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Digital Archives of Cultural Archetype Contents: Its Problems and Direction (디지털 아카이브즈의 문제점과 방향 - 문화원형 콘텐츠를 중심으로 -)

  • Hahm, Han-Hee;Park, Soon-Cheol
    • Journal of the Korean BIBLIA Society for library and Information Science
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    • v.17 no.2
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    • pp.23-42
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    • 2006
  • This is a study of the digital archives of Culturecontent.com where 'Cultural Archetype Contents' are currently in service. One of the major purposes of our study is to point out problems in the current system and eventually propose improvements to the digital archives. The government launched a four-year project for developing the cultural archetype content sources and establishing its related business with the hope of enhancing the nation's competitiveness. More specifically, the project focuses on the production of source materials of cultural archetype contents in the subjects of Korea's history. tradition, everyday life. arts and general geographical books. In addition, through this project, the government also intends to establish a proper distribution system of digitalized culture contents and to control copyright issues. This paper analyzes the digital archives system that stores the culture content data that have been produced from 2002 to 2005 and evaluates the current system's weaknesses and strengths. The summary of our findings is as follows. First. the digital archives system does not contain a semantic search engine and therefore its full function is 1agged. Second, similar data is not classified into the same categories but into the different ones, thereby confusing and inconveniencing users. Users who want to find source materials could be disappointed by the current distributive system. Our paper suggests a better system of digital archives with text mining technology which consists of five significant intelligent process-keyword searches, summarization, clustering, classification and topic tracking. Our paper endeavors to develop the best technical environment for preserving and using culture contents data. With the new digitalized upgraded settings, users of culture contents data will discover a world of new knowledge. The technology we introduce in this paper will lead to the highest achievable digital intelligence through a new framework.

The Myth of the Samsunghyeol through Communication Mathematic - Historical Analysis of The Goyangbu 3 (고양부 3을나의 3의 통신수학-역사적 분석을 통한 3성혈 신화 해석)

  • Lee, Seong kook;Lee, Moon Ho;Kim, Jeong Su
    • The Journal of the Convergence on Culture Technology
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    • v.8 no.3
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    • pp.581-587
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    • 2022
  • The water god, Venerable Bhadra, Indian Tammola (Tamla as the 'mol' and 'ju' characters were eliminated) came to Tamla with 900 Arahants(The highest Buddhist monks) around 563-483 BC. It is the propagation of Buddhism through the world's most sacred water (Heiligkeit). The traces of the three surnames of Goyangbu are the first samsunghyeol and the dwelling of the den of Jonjaam(cave of venerable Bhadra) in Yeongsil, giving a glimpse into the era of living in caves. The second is a link that is in line with 3, the basic number in the decomposition of 900 (=3*3*100) disciples of Bhadra, considering that 3 and 3 of the three surnames in Goyangbu are three times 9. At this time, 3 is the person of heaven and earth, religiously, marriage, hope, or complete number, and Jeju culture is resting everywhere. For example, 3 of the samsunghyeol, 3 of the 1, 2, 3 Dodong, 3 of the 3 Dado, 3 of the 3 Mudo, 3 of the 3 disasters, 3 of the Goyangbu 3-surnames, 3 of the house Olle Jeongnang and, among 900 (=3*3*100) disciples of Venerable Bhadra, the common factor is 3. It is the 'island of 3'. These papers consist of 1 and 2 parts. In Part 1, the name of Tamla came from Tammola, India, and 900 Indian Buddhist Arahants estimated that the three surnames in Goyangbu were the ancestors. Part 2 highlights how the basic principle of jeonganag derived from Indian customs has evolved and is being used in modern mobile communication and DNA gene life science.

