th-l7th century, Most of existing consanguineous villages adopt deep in the mountains for refuge. at that place, upward rank was established by settlement of the ancestor who entered in the village first, the principal was placed in the center of the village and since descendants became numerous, it was serialized as the space of descendants. So, it was arranged in the order of social rank. Most of the villages showed development step by step started from precaution by apperance of the mountain to the lower part. It's because the topography of valley around the village worked as the natural hedge against external force and genealogy of the clan, regularity of social status, order of entrance into the village were reflected into residencial destribution. Also, order of the rank coincided with the one of aspects on geomancy. Genealogical rank within the village represented spacial rank. Houses of descendants and branch families were placed lower than the principal which showed worship to the principal. 3. In 18th century after, as the village was settled nearby cultivated land considering economical loss caused by long distance between residencial area and cultivated land, direction of sect followed by development of village expanded from the front part of the village to the rear part. The principal that was poped out to the front presented frontage over exterior. Therefore, residencial area of branch families expanded to the rear starting from the principal. This represented a slice of social structure at that time. after 18th century, spirit was percieved superior over material, After then, development of cultivation and expantion of land created difference of economic strength within one village. In order to maintain and show off the status of Yang-ban, economic power of indigenous land owner became fundamental, so, sense to worship and to keep the principal became weak eventually. Taking advantage of that situation, residencial area of branch family expanded to the rear part of the principal which showed dual disposition conflicted with each other. However, these clan rules were destroyed and new rules were created after 18th century because of the situation and consciousness at that time.

• 한국식생활문화학회지
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• 제3권3호
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• pp.219-243
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• 1988

The sacrificial rite has its origin in the old China's primitive folkways faith based upon animism (B.C. 25c). From the animistic faith, Confucianism made its appearance in B.C. 551. Inevitably, the procedure of Confucian sacrificial rite was developed on the basis of the preceding primitive faith. In Korean culture, the god of Chinese Confucianism introduced to Korea in A.D. 108 was mixed properly with that of Buddhism imported in A.D. 372. Traditionally, Korean primitive religion (from B.C. 10c to B.C. 2c) was the sacrificial rite practiced by 'shaman.' The 'shaman' who was able to utilize ecstasy for the good of community was gods itself, and naturally the main form of the sacrificial rite was an exorcism with a sacrificial offering (food). After Korean primitive religion had been grafted to Buddhism and Confucianism, the character of Korean culture had to become compound. The most essential conception in sacrificial rite is a discrimination of a ghost, one is the evil spirit and the other is the good spirit. According to this conception, the good spirit is a spirit which ascended to heaven, in contrast, the evil spirit is a one which did not ascend to heaven and dispersed into this world. The sacrificial rite is a method to help the evil spirit ascend to heaven or to prevent harms from it. The mode of sacrificial rite especially the dead ancestor worship was transmitted from generation to generation as a purpose of the wealth and honors of descendants. Descendants believed that the evil spirit would not harm them only after receiving sufficient food and the right sacrifice. As a result, the sacrificial rite food was the sign of filial piety and a compensation for the evil spirit. How did the Korean religious culture which was consisted of three different religions-Shamanism, Buddhism. Confucianism-be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the items of sacrificial rite food according to each period. In consequence of the research, each religion had lost its uniqueness and became mixed to each other and settle down in Korean culture.

• Asian Pacific Journal of Cancer Prevention
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• 제15권8호
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• pp.3705-3713
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• 2014

E-Cadherin (CDH1) genetic variations may be involved in invasion and metastasis of various cancers by altering gene transcriptional activity of epithelial cells. However, published studies on the association of CDH1 gene polymorphisms and cancer risk remain contradictory, owing to differences in living habits and genetic backgrounds. To derive a more better and comprehensive conclusion, the present meta-analysis was performed including 57 eligible studies of the association between polymorphisms of CDH1 gene promoter -160 C>A, -347 G>GA and 3'-UTR +54 C>T and cancer risk. Results showed that these three polymorphisms of CDH1 were significantly associated with cancer risk. For -160 C>A polymorphism, -160A allele carriers (CA and CA+AA) had an increased risk of cancer compared with the homozygotes (CC), and the similar result was discovered for the -160A allele in the overall analyses. In the subgroup analyses, obvious elevated risk was found with -160A allele carriers (AA, CA, CA+AA and A allele) for prostate cancer, while a decreased colorectal cancer risk was shown with the AA genotype. For the -347 G>GA polymorphism, the GAGA genotype was associated with increased cancer risk in the overall analysis with homozygous and recessive models. In addition, results of subgroup analysis indicated that the elevated risks were observed in colorectal cancer and Asian descendants. For +54 C>T polymorphism, a decreased risk of cancer was found in heterozygous, dominant and allele models. Moreover, +54T allele carriers (CT, CT+TT genotype and T allele) showed a potential protective factor in gastric cancer and Asian descendants.

• 박물관보존과학
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• 제23권
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• pp.49-60
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• 2020

국립중앙박물관 소장 운보문단 보자기(증9393) 유물의 전시와 안전한 보호를 위한 보존처리를 실시하였다. 이후 보존 처리한 직물 무늬의 시대를 추정하기 위하여 함께 기증 된 이항복(1556-1618)의 17세기 활동시기와 후모본(後模本) 초상화의 제작시기인 18세기의 유물과 비교하여 운보문단 보자기 무늬의 구성과 연대를 추정하였다. 운보문단의 시대 추정을 위해 시대가 확실한 유물과 비교한 내용을 확인한 결과는 다음과 같다. 첫째, 이항복의 생몰년(1556-1618)을 기준으로 유사한 시기의 출토복식과 의궤의 표지의 무늬와 비교하였으나 운두와 꼬리크기의 비율에서 확연히 차이가 보여 이항복의 생몰년 대에 제작한 직물로는 추정되지 않다고 판단되었다. 둘째, 이항복의 호성공신과 위성공신 초상 후모본의 제작시기인 18세기 운보문단 직물 무늬와 비교한 결과 가장 유사한 1702년 『숙종인원왕후가례도감의궤』 표지의 운보문단이 확인 되었으며, 이외 1730년대까지의 의궤표지와 출토직물에서 배열, 크기, 비율 등 유사한 구성양식을 나타내고 있었다. 보자기의 정확한 용도는 확인 할 수 없었지만 함께 기증 된 후모본 초상화와 유사한 18세기 초에 제작된 것으로 추정할 수 있다.

• 기본간호학회지
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• 제6권2호
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• pp.211-227
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• 1999

This study was planned and carried out in an attempt to investigate health status and life style. Using a guidline developed by the researcher open-ended interviews were done with a hundred and sixty Korean elderly people, from April 17, through June 2, 1988. The data were analyzed by frequencies, means, percentile scores and Chisquare-test. Major health deviations identified are ; arthritis, blood pressure discrepancies, neuralgia, and powerlessness. Discomfort in relation to elimination(75%) and to rest-activity, especially to the activities of daily living(78%) are experienced ; 11% revealed to be in need of assistance from others. One or more sensory discrepancies are complained by 75% of the subjects. Only 20% of the subjects reported being satisfied with the life-time achievements. Factors revealed that 'descendants' were the major source of pleasure. Leisure hours were spent mostly 'watching TV' 'Healthy life', 'harmonious family life' and 'frequent communication with the family' were the three most frequent wishes towards their family members. 'Insurance for ageing', 'free health care', 'work', 'cultural facilities' and 'warm attention' were the request toward the society.