• Korean Journal of Heritage: History & Science
• /
• v.55 no.1
• /
• pp.281-304
• /
• 2022

Heungdeokjeon was the first pavilion built on the site of Sueocheong during the expansion of Gyeongungung. In this study, we tried to clarify the specific construction process of Heungdeokjeon, which was used for various purposes such as the copy location for Portraits of ancestors, temporary enshrinement site, and the funeral building for the rest of the body, which is Binjeon. In addition, we tried to confirm the historical value based on the characteristics derived by the history of the building and the rituals performed. Heungdeokjeon began to be built in the second half of 1899, and is estimated to have been completed between mid-February and mid-March 1900. It was a ritual facility equipped with waiting rooms for the emperor and royal ladies as an annex. The relocation work was planned in April 1901 and began in earnest after June, and it was closely linked to the construction of attached buildings of Seonwonjeon. In addition, comparing the records on the construction and relocation cost of Heungdeokjeon with those related to the reconstruction of Seonwonjeon, it was confirmed that annex buildings of Heungdeokjeon were relocated and used as annex buildings of Seonwonjeon. The characteristics identified in the process of Heungdeokjeon used as a place to copy portraits are as follows. First, it was used as a place to copy portraits twice in a short period of time. Second, it was the place where the first unprecedented works were carried out in relation to the copying of portraits. Third, the pavilion, which was specially built for imperial rituals, was used as a place to copy portraits. Since then, it has been used as a funeral building for the rest of the body, and features different from those of the previous period are identified. It was the building dedicated to rituals for use as Binjeon, and was also a multipurpose building for copying portraits. In other words, Heungdeokjeon, along with Gyeongbokgung Taewonjeon, is the building that shows the changes in the operation of Binjeon in the late Joseon Dynasty. Characteristics are also confirmed in portrait-related rituals performed at Heungdeokjeon. The first is that Jakheonlye was practiced frequently in a short period of time. The second is that the ancestral rites of Sokjeolje and Bunhyang in Sakmangil, which are mainly held in the provincial Jinjeon, were identified. This is a very rare case in Jinjeon of the palace. The last is that Jeonbae, jeonal, and Bongsim were implemented mutiple times. In conclusion, Heungdeokjeon can be said to be a very symbolic building that shows the intention of Gojong, who valued imperial rituals, and the characteristics of the reconstruction process of Gyeongungung.

• Sim-seong Yeon-gu
• /
• v.37 no.2
• /
• pp.149-183
• /
• 2022

The oracle of the I Ching, divination can be understood as 'synchronicity phenomenon' in analytic psychology. In order to experience divination actually, it requires a religious attitude that asks questions with a serious mind when a person is in trouble that consciousness reaches its limit. It is not just a passive attitude, but a modest, active attitude to ask what I can do now. The experience of the oracle of the I Ching connected to supra-consciousness is similar to 'active imagination'-talking with the archetype of collective unconsciousness-and is 'the process of finding the rhythm of Self-archetype, the absolute wisdom of unconsciousness.' One month before my father's death, I took care of him who couldn't communicate verbally and I divination with a question 'What can I do for my father and me now?' The I Ching's answer was hexagram 19 Lin 臨, nine at the beginning. It's message was '咸臨貞吉 joint approach. perseverance brings good fortune.' 志行正也 we must adhere perseveringly to what is right.' Through this phrase, I learned the attitude of waiting for life after death as if 'joyful obedient' to the providence of nature that spring comes after winter. And I found that keeping the touching emotion of meeting infinity (in analytical psychological terms, 'Self') with perseveration is to do the true meaning of life beyond popular money-mindedness. And six months before my father's death, I had a dream about the afterlife. In the process of interpreting that dream, I learned not only from the shock of the direct message that 'it is a truth that there is something after death,' but also the regeneration of the mind through introversion from the similarity between the closed ward and '黃泉'-chinese underworld through amplification. And I learned the importance of an open attitude to accept new things through the 'window to eternity' symbolized by the white iron gate. In my father's catholic funeral ritual, I had hope that the catholic doctrine 'Communio Sanctorum'-A spiral cycle in which the living and the dead help each other may be real as well as a symbol of the individuation process in which consciousness and unconsciousness interact in our minds. Through the consolation received through the funeral visit of many people I met in my life, I found the answer that the path to contact with infinity begins with loving the beings in front of me. I tried to understand this continuous experience by the perspective of analytical psychology.