.A Study on Parents' Transnational Educational Passion in the Tendency of Globalization : The Potential and Limitations of Educational Nomadism (세계화의 흐름에서 학부모의 초국가적 교육열 - 교육노마디즘의 가능성과 한계를 중심으로 -)

  • Kim, So-Hee
    • Korean Journal of Culture and Arts Education Studies
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    • v.5 no.1
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    • pp.97-147
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    • 2010
  • Under the recent trend of globalization, a new proposal on education has not been able to avoid the request for multi-cultural trend. Furthermore, education has been exposed to circumstances which are far different from the previous situations in which global cooperation and intercultural understanding have been more emphasized. 'Educational Nomadism'is a metaphor of creating new value and significance of education. In fact, transnational education which could be a crisis and opportunity at the same time has recently been the mainstream throughout the world. In terms of education, Korea has encountered base hollowing-out in which excessive dependence on the US education and autonomous education coexist. In fact, the world has spent a lot of time and money to have better educational background on a resume through redundant expense by the government and parents. Under this critical situation, it's urgent to change Korea's modern education into a creative educational system in connection with an advanced foreign educational system and further develop the advantage of Korea's education. A parent's investment in his/her child is a support to create new culture as well as an assistance for hope and better future of Korean education. A new direction of parents' education fever that has opened a door to global communitas can stir up infinite potential through which the flow of education fever can be changed to the resources of new civilization. The global cooperation and efforts for communitas means the communication with this world. Through this communication, the culture in which people are forced to zero-sum competition can leap into the education for change of civilization which creates pleasure of self sufficiency and donation.

A Study on Baettaragi Performance in Northwestern Province of Korea (관서지방 배따라기 연행고(演行考))

  • Lim, Soojung
    • (The) Research of the performance art and culture
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    • no.23
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    • pp.105-158
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    • 2011
  • Due to the system of sending selected hyanggi(local entertaining woman) to the government office in Seoul after the abolition of the system of gyeonggi(entertaining woman in capital area) during the reign of King Injo(1595~1649), the kyobang-jeongjae(local dance performed for the provincial government office) had gotten into the court to be performed at the royal banquet as gungjung-jeongjae(court dance), one of which was seonyurak(dance of boating). It used to be performed for finale of the royal banquet in the late Joseon Dynasty and appeared in several uigwes(record for royal banquet) since its first appearance in the wonhaeng-eulmyo-jeongri-uigwe, documented in 1795, the 19th year of the reign of King Jeongjo. Considering that the yeoggi(female entertainer) responsible for the court dance, seonyurrak was the seonsanggi(selected entertaining woman from provinces) from the northwestern provincial villages such as Euiju, Ahnju, and Seongcheon etc., we can assume that the baettaragi, one of kyobang-jeongjaes whould have been getting into the court to become the seonyurrak as court dance. The baettaragi, kyobang-jeongjae of northwestern province that affected the development of the court dance, seonyurak was created as performance executed by entertaining women of kyobang(local supervisory office for entertaining women) on the basis of the fact that the envoy of Joseon dynasty to the Ming dynasty could not help but taking a sea route when Amaga Aisin Gurun had a grip on the northeastern area of China during the shift of power from Ming to Qing. There had been a lot of banquets for envoys in the northwestern province because of its geographical feature as gateway to trip to China and the baettaragi used to be performed by entertaining women belonged to local provincial office to consolate the sadness of separation with those who destined to depart to China and to hope for their safe return. The kyobang-jeongjae, baettaragi of northwestern province is recorded as performance with sorrowful song to put the pain of parting into work, according to many related documents. It puts together painted boats as props, the march of a couple of dancer dressed up as soldier with marching music called gochiak, the song and musical accompaniment before getting on boat, the dramatic expression of sailing, and the farewell song praying for safe return etc. It turns the situation of dispatching envoys for China by sea into performance with combination of music, song and dance. Created in this way, the kyobang-jeongjae, baettaragi had been performed at the various banquets for envoys departing for China and it affected the formation of court dance or gungjung-jeongjae called seonyurak through the activities of selected local entertaining women. It also exerted influence on other similar performance in provincial area because of the returning home of the selected local entertainers who finished their performance in Seoul and it had been performed with different variation at local banquet including locality in it.

An Introduction to the Study of the Outlook on the Highest Ruling Entity in Daesoonjinrihoe (II) - Focusing on 15 Godship and Yang-wui Sangje (Sangje in two Godship) - (대순진리회 상제관 연구 서설 (II) - 15신위와 양위상제를 중심으로 -)

