• Women's Studies Review
• /
• v.27 no.1
• /
• pp.73-109
• /
• 2010

The cultural pluralism on which more and more emphasis is put in the globalized cultural environment, takes local identity as a crucial index for the cultural exchange on the global level, but at the same time it results in transforming individual regions/places into a homogeneous space, as it forces the local identity itself to fit into the standardized global perspective. In this context I focus on two art projects that are related to 'Dongducheon', a town that houses the U. S. Second Infantry Division. These projects attract specific attention due to the fact that Dongducheon is a significant place with very 'thick' cultural identity: it reveals that modernization in Korea took place in intersection of nationalism, patriarchy and gender/sexuality postcolonial (military) culture. With these two Dongducheon related art projects (Donglyung Kim) and (Eunyoung Jeong) as excellent examples of site-specific art practice, this paper asks what it means to keep the historicity of disappearing local space/place in the global era. And how is it possible to 'represent' an extremely gendered/sexualized place like Dongducheon. This should be examined from a postcolonial feminist perspective. Since emancipation from Japanese occupation Dongducheon has been an island or an outside space in the nation-state Korea. This becomes more complicated, as now mostly women from the Philippines or former Soviet countries are working in the nightclubs in Doungducheon. and are feminist activist experiments to make the place with its residents to be seen and heard in proper a way of mourning, recognition and communication. shows the 'new' kijich'on women as those who are daring to be on an 'Odyssey' for a better life as they run everyday life in Dongducheon, working in clubs, doing laundry, bearing children, going to mass; tries to help them to be heard and felt, while it gathers sounds on the street or at mass and shows the doors or narrow alleys which lead to the their rooms. It aims to mourn the dead kijich'on women and to represent the precarious life of the present migrant kijich'on women, as it shows no faces.

• Journal of Sasang Constitutional Medicine
• /
• v.8 no.2
• /
• pp.203-208
• /
• 1996

Lee-Jae ma referred Hae-Yeok disease as a TAE-YANG person's peculiar disease in Dnoguisusaebowon. I looked around referred portion of Hae-Yeok disease in Internal Classic and the annotation of that part. As a result, newly emphasized stat of Hae-Yeok disease-that is "weak but not weak, strong but not strong" "the upper part of body is healthy, but the lower part is hae-yeok"-is not existed in Internal Classic itself. A person regarded as TAE-YANG person with Hae-Yeok disease is changed for the better by taking Ogapijangcheoktang. And as mentioned in Donguisusaebowon, rage, sorrow cause to appear and grow worse this dease.

• Journal of Sasang Constitutional Medicine
• /
• v.18 no.2
• /
• pp.113-124
• /
• 2006

1. Objectives Sasang Constitutional Medicine is based on difference of Nature & Emotion(性情). The mind is held in high value to characteristics of each constitution's symptoms and prescriptions. This study is for psychotheraphy with Herbal medicines, Acupuncture and Moxibustion in Sasang Constitutional Medicine. 2. Methods Comparing with ${\ulcorner}$DongYi Soose Bowon Gabobon${\Ircorner}$ and ${\ulcorner}$DongYi Soose Bowon ShinChukbon${\Ircorner}$, we research the principle of human's organization which is connected with their talent and will. 3. Results and Conclusions (1) Sasang Constitutional Medicine consider human being more than disease in medical science. A Human being works up to take a reasonable in modern societies, as making friends, a practice of his daily life, mentality. (2) Psychotheraphy is as important as each constitution's symptoms and prescriptions on clinical medicine (3) Taeyangin should be moderate when expressing their sorrow & anger(哀怒) and take a step backward for a real purpose(恒心). (4) Soyangin should be moderate when expressing their sorrow & anger(哀怒) and watch the interior for a real purpose(恒心). (5) Taeumin should be moderate when expressing their happiness & pleasantness(喜樂) and watch the exterior for a real purpose(恒心). (6) Soeumin should be moderate when expressing their happiness & pleasantness(喜樂) and go one step forward for a real purpose(恒心).

• Journal of the Korean Society of Costume
• /
• v.50
• /
• pp.119-128
• /
• 2000

