• The Journal of Korean Physical Therapy
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• v.12 no.2
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• pp.121-132
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• 2000

This study was carried out to determine the influencing of electrical stimulation to cervicothoracic sympathetic ganglion(CTSG; stellate ganglion) u the sympathetic tone. For the purpose of this study. the stimulation was given to both the interferential current stimulation(ICS: AMF 100Hz) group consisting of 10 person(males 8, females 2) and the transcutaneous nerve electrical stimulation(TENS: 100 Hz) group of 10(males 7, females 3) in the right side of the trachea with probe electrodes. Then. the temperature changes on the surfaces of the forehead. cheek, neck and internal ear of cephalocervix, which is subject to the influence of the cervicothoracic sympathetic ganglion, and the palm. which is the end of the upper limbs. measured before. immediately alter. 10 minutes after and 20 minutes after experiment. The results are summarized as follows. 1. The emergence of remarkable Horner's symptoms which appear due to the changes of the tone of cervicothoracic sympathetic ganglion was not seen. However, in the interferential current stimulation group there were two felt the sense of warmth in the facial region and one person who felt it in the upper limbs, and in the transcutaneous nerve electrical stimulation group there was each one person who felt the sense of warmth in the facial region and in the upper limbs, respectively. Both groups have each one person who felt the sense of oppression in the eyelids. Three persons of the interferential current stimulation group and two persons of the transcutaneous nerve electrical stimulation group have the sense of hoarse voice or numbness in the neck. These are the symptoms that appeared during stimulation, so it is difficult for them to be considered as the direct effects of the changes of the tone of cervicothoracic sympathetic ganglion. 2. The t-test was performed to determine the significance between the right, which is the experimental side, and the left, which is the non-experimental side. Significance between the right, which is the experimental side, and the left, which is the non-experimental side. Significant changes were seen in the necks of the interferential current stimulation group and in the cheeks and internal ears of the transcutaneous nerve electrical stimulation immediately after experiment(P<.05). And the interferential current stimulation group showed a very high significance in the cheeks immediately after experiment and in the necks ten minutes after experiment(p<.01). Therefore, it could be seen that the electrical stimulation had an influencing on the changes of body temperature of the cephalocervix. 3. In both the interferential current stimulation group and the transcutaneous nerve electrical stimulation group, the forecheads, checks and necks of the cephalocervix in the experimental side(right) rather than the non-experimental side(left) had mostly a statistically significant rise in temperature immediately after experiment. The one-way ANOVA was carried out to determine the temperature change of on the surface of the body with the lapse of time; before, immediately after, ten minutes after and tewenty minutes after experiment. But no statistical significance was found from both the right and left sides.

• The Journal of Korean Obstetrics and Gynecology
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• v.31 no.1
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• pp.1-19
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• 2018

Objectives: The purpose of this study was to investigate the changes of early puerperium symptoms and Blood Stasis Index in women during the first two weeks after childbirth. Methods: 38 women staying at Korean postpartum management facilities were studied. Questionnaires were filled out on the date of arrival and departure. Changes in overall physical conditions including neuropsychiatric, circulatory, digestive, musculoskeletal, and urogenital and breast symptoms as well as Blood Stasis Pattern were studied. Results: 1. Neuropsychiatric symptoms were shown in order of Depressed Feeling, Insomnia, Dizziness, Headache, and Easy to Anger and Nervous on arrival. All symptoms showed improvement after two weeks, without significance. 2. Circulatory symptoms were shown in order of Excessive Sweating, Edema, Fatigue, Hot Flash, Anemic Feeling, Alternating Chills and Fever, Cold Hypersensitivity, Chills, Oppression in the Chest, and Palpitation on arrival. Hot Flash, Excessive Sweating, and Edema showed significant improvement after two weeks. 3. Digestive symptoms were shown in order of Dyspepsia, Dry Mouth, Constipation, and Loss of Appetite. All symptoms showed improvement after two weeks, without significance. 4. Pain of Muscles & Joints showed improvement after two weeks, without significance. Pain of Teeth & Gingiva showed slight worsening after two weeks, without significance. 5. Urogenital and Breast symptoms were shown in order of Wound Pain, Fever and Distending Pain in the Breast, and Lower Abdominal Pain on arrival. All symptoms showed significant improvement after two weeks. 6. Blood Stasis Index showed significant improvement after two weeks. Conclusion: Most symptoms were improved in women staying at Korean postpartum management facilities for two weeks. Hot Flash, Excessive Sweating, Edema, Wound Pain, Lower Abdominal Pain, Fever and Distending Pain in the Breast and Blood Stasis Index showed significant improvement.