  • Cha, Seon-keun
    • Journal of the Daesoon Academy of Sciences
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    • v.23
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    • pp.241-292
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    • 2014
  • This article as an attempt to analyze Jin-beop-joo(眞法呪, incantation of true law) and the view of Yang-wui Sangje(兩位上帝, Sangje in two Godship) corresponds to the second preliminary work prior to the research on the view of Sangje in Daesoonjinrihoe. The points of this article are as follows: First, Jin-beop-joo and 15 Godship(神位) based hereupon are one of the most essential elements comprising the view of Sangje in Daesoonjinrihoe. Since the other Jeungsan line religious orders except Daesoonjinrihoe does not use 15 Godship in explaining and understanding Jeungsan, this fact should be regarded as an important characteristic of Daesoonjinrihoe. Second, 15 Godship is the important installation to assemble Sangje and the other gods in the same place. In Buddhism temples and China-Taoism temples, the gods each are placed in a separate palace. Whereas Sangje and the gods are concentrated in the same place, Yound-Dae(靈臺) which is the shrine of Daesoonjinrihoe. This fact shows Sangje takes the reins to the gods visually. 15 Godship facilitates that system. Third, the number 15 of 15 Godship symbolizes the natural laws of the cosmos. Thus the shrine of Daesoonjinrihoe implies the law of universe emblematically. Forth, 15 Godship shows that the Highest God in Daesoonjinrihoe are located in the middle of the functional gods ruling over nature like mountain, sea, season, the Great Dipper, and Taoistic or Buddhistic gods like Ok-hwang Sangje(玉皇上帝, The Great Jade Emperor), Seoga-Yeorae(釋迦如來, Tathāgata Buddha), Kwan-seong-Jegoon(關聖帝君, Holy god Guan Yu), along with various envoys and ancestral gods. Besides, considering the fact that the majority of 15 Godship consists of the Eastern deities, it verifies the view of Sangje in Daesoonjinrihoe is built in the Eastern religions. Fifth, whereas the other Jeungsan line religious orders have a tendency of understanding Jeungsan as Ok-hwang Sangje, Daesoonjinrihoe worships Jeungsan as Gu-cheon Sangje(九天上帝), not as Ok-hwang Sangje. This accords with the following fact; Jeungsan is the highest ruling entity in Gu-cheon, whereas in Jinbeonju, which was handed down from Jeungsan, the highest ruling entitiy in Gu-cheon is expressed as a different being from Ok-hwang Sangje. Sixth, Daesoonjinrihoe understands Sangje as the form of two Godship, Yang-wui Sangje, which are Gu-cheon Sangje and Ok-hwang Sangje. Judging from the form of salutation, the status of these two Sangjes are the same. Yet, the object of belief is Gu-cheon Sangje as the highest God, while Ok-hwang Sangje is stipulated as the one who has wielded a true law succeeding to the Gu-cheon Sangje's will. The religious term of Yang-wui Sangje don't imply meaning Gu-cheon Sangje and Ok-hwang Sangje are the same rank. Yang-wui Sangje is the term expresses Sangje in two Godship and involves the orthodox heritage of Daesoonjinrihoe. Along with An Introduction to the Study of the Outlook on the Highest Ruling Entity in Daesoonjinrihoe (I), this article is written, while giving a thought to construct the religiography on the highest God in Daesoonjinrihoe. I hope this article accompanied with the previous one, can be contributed to the fertilization of the soil in the field of Daesoon religious studies.

Indigenous psychological analysis of delinquency among Korean adolescents: Comparison of adolescents under probation and high school students (한국 일탈 청소년의 토착심리 탐구: 보호관찰 청소년과 일반 청소년의 부모자녀관계에 대한 비교를 중심으로)

  • Young-Shin Park ;Uichol Kim ;Soo Yeon Tak
    • Korean Journal of Culture and Social Issue
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    • v.10 no.1
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    • pp.107-145
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    • 2004
  • This study examines factors that influence delinquency among adolescents under probation using indigenous psychological analysis, focusing specifically on parent-child relationship. A total 268 adolescents under probation and their parents and 251 high school students and their parents participated in the two studies. In the first study, qualitative results indicate that both groups of adolescents were most likely to trust their parents than any other person and reason for their trust is reported to be based on blood relationship. Similarly, majority of parents of both groups reported trusting their children because of the blood relationship. Parents hope that their children will be sincere a person and will be able to maintain harmonious social relationship. Parents of adolescents under probation were more likely to report disobedience as being most problematic, whereas parents of high school students were more likely report providing social and financial support for their children's education as being the most difficult. In the second study, structured questionnaires were administered to the four groups and the following set of results were obtained. First, in terms of family background, the socio-economic status of adolescents under probation was lower, they are less likely to live with both parents or natural parents, and more likely to have ran away from home than high school students. Second, adolescents under probation are less likely to trust their parents and more likely to view their parents as being hostile. Third, parents of adolescents under probation were less likely to trust their children, more likely to view their relationship as being conflictual and hostile, and feel that they had to sacrifice for their children when compared with parents of high school students. Implications of these results for parent-child relationship and delinquency are discussed.

