• Journal of Preventive Medicine and Public Health
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• v.11 no.1
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• pp.24-30
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• 1978

This study was designed to analyse effects of Family Health Workers' activities on the performance of a child immunization program as part of the evaluative research in the community health demonstration project in Kang Wha. Frequent shortcomings of evaluative research are problems in setting evaluative indices, difficulties in interpreting influences of socioeconomic changes due to lack of control and failure of demonstrating association between activity input and program performance. Specific objectives of this study was to improve the frequent shortcoming of evaluative research by isolating the effects of Family Health Workers' activities on the performance of the program through controlling other variables which also influenced the program performance. The target population consisted of 1240 children who were born between Jan. 1971 and Dec. 1975 in Sunwon Myun, and Naega Myun in Kwang Wha Gun, Kyonggi Province. The data were collected in part through 20 Family Health Workers who interviewed the mothers of these children in their villages during Nov. 1977. Part of the data were obtained by summarizing Family Health Workers daily activity records. All data were grouped for each birth cohort according to the 20 villages. Dependent variable of the model is the measle immuinization rate of each village and the independent variables are characteristics of baby, mother, household, travel time to the health subcenter, to Kang Wha Town, and the mean member of visits to the household by Family Health Workers as well as their other related activities and the year of birth of children according to village. The model was analysed by stepwise multiple regression technique. The summarized results show that overall $R^2$ were 39.3% and mean number of Family Health Worker household visits, mean age of mother and mean economic status were significant variables in explaining the immunization rate. Therefore Family Health Workers' activities are one of the significant variables in influencing the increased immunization rate of children in villages of the project area.

• The Korean Journal of Archival Studies
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• no.69
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• pp.7-33
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• 2021

From the beginning of the enactment and implementation of the Public Records Management Act, there has been a steady discussion on the establishment of local archives. Local archives include not only administrative records of local governments, but also private archives such as containing the lives of residents. Along with the academic discussion, there have been movements for local autonomy and decentralization. Currently, interest and discussion on private archiving are in the historical flow. In addition, private archiving has become a social concern because of the establishment of systems such as the Public Records Management Act and the Information Disclosure Act, the establishment of a digital environment, and the spread of the meaning and value of village community activities. There are several government agencies related to private archiving, and the grounds for performing their work are different, and there are many central administrative agencies to which they belong. Therefore, I propose that the National Archives take the lead and form a 'Consortium of Private archives Management Institutions'. The organization should promote first, cooperation of collection information and archives, second, coordination of tasks and functions between institutions, and third, establishment of a nationwide private archives management system. Now is our chance. Instead of reacting on an ad hoc basis, respond systematically with a long-term perspective.

• Korean Journal of Heritage: History & Science
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• v.34
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• pp.102-122
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• 2001

Uymsikdimibang(음식디미방) - a book written around 1670 and implying the methods of understanding the taste of food and drink - records many kinds of alcoholic drinks. it is obviously a practical problem to explain the process of brewing alcoholic drinks. However, if we intend to approach the alcoholic drinks on the practical aspect, we can not explain why many kinds of alcoholic drinks were brewed. I acknowledge only that it was true to have brewed rice wine easily on the basis of the increase of the production of rice and the two-crop farming system of rice and barley in a paddy field as well as, for many kinds of alcoholic drinks to have increased as a result of the development of brewage since the middle and second half of Chosun. It is not until we approach the alcoholic drinks of those days on the level of meaning, value, and symbol that we can get a correct answer as to why Uymsikdimibang records many kinds of alcoholic drinks. In the second half of Chosun, confucian ideology was firmly established in country village societies, the idea of clan rules was instituted, and patriarchal system was organized. Such a social atmosphere was to emphasize the practice of confucian moral principle such as performing religious service on one's ancestors and receiving a guest, and in the course of it, the alcoholic drinks were recognized as important materials all the more. It seems that the subdivision and elaborateness of the meaning of the alcoholic drinks were in progress. As a result, I think that the alcoholic drinks would vary in kind and be graded. From ancient times, the alcoholic drinks were men's favorite foods, and the significance of the authority and prestige given to the alcoholic drinks was increasingly promoted by the rise of the social position of men in the second half of Chosun under the influence of confucian ideology. Subsequently, the alcoholic drinks became symbols which represented even the family's tradition and dignity. Therefore, men born of the nobility(Yangban) tried to brew the various and dignified alcoholic drinks relatively. Through the brewage such as this, they endeavored to maintain their privilege. I think that the diversification of alcoholic drinks was developed in the process of a series of social-institutional change.