• Applied Microscopy
• /
• v.39 no.4
• /
• pp.325-332
• /
• 2009

It has been well known that grapefruit seed extract (GSE) have effects on the deodorization and a wide range disinfectant. But anybody do not research about the decomposition-inhibition effect of GSE. The present study was performed to investigate the decomposition-inhibition effect of GSE by measuring the microscope and electroscope observation with passage of time. A total of 30 healthy Sprague-Dawley (SD) rats weighting from 230 gm to 250 gm were used as experimental animals. One group that do not treated by GSE named control group and the other group that treated by 55% GSE named Experimental group. Under ether anesthesia, right kidney was obtained. Put each sample in $37^{\circ}C$ and humidity $80{\pm}5%$ incubator, we obtained each sample after 0 day, 1 day, 2 days, 3 days, 4 days and 5 days. 4 ${\mu}m$ of paraffin sections were obtained, stained H-E stain and observed by use of a microscope. Morphological change in tissue was similar to control 1 day group and experimental 3 days group. Therefore, decomposition-inhibition effect of GSE continued about 2 days and it protected necrosis. According to above results, the author suggest that 55% GSE is an effective decomposition inhibitor until 2 days on $37^{\circ}C$ and humidity $80{\pm}5%$ conditions.

• Asian Journal of Atmospheric Environment
• /
• v.7 no.2
• /
• pp.72-84
• /
• 2013

In the study, pollution levels of indoor polycyclic aromatic hydrocarbons (PAHs) in public facilities (vapor phase or particulate phase) were evaluated, and a health risk assessment (HRA) was carried out based on exposure scenarios. Public facilities in Korea covered by the law, including underground subway stations, funeral halls, child care facilities, internet cafes (PC-rooms), and exhibition facilities (6 locations for each type of facility, for a total of 48 locations), were investigated for indoor assessment. For the HRA, individual excess cancer risk (ECR) was estimated by applying main toxic equivalency factor (TEF) values suggested in previous studies. Among the eight public facilities, internet cafes showed the highest average $PM_{2.5}$ concentration at $110.0{\mu}g/m^3$ (range: $83.5-138.5{\mu}g/m^3$). When assuming a risk of facility exposure time based upon the results of the surveys for each public facility, the excess cancer risk using the benzo(a)pyrene indicator assessment method was estimated to be $10^{-7}-10^{-6}$ levels for each facility. Based on the risk associated with various TEF values, the excess cancer risk based upon the seven types cancer EPA (1993) and Malcolm & Dobson's (1994) assessment method was estimated to be $10^{-7}-10^{-5}$ for each facility. The excess cancer risk estimated from the TEF EPA (2010) assessment was the highest: $10^{-7}-10^{-4}$ for each facility. This is due to the 10-fold difference between the TEF of dibenzo(a,e)fluoranthene in 2010 and in 1994. The internet cafes where smoking was the clear pollutant showed the highest risk level of $10^{-4}$, which exceeded the World Health Organization's recommended risk of $1{\times}10^{-6}$. All facilities, with the exception of internet cafes, showed a $10^{-6}$ risk level. However, when the TEFs values of the US EPA (2010) were applied, the risk of most facilities in this study exceeded $1{\times}10^{-6}$.

• CRM연구
• /
• v.4 no.1
• /
• pp.1-18
• /
• 2011

The consumer's expectation of companies' social responsibilities has been continuously getting higher as the consumerism has been matured. So, the company has faced the shift to move forward to the positive social activity such as charity, donation, and sponsorship. In addition, the company which does make a success needs to reach goals not only to maximize profits but also to make justices of social and cultural boundaries. Thus, success of an enterprise aims at the maximization of profits as the economic objective and the creation of competitive, powerful brands. Accordingly, as enterprises consider social responsibility as the concept of effective investment to enhance the asset value of corporation, they seek to extend their brands in order to pursue cause-related marketing, which accomplishes and complements two objectives each other the performance of social responsibility and the pursuit of powerful brand assets. In Korea, there are traditional ritual ceremonies such as ceremonies of coming-of-age, marriage, funeral, and ancestor worship and they consider those ceremony occasions as very important. Moreover, social positional grade of rank like the two upper classes of old Korea made people pretend to be noble and sensitive to other people around themselves. This old custom could influence Korean people's way of life, especially, consumer-action. This deep rooted custom also could influence consumption life considerably. Through this study, we can understand the consumer behaviors of Korean who consider ritual ceremonies and saving face as essential and are influenced by this culture. on another hand, we intend to check the effects on buying luxury brands.

