• 복식문화연구
• /
• 제8권2호
• /
• pp.237-260
• /
• 2000

According to the study of Jik-Ryoung(直領) consulting chronicles of the Chosun Era, Jik-Ryoung had been worn for various uses as official outfit, ordinary attire or clothes for the celebration of their coming of age, wedding ceremonies, funeral rites, and religious ceremonies, etc. from the beginning to the end of the Chosun Era. The conclusions are shown briefly as follows. 1. There are several terms of Po(袍) related to Jik-Ryoung in the chronicles under the name of Jik-Ryoung Ui(直領衣), Ui-Sal Jik-Ryoung(衣撒直領), and Jik-shin(直身). Jik-Ryoung Ui is the other name of Jik-Ryoung that they called it when it was used for funeral rites and religious ceremonies. The chinese Ye-Sal(曳撒) was called the Ui-Sal Jik-Ryoung in Korea, but this is different with Jik-Ryoung regarding its divided up and bottom style. Jik-Shin is almost same as Jik-Ryoung. 2. During the latter period of the Chosun Era, we can find diferent frequency in use of the Jik-Ryoung. Jik-Ryoung was shown constantly in the cases of that ding, Chinese Prince and lower-level constantly in the cases of that king, Crown Prince and lower-level officials wore it for funeral rites and lower-level officials, artisans, merchants, humbles and slaves wore it for official outfit. Uses of the Jik-Ryoung increased for military officers'outfits, in contrast to decreasing of uses for ordinary attires of king, Crown Prince, and the commons, and official outfits of civil officials. 3. These different aspects mean the change of estate and role. For the basic four ceremonial occasions the ceremonies of coming of age, marriage, funeral, and ancestor memorial-, it appeared constantly. Therefore the social role had been maintained also by then. As an official garb, the role for official uniform of petty official maintained by the end of the Dynasty. But from the latter 1600's to the former 1700's, the roles for official garbs of civil officials and military officers decreased and increased respectively. Before the Hideyoshi's Invasion of Korea in 1592, ordinary social clothes had orders by people's social status who wore them ; those were Dan Ryoung(團領), Hong Jik Ryoung(紅直領), Jik Ryoung(直領), Cho'l Rick(철릭) in the order named. After the war, various Po(袍), Shim Ui(深衣), Jung Chi Mak(中致莫), Chang Ui(　衣), Jang Ui(長衣), Ju Ui(周衣) and so on had been worn until the King Young Jo(英祖)·Jung Jo(正祖) period. In result, the social role of Jik-Ryoung was reduced as the uses decreased more and more. For a mourning dress, it had a same aspect as the case of ordinary social wear. 4. Considering the color, they used blue for the clothes for doing-up-the-hair ceremony, white for mourning clothes, and white, black for ancestor memorial ceremony clothes. On the official outfits of officials, dark blue and black were used mostly. And lower-level officials'clothes had white, red, and green on them. They used red and green for the plain dresses. 5. Examining the materials, clothes for the celebration of one's coming of age were made of high quality silks, Kwang Hwa Dan(廣禾緞). Also, they made clothes for funeral rites of rough and thick linen, and made clothes for religious ceremonies of linen and hemp. The official outfits were made of practical materials like cotton, hemp and ramie. Cotton, pongee and satin were used to make ordinary attire.

• 대한간호학회지
• /
• 제33권5호
• /
• pp.553-561
• /
• 2003

Purpose: To develop a substantive theory that represents hospital nurses' experience on caring for dying patients. Method: Grounded theory method guided the data collection and analysis. A purposeful sample of 15 hospital nurses participated during the period of 2001-2002. The data were collected by semi-structured individual interviews. All interviews were audio taped and transcribed verbatim. Constant comparative analysis was employed to analyze the data. Result: 'Putting oneself into shape while being faithful to feelings and emotions' emerged as the basic social-psychological process. Three different phases were identified: being faithful to own feelings and behaviors; putting oneself into shape; and mourning death. The first phase includes the categories of 'establishing trust relationships' and 'sympathizing with dying patients and their family members.' The second phase consists of 'controlling feelings,' 'adjusting ethical conflicts,' and 'providing best patient-care,' and 'helping family accept the jeath.' And the third phase consists of 'overcoming sadness' and 'releasing other negative feelings.' Conclusion: The result of this study will help health professionals develop efficient support programs that support nurses caring for dying patients in hospitals. Further study needs to be done to verify findings.