• The Korean Journal of Archival Studies
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• no.34
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• pp.165-219
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• 2012

Folklife archival science(folklife: Folklore is generally used in Engish-speaking countries but it has a strong meaning as remnants of former times. That's why I am useing the term-folklife instead of folklore in this paper. I think folklife is more appropriate term for expressing studies on daily life culture and also my intention to unite the both word in this paper) is a new academic movement, I propose, which is intended on convergence of advantage of folklife and archival science. In other words, taking advantage of the two branches of study(folklife, archival science), it becomes a practical studies which systematically organize records, preservations and application on living culture in any community. It demonstrate deeply on archiving and archive and It conducts a probe into records, preservations and applications. It is a method of technical study in order to record communities like village, rural society and modern city. In the mean time, there is no well defined and established methodology for archival science and for folk-area or community archiving. And therefore, It needs a research methodology in a folklife. In the other hand, there is a lack of a theoretical basis, methodological strategy and clear vision over folklife and field survey or method of survey. Therefore, converging advatage of the two studies(folklife, archival science), we can combine professionalism of community archiving and methodological strategy together.

• Journal of the Architectural Institute of Korea Planning & Design
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• v.34 no.3
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• pp.85-92
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• 2018

The purposes of this study are to analyze the spatial composition of the outer garden of Soswaewon that appears in Gyeong-Ji Yang's "30 Poems of Soswaewon" and examine its significance and symbols. These poems by Gyeong-Ji Yang are important historical records that portray the appearance of Soswaewon and the space outside it at the end of the 17th century. Unlike "48 Poems of Soswaewon" or "Soswaewondo," these poems arenot limited to Soswaewon and its surroundings; theyalso include areas from the village entrance upwardto the peak of the mountain behind the village. These poems can be divided into three main parts. Jiseok-ri and Changam-dong in poems 1 and 2 provide first impressions of the village in which the main Soswaewon garden is located, whereas poems 3 to 8 and poems 10 to 12 describe the space inside Soswaewon. Poems 13 to 30 depict the beautiful scenery around the outer garden of Soswaewon. In general, about 30% of the compilation in "30 Poems of Soswaewon" celebrates the inner Soswaewon, and the remaining 70% depicts the scenery around Soswaewon (i.e., views of the outer garden). It is presumed that Gyeong-Ji Yang employed this structure to achieve some type of order. Between the "48 Poems of Soswaewon" - also describing Soswaewon - and "Soswaewondo," which is a woodprint drawing of Soswaewon, "30 Poems of Soswaewon" offers the widest coverage of Soswaewon. Compared to "48 Poems of Soswaewon," which addresses the scene inside Soswaewon, new buildings such as the Jaeweoldang, Buhweondang, and Hancheonsa appear in "30 Poems of Soswaewon." Thus, the latter covers a much wider range. Chimgye Munbang - Gwangpunggak, Yangdandongo - Aeyangdang, Byeongseogjuggeun - Jajukchong, etc. are mentioned in both compilations. The use of a wide range of natural objects in these 30 poems, including mountains, birds, and the sky (instead of trees and flowers), shows that the author perceived Soswaewon as an area with a much higher and wider view than that of a typical living space. Moreover, natural regression ideologies, or seclusion ideologies, are evident.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.11 no.12
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• pp.4863-4872
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• 2010