• Journal of Korean Academy of Nursing
• /
• v.10 no.2
• /
• pp.95-115
• /
• 1980

Current statistics reveal remarkable prolongation of the average longevity in this country for the past decade. Welfare of the aged is no longer sole concern of the person or/and family. but has aroused social concern on the community and national level. This study was designed to assess social, economic and emotional needs of the aged. and to identify problems they are confronting. Data were gathered through questioning 273 subjects living in Seoul from July 25, to August 31. 19 80. Frequencies and percentile scores were analysed to describe the fact. and the significance of int or-variable differences was tested by Chi-square method. Results are : 1. Majority of the subjects (male : 65.38%). (female : 62.13%)“talk about past experiences”to re-collect their past days, the difference between male and female respondents was not significant. 2. Except few who earn their pocket money (4.21%). majority were doing household errands (34.52% ) and looking after their garnd children (29.26 ％）. Main sources of their pocket money revealed to be their children (84.02%) and their own savings (24.64% ). Except few (15％）engaged with social activities directly or indirectly. leisure hours are spent in chatting with aged neighbors (44.81%). Highest in the rank order on the joyous moments for the aged revealed to be when the members of family living apart paying a visit (male : 37.5%, female : 63.72%)difference of male and female was significant ( P<0.05). Among female respondents. significant difference between age group was revealed (p<0.05). 3. Majority prefered sin91e houses (84.30% ). as residential environment. the suburban (36.26% ) area was the filet in the rank order : difference between age group and the educational status were not significant. Majority of respondents revealed to have their own room in the house. The first preference was given to live with their children (68.86%). Memory of the past (37.36% )revealed to be the highest in the rank order among the reasons why they dislike moving the house. 4. Majority favored current welfare benefts provided for the old age. however. the ideal way to live at their old age they responded was to live on their own savings (50.54%). 5. Majority revealed to be daunted occasionally (62.27%) by not being less active (34.16%) socially and by poor physical health(29.75%). Male and female differ in the causes of loneliness significantly (P <0.001) : retirement (37.89%) in ale and helpessness (43.05%) in female revealed the highest in the rank order. Majority talk over their feelings with aged neighbors to overcome the loneliness. 6 Majority were in favor of planting and looking after pet animal in the house. however. male and female differ in the kind significantly (p <0.001), 7. Majority think about death and dying occasionally or more (84.11% ). Many of the respondents believes in the life after life (53.49%) : female revealed to be significantly higher (p <0.01). and subjects with christian belief were significantly higher than non-christians (P<0.001). Attitude towards death and dying differs significantly between male and female (P <0. 001) and between christians ans and nonchristians (p <0.001). Highest preference was given to simple funeral (69.85%). Precious heritage that they would pass on to their descendants was onoscience and ethical value(57. 51%) : christian response as the first value was christian belief (52.38%).

• Journal of Korean Academy of Nursing
• /
• v.10 no.2
• /
• pp.21-40
• /
• 1980

In order to take cue of the dying persons and their survivors in a more positive and affirmative atti-tube. and to understand the valuable meaning of and dying. a survey was performed to 550 cases of health care personnels including 116 nursing students. 238 medical students. 137 nurses. and 59 doctors. Samplings were made through census Procedure from the entire group of medical and nursing students in College of Medicine. Chung-Ang University. and of licenced nurses and doctors in Chung-Ang University Hospital. and in Han-Gang Sacred Heart Hospital from the first to the end of march. 1980. These collected data were computerized at KIST by SPSS programming and were statistically analyzed by chi-square test. Through content analysis of the word associated with death and descriptive analysis of the death-re-lated variables. the following conclusion in is reached. First. Total numbers of death-word percieved by health care personnels were 198 kinds. Among them, 40 kinds of words associated with death were responded from than 1% of the total. As to the 10 death related word responded by free word association method. it was revealed that individual average number of death related word was 7.70 word. which came from higher number of words in the senior students (8.96 word) or the graduates (8.10 word) compared with the freshman (6.84 word). Second. In Content specific analysis of the death related word. more frequently perceived types summarized as the following order; the affective context of death. the diseases. the disasters. the religion, the funeral ceremonies. the separation, the drakness. and the life. Third. The most prevalent 10 words associated with death which the the respondents gave response to the the first recalling word. were as following o order； the dieases. the sadness, the vanity. the darkness, the frustration. the suicide. the incurable dieases, the graves. the dead. and the catastrophes. By sex, the diease is outstanding in females, but the vanity is in males. By occupation. the vanity and the dead was frequently observed in student group including senior students. while the incurable dieases presented by doctors. Fourth. In health care personnels. the first perceived ages of death were 11.47 $\pm$3.33 years (8.14- 15.80 years). Among them. senior students were inclined to percept death at the earliest age of life (11.28years). while doctors and nurses perceived death later in their life (12.98 years). Fifth, It is revealed in this survey that the most frequently responded death perceiving motives by health care personnels ar“psychological conflict”and“death of those around them”. Death perceiving motives can be classified in two factors; personality and life circumstances. Sixth It is of interest that only 11.3% health care personnels was found to feel death as inevitable or acceptable event. whereas 58.3% deny or reject it.