• Journal of the Korean Wood Science and Technology
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• v.42 no.3
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• pp.258-265
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• 2014

By replacing the previous metal connector on the joints of timber structure, the GFRP reinforced laminated wooden pin was produced using a wooden material and Glass fiber reinforced plastic(GFRP) composite laminate. In addition, using the reinforced wooden pin, the tensile type shear strength test was conducted. Based on the result of the bending strength test of the reinforced laminated wooden pin according to the GFRP arrangement, a specimen(Type-A) with a single insertion of GFRP for each layer have shown the most favorable performance. Also, it was verified that densified specimen hot pressed for an hour at the temperature of $150^{\circ}C$ and with the oppression pressure $1.96N/mm^2$ have shown the improved performance of 1.57 times than the specimen without the densification. And in the bending strength test considering the load direction, edgewise have shown a higher performance of 3.51 times than the flatwise. A shear strength test was conducted using the Type-A reinforced laminated wooden pin which have shown a moderate performance on the test. Based on the test conducted by differentiating the type of the joint plate and the connector, compared to the specimen(Type-DS) applied with the drift pin and steel plate, the specimen( Type-WL) applied with the GFRP reinforced laminated wooden pin and GFRP reinforced wooden laminated plate have shown 1.12 times higher shear strength and also have shown an excellent toughness even after the maximum load.

• Journal of Korean Philosophical Society
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• v.143
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• pp.119-140
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• 2017

After the collapse of the Cold War, there was a shift in perception at two points in discussions on Korean unification. The real core issue of unification is first, that it is a shift in perception that the real problem of unification is not the integration of systems, but the integration of people. Second, there is a shift in perception that there are many Koreans in the four major powers related to the Korean division and their distribution is associated with the tragic history of the Korean Peninsula. The historical trauma of Korean people resulted from the oppression of the collective libido of Koreans, stemming from the pain of modern history of the Korean Peninsula. In addition, the trauma of colonization, diaspora, and division all share the structure of suppression as the '$nation{\neq}states$'. Thus, unification aims to overcome the notion that '$nation{\neq}state$' can not be separated from the process of healing the historical trauma of Koreans. First of all, this article argues that in order to achieve unification on the Korean peninsula, it requires the process of healing the traumas of colonization, diaspora, and division. Second, this paper claims that Korean unification is not only a matter of two countries, but also of making peace by healing historical trauma in Northeast Asia. Third, this paper argues that the healing of Korean's historical trauma should begin with 'sympathy' for pain and proceed to the production of a 'national commonality' through 'communication of difference', which will create a unified peninsula.

• Cross-Cultural Studies
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• v.51
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• pp.25-44
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• 2018

Modern Japanese "Anti-war poetry" originates from Sino-Japanese war and Russo-Japanese war period. Sino-Japanese war was started by an Imperial rescript of war declared and ordered by the Japanese Emperor to the Japanese citizens. With this declaration, the Emperor gave a message to the population that Objection was not acceptable. This Declaration of Imperial Rescript (Shousho) became justified as being a Crusade or Holy war. Any Anti-war stance was considered an ideology of revolt against the Emperor and his order of Imperial rescript (Okotoba). This was why when Akiko Yosano's "Don't you dare lay down your life" (1904) was published, it received harsh criticisms such as "be punished in the name of the nation". Anti-war poetry as a way of free speech was suppressed. Short poem was especially targeted. Because it is seen as a minor genre, short poem has been passed over. It needs to be reappraised for its importance as a category of anti-war poetry. Notably, modern short poem (New Senryu) has been under oppression and relentless surveillance because of its stance of criticizing politics and society in general by making full use of satire and irony. A supreme example of satirizing of Imperial Rescript on education was the "An anti-war poetry" by Akiri Tsuru. This treatise is a study of how ironical technique from "An anti-war poetry" inverts the meaning of "Imperial decree" and "Imperial rescript".