this study was designed to discuss the pattern of Confucian funeral ceremony and its costumes in Chosun dynasty thereby exploring the ideas and symbolic meanings expressed on them. 1. Male's official mourning dresses were composed of Choieui symbolizing sadness Choisang(최상), Dukun Sangkwan Sujil Yojil Kyodai and mourning stick Female's official mourning dresses consisted of Daersoojangkon and Kaedoo which were of simple kinds as compared to those of males. Duration of wearing mourning dreses was the longest to the death of father husband and eldest son The forms of mouring dresses were one and the same irrespective of the noble and the mean which expressed the sameness of the sorrow full of losting blood relative. Symbol expressed on funeral ceremony costumes were something like "eldestson-oriented" "male-centered" "distinction of the sexes" and "principle of yin and yang" to reinforce vitality to the costumes. 2. In the other funeral ceremony costumes in a royal fami8ly were those Euijangsu in red and blue colors Yeosakon in purple and white colors. Bandsman in Danryung and Guards in Kukonbok Changeui and Hoeui with five colors while the generally of people woere white dress in the ceremony Hoeui with five colors symbolized the principle of Yin and Yang costumes of military uniforms the dignity of the royal family: white dresses grife symbolizing the dignity of a royal family and Confucian sorrow as well 3. Unlike the mouring dresses there were great differences relative to socio-ecpmpomic status in funeral goods for dercoration Soyeo and daeyeo Among the goods the instrument to drive out evil spirites symbolized shamanism the distinction of Soyeo and Daeyeo separation of body and soul; the sculpture of the Lord of Hades and messenger philosophy of buddhistic netherworld: the engraving of blue and yellow dragons in bier and Juksanma the principles of Yin and Yang : elaborate burial accesaries realistic viewpoint of the hereafter.

• Journal of the Korean Society of Costume
• /
• v.64 no.1
• /
• pp.152-164
• /
• 2014

Korean people have revered the white color and enjoyed wearing white clothes. Various kinds of white clothes have been worn by the Korean people, ranging from everyday wear(便服), and scholar's robe(深衣) for the upper class, to religious costumes like Buddhist monk's robe(僧服), shaman costumes(巫服) and costumes for ancestral rites(祭服), or mourning(喪服). There have been many differing opinions by historians regarding the background of this Baekeuihosang(白衣好尙, the preference for white clothing) tradition and even now, it is frequently being discussed. This study aims to consider and discuss the background of this Baekeuihosang tradition, focusing on Chang-seon Yoo's Baekeuigo(白衣考, the consideration of white clothing), which was published in Dong-A Ilbo in 1934. The purposes of studying literature such as the Baekeuigo is to analyze the arguments on the origin of Baekeuihosang, to analyze Chang-seon Yoo's claim of its origin, and to discuss the culture of Baekeuihosang. Chang-seon Yoo claimed that the existing discussions on the background of Baekeuihosang based on the lack of dyes, or undeveloped technique, economic privation and national control strayed from historical facts, according to literature review. It is not worth discussing the farfetched arguments such as the use of costumes for ancestral rites as everyday wears, or the nation of sorrow. Baekeuihosang tradition mostly originated from the effects of many religions and the taste for innocence, or naturalness. White clothes were infused with the sorrow and emotion of Korean people and were also worn to show resistance to foreign power as symbols of ethnicity. Therefore, there should be a new view of the discussion of white clothes and Korean aesthetic sense, away from the logic distorted by the Japanese colonial view of history.

• Journal of the Korea Fashion and Costume Design Association
• /
• v.9 no.2
• /
• pp.1-13
• /
• 2007

Black has played a more important role in the history of fashion than other colors. In general, black was regarded as a color of negative images. However, as people have recognized the aesthetic value of black color, they have expressed unique and various images of black through the medium of clothes. This study was based on both theory research and actual survey, where survey sheets were distributed to collect data. For data analysis, SPSS 10.0, a statistics software, was used, and frequency, pecentage, t-test, ANOVA test, and Duncan test were adopted and analyzed. The survey was conducted on 608 men over 20 in Seoul, Gyeonggi Province, Gangwon Province, and other areas for two months from May 20, 2005 to July 25, 2005. The analysis showed the following results. First, Dignity was the mostly cited image of black color among men followed by modernity, sorrow, feminineness, abstinence, and sensuality. Second, Men showed different responses according to their age. In sum, men more strongly recognize abstinence and sensuality in black dress as they become older. Marital status significantly affected men's recognition of black dress in terms of abstinence and sensuality. Abstinence was more strongly recognized by married men than single men. In addition, married men pointed out sensuality of black dress more frequently than single men. In short, married men tended to recognize abstinence and sensuality more easily than single men. Education level clearly affected men's recognition of dignity, modernity, and abstinence in black dress. In sum, as men got higher education, they tended to increasingly recognize dignity and modernity in black dress. In conclusion, this study has proved that black dress has unique aesthetic values and reflects various images according to age, marital status, education level.