• Fashion & Textile Research Journal
• /
• v.9 no.1
• /
• pp.24-34
• /
• 2007

The shroud of the Chosun dynasty period originally meant the new start in the next world. Its basic principle was to wear the best clothes or wedding garments during one's life. The white hemp cloth-shroud worn during this time was formed after the 20th century. In the beginning it started simply by imitating the shroud of the common people. However recently many aspects of the trade have deteriorated by the commercialism of the shroud traders. So this study focuses on the way of keeping traditions and making the shroud desirable. First, the shroud was made of the best materials such as silk, hemp cloth, ramie cloth and cotton cloth in the past. A thought that the shroud material must be white hemp cloth is the result from misunderstanding of the traditional shroud of the Chosun dynasty period. We can produce beautiful shrouds using natural materials without losing dignity and at diverse prices. Second, the shroud was produced not only to keep the dignity of a dead person but also to avoid wasting the original cloth. Third, The shroud has pursued diversity in classifying the traditional style or the basic style. It is possible to select the shroud flexibly according to one's sense of values or the way the tomb was made. These days, the Korean full-dress attire and Wonsam (Korean woman's ceremonial clothes) are the standardized form of the ready-made shroud. The man's Korean full-dress attire on sale is sewn in the wrong way and its shape looks more like the Wonsam. I offer diverse shrouds of the Chosun dynasty period, for example, the official uniform, hemp cloth upper garment, men's black upper garment, Korean full-dress attire, Korean overcoat, Wonsam, the long hood worn by a Korean woman and a woman's long upper garment, so that we can see the Korean originality and beauty through the different types of shrouds. Also, I adjusted a number of items, undergarments and other articles according to the price. As mentioned before this study helps to portray a desirable understanding of the culture of the shroud. So I corrected many problems of the present shroud and propose a new type of shroud based on tradition. Furthermore, I recommend a way of making use of the Hanbok which the man wears during his life, at the wedding ceremony or a his 60th birthday without buying a new shroud.

• Journal of Korean Society of Forest Science
• /
• v.103 no.2
• /
• pp.287-298
• /
• 2014

This paper aims to analyze the satisfaction level of people for the different types of tree burial sites, in order to suggest directions for the policy to revitalize tree burials. For the purpose of this study, the tree burial sites were classified into four types, and we conducted a questionnaire, targeting 414 visitors to the different case sites. Through the comparative analysis among the case sites, this study found that people prefer the public tree burial sites to the private ones, and most people liked the type of tree burials best created in a natural forest among the public sites. Based on these results, this study suggested that the policy should be focused on the revitalization of public tree burial sites created especially in natural forests in order to satisfy the preference of people. Through the analysis of the questions regarding the general citizens' awareness of tree burials, this study found the improvement measures are required for convenience facilities, low satisfaction for usage charge, low credibility for private tree burial sites, and strong demands to create stable growth environment for memorial trees. On the other hand, this study confound the bright prospect for the spread of tree burials because people who have used tree burial sites were highly willingness to recommend tree burial sites to others and they wanted to do a tree burial for their own funerals.

• The Journal of the Korea Contents Association
• /
• v.17 no.7
• /
• pp.265-275
• /
• 2017

The aim of this study was to examine fluid excretions and changes in deceased bodies depending on type, location of, and causes of death for hygienic management of funeral homes. Based on the 858 cadavers studied, the average age at the time of death is 68.6 years, 83.0% had illness as the cause of death, and 79.5% passed away in a medical facility. Fluid excretion was observed in 46.2% of the cadavers. In manner of death, 78.8% of deaths -highest percentage- was due to an accident and 10.8% of deaths - lowest percentage- was due to age. Fluid excretion was observed in 46.3% of cadavers from medical facilities, 38.6% of cadavers from homes and 77.4% of cadavers from miscellaneous locations. There were various number of cadavers with recorded immediate, secondary and underlying cause of death; however, the fluid excretion rate was similar. In analyzing the immediate, secondary and underlying cause of death, respiratory and heart disease were the most common causes of death in categories of body organ and system. In terms of fluid excretion, liver disease followed by digestive and circulatory diseases were most common in immediate cause of death. Accidents and miscellaneous circumstances were most common amongst secondary and underlying causes of death for cadavers with fluid excretion. Based on the recorded illnesses of the cadavers, cardiopulmonary failure was most common as evident in 96 cadavers followed by pneumonia and sepsis. Cholangiocarcinoma (73.3%) had the highest rate of fluid excretion followed by pancreatic cancer, severe brain injury and liver cancer amongst categories of illnesses with more than 15 cadavers.