This study examined the disease conditions of patients from a farming and fishing village area. In order to analyze the medical service utilization, the necessary data were obtained from established health and medical care service plans from medical treatment related organizations. The following results were based on the analysis of data from the medical records of 2,365 discharged patients during a six months period from July to December 2009 at a general hospital in an aging farming and fishing village area. Results: The sex of the patients investigated was male 55.3%, female 44.7%, and the most frequent age category at 42.0% was 70 years of age or older. Based on type of hospital admission, 65.5% of patients who were admitted were originally outpatients. Patients were admitted according to the following departments: 49.7% for the department of internal medicine, 16.7% for the department of orthopedics, and 13.8% for the department of neurosurgery. The average number of days hospitalized was 14.8 days. The following ranks the principal diagnosis among patients in this study: S00-T98 18.4%, J00-J99 15.5%, and I00-I99 11.5%. The average number of diagnosis listed per patient was 5.6. There was a statistically significant difference for the following general characteristics according to principal diagnosis list: gender, type of insurance, admission process, and age category distribution had statistically significant differences. Monthly distribution of principal diagnoses were statistically significant difference. There was a statistically significant difference for principal diagnosis lists according to the average number of days admitted and the number of diagnosis. The results of this study showed the types of disease from typical farming and fishing village regions as disease from external injury due to the work environment of farming and fishing village regions and excessive labor throughout the year, respiratory disease, and various chronic disease from aging.

• Korean Journal of Heritage: History & Science
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• v.36
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• pp.335-346
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• 2003

With the development of media and computer, Motion Capture system, recently used in the entertainment and computer graphics, is emerging as a new recording method. Motion Capture is a system that records time-varying position of sensors which are attached to a objects and translates it to 3-D coordinate on computer. The motion of object displays the time-varying positions of each sensors that are graphed, or the line connected man-shaped model's movements on the computer monitor. And by adding computer graphic character to it, the various angled images, which are difficult to be perceived on the stage, can be easily recorded. Recently in Japan, Motion Capture system is being actively studied in order to use it in recording and preserving the intangible cultural assets of dance and art. Especially, Warabiza in Tazawako art village at Akita plays the leading role in this area through the project to symbolize and establish the archive of cultural dance, further, Ritsumeikan Univ. is develops the system for coupling the motion capture system to Labanotation. This article introduces the motion capture and it's related studies in Japan, which are being actively studied as a new recording method of intangible cultural assets.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.187-242
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• 2022

This article was conducted with the purpose of finding the religious meaning of Jeongeup (井邑) by paying attention to two areas of inquiry. The first examines religious interpretations of the place names of peaks, mountains, and villages that have already existed have existed since ancient times. The second area of inquiry looks into religious narratives about Jeongeup that appear in scriptural records of the Reordering Works of Heaven and Earth (1901~1909) as performed by Kang Jeungsan. Looking at these to areas of inquiry together, the place names and topography inherent in Jeongeup and Kang Jeungsan's various Jeongeup-related Reordering Works, can be summarized as embodying characteristics of 'beginning (始)' and 'origin (本)' which can be further likened to the meaning of 'water (水)' in a 'well (井).' First, Jeongeup equates to the heavenly origin of the Gucheon Sangje (Supreme God of the Ninth Heaven) faith in Jeungsan Thought. Mangje (Emperor-awaiting) Peak is a peak that represent the wish for the Lord's descent to earth. Seonmang (Immortal-awaiting) Village is a village that was waiting for an immortal. Jeung (Steamer-on-Cauldron) Mountain (Jeungsan 甑山) is a mountain on the earth and also the honorific name later taken by Kang Il-Sun. In relation to Jeungsan, it is interpreted that Jeungsan was born and incarnated in the village as a human in response to a plea from all divine sages, buddhas, and bodhisattvas, who had existed since the dawn of time and came to wish for salvation of humankind. This is because both Mangje Peak and Seonmang Village are connected to the meaning of 'mang (望 to await).' Second, the Reordering Works of Jeungsan which related to Jeongeup show that Jeongeup has carries the meaning of 'beginning (始源)' and 'origin (本源).' The character, Jeong (井), in Jeongeup is seen as a place that contains water energy, and symbols and allusions referring to this can be found in various Reordering Works. As a symbol or allusion, the well can be seen as a new start, the lives of all people of the world, the purification of the world, and returning to the original root everything. These symbolic images can be found in the life of Kang Jeungsan from his incarnation to his passing into Heaven. This is because Jeong can allude to the origin by the Ninth Heaven, the beginning of the Later World's paradisiacal land of immortals, and the end of the Former World (Seoncheon 先天).

