• 한국산학기술학회논문지
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• 제18권10호
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• pp.652-662
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• 2017

본 연구는 간호대학생이 임상실습 중 경험하는 폭력, 폭력에 대한 반응과 차후 행동을 알아내기 위함이다. 조사연구가 실시되었고, 자료는 2012년 4월 30일부터 7월 6일까지 수집되었다. 4개 도시의 6개 대학에서 290명의 간호대학생을 대상으로 자기설문방식이 사용되었다. 약 91%의 학생들이 폭력을 당하였다. 언어적 폭력(85.2%)이 가장 빈번하게 맞닥뜨리는 폭력의 종류였고, 신체적 위협(74.8%), 성폭력(41.0%), 신체적 폭력(26.2%)의 순서였다. 참가자들은 환자 또는 환자 가족, 의사 및 간호사와 같은 임상스탭에 의해 학대를 당하였다. 간호대학생은 폭력에 노출된 이후 생리적 또는 사회적인 면보다는 심리적인 면에서 더 부정적으로 반응하였다. 대부분의 학생들의 대처 행동은 "폭력을 가한 사람에게 반응하지 않고, 임상실습을 지속함 (51.7%)"이었고, 이러한 반응은 폭력을 경험한 후의 대처행동에서 가장 빈번하게 사용되었다(79.5%). 간호대학생이 임상 현장에서 경험하는 폭력을 예방할 수 있도록 하는 전략이 수립되어야하며, 학생들은 교육 과정에서 폭력에 대처할 수 있는 의사소통 및 방법과 관련된 정보를 제공 받을 수 있어야 한다.

• Asian Pacific Journal of Cancer Prevention
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• 제14권2호
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• pp.997-1001
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• 2013

Background: Lymphangiogenesis, assessed as lymphovascular density (LVD), is the initial step of generalized tumor lymphovascular invasion (LVI). It also involves VEGF-C as the most important protein family. Lymphangiogenesis among breast cancer cases correlations with several clinicopathological factors are important to determine prognosis and treatment strategies, but results have been controversial and require clarification. Aim: To define correlations between VEGF-C expression, LVD and LVI with several clinicopathological parameters from Indonesian breast cancer patients. Materials and Methods: Using a cross-sectional study, a total of 48 paraffin-embedded tissues of breast cancer from Dr. Sardjito General Hospital Indonesia were assessed for VEGF-C expression, LVD and LVI by immunohistochemistry. Correlations of these markers with clinicopathological parameters like patient age, tumor size, lymph node status, grade, ER/PR and Her-2 status, cell proliferation and p-53 expression were investigated by linear analysis. Correlations of VEGF-C expression and LVI with several clinicopathological parameters were analyzed with Coefficient Contingency Chi-Square test. Results: The mean of patients age was 53.0 year, pre and post-menopausal patients accounting for 56.3% and 43.8%, respectively. Some 10.4% were well, 41.7% moderate and 47.9% poorly differentiated. ER positivity was evident in 50% while PR and Her-2 positivity was found in 31.3% and 33.3%, respectively. Breast cancer cells with over-expression of p-53 was 64.6% and with high cell proliferation was 56.3%. Lymph node metastasis was noted in 63.5%, and LVI in 72.9%. Significant correlations were found between LVD and tumor size (p:0.037), grade (p:0.000), lymphnode status (p:0.036), LVI (p:0.003), as well as with p-53 and cell proliferation. There were also significant correlation of VEGF-C (p:0.011) and LVI (p:0.001) with tumor grade. Only ER status was found to have a correlation with tumor size (p:0.027). Conclusions: This study suggested that in Indonesian breast cancer patients, lymphangiogenesis is correlated with tumor size, grade, lymph node status and tumor lymphovascular invasion, the latter also being related with p-53 over expression and high cell proliferation.

