• Journal of the Korea Furniture Society
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• v.18 no.3
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• pp.195-204
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• 2007

The house method of today is the house form which is composed inside the space where it is unified in social change. Also the life method from left was exchanged with stand-up meal and it became simplification and also the form of So-ban changed in the life method which is controlled. If the ship construction trillion So-ban was the furniture which is used with putting first and today the So-ban with variation of form or the material changed with entirely different role. The So-ban of today was used in the pattern element which is form freely to appear, dual anger there is a possibility of knowing the fact that it is turning out with the So-ban which expresses a geometric pattern with the present-day sense. Today of the So-ban it will pattern it will rightly use Beak-je, the feature person who is the possibility this pattern showing It is soft with the sharp, soft beauty of curved line and rectilinear which is refined, omission and emphasizing which are bold today It applied in So-ban design.

• CELLMED
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• v.11 no.1
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• pp.5.1-5.2
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• 2021

The aim of this article is to argue that BanLyeo music (companion music) is much better than medicine. A companion who shares thoughts or actions, or a metaphorical description of an object that is always close or carried. Isn't the music that we share in our daily lives a BanLyeo music (companion music)? Music stays with us forever as long as we choose. Therefore, it is music that can go with us until the end, so I think we should call it BanLyeo music (companion music). Music can be with us whenever and wherever we want, soothing sadness and pain and cheering us up. Here is a person who is living a second life happily because of BanLyeo music. Beyond the passive listening to music, direct and active music performance is a great power to save one person. As a more effective healing agent than medicine, BanLyeo music is a great power to stay together for the rest of your life and cheer you up. So, I think music is much better than medicine.

• Journal of Sasang Constitutional Medicine
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• v.14 no.2
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• pp.169-174
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• 2002

A 55-year-old woman who was diagnosed as Diabetic foot was admitted to Dong-so Oriental-medical hospital on April 15th, 2002. Her great toe and secondary were to be tut off, and she was much depressed. We diagnosed her constitution as Taeumin(太陰人), and classified her symptom as Taeumin-Ban-Chang-Byung( 太陰人 ?瘡病 ) and prescribed Yuldahansotang(熱多寒少湯) for the purpose of chengganjoyoil(淸肝燥熱). During admission, the ulceration had nearly disappeared and so she could save her pre[ious toes. From this case, even though we could not say that Diabetic foot is equal to Ban-Chang-Byung but could suppose that there was some relationship between one and the other.

• Journal of the Korean Society of Clothing and Textiles
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• v.26 no.3_4
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• pp.539-547
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• 2002

Heungdukwang's(興德王) costume ordinance(834A.D.) is a very important written historical record because it reveals Tongil Shilla's(統-新羅) costume. And among the clothing pieces that appeared in Heungdukwang's(興德王) costume ordinance, from Pyosang(表裳), Naesang(內裳), we know they wore one skirt over another. But skirts appearing in visual records are wort in waist line or breast line, and when they wore skirts in breast line, there were shoulder belts or not. Also among the clothing pieces that appeared in Heungdukwang'a (興德王) costume ordinance, Yo( ) and Ban( ) seems to be connected with skirt. but it is not clear. So this study focuses on the history of wearing skirt in breast line and one skirt over another, shoulder belts of skirt, and relation among yo( ), Ban( ) and skirt. The results are as follows. First, wearing skirt in breast line is already appeared in Ancient Shilla's(新羅) clay figure, and wearing one skirt over another is also appeared in Sunhung tomb's mural painting. so it is not completely under the influence of Tang(唐). Second, the shoulder belts of skirt is for convenience of action, But, at that time, there is no shoulder belts of skirt in Tang(唐). Third, between Yo( ) and Ban( ), If Yo( ) is connected with skirt, it is a shoulder belts of skirt or waist of skirt. And Ban( ) is a ire of skirt.

• Journal of Environmental Health Sciences
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• v.36 no.2
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• pp.163-169
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• 2010

All forms of asbestos are proven human carcinogens. All forms of asbestos cause malignant mesothelioma, lung, laryngeal, and ovarian cancers, and may cause gastrointestinal and other cancers. No exposure to asbestos is without risk, and there is no safe threshold of exposure to asbestos. Asbestos cancer victims die painful lingering deaths. These deaths are almost entirely preventable. When evidence of the carcinogenicity of asbestos became incontrovertible, concerned parties, including the Collegium Ramazzini, called for a universal ban on the mining, manufacture and use of asbestos in all countries around the world. Asbestos is now banned in 52 countries, and safer products have replaced many materials that once were made with asbestos. Nonetheless, a large number of countries still use, import, and export asbestos and asbestos-containing products. And still today in many countries that have banned other forms of asbestos, the so-called "controlled use" of chrysotile asbestos continues to be permitted, an exemption that has no basis in medical science but rather reflects the political and economic influence of the asbestos mining and manufacturing industry. To protect the health of all people in the world, industrial workers, construction workers, women and children, now and in future generations - the Collegium Ramazzini calls again today on all countries of the world, as we have repeatedly in the past, to join in the international endeavor to ban all forms of asbestos. An international ban on asbestos is urgently needed.