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Actual Experience of the Oracle of the I Ching-Death, God and Love: In Front of My Father's Spirit (주역 점(占)의 실제 체험-죽음, 신 그리고 사랑: 아버지의 영전(靈前)에서)

  • Ju Hyun Lee;Bou-Yong Rhi
    • Sim-seong Yeon-gu
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    • v.37 no.2
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    • pp.149-183
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    • 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.

A Study on the Legal Proposal of Crew's Fatigue Management in the Aviation Regulations (항공법규에서의 승무원 피로관리기준 도입방안에 관한 연구 - ICAO, FAA, EASA 기준을 중심으로 -)

  • Lee, Koo-Hee;Hwang, Ho-Won
    • The Korean Journal of Air & Space Law and Policy
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    • v.27 no.1
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    • pp.29-73
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    • 2012
  • Aviation safety is the State and industry's top priority and more scientific approaches for fatigue management should be needed. There are lately various studies and regulation changes for crew fatigue management with ICAO, FAA and EASA. ICAO issued the provisions of fatigue management for flight crew since 1st edition, 1969, of Annex 6 operation of aircraft as a Standards and Recommended practice(SARPs). Unfortunately, there have been few changes and improvement to fatigue management provisions since the time they were first introduced. However the SARPs have been big changed lately. ICAO published guidance materials for development of prescriptive fatigue regulations through amendment 33A of Annex 6 Part 1 as applicable November 19th 2009. And then ICAO introduced additional amendment for using Fatigue Risk Management System (FRMS) with $35^{th}$ amendment in 2011. According to the Annex 6, the State of the operator shall establish a) regulations for flight time, flight duty period, duty period and rest period limitations and b) FRMS regulations. The Operator shall implement one of following 3 provisions a) flight time, flight duty period, duty period and rest period limitations within the prescriptive fatigue management regulations established by the State of the Operator; or b) a FRMS; or c) a combination of a) and b). U.S. FAA recently published several kinds of Advisory Circular about flightcrew fatigue. U.S. passed "Airline Safety and FAA Extension Act of 2010" into law on August 1st, 2010. This mandates all commercial air carriers to develop a FAA-acceptable Fatigue Risk Management Plan(FRMP) by October 31st, 2010. Also, on May 16, 2012, the FAA published a final rule(correction) entitled 'Flightcrew Member Duty and Rest Requirements; correction to amend its existing prescriptive regulations. The new requirements are required to implement same regulations for domestic, flag and supplemental operations from January 4, 2014. EASA introduced a Notice of Proposed Amendment (NPA) 2010-14 entitled "Draft opinion of the European Aviation Safety Agency for a Commission Regulation establishing the implementing rules on Flight and Duty Time Limitations and Rest Requirements for Commercial Air Transport with aeroplanes" on December 10, 2010. The purpose of this NPA is to develop and implement fatigue management for commercial air transport operations. Comparing with Korean and foreign regulations regarding fatigue management, the provisions of ICAO, FAA, EASA are more considering various fatigue factors and conditions. Korea regulations should be needed for some development of insufficiency points. In this thesis, I present the results of the comparative study between domestic and foreign regulations in respect of fatigue management crew member. Also, I suggest legal proposals for amendment of Korea Aviation act and Enforcement Regulations concerning fatigue management for crew members. I hope that this paper is helpful to change korea fatigue regulations, to enhance aviation safety, and to reduce the number of accidents relating to fatigue. Fatigue should be managed at all level such as regulators, experts, operators and pilots. Authority should change surveillance mind-set from regulatory auditor to expert adviser. Operators should identify various fatigue factors and consider to crew scheduling them. Crews should strongly manage both individual and duty-oriented fatigue issues.