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.2
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• pp.21-29
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• 2018

This study was wanted to select a value evaluation item to maintain the authenticity of the Planting Landscape in Hahoe and Yangdong villages. Above all, after checking the suitability of the 43 selected items by the Focus Group Interview, the weight was calculated in the Analytic Hierarchy Process expert questionnaire to establish the importance of the indicators for the development of the assessment items. The expert analysis analyzed the importance of 2 sections, 6 divisions and 11 detailed categories, and summarized the results of the study as follows : First, the comparative importance of each category and selection of the assessment items for the stabilization of the Planting Landscape of Hahoe and Yangdong indicated that cultural values are more important than biological values. In particular, details of the biological values of trees were derived with relatively low estimates, except for the specific characteristics of species and items of type of tree. Second, as a result of verification of the suitability of the 43 items selected by the Focus Group Interview, the source diameter, the collection width, reception, flushing, supersonality, records, memorials, 11 items were selected, Third, the results of the importance evaluation of the value properties for maintaining the resistance of vegetation through the Analytic Hierarchy Process were : specific in biological values (0.187), steady (0.094), and water pipe width (2007). There was relatively little difference in the highest weights, the width of the pipe except for the lowest value received, and the source diameter flushing. Fourth, the results of an evaluation of the importance of a value property aimed at historical values were whether or not the cultural asset was designated (0.134), the record value (0.092), the time (0.088), and the monument (0.063). In terms of the importance of evaluating the historical values of Planting sites consisting of Hahoe and Yangdong, the importance of designation of cultural properties was considered to be relative to the maintenance of the Planting Landscape including culture and history. Based on the assessment items and weighted values of the Planting Landscape of Yangdong Village and the World Cultural Heritage below and below, this study's Analytic Hierarchy Process can be applied to actual criteria for the assessment of the authenticity of trees in the village. Based on the assessment items and weighted values of the Planting Landscape in Hahoe and Yangdong villages, a follow-up study on the assessment standards for the authenticity of trees in the village will be left as a future task.

• Journal of the Korean Institute of Landscape Architecture
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• v.32 no.5
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• pp.52-62
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• 2004

This research is basic research about 「the afforestation project of the Shilla Dynasty's capital forest」 which is controlled by the research institute of forest and environment of Kyungbuk province. The results of the investigation about target places and selection of major species of trees is as follows. 1. In the Shilla Dynasty's times, the peach tree was the indicator of unusual changes in weather, and was also the symbol of unsurpassed beauty. Peach trees were so prevalent that people called the forest peach-hill or peach-forest. Therefore, the main tree of Shilla Dynasty's capital forest would have to be a peach tree. 2. From several records, pine and bamboo were planted or grown together. The pattern of planting trees like this case is also historic, so should be utilized positively. 3. In order to afforest the capital forest, the bamboos have to be planted on Nam-mountain in Kyung-ju, and maple trees have to be planted on Kumgang mountain. 4. There were many big trees during the Shilla Dynasty, and the name of one of the Six Main Villages was 'Big Tree Village'. Therefore, big and long-lived trees have to be planted also. 5. The willow tree has to be considered for afforesting the capital forest even though the willow trees are misunderstood to cause allergies. They are traditional landscape architecture trees. In the traditional literature, the willow tree stands for good news. 6. Japanese cornellian cherry(Cornus officinalis), which is related with old narrative literature in the era of King Kyungmun, has to be planted for the forest, and has to be considered to be an educational tree. 7. Korean Rhododendron, which is related with Madam Suro's story, has to be planted in stone gardens.8. Lotus, Korean pulsatilla, Boxwood, Bombycis Mulberry, and Japanese Apricot have been recorded just one time, but these are also important plants which have to be reflected on afforestation of capital forest project. 9. The forests of Shilla on the old records exist in 17 places. The afforestation project has to be undertaken at these places. 10. The people of Shilla deified the forest and trees, which were the places where ancestral rites had been performed. For example, Gyerim, Sinyurim, and Wanggasu were the sacred forests of the capital forest.