• Korean Institute of Interior Design Journal
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• v.14 no.6 s.53
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• pp.75-85
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• 2005

The 1990s' characteristics of Ecological architectural design would be choosing the traditional materials of the region's, the creative usage of construction methods, the expressive properties of materiality in spatial forms and so on. The overall organic relationships between human and men-made environments have been sublimated by the expression of poetic qualities of perception in ecological man-made environment. Hannover Expo 2000 did set up an opportunity to exposure the fact that Ecological Architecture will be the major trend in 21st Century's Architecture and its exploration in possible ways will be the most important matter. Japanese Architect Shigeru Ban's Japan Pavilion in this Exposition has shown the meaning of this turning point in Ecological Architectural thinking, which would be recognized as the convincing possibilities for the future architectural practice to the public. Thus this research has the purpose to study the meaning of the constructing action in Shigeru Ban's recent architectural space-making practice with the Paper Tube structural system. The creative foundation of Shigeru Ban's own method to apply paper tube -that is impossible material to pre-estimate- and other materials in the creation of architectural spaces would be searched in this paper. The period to this research will be between 1990s and 2000s, and the subject will be the experimental architecture of Shigeru Ban. The range of this research Is including the process of development in the paper tube architectural structure and joint system. This study would contribute to understand the intrinsic value of Shigeru Ban's Ecological architecture of the paper tube system, in which the relationship between the regional environment and human regaining the ecological abiogenesis.

• Journal of the Korean Society of Clothing and Textiles
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• v.14 no.2
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• pp.85-97
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• 1990

This study investigates, through the Ka-rae-ban-cha-do(가예반차도) in the Ka-rae-do-gam­eui-gue (가예도감의궤), how the system of costume used in ceremony exchanged during the middle, late the Yi dynasty and in the period of introducing Wastern civilization. The procedure of the royal marriage is also studied here. The procedures of Ka-rae were divided into the six traditional etiguettes(륙예) : Nap-che (납채) , Nap-gyng(납징), Go-gi(고기), Chaik-bi(책비), Chin-young(친영), and Dong-roe(동뢰). The change of the general structure and characteristic of the costume used in the ceremony in Ka-rae-ban-cha-do are as follows: The costume in Ka-rae-ban-cha-do can be divided into the Guard costume (호위복식) and the Ceremonial arms costume (의장복식). The most formal attire of the Guard costume, Yangkwan-Chobok (양관-조복) and Samo -Danryeong(사모-단령) with Huygpai(흉배) can be seem only in the Ka-rae of late king's. Of the Ceremonial arms costume, the most outstanding was Hongkun- Hongeui (홍건-홍의), which showed up in almost all Ka-rae-ban-cha-do. Heukkun-Changos$\cdot$Deogrei (흑건-창옷$\cdot$더그레) were worn as well. In the style of costume emphasis convenience and practicality rather than on beauty, because they had to carry the arms used in ceremony with them nevertheless by using primary colors it was very colorful. This costume in Ka-rae-ban-cha-do has little difference, but great changes are shown in Sunjongsunjongbi Ka-rae-ban-cha-do (순종순종비가례반차도). Most costume of the past was replaced with western hat and suit, so the duplicate state of our costume and western costume came into existence during the period of introducing western civilization.

• Communications of the Korean Institute of Information Scientists and Engineers
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• v.25 no.6 s.217
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• pp.60-68
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• 2007

• Proceedings of the Korea Air Pollution Research Association Conference
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• 2010.04a
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• pp.576-578
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• 2010

• Journal of architectural history
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• v.1 no.2 s.2
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• pp.39-51
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• 1992

Eating was done on a respective one-man dining table, which reflect the esteem for the individual. The family eating place was generally An-bang of the house, The eating space of Yang-ban housing with its hierarchical, spatial method of tabling and eating around the head of the family served as a synchronically meaningful space which was to strengthen the solidarity of patriarchy beyond the mere funtioning place of eating. That meaning seems to reveal itself more conspicuously when we consider that the eating place is An-bang, the center of the main house. The basic space for cooking was Bu-oak (Chung-ji). Thre was no water-supply system or drainage in the kitchen, so all the water needed for cooking was drawn from outdoor well with a bucket. The traditional eating habits, the entertainment for the bustling guests, and the frequent sacrificial rites required many store rooms for the subasidiary food and wide space for putting food into order.