• 의료법학
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• 제13권1호
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• pp.359-395
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• 2012

In a broad term, health and medical data means all patient information that has been generated or circulated in government health and medical policies, such as medical research and public health, and all sorts of health and medical fields as well as patients' personal data, referred as medical data (filled out as medical record forms) by medical institutions. The kinds of health and medical data in medical records are prescribed by Articles on required medical data and the terms of recordkeeping in the Enforcement Decree of the Medical Service Act. As EMR, OCS, LIS, telemedicine and u-health emerges, sharing and protecting digital health and medical data is at issue in these days. At medical institutions, health and medical data, such as medical records, is classified as "sensitive information" and thus is protected strictly. However, due to the circulative property of information, health and medical data can be public as well as being private. The legal grounds of health and medical data as such are based on the right to informational self-determination, which is one of the fundamental rights derived from the Constitution. In there, patients' rights to refuse the collection of information, to control recordkeeping (to demand access, correction or deletion) and to control using and sharing of information are rooted. In any processing of health and medical data, such as generating, recording, storing, using or disposing, privacy can be violated in many ways, including the leakage, forgery, falsification or abuse of information. That is why laws, such as the Medical Service Act and the Personal Data Protection Law, and the Guideline for Protection of Personal Data at Medical Institutions (by the Ministry of Health and Welfare) provide for technical, physical, administrative and legal safeguards on those who handle personal data (health and medical information-processing personnel and medical institutions). The Personal Data Protection Law provides for the collection, use and sharing of personal data, and the regulation thereon, the disposal of information, the means of receiving consent, and the regulation of processing of personal data. On the contrary, health and medical data can be inspected or delivered of the copies, based on the principle of restriction on fundamental rights prescribed by the Constitution. For instance, Article 21(Access to Record) of the Medical Service Act, and the Personal Data Protection Law prescribe self-disclosure, the release of information by family members or by laws, the exchange of medical data due to patient transfer, the secondary use of medical data, such as medical research, and the release of information and the release of information required by the Personal Data Protection Law.

• 대한간호
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• 제37권2호
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• pp.53-62
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• 1998

ursing as a profession is characterized by its holistic, mind-body-spirit approach to the patient. Also, nurses have historically been the leaders in health education and promotion. Parish nursing has a great potential for providing primary preventive health care. services as well as assisting people to access the health care system. While working in the community, parish nurses see the church as the new arena for delivering health care services. The parish nurse program was introduced by Granger Westberg in 1984. The concept of parish nursing is based on several beliefs; health is multidimensional and affects all aspects of an individual-physical, psychological, social, and spiritaul being. Parish nursing is one model in which churches can cooperatively work with health care institutions to address the needs of their parishioners. The role of the parish nurse is emphasized in four basic area: a) health education, b) health counseling, c) referal services, and d) facilitation and organization of support groups within the congregation. The parish nurse programs work chiefly in congregation or commuity where a certain language of faith is ready at hand. This means that the parish nurse works in an ecology of meanings and care which encourages the drawing on the message of God's grace, the practices and habits it encourages. The parish nurse may be involved in the church's health ministries and may work on either paid or volunteer basis; however, one of the most important qualification of the parish nurse is to have the nursing knowledge and skills to practice within the standards of Nursing Practice Act. The completion of standards of practice for professional nurses practicing as parish nurses had been identified as a priority by the HMA Executive Board (1996, HMA). In conclusion, parish nursing promotes health and healing by empowering the faith community, family, or individual to incorporate health and healing practices. There are several preconditions that should proceed to establish the foundation for successful development of the parish nursing program in Korea. First, reciprocal relationship with home health nursing should be considered. Second, correct terms and concepts of parish nursing should be studied and understood. Third, systematic study and investigation should be followed for further development of parish nursing. Fourth, strengths and weaknesses of different models should be studied to develop proper model of parish nursing for Korean situation. Finally, consensus of standardized education program and corporation with various religious communities as well as health institutions should be established. When these preconditions are met, the role of parish nursing as a new program for the promotion of holistic health will be established.