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Problems in the field of maternal and child health care and its improvement in rural Korea (우리나라 농촌(農村)의 모자보건(母子保健)의 문제점(問題點)과 개선방안(改善方案))

  • Lee, Sung-Kwan
    • Journal of agricultural medicine and community health
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    • v.1 no.1
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    • pp.29-36
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    • 1976
  • Introduction Recently, changes in the patterns and concepts of maternity care, in both developing and developed countries have been accelerating. An outstanding development in this field is the number of deliveries taking place in hospitals or maternity centers. In Korea, however, more than 90% of deliveries are carried out at home with the help of untrained relatives or even without helpers. It is estimated that less than 10% of deliveries are assisted by professional persons such as a physician or a midwife. Taking into account the shortage of professional person i11 rural Korea, it is difficult to expect widespread prenatal, postnatal, and delivery care by professional persons in the near future, It is unrealistic, therefore, to expect rapid development of MCH care by professional persons in rural Korea due to economic and sociological reasons. Given these conditions. it is reasonable that an educated village women could used as a "maternity aid", serving simple and technically easy roles in the MCH field, if we could give such a women incentive to do so. The midwife and physician are assigned difficult problems in the MCH field which could not be solved by the village worker. However, with the application of the village worker system, we could expect to improve maternal and child hoalth through the replacement of untrained relatives as birth attendants with educated and trained maternity aides. We hope that this system will be a way of improving MCH care, which is only one part of the general health services offered at the local health centre level. Problems of MCH in rural Korea The field of MCH is not only the weakest point in the medical field in our country hut it has also dropped behind other developing countries. Regarding the knowledge about pregnancy and delivery, a large proportion of our respondents reported having only a little knowledge, while 29% reported that they had "sufficient" knowledge. The average number of pregnancies among women residing in rural areas was 4.3 while the rate of women with 5 or more pregnancies among general women and women who terminated childbearing were 43 and 80% respectively. The rate of unwanted pregnancy among general women was 19.7%. The total rate for complications during pregnancy was 15.4%, toxemia being the major complication. The rate of pregnant women with chronic disease was 7%. Regarding the interval of pregnancy, the rates of pregnancy within 12 months and within 36 months after last delivery were 9 and 49% respectively. Induced abortion has been increasing in rural areas, being as high as 30-50% in some locations. The maternal death rate was shown 10 times higher than in developed countries (35/10,000 live births). Prenatal care Most women had no consultation with a physician during the prenatal period. Of those women who did have prenatal care, the majority (63%) received such care only 1 or 2 times throughout the entire period of pregnancy. Also, in 80% of these women the first visit Game after 4 months of gestation. Delivery conditions This field is lagging behind other public health problems in our country. Namely, more than 95% of the women deliveried their baby at home, and delivery attendance by a professional person occurred only 11% of the time. Attendance rate by laymen was 78% while those receiving no care at all was 16%. For instruments used to cut the umbilical corn, sterilized scissors were used by 19%, non-sterilized scissors by 63% and 16% used sickles. Regarding delivery sheets, the rate of use of clean sheets was only 10%, unclean sheets, vinyl and papers 72%, and without sheets, 18%. The main reason for not using a hospital as a place of delivery was that the women felt they did not need it as they had previously experience easy deliveries outside hospitals. Difficult delivery composed about 5% of the total. Child health The main food for infants (95%) was breast milk. Regarding weaning time, the rates within one year, up to one and half, two, three and more than three years were 28,43,60,81 and 91% respectively, and even after the next pregnancy still continued lactation. The vaccination of children is the only service for child health in rural Korea. As shown in the Table, the rates of all kinds of vaccination were very low and insufficient. Infant death rate was 42 per 1,000 live births. Most of the deaths were caused by preventable diseases. Death of infants within the neonatal period was 83% meaning that deaths from communicable diseases decreased remarkably after that time. Infant deaths which occurred without medical care was 52%. Methods of improvement in the MCH field 1. Through the activities of village health workers (VHW) to detect pregnant women by home visiting and. after registration. visiting once a month to observe any abnormalities in pregnant women. If they find warning signs of abnormalities. they refer them to the public health nurse or midwife. Sterilized delivery kits were distributed to the expected mother 2 weeks prior to expected date of delivery by the VHW. If a delivery was expected to be difficult, then the VHW took the mother to a physician or call a physician to help after birth, the VHW visits the mother and baby to confirm health and to recommend the baby be given proper vaccination. 2. Through the midwife or public health nurse (aid nurse) Examination of pregnant women who are referred by the VHW to confirm abnormalities and to treat them. If the midwife or aid nurse could not solve the problems, they refer the pregnant women to the OB-GY specialist. The midwife and PHN will attend in the cases of normal deliveries and they help in the birth. The PHN will conduct vaccination for all infants and children under 5, years old. 3. The Physician will help only in those cases referred to him by the PHN or VHW. However, the physician should examine all pregnant women at least three times during their pregnancy. First, the physician will identify the pregnancy and conduct general physical examination to confirm any chronic disease that might disturb the continuity of the pregnancy. Second, if the pregnant woman shows any abnormalities the physician must examine and treat. Third, at 9 or 10 months of gestation (after sitting of the baby) the physician should examine the position of the fetus and measure the pelvis to recommend institutional delivery of those who are expected to have a difficult delivery. And of course. the medical care of both the mother and the infants are responsible of the physician. Overall, large areas of the field of MCH would be served by the VHW, PHN, or midwife so the physician is needed only as a parttime worker.