• 기호학연구
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• no.57
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• pp.155-176
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• 2018

This article is a study of Karl Marx's manifesto and the reform in donghak for the modality and their symbolism. As a text, Karl Marx and Friedrich Engels' declaration on the Communist Alliance and the reform program of the peasant Donghak were choose. This Declaration and the Reformation are the works of philosophical practice discourse of the 1800s in this article, which unfolds paradigmatically, deriving its common symbolic meaning in the semiotic sense, and evolving ideologically towards a democracy free of property. In the end, these two historical incident which are published in the contemporary breath, constitute an accusation against a nonhuman policy of surveillance and punishment. Twice a day, the space of the church is transformed into a factory, the act of dividing into two categories by capitalist and work and divorcing by accident is embodied as a social ethic. It is against the phenomenon that the structure of which no man exists is no longer institutionalized. The revolutionary movement aimed at breaking the framework of this hunt manifests itself in the two manifestos mentioned above, and Karl Marx completes the culmination of the utopia that must be achieved through the Declaration of the Communist Alliance by placing his being in the position of "eternal refugee". By choosing to die in his freedom developed during Jeon Bong-joon's trial, he also completes the people's spirit of revolution. In the case of simultaneous exploitation in East and West, the form of oppression is the withdrawal of capital from domination and power, and a new alternative to this is the philosophical context that allows the establishment of a new paradigm with "man is the greatest capital".

• Journal of Korean Theatre Studies Association
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• no.52
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• pp.5-59
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• 2014

This paper investigates the development and aesthetics of Korean political theatre from its quickening period 1920s to democratization era 1990s. Political theatre before 90s developed an antithesis resistant movement toward Korean modern history that had been scattered with suppressing political circumstances such as colonial era and dictatorial government, the movement has powerful activity and social influences. Just like the 20 century political theatre had been quickened under the influence of Marxism at Russia and Germany in 1920s, Korea's political theatre began in socialism theatre movement form around the same time. Proletarian theatre groups had been founded in Japan and Korea, and developed into practical movement with organized connection. However, the political theatre movement in Japanese colonial era was an empty vessel makes great sound but not much accomplishments. Most performance had been canceled or disapproved by suppression or censorship of the Japanese Empire. The political theatre in liberation era was the left drama inherited from Proletarian theatre of the colonial era. Korean Theatre alliance took lead the theatrical world unfold activities based on theatre popularization theory such as 'culture activists' taking a jump up the line and 'independent theatre' peeping into production spot as well as the important event, Independence Movement Day Memorial tournament theatre. Since 1947, US army military government in Korea strongly oppressed the left performances to stop and theatrical movement was ended due to many left theatrical people defection to North Korea. The political theatre in 1960s to 70s the Park regime, developed in dramatically different ways according to orthodox group and group out of power. The political theatre of institutional system handled judgment on sterile people and had indirect political theatre from that took history material and allegory technique because of censorship. In political theatre out of institution, it started outdoor theatre that has modernized traditional performance style and established deep relationship with labor spot and culture movement organizations. Madangguek(Outdoor theatre) is 'Attentive political theatre', satirizing and offending the political and social inconsistencies such as the dictatorial government's oppression and unbalanced distribution, alienation of general people, and foreign powers' pillage sharply as well as laughing at the Establishment with negative characters. The political theatre in 1980s is divided into two categories; political theatre of institutional system and Madangguek. Institutional Political theatre mainly performed in Korea Theatre Festival and the theatre group 'Yeonwoo-Moudae' led political theatre as private theatre company. Madangguek developed into an outdoor theatrical for indoor theatre capturing postcolonial historical view. Yeonwoo-Moudae theatre company produced representative political plays at 80s such as The chronicles of Han's, Birds fly away too, and so on by combining freewheeling play spirit of Madangguek and epic theatre. Political theatre was all the rage since the age of democratization started in 1987 and political materials has been freed from ban. However, political theatre was slowly declined as real socialism was crumbling and postmodernism is becoming the spirit of the times. After 90s, there are no more plays of ideology and propaganda that aim at politicization of theatre. As the age rapidly entered into the age of deideology, political theatre discourse also changed greatly. The concept 'the political' became influential as a new political possibility that stands up to neoliberalism system in the evasion of politics. Rather than reenact political issues, it experiments new political theatre that involves something political by deconstructing and reassigning audience's political sense with provocative forms, staging others and drawing discussion about it.