• 한국아동복지학
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• 제59호
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• pp.115-150
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• 2017

2007년 시범사업으로 시작한 드림스타트 도입 10년을 맞아 그간의 변화와 성장을 사회투자전략의 관점에서 평가하고, 향후 발전과제를 제시하고자 하였다. 헤드스타트와 슈어스타트 프로그램과 관련된 연구 성과와 정책근거에 기반 해 도입된 드림스타트는 아동복지프로그램에서 주요한 공적 전달체계로 자리 잡고있다. 12세 이하 취약계층 아동에게 맞춤형 통합서비스를 제공해, 아동의 복지를 증진시키며, 불평등 격차를 줄여 취약계층 아동에게 최선의 출발선을 제공하는 것이 드림스타트의 주된 목적이다. 이를 위해 상담, 보건, 부모교육, 학습지원, 방과 후 활동 등 다양한 서비스를 통합적으로 제공하는 사례관리접근이 핵심적으로 활용되고 있다. 도입 이후 실시된 여러 효과성연구는 긍정적인 영향과 개선을 보고하고 있지만, 강력하고 기대했던 성과를 충분히 보여주지는 못하고 있다. 드림스타트가 애초 달성하려 했던 정책목표를 위해서는 향후 재정지원 확대와 안정적인 정책지원이 필요하다. 드림스타트 표적 집단인 취약계층 아동 모두가 드림스타트를 이용하고, 그들이 경험하는 불평등과 격차를 극복하기 위해서는 풀어야 할 과제가 여전히 남아있다. 드림스타트가 고려하고 추진해야 할 향후 과제들을 실천적 측면과 정책적 측면에서 제시하였다.

• Journal of Animal Science and Technology
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• 제64권5호
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• pp.937-949
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• 2022

Health concern of dogs is the most important issue for pet owners. People who have companied the dogs long-term provide the utmost cares for their well-being and healthy life. Recently, it was revealed that the population and types of gut microbiota affect the metabolism and immunity of the host. However, there is little information on the gut microbiome of dogs. Hericium erinaceus (H. erinaceus; HE) is one of the well-known medicinal mushrooms and has multiple bioactive components including polyphenol, β-glucan, polysaccharides, ergothioneine, hericerin, erinacines, etc. Here we tested a pet food that contained H. erinaceus for improvement in the gut microbiota environment of aged dogs. A total of 18 dogs, each 11 years old, were utilized. For sixteen weeks, the dogs were fed with 0.4 g of H. erinaceus (HE-L), or 0.8 g (HE-H), or without H. erinaceus (CON) per body weight (kg) with daily diets (n = 6 per group). Taxonomic analysis was performed using metagenomics to investigate the difference in the gut microbiome. Resulting from principal coordinates analysis (PCoA) to confirm the distance difference between the groups, there was a significant difference between HE-H and CON due to weighted Unique fraction metric (Unifrac) distance (p = 0.047), but HE-L did not have a statistical difference compared to that of CON. Additionally, the result of Linear discriminate analysis of effect size (LEfSe) showed that phylum Bacteroidetes in HE-H and its order Bacteroidales increased, compared to that of CON, Additionally, phylum Firmicutes in HE-H, and its genera (Streptococcus, Tyzzerella) were reduced. Furthermore, at the family level, Campylobacteraceae and its genus Campylobacter in HE-H was decreased compared to that of CON. Summarily, our data demonstrated that the intake of H. erinaceus can regulate the gut microbial community in aged dogs, and an adequate supply of HE on pet diets would possibly improve immunity and anti-obesity on gut-microbiota in dogs.