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Pain Complaint according to Usage of Standard-Sized Desks and Chairs for Middle and High School Students (중(中)·고등(高等) 학생(學生)들의 책상 및 의자(椅子)의 표준호식(標準號數) 사용여부(使用與否)와 통증(痛症) 호소율(呼訴率))

  • Kang, Kyung Yull;Cha, Byong Jun;Park, Jae Yong
    • Journal of the Korean Society of School Health
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    • v.8 no.2
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    • pp.219-232
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    • 1995
  • This study was conducted to examine both usage rate of standard sized desks and chairs for the middle and high school students and pain complant of students who use standard-size desk & chair in Taegu, Korea, by means of questionnaires with 1,201 students of both male and female middle and high schools in Taegu area from March 20 to April 19, 1995. The result of this study is summarized as follows. It was mostly shown that the desks and chairs used by those middle and high school students were 1-3 higher than their standard sizes, and that they also preferred a little higher size with respect to their desired sizes. The rate of students who use the standard size showed that the desk accounted for 30.5%, and chair for 21.0%, that the size bigger than the standard accounted for 61.3%, respectively, and 65.2, and that the size smaller than the standard accounted for 8.2%, respectively, and 13.8%. The using rate of the standard sized for the middle school students indicated that their desk accounted for 44.1%, and their chair for 26.0% which were higher than 16.1% and 14.7% for the high school students. Then, the rate of the male students indicated that their desk accounted for 31.5% and their chair for 24.5% which were higher than 29.6% and 17.6% of the female students. In addition, the using rate of the standard size for the public schools showed that the desk accounted for 34.2% and chair for 24.5% which were also higher than 27.1% and 17.5% of the private schools. It was shown, however, that the using rate of the standard size for both groups was lower. The most inconvenient factor in the usage of their desks appeared in such orders as their wear, narrow drawers, too low height and uneven face, while the factor in their chairs did in such orders as too hard chair body the surface and back part, wear, lower and higher height and narrow width. Their physical pains resulting from usage of those desks and chairs showed that the male and female middle school students' complaint rate of pains in their neck and shoulder accounted for 32.1%, respectively, and 36.0% which were highest, while those high school students' complaint rate in their waist accounted for 37.9%, respectively, and 44.1% which were hight. It was also shown that the bigger their height, the higher their complaint rate of pain in the waist, and that their complaint rate in the shoulder and neck was totally higher. When using the standard-sized desks and chairs, their complaint rate of pain in the shoulder and neck accounted for 25.4%, respectively, and 23.8%. As compared with them, when using the desks or chairs bigger than the standard size, their complaint rate accounted for 31.5%, respectively, and 31.8% which were high while it did 26.5% and 28.9% when using them smaller than the standard size which were also high, the usage of those standard-sized desks and chairs indicated lower complaint rate of pain in their waist than used the desks and chairs bigger or smaller than the standard size. The rate of the middle and high school students who use their standard size is very low and the size of their desks and chairs are quite different from those they hope to use and many students appeal their discomfort with their desks and chairs. Therefore, the school should try to provide the desks and chairs of the various students' standard sizes in consideration of their physical condition and it also should try to get extra desks and chairs of various sizes according to the students' standard size and their preference.

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