• Journal of Korean Medical classics
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• v.20 no.3
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• pp.79-99
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• 2007

Basic summary of the medical administration : Due to Qing dynasty being the last of the dynastic era, it revealed overall extreme political traits in politics, economy, phenomenon, and cultural aspects. Few emperors of the early Qing dynasty adopted appeasement policy that mitigated ironies to a certain extent and showed growth in various business related fields. Even the medical administration had freshness during that period. United medical administrative system was generally formed, chicken pox was effectively prevented, shamanistic treatment was banned, medical journals were complied by the government, medical relief was more intensely done. However, actions on restoring Ming dynasty and against Qing dynasty as well as the reform power grew against Qing government threatening it. The drastically grown forces from the western region damaged Qing dynasty that the governors had to adopt despotic measures in politics, economy and culture. Social chaos began to arise, economy stagnated and weakened that the medical field also dwindled to the point where it could not be restored to the original point. The era of Qing dynasty was the period that had scientific culture at its fast growing pace, but for Chinese medicine, by contrary, due to autocracy and other factors, was faced with barriers in the medical development.

• Journal of the Korean Society of Costume
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• v.62 no.7
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• pp.170-184
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• 2012

The purpose of this study is, as one of Jeju culture contents projects, to suggest a new method to develop the textile design using contents of Jeju Myth, Jacheongbi, in other words, to create mythic patterns by borrowing effectively from the mythic image of Jacheongbi on contemporary fashion. To achieve this, after extracting mythic contents from real animals from the myth (chicken, horse, cow and owl) of Jacheongbi, we draw the animal motifs from a mythic image basis of archetypal symbols and empirical awareness about animals and shamanistic imagination, and create mythic patterns. In order to achieve this design pattern, Adobe Photoshop CS5 Extended was used to design the animal motifs, and then they were arranged via bidirectional layout. And to conclude, development of the creative textile design using the mythic contents of Jacheongbi contribute to invigorating the fashion industry and regional culture contents projects in Jeju, and also become the basis of creating added value to it.

• The Journal of Dong Guk Oriental Medicine
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• v.10
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• pp.98-118
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• 2008

Basic summary of the medical administration : Due to Qing dynasty being the last of the dynastic era, it revealed overall extreme political traits in politics, economy, phenomenon, and cultural aspects. Few emperors of the early Qing dynasty adopted appeasement policy that mitigated ironies to a certain extent and showed growth in various business related fields. Even the medical administration had freshness during that period. United medical administrative system was generally formed, chicken pox was effectively prevented, shamanistic treatment was banned, medical journals were complied by the government, medical relief was more intensely done. However, actions on restoring Ming dynasty and against Qing dynasty as well as the reform power grew against Qing government threatening it. The drastically grown forces from the western region dan1aged Qing dynasty that the governors had to adopt despotic measures in politics, economy and culture. Social chaos began to arise, economy stagnated and weakened that the medical field also dwindled to the point where it could not be restored to the original point. The era of Qing dynasty was the period that had scientific culture at its fast growing pace, but for Chinese medicine, by contrary, due to autocracy and other factors, was faced with barriers in the medical development.

• Fashion & Textile Research Journal
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• v.1 no.3
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• pp.246-251
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• 1999

Headdress which adorns the head has been used not only as a type of dress but also as a vehicle to express the human's mentality and a tool to convey ideas. This study first examines the type of headdress observed in the world folk costumes and investigates their geographical distribution and aims to examine how the types of headdress are inter-related to the peoples' natural environments, way of life and cultural background such as religion and aesthetic, ethical standards. Headdress used as important elements of many peoples' folk costumes can be categorized into scarf-type, hat-type and adornment-type. Veil-type, the one of scarf-types, was developed in Southwestern Asia and Arabic Africa influenced by natural and religious factors. This type is more simplified in Turkey and Eastern Europe and only covers head and neck in the former and only head in the latter while also being called 'headkerchief-type'. Hat-type is observed in many different parts of the world. Adornment-type has been used to symbolized one's noble social status and authority in societies dominated by shamanistic cultural background; it was also used in Far East out of the motivation to fulfil one's aesthetic desire. Headdress though it was originally made from the idential purpose of wearing, has developed into the various types affected by each people's natural environments, emotion and ways of life.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.3 no.2
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• pp.235-246
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• 1996