• 셀메드
• /
• 제8권2호
• /
• pp.10.1-10.2
• /
• 2018

The aims of this article is to examine that Daegeum Sanjo Rhythm (DSR) compare with Jinyang-jangdan and Jajinmori-jangdan on music therapy. Daegeum has the largest range of notes in wind instruments through Korean music. Jangdan is the essential element of rhythm in Korean music. Just as human body sound and resonant with their rhyme and meters, jangdan has its own rhythms of physical structures and sequence and repeat. Jinyang-jangdan, which is close to western minor code, expresses heartbreaking grief and great mourning feeling, so it makes one feel the catharsis through that rhythm. Jinyang-jangdan of daegeum music may be slow, but it can be sublimated into grim music for human. So, people overcome the sadness through grim music. On the other hand, jajinmori-jangdan gives charm and gaiety to people and to everything. So, it is exciting that it's often performed in festival and parade. Rhythmical music is a tool to improve the well-being of humanity and increase our life choices. Therefore, music therapy surely needs both influences of daegeum sanjo music regardless of the rhythm. Because, daegeum sanjo music is nature-friendly music of the rhythm.

• 한국의사학회지
• /
• 제24권1호
• /
• pp.17-30
• /
• 2011

King Hyeonjong, the 18th king of the Chosun Dynasty, reigned for 15 years. During his reign, he underwent a political incident named the Controversy about the Confucian Funerary Rituals. This incident was carried out 2 times: 1 time during early days of his reign and 1 time during later days. Although it started out as a trivial dispute over the period Queen Dowager Ja-eui(stepmother of King Hyojong, Hyeonjong's father) had to wear a mourning dress, it advanced to a political incident concerning the acknowledgement of King Hyeonjong's legitimacy and political pride of the king and the vassals. Although existing researches focus on the historical context of this incident, this study focuses on the relationship between this incident and King Hyeonjong's disorders. During the First Controversy about the Confucian Funerary Rituals, King Hyeonjong was treated for various symptoms concerning hypochondria. During the Second Controversy, he suffered from septicemia as well as diabetic complications. This study is based on the texts of "The Daily Records of Royal Secretariat of Chosun Dynasty".

• 복식문화연구
• /
• 제9권3호
• /
• pp.398-411
• /
• 2001

Funeral rites relate to the last ceremonies involving the process of human beings moving from this world to the other world, becoming part of a life which remarkably reflects the world after death. They can be said to be the best culture created by the conception of death. The ceremonies of mourning, or ubiquitius folk phenomena of all the ages from the ancient times to modern times, represent the mass belief of each nation in spiritual worlds as well as the feelings of individuals facing death. In so far as their methods are concerned, the ceremonies vary in accordance with ages, nations, regions and culture. The practices of today\`s funeral rites conducted in the West have been formed and changed throughout its long history. Now that the ceremonies are a combination of complicated cultures, they serve as an important tool for inquiring into the spiritual life of the people of an age in question and the pictures of the society concerned. Therefore this paper is designed to look into the culture of shrouds showing respect for the dead in the West. With the view of examining death, and grave clothes for them, but also with the spiritual culture of human beings in relation to death represented in their pictures. I resort to literature and materials related to the shrouds of the dead which appeared in a period from the Medieval Age to the 19th century.

• 복식
• /
• 제27권
• /
• pp.27-40
• /
• 1996

1.It was recorded at "Dong Gook Tong Gam" of King "Jang Soo" that "Sim-Eui" in Korea was first introduced from China at the reign of King, "Moon Ja"(491,A.D), Go Goo Ryo. 2."Sim-Eui" was worn as a mourning dress during the period of "Go Ryo" and as a concanical robe of Confucian, a ceremonial dress at home and for the rules of etiquettes during Cho Sun Dunasty. 3.Several theories about the construction and the using services of "Sim-Eui" are obseved and summerized. 4.Mr. Kyu-soo Park gives a definition to "Sim-Eui" as a Fortune of Heaven & Earth, the Constellation of the Cosmic Dual Forces, the Revolution of the Four Seasons, a dignified mien & the Way of a Man of Virtue and Virtue of the golden Mean. 5.I observed the concrete measurements of the each parts of "Sim-Eui" by the construction method of Kyu-Soo Park. 6.The Symbolic Meaning following the Idea of Mr. Chung, Hyun. describes well the line of thinking in our nation, and Idea of Loyalty & Filial Piety, a Man of Virtue and the Virtue of the Golden Mean. 7.As described above, I dare insist of the fact that the Construction Theory of "Sim-Eui" by Kyu-Soo Park during the letter period of Chosun Dynasty is full of our national manners and cus-toms with symbolizing meaning, construction's exquisiteness, clothes' materials and it's size most suitable to our people, to the exclusion of the defects in "Sim-Eui" of China and Japan.