• Korean Journal of Family Social Work
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• no.55
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• pp.91-128
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• 2017

The purpose of this study is to develop an effective intervention strategy for marriage migrant woman in family therapy. For this purpose, we collected counseling cases of professional counselors who successfully completed counseling and attempted the qualitative analysis of treatment intervention strategies and effects. The results of the study were obtained by dividing the meaning units in the immigrant woman's statements made during the counseling process composed of a total of 6 sessions. The counselors were analyzed to have tried the following intervention strategies. They attempted the following six strategies: Helping emotional differentiation by searching for unresolved emotional problems, dealing with undifferentiation due to family projection process and love triangle, dealing with multi-generational transfer process of the original family relationship patterns and coping mechanism, shedding lihgt on ineffectiveness of inconsistent communication due to emotional oppression applying a communication model of MRI, switching client's awareness through reorganization, suggesting a way of communication that leads to real self. Such counselors' attempts resulted in positive changes and treatment effects were found to include first, cognitive insights and motivation for change, second, improved communication skills and third, anxiety reduction and self-differentiation. Due to their husbands' refusal to participate in counseling, marriage migrant women often get involved in counseling alone, so they tend to worry that the effectiveness of family therapy may be low but it was found that the proper intervention of the counselor could improve the ability of the wife to resolve conflicts, which would be a great help in solving problems such as family violence and this study is meaningful in that it provided the appropriate therapeutic intervention strategies needed.

• The Korean Journal of Archival Studies
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• no.45
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• pp.121-153
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• 2015

Struggles to gain acknowledgement of identity have a characteristic of movement to recover human dignity. Participants in this movement come to confirm themselves as the subject of rights and communicate one another, free from oppression. Being guaranteed the opportunity to participate in the public opinion formation process is an indispensable element of human rights. In 1980, though it was short and incomplete, Gwangju experienced communal autonomy under the condition that state power was temporarily stopped. The contents and memories of the Gwangju Democratization Movement that intended to protect autonomy of civil society, resisting pillage of state power, remain intact in the 1980 Archives for the May 18th. The 5.18 archives were registered in UNESCO's Memory of the World in 2011, with its value of human rights and protection of democracy being acknowledged. The 5.18 archives have memories of resistance and struggles for justice, and sacrifices and pains of citizens under oppressive political authority in Gwangju, 1980. Thus, these archives are related to the historical struggles for democracy, and suggest a lesson on the transition process towards democracy to us. Preservation and utilization of the documentary heritage constantly lead the memories of historical events to the present, and enable exchanges of experiences and ideas between the present and the future. This study, through the process of UNESCO's Memory of the World registration and post-registration process, beyond the value of archives, tries to examine how historical events are led to the present, through the archives and to discuss the other values of archives.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.141-190
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• 2021

In early modern Korea, the founders of three main-stream indigenous new religions, Choi Je-woo (崔濟愚), Kang Il-sun (姜一淳), and Park Jungbin (朴重彬), were all ruined yangban, who could no longer maintain the social dignity of yangban. Prior to their regular religious activities, they earned livings as rural teachers, peasants, merchants, and fortune-tellers. They were marginalized for having declined from upper-class nobles to lower-class people. Due to their subalternal status, they religiously represented the inexpressible aspirations and resentments held by various subalterns. The millennial movements of marginal religions in the late Joseon Dynasty exposed and deviated from the fetters of the established order, but they did not propose a new alternative order to replace it. Unlike these millennial movements, Choi Je-woo, Kang Il-sun, and Park Jungbin all proposed utopian visions of post-subalternal alternative religions that systematically presented and practiced new alternative worldviews characterized by the "Great Opening of the Later World (後天開闢)." The world they longed for was one wherein anti-subalternal social regulation were overthrown, the oppression of various subalterns end, and the established social order was replaced. In this article, I have argued that three main-stream indigenous Korean new religions, Donghak (Eastern Learning), the Jeungsan-inspired religious movements, and Wonbulgyo (Won Buddhism) are utopian alternative religions. I made this argument by analyzing some aspects by which they represented subalterns and offered subalterns a new religio-social status.