The purpose of this study was to discover the experience of hemodialysis which clients confronted hemodialysis at the same time as CRF diagnosis and to understand the nature and meaning of their crisis experience. The research subjects were 6 clients receiving hemodialysis in Seoul from Jan. 1996 to Jul. 1996. Data were collected by informal indepth interview and participant observation. Content Analysis(by Seaman & Verhonick, 1982; Woods & Catanzaro, 1988) was applied to collect similar contents and common experience in order to derivate concepts and categories for better understanding of their hemodialysis experience. As a result, 6 categories derivated to indentify their hemodialysis experience of the CRF clients-confronted hemodialysis at the same time as CRF diagnosis-were as follows: 1) The category of shocking crisis composed the concepts of shock, amagement and suffocation. 2) The category of denial composed the concepts of disease refusal and hemodialysis refusal. They repeatedly visited hospitals or didn't visit hospital in order to refuse disease, then depended on folk remedy or shamanistic method. 3) The category of severe anxiety composed the concepts of abandoned feeling, shame, resentment, neurosis and anger. 4) The category of depression composed the concepts of grief, suffering of unfairness, tearing, desire to death. 5) The category of powerlessness composed the concept of hopelessness. 6) The category of resigned acceptance composed the concepts of resignation and acceptance. In this study, the CRF clients who confronted hemodialysis at the same time as CRF diagnosis experienced six stages in accepting hemodialysis but these stages were mingled simultaneously and went on.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.125-143
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• 2005

This study offers an analysis of how Protestant Christianity in South Korea incorporated many beliefs and practices of Korean traditional religions in order to make the new faith more appealing to the masses. The paper also examines the way in which specific Protestant doctrines and practices were modified or accentuated to suit the disposition of the Korean people. In agreement with Confucianism, for example, Protestant churches in general emphasized the values of diligence, self-cultivation, righteous living, and, most importantly, filial piety. By overtly and subtly permitting ancestral rites to be conducted by Christians, moreover, Protestant Christianity evaded successfully the potential alienation of the tradition-bound Koreans. From Buddhism, Protestant Christianity syncretized such elements as the daily dawn prayer and all-night prayer as well as the practices of baekilgido ("a hundred-day prayer") and chunilgido ("a thousand-day prayer"). Hundreds of prayer centers that exist deep in the mountains also manifest a Buddhist influence. Shamanistic influences are also evident in Korean Protestantism, replete with the latter's emphasis on this-worldly success (health, prosperity, long life, etc.), faith healing, and conceptualization of God as being merciful and generous. What all of this reveals is that Christian conversion in South Korea did not involve an exclusivistic change of religious affiliation, meaning that it did not require the repudiation of traditionally held beliefs. Instead, millions of South Koreans eagerly embraced Protestant Christianity precisely because the new faith was advanced as an extension or continuation of traditional religious practices.

• The Journal of the Korea Contents Association
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• v.9 no.7
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• pp.171-183
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• 2009

The spiritual world of the ancient times has precious values which forms the origin of human thought. This study aims to reevaluate ancient people's particular views on man in their spiritual world reflected through gods' ornaments by studying the human race's fundamental spiritual world gradually disappearing due to science development from Egyptian gods' ornaments expressed symbolically in Ancient mythical components. Although evidently ornaments in Egypt served for decoration, the basic purpose was exorcism as amulets, a shamanistic purpose to be protected from mystical and hostile powers by carrying them on the vulnerable spots of the body. As this aspect indicates, the human race tried to solve their self-insoluble transcendental issues through the help of supernatural power, pursuing to lead their lives there within. As a result, Egyptian ornaments; First, the deity raised their value by deifying human-beings. Second, the nobility enhanced their dignity by having goddesses wear the same skirts as theirs. Thirds, all deities maintained their class society by wearing fpassiums, bracelets, and anklets. Fourth, the resurrection was symbolized through gods and goddesses in charge of the afterlife.