• 패션비즈니스
• /
• 제1권1호
• /
• pp.110-126
• /
• 1997

This dissertation intended to investigate the black color as a fashion color of the late 20th century and the aesthetic consciousness of black fashion. Black usually expressed a negative meaning, and was regarded as a color for a mourning and a sacred dress in western culture. There found several periods of black trend specially after 14th century. Black was considered as a traditional color of men's fashion since Dandyism. By the effect of art d co fashion, the perception toward black changed to a new beauty in 20th century. There continuously found a lot of aspects of black fashion in the late 20th century. In the high fashion, popularity of black, could be seen at five different look and style : The era of line alphabet, pantaloons suit style, folklore style, mannish look and unconstructive design by Japanese, and in street fashion, it showed at four different style and fashion: Beat style, mods and rockers style, punk fashion and fetish fashion. The aesthetic consciousness of black fashion at the late 20th century mentioned above should be summarized as follows. : Minimalism, dandyism, nihilism, asceticism, eroticism. In 1990s, the black appeared under the retro mood, and it should be regarded specially as one fashion trend of inclination of simplicity. Black should be called the representative color of 20th century fashion with the reason of containing the most of aesthetic consciousness in modern fashion.

• 복식
• /
• 제56권6호
• /
• pp.33-44
• /
• 2006

With the basis of objective truth by the subjective sensibility and the Rock art's history and the molding the Rock arts image motive, the conclusion like this; The first, Rock art express the imagination variety as symbols of abundance, fecundity, stable lift's present mourning and absolute respect and the spirit. The second, the new motives are developed by making formative images with deeply understanding essential side in the Rock arts. With this, the pattern is repeated with making motive's repeat units and the new pattern is developed by 45-angle iteration. These cultural products were used to produce necktie, scarf, and clothing making commonly efficient use in actual life- with 3D simulation. Through developing Rock art pattern, it is great the possibility of development for expressing Korea images with making an excavation. A competitive design as to the international period can be developed with applying to the variety department-cultural products development.

• 가정과삶의질연구
• /
• 제22권5호
• /
• pp.133-147
• /
• 2004

Korean funeral customs are an important part of the mourning process in Korea. A survey was conducted in the southern part by the Nak-dong river, centered around the city of Busan to examine Korean funeral rites. This study was conducted with survey research. The target population included 234 teachers and experienced the death of a family member within the last three years. Results showed that they presented their condolences 5 to 6 times on average per year. Funeral rites were performed usually at a hospital funeral hall. The preference of burial to cremation was about the same. According to the survey, funeral expenses averaged 9,570,000 won and donations received for funeral expenses, 12,630,000 won. Problems the respondents expressed about the process included large funeral expenses, the decision whether to bury or cremate, and fatigue from staying up all night. When classified according to the demographic characteristics, there were significant differences in the variables. Frequency of attending funerals depended on gender, age, and health status. Condolence style depended on religion. The type of funeral (burial or cremation) depended on family income. The type of reception depended on gender. Funeral expenses depended on the age Second, in the process of preparing for a family member's death, they thought it was important to prepare a funeral ceremony portrait of the deceased and a scroll by themselves, and the preparation

• 한국의사학회지
• /
• 제32권2호
• /
• pp.91-104
• /
• 2019

In this paper, the clinical records of Queen Inmok has been studied and the impact of historical events on her life has been analyzed. This paper has extracted her medical records during King Seonjo's and King Injo's period from the Annals and the Daily Records of Royal Secretariat of Joseon Dynasty, and then contemplated their medical implications consulting Donguibogam as a primary reference. Queen Inmok had been yang deficiency after national mourning. But suffering a series of misfortunes, she was ill with fire-heat (火熱) syndrome and finally passed away suffering from high fever, frequent diarrhea and profuse sweating. At that time, practitioners abused cold therapy following Jin Yuan Sia Jia (金元四大家), so they missed Queen Inmok's yang deficiency.