• 헤리티지:역사와 과학
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• 제53권1호
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• pp.184-203
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• 2020

조선 개국 후 유교적 가치관으로 성장한 통치 계급에게 불교 의례는 이른바 '위험한 축제'로 인식되었다. 의례는 출생에서 죽음에 이르는 삶의 중요한 전환점에서 다음 단계로의 이행을 도왔고, 제의를 통해 공동체의 결속을 강하게 했다. 의례 공간에는 도량을 신비로운 공간으로 변화시키는 다양한 공양구와 기물이 장엄되고 범음구와 범패가 어우러졌다. 그 중에서도 불교 회화는 기층민에게 강한 효력을 지닌 시각 매체로 적극 활용되었다. 생사의 인과응보를 담은 <시왕도>의 사례에서 볼 수 있듯이 의식이 마련된 도량에 불화를 헌괘하고 이를 생생하게 설명해주는 '관청(觀聽)'에 대한 수요로 불화의 기능은 더욱 확대되었다. 천도 의례 장면을 담은 <감로도>에는 왕실과 종친의 모습이 강조되어 표현되었다. 중국의 수륙화에서 이 도상은 수륙재에 봉청(奉請)하는 존귀한 대상 중 한 그룹이었으나 16세기 <감로도>에는 왕실의 후원을 상징하며 국행 수륙재의 역사성과 전통을 입증하는 존재로 도해된다. 왕실 후원은 불교 의례에 대한 사회적 공인과 같았고, 이러한 메시지를 드러내고 싶은 흔적이 <감로도>에 남아있다. 의례에 대한 위정자(爲政者)들의 경계는 표면적으로는 군중이 참여하는 의례 공간에 승속(僧俗), 남녀, 신분의 귀천(貴賤)이 함께 어우러지기에 예의가 무너지고 풍기가 문란해질 것이라는 우려였다. 또한 일상으로부터의 일탈, 금기로 부터의 해방이라는 축제의 요소와도 밀접한 관련이 있다. 시각 매체는 특별한 힘을 지니고 있다고 인식되었기에 그 힘을 이용하고자 하는 측과 위험성을 우려하는 시선이 공존했다. 실록(實錄)의 기록에서 위험성을 강조하며 불화를 불태우고 불화를 그린 자를 잡아오도록 하는 일련의 조치나, 도성이 텅 비도록 군중들이 모여든 기록은 역설적이게도 불교 의례가 반드시 참여해야 하는 축제의 장으로 인식됐음을 반증한다. 불교 의례는 생의 순환 단계에서 유교가 대체할 수 없는 종교적 기능을 지니고 있기에 쉽게 사라질 수 없었고, 공동체를 통합하는 축제의 요소는 더욱 강화되었다. 조선 후기 <감로도>에는 17세기부터 본격화되는 사당패나 연희패가 도해되고 의례의 현장감이 생생하게 반영되었다. 불행한 죽음을 위로하던 불교 의식은 해마다 일정한 시기에 마련되어 일상의 고단함을 털고 휴식을 취할 수 있는 축제의 장으로 자리 잡았다. 유교 국가의 정책적 탄압에 '위험한 축제'로 인식되던 불교 의례가 정례적인 세시풍속이자 공동체의 축제로 수용되는 과정을 불교 회화에 재현된 시선의 변화에서 확인할 수 있다.

• 여성건강간호학회지
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• 제7권4호
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• pp.518-535
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• 2001