• Journal of Oriental Neuropsychiatry
• /
• v.22 no.3
• /
• pp.87-100
• /
• 2011

Objectives : Neurosis, psychosomatic disease from which most of out-patients suffer originated marital problem in clinical setting, In Oriental medicine, concept and clinical cases of the couple therapy is insufficient. So we suggest the theoretical background and evidence of oriental medical approach. Methods : We searched the theoretical perspectives of recent couple therapy and suggested the psychotherapy with couples in oriental medicine and its clinical utilization. Results : 1. Advantages of the couple therapy in oriental medicine were easy to relationship and emotional communication. because oriental medicine were available to approach of symptom pattern about somatic symptom due to marital problem. 2. Oriental medical therapy, for example, acupuncture, moxibustion, cupping, herbal medicine, etc. connects doctors and the patients easily, unlike dialogue-centered western psychotherapy. 3. The Ii-Gyeung-Byun-Qi Therapy(移精變氣療法) resolve the marital suppressed feeling easily, Gi-Un-Go-Roen Therapy (至言高論療法) is useful in four principle-marital role, communication, sex life, theory of Hwa-Byung. 4. The principle of 'sorrow restraints anger(悲勝怒)' and 'pleasure restraints sorrow(喜勝悲)' in Oh-Ji-Sang-Seung Therapy(五志相勝療法) accords with forgiveness and recovery that is ultimate goal of the couple therapy. Conclusions : Except existing therapy for recovery of marital relation, We suggest the somatic symptom centered approach based on mind and body unification in oriental medicine. This principle would bring the benefit from the marital to familial relation. From now on, we should correct the theory, need the theorical systematization. Then we should develop the program for recovery of marital relation and examine the hypothesis.

• Journal of Korean Classical Literature and Education
• /
• no.15
• /
• pp.421-461
• /
• 2008

Miss Ki, the heroine of (취유부벽정기) is the image on which Hong-saeng's mind is projected. And the mind of Hong-saeng(홍생) is the allegory of Kim, si-seop's(김시습) mind to king Dan-jong. So I think the mind of Ki who thinks patriotism is more important than her life is the allegory of Kim si-seop's patriotic sentiment to king Dan-jong. And I think the sorrow of Hong-saeng for the ruins of Ko-choseon(고조선) means sorrow of Kim, si-seop's(김시습) for the death of Dan-jong's. They felt sorrowful because values that they considered as absolute ones were damaged. However, everything in the world are fatally changed. Although people think the most important thing they think now is never changed, after long time they cannot but see all is changed. At last people realize the thing seemed most important will disappear in vain. So the writer of (취유부벽정기) made a image of Miss Ki who is a nymph of moon and was the princess of Ko-choseon to awaken Hong-saeng. He intended to change hong-saeng's mind to king Dan-jong with the change of Miss Ki's mind to her father. But the writer knew the fact that though Hong-saeng changed his mind, he could not become happy. So he wanted to transcend the real world, but he can't. After all he expressed his wants in fantastic lunar world.

• Journal of Oriental Neuropsychiatry
• /
• v.33 no.3
• /
• pp.241-257
• /
• 2022

Objectives: To investigate emotional characteristics of healthy adults using the Core Seven Emotions Inventory-Short Form (CSEI-s) and to investigate the correlation between the CSEI-s and Korean version of the Perceived Stress Scale (K-PSS). Methods: Overall, 2,178 healthy adults aged ≥19 years who completed the CSEI-s and K-PSS in a nationwide multicenter study were included in this study. One-way analysis of variance was performed to identify associations of seven emotions with sociodemographic characteristics. Bonferroni corrected post-hoc tests were performed for multiple comparisons. Pearson's correlation analyses were conducted to examine the correlation between each emotion and stress. Results: Scores of all emotions except for joy (喜) and stress were significantly greater in women than in men. However, the score of joy (喜) in women was significantly less than that in men. There were significant differences in joy (喜), thought (思), depression (憂), fear (恐), and fright (驚) according to age groups in both men and women. The score of depression (憂) was significantly lower in women attending or graduating from graduate school than in those attending or graduating from undergraduate school. Significantly lower scores in joy (喜), thought (思), depression (憂), sorrow (悲), fear (恐), and fright (驚) were observed in married men than in single men. There were significant positive correlations between depression (憂) and stress and between sorrow (悲) and stress in both men and women. Conclusions: There were significant associations of seven emotions with sociodemographic characteristics in healthy adults.

• Journal of Hospice and Palliative Care
• /
• v.10 no.3
• /
• pp.120-127
• /
• 2007

Bereavement is the state of loss resulting from death. Grief is the emotional response associated with loss, intense and acute sorrow resulting from loss. Complicated grief represent a pathological outcome involving social, physical, emotional, cognitive, spiritual morbidity. The common psychiatric disorders associated complicated grief or abnormal grief responses include clinical depression, anxiety disorders, alcohol abuse or other substance abuse, and dependence, psychotic disorders, and post-traumatic stress disorder (PTSD). Grief tasks involve a series of stage or phases following an important loss that gradually permit adjustment and recovery. Three phases of grief involve phase 1 (walking the edges), phase 2 (entering the depths), and phase 3 (reconnecting the world). For intervention to be effective they need to be individually tailored to abnormal grief reaction or unresolved grief reaction. Clear understandings of complicated grief, abnormal responses, factors increasing risk after bereavement will often enable us to prevent psychiatric disorders in bereaved patients.