• The Korean Nurse
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• v.33 no.4
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• pp.86-98
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• 1994

We have examined the development and conceptual definition of shamanism and divination through significant characteristics of various illnesses. However, the terrminology has been inconsistent and its real conceptual meaning is not well defined. Divination is a historically dominant religious practice which represents the core of Korean folk culture. Despite prevalent prejudice toward its primitive nature, we cannot deny its profound relationship to our unconscious, especially our reliance on its religious role whenever we face crisis or conflict. It is therefore appropriate to use the term divination in this context. Shamanism originated as humanity's oldest mode of communication with divine - a religion, The shaman is not a sorceress but a priestess, a healer, a spritual guide, a leader, a mystic, traditionally having a different significance from that of the contemporary diviner or "shaman". The traditional concept of illness has been profoundly altered to serve new functions: while the shamanistic view is based upon spiritual abduction, divination on the other hand invokes concepts of spiritual invasion phenomena such as spirit intrusion, taboo violations, soul loss, object instrusion, deviations from the appropriate spiritual path besiegement, and curess or predestination (the idea that the sufferer is born with his fate), We should therefore try to understand divination from a more holistic point of view, rather than attempting to fit it into the standrd medical illness. We must recognize divination as a phenomenon within our culture, since most people have a mixed conception of illness arising from a combination of divinational and modem concepts, Since divination's humanistic approach is ingrained in our people, to irresponsibly ignore the spiritual aspects of treatment would exert a negative influence on our culture, Especially now, while attraction is focused on Korean culture and its influence on every aspect of our livies, it is important for nurses to expand our horizons in order to create a way of nursing more suitable to Korean culture. Increased importance is now being given to the opinions of patients themselves about their own illness and health, so nurses should seek to understand how patients accept their illness and what particular kinds of help they expect to receive. Consequently, an understanding of traditional divinations will enable us to utilize these characteristics on the job in order to enhance nursing care.

• Journal of Korean Academy of Nursing
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• v.8 no.2
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• pp.25-38
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• 1978

A survey was made with regard to understanding attitude and practical use of modern and traditional methods of health care in a rural village with 742 inhabitants which comes under one of the whole three types of Korean rural community, to find out the following facts. 1. Among the five types of health-care given, the most understood, chosen and used one was the doctor followed next by pharmacy and continually herb doctor, folkways method, shamanistic treatment; the last shown method was principally chosen to use by only one among 139 housewives as respondants available, 2. Between herb medicine and folkways method of care, the former was more relief upon than the latter while the latter was more used than the former, seemingly because of relative low cast of the latter. 3. A considerable part of those who mainly used the doctor or pharmacy also used herb doctor or folkways care； modern and traditional care methods coexisted in the pertaining community. 4. Nearly all of the respondants ware, reasonably, aware of effectiveness of modern types of health-care; but, at the same time, more than a half of them had a positive attitude towards traditional method as well. 5, On the whole, the respondants made a distinction between traditional health-care methods and shamanism, regarding the latter as ineffective. 6. The result hints that it would be desirable for health-care professionals to inquire into traditional methods of health-care with a view to being more acquainted with rural residents and so raising their use of services by experts. 7. It should be added that the results of this piece of study may have a general significance only within those communities which shares the same socio-cultural background and characteristic of the surveyed one.

• Journal of the Korean Society of Costume
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• v.32
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• pp.101-116
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• 1997

The purpose of this study is to survey the system of the Korean Shaman's costume and its formative character and to find out the symbolic meaning of it. This study focuses on a shaman's costume in Seoul-Gut Seoul-Gut belongs to 'Gangsin-mu' Therefore a shaman's costumes in Seoul-Gut remains even today. Korean shamanistic ritual is gut. Its basic structure generally consists of 12 'Geori(a process is made up Gut)' In Gangsin-mu a shaman changes his/her spirit's costumes in each Geori so that a shaman's costumes means the spirit. The shaman's costumes of 12-Geori in Seoul-Gut has only 5 or 6 kinds be-cause shamans wear the same costume when the spirit's characters are similar with each other. Therefore shaman's costumes in Seoul-Gut are consistsof Poungsangbok pulsajang-sam cjulik Kugunbok Monduri and Wonsam There are some differences between modern shaman's costumes in Seoul-Gut and traditional costume in the basic pattern and the wearing method,. Modern shaman's costumes in Seoul-Gut has become simpler in the basic pattern and more gergeous in the color or adornment and more various in the kinds of shaman's costume than that of Yi Dynasty. This tendency in modern shaman's costumes reflects modernized folk's viewpoint in dress. which thinks highly of their individuality and function and variety in it. Korean shaman's costumes means the extintion of the earthly world and symbolizes the holy symbolizes the holy symbolizes the spirits character, Ying Yang Theory and represents shaman's wishes. The wishes are the desire of prefection and stability in this world the desire of ideal love and rebirth and the desire of lofty life in this world.