Nursing practices should be based on the understanding of human beings. In order to understand human beings, it is important to study the lifestyles and thoughts of people in their natural environment. In this sense, the cultural aspects of a society need to be studied for a culture-bound nursing service. Child care, which is an important element of nursing, is also strongly influenced by the culture of a society. Therefore, a cultural study is necessary to understand the child-rearing practices of any society. The major purpose of this dissertation is to provide basic foundations for developing a culture-based theory for nursing intervention through studying traditional cultural elements of child care in Korean society. The study examined child-rearing practices in a small village on Koje Island in the southern part of Korea. It utilized ethnographic methodologies including participatory observations and in-depth interviews. The study participants were 9 Korean mothers living on Koje Island. The average age was 52. The data were collected between July in 1998 and December in 1999. The average number of interviews per person was 7-8, and the duration of each interview was approximately 2 hours. The data were analyzed using the Spradley Analytical Method. The following 9 major child-rearing aspects of mothers on Koje Island were discovered as a result of the study: 1. Firstly, mothers on Koje Island were mostly concerned about the "Old Birth Goddess' Curse", especially during their child's early years. This concern was evidenced by their careful behavior when their child was very young and by their praying to the Old Birth Goddess not to be jealous of their babies. 2. Secondly, they wished their children to live a different and better life than themselves. It was represented by their strong motivation toward their children's education as well as their expectation for their children's success. In traditional Korean culture, Korean people think that the rise and fall of the household depend on their offsprings. Therefore, Korean mothers wish their children attain to a higher level of social status through education. 3. Third, mothers are concerned about their children's righteousness. Mothers on Koje island expect their children to live with discretion, justice, strength, respect, harmony, and to do their best in life. 4. Next was an 'anticipation of their children's happy marriage'. The attributes of this category were an 'anxiety about their children's married life', and 'an expectation of a good spouse for their children'. Because Korean people believe that only a son can continue the bloodline of a family, especially Korean mothers have a great concern of the possibility of their daughters not having a son after marriage. Also they have different expectations toward their daughter-in-laws than son-in-laws. 5. Korean mothers also derived their satisfaction from their son. It was characterized by 'excessive affection toward their son', 'dependency on their son', and 'being afraid of their married daughter having a girl like themselves'. Korean society has been a patriarchy. Therefore, a son is beloved as someone who will take care of his old parents, be in charge of ancestral rites, and provide a daughter-in-law who can conceive a son. 6. The sixth category concerned 'the differences in their expectations for their children'. The attributes in this category were 'different expectations depending on their children's gender', 'different expectations depending on their children's ability', and a 'great sympathy toward children with low abilities'. Korean mothers expect their son to become better than their daughter. 7. The seventh category was related to their 'roles in child-caring practices'. Traditionally a child was raised in an extended family system in Korea So it was not the sole duty of a mother to bring up the child. Korean mothers used to receive much help rasing children from their in-laws, and family members. On the other hand, many children grew up by themselves, because their mothers were very busy taking care of housework. Furthermore, many children also grew up in poverty. 8. Mothers also had issues related to 'conflicts in child rearing'. They were characterized by 'lack of understanding', 'rudeness of children', and 'giving vent to one's anger'. 9. Finally, mothers regretted not doing their best in child-rearing practices. It was characterized by a 'bitter feeling of repentance', 'feeling irritated', and 'feeling of unsatisfaction'.

• 성인간호학회지
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• 제12권2호
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• pp.184-195
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• 2000

It has been believed that cancer is an omnious factor threatening the future and life itself. Patients having the disease experience anxiety, fear, feeling of weakness, depression and feelings of uncertainty and hopelessness. Most cancer patients, however, have expectations of possible recovery and a better future, very different from the patients who feel hopeless. Therefore. hope allows people to respond effectively to the fatal disease they have and prevents them from detoriorating physically and spiritually, positively influencing their survival, response to treatment and sense of security. Studies previously performed showed that hope is positively correlated with social and family supports, self-esteem, spiritual well-being, responsive action, health promotion behavior and quality of life. Thus, the study attempted to provide basic information on nursing cancer patients by investigating their levels of hope and determining predictive factors which influence hope. For the study 200 cancer patients in two university hospitals located in Pusan were sampled as subjects. Data were collected for twenty nine days from Feburary 1, 1999 to March 1. Instrumets for the study included 10 items from the self-esteem scale by Rosenberg (1965), 39 hope measurements by Kim and Lee(1965), 16 of the social support scale by Tae(1986) and 16 of the general characteristics scale, all of which totaled 81 items. The data were analyzed using the SPSS program. General characteristics of the investigated based on numbers and percentage. Hope, self-esteem and social support were analyzed using means, minimum, maximum and standard deviation. Relations among the foregoing three factors were analyzed using Pearson' correlation coefficient. Levels of hope in cancer patients were determined using t-test, ANOVA and Scheffe test. Predictive factors influencing hope were investigated using multiple stepwise regression analysis. Results of the study are summarized as follows: 1. An average level of hope was $185.55{\pm}23.39$ points(96 min. and 234 max.) 2. Levels of hope showed a significant difference among them according to sex (t=-3.69, P=.000), age(F=4.714, P=.000), job(F=3.247, P=.008), monthly income (F=6.113, P=.003), treatment charge (F=3.796, P=.011), supportive resources (F=10.554, P=.000), diagnosis(F=2.287, P=.029), perceived health status(F=22.184, P=.000), level of pain(F=3.334, P=.021), religion (F=4.911, P=.001) and religion's effect in life (F=11.706, P=.000), 3. For the subjects, self-esteem and social support were $38.32{\pm}7.21$(13 min, and 50 max.) and $52.97{\pm}8.49$points(28 min, 80 max.). Concerning social support, average levels of family support and medical support were found $35.95{\pm}6.05$(18 min, and 40 max) and $27.02{\pm}4.99$ points(20 min and 40 max). The hope the cancer patients showed significant correlations with self-esteem (r=.588, P=.000), family support(r=.224, p=.001) and medical support(r=.221, P=.002). 4. The five variables related to hope (self-esteem, religion's effect in life, perceived health status, social support and age) accounted for 54.2 percent of the hope level; especially, self-esteem was the highest at 34.6%. As shown in the above results, predictive factors which most influence hope in cancer patients were self-esteem and religion's effect of life. Therefore, nursing interventions to increase self-esteem should be developed. Regarding religion's effects, studies on spiritual aspects should be carried out in a way that contributes to promotion of hope.

• 동양고전연구
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• 제73호
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• pp.119-151
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• 2018

본 논문은 봉은사의 기원과 조선시대 봉은사에서 설행된 수륙재의 역사적 의미를 고찰한 연구이다. 봉은사는 원래 경기도 광주군 학당동(오늘날의 선릉 능역 내)에 위치했던 견성암이라는 이름의 암자였다. 견성암의 창건시기는 불분명하나, 조선전기에 광평대군의 재암(齋庵)으로 지정되면서 크게 중창되었다. 광평대군부인 신씨는 남편의 무덤 근처에 있던 견성암에 70결의 대토지와 1000여 구의 노비를 시주하여 대찰(大刹)로 중창하였다. 이후 견성암은 견성사라는 이름으로 불리게 되었다. 1450년 성종의 능(선릉(宣陵))이 광평대군묘와 견성사가 위치한 곳에 들어서면서 광평대군묘는 인근의 대모산 자락으로 이장되었다. 하지만 견성사는 그대로 남아 성종의 능침사로 역할하게 되었고 절 이름은 봉은사로 개칭되었다. 1562년 중종의 능(정릉(靖陵))이 선릉 부근으로 이장되면서 봉은사는 선 정릉의 능침사를 겸하게 되었다. 1563년 순회세자가 요절한 뒤에는 세자의 원당이 봉은사 내에 마련되었다. 견성암 때부터 봉은사로 개칭된 이후까지 이 절에서는 수륙재가 계속 설행되었다. 하지만 수륙재의 성격은 시기별로 조금씩 달라졌다. 세조대부터 성종대까지 견성암과 견성사에서 설행된 수륙재는 광평대군과 세종, 소헌왕후의 명복을 비는 천도재의 성격과 왕실 및 사부대중의 안녕을 기원하는 대중법회의 성격을 동시에 지니고 있었다. 이후 연산군~명종대에 이르러 선정릉의 능침사로 역할할 당시 봉은사에서 설행된 수륙재는 왕의 천도재 성격이 강했다. 조선후기에도 봉은사는 순회세자의 원당으로 역할하였기 때문에 봉은사는 왕실 수륙재도량으로 계속 유지되었던 것으로 보인다. 또한 병자호란 이후 봉은사는 남한산성에서 전사한 희생자들을 위무하는 국행 수륙재도량으로도 역할하였다.