• Journal of Korean Medical Ki-Gong Academy
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• v.11 no.1
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• pp.284-325
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• 2009

This study aims to investigate the educational significance in modern education by analysis on the contents of taboo in the Korean traditional prenatal education. For this study, the concrete matters are prepared for investigation as follows: First, the contents of prenatal education are analyzed with special reference to the Chinese bibliography and the Korean bibliography related to its own traditional prenatal education. Second, the contents of taboo in prenatal education are broadly classified into Chun-ki(天忌), Chi-ki(地忌), and In-ki(人忌), and in turn, In-ki is classified into taboo related to clothing, taboo related to food, Taboo related to housing, and man's taboo, and all of them are interpreted. Third, the characteristics of taboo in the Korean traditional prenatal education and its principle are analyzed, and its significance is researched from the modern educational point of view. This study attempts to classify the contents of taboo into Chun-ki, Chi-ki, In-ki, and man's taboo based upon analysis of the documentary records related to the traditionary prenatal education in China and Korea for the successful investigation. The characteristic such as common discipline, the time limit and prevention are induced on the basis of this investigation, and its modern educational significance as follows: First, prenatal education must be conduced as a part of youth education and preparatory parents education for the married couple. Second, man or husband plays a very important role of practising taboo in prenatal education. Third, taboo in prenatal education is very suggestive in the aspect of human relationship and mental health of the pregnant woman. Fourth, it prevents her obesity and strain. Fifth, the scientific proof and education of taboo related to food must be needed.

• Journal of the Korean Society of Food Culture
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• v.3 no.3
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• pp.245-258
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• 1988

A food life style itself is substrative relations with culture, and is concerned with our daily life. Especially a food taboo comes from the intelligence which resulted from an ancestor's life experience. Accordingly, we can say a food taboo began with human appearance, settled in convention of folklore society, and forms it's own boundary todays. Since a practice of a food taboo is combinded firmly with various sociological factors such as religion, custom, and so on, it is very hard to change, even though the belife of a food taboo is not true. According to the result, first, significant factors effecting on a practice of a food taboo was a level of age, a level of education, religion, family pattern, behavior of subject and her mother for food life management, education of subject and her mother, and religion of subject and her mother. Second, in analysis of factors according to classification of food taboo a practice of a food taboo which classified to food of animal, food of plant and the other food showed significant differences, comparing religion of subject with her mother. Third, a result examined practice frequency and review of science, non science indicated that foods such as Egg of Globefish, Lettuce, Coffee, Persimmon, dried Persimmon, Soybean and Sugar are tabooed on the basis of science, and foods such as Vinegary food, Thieved food, Soup of Tangle and Dogmeat tabooed on the basis of non science. But in the case of Puja, it's basis of science is not identified. These food taboos are tabooed by more then 50% of subjects including who answerd 'there is some case to practice it' Therefore, we should continue analysis of science for the reason of a food taboo, at the same time, provide the origin and try to have a rational food life.

• The Research Journal of the Costume Culture
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• v.6 no.1
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• pp.1-13
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• 1998

As for the taboo of dress and its ornaments which was applied to only populace one-sidedly mainly under the power structure of feudalistic centralization of government like Chosun dynasty, the aspect of taboo was diversified all the more by having relation with various phenomenon of social structure characteristics, and the taboo items to be given in accordance with the flow of time shows the diversity. Especially, the structure of dress and its ornaments in Chosun period showed the side of social position relation and luxury control, and the taboo of dress and its ornaments which was derived from the current thought about China was given frequently. To respect the frugal virtue and moderate the life has relation with the stream of the times in individuals or nations. And, that it is externalized is dress and its ornaments. As the luxury about dress and its ornaments was serious in accordance with times, it appeared by having relation with whole economic question of nations. Then, this researcher thought this by relating this to the culture of customs. This researcher thought that the luxury about clothing gets to go to extremes and the law and order collapses, according as public morals get to be very lax. And, it can be said that the way to be able to control this is that the customs should be thoroughly obeyed and that the system to be able to play the role of braking is taboo. So, this researcher thinks that it is significant to examine the achievement which has contributed toward the life of dress and its ornaments by successive kinds on the basis of a true record of the Vidynasty and other all sorts of literatures about the real situation of prohibition order which has been from the first king to Kojong at the last period of nation. The criticism and taboo about luxury which have been discussed at Chosun period may be subdivided into some kinds in accordance with the subjects. But, in this tests, as it sis the real situation that the case to be due to the lavish necessary articles for marriage which is coming to fore as our social problem nowadays is increasing remarkably, this researcher tries to examine the taboo about the marriage luxury at Chosun period in the order of successive generations. Thus, before examining the taboo of marriage luxury, this researcher tries to examine about the taboo of textile luxury and study the taboo of marriage luxury, as the marriage luxury governs almost everything of textile luxury and it is regarded as the origin of marriage luxury, especially. And, this researcher tries to study as to how was the penal regulations based on it at the same time.

• Cross-Cultural Studies
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• v.35
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• pp.237-268
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• 2014

Examining swear words found in Korean and English, we aim to answer the following two questions: (i) 'What words develop into swear words?' and (ii) 'Why they do?' The utility of a swear word is frequently recognized as intimidation directed towards an opponent, emotional catharsis, and solidarity building among in-group members (Jay 1992, 2000, Kim 1997). We seek to go beyond this simple enumeration of possible functions of swearing and suggest an underlying mechanism at work to explain how these functions are achieved and why only certain types of words are employed in this pursuit. A close examination reveals that a swear word must contain either taboo or sadism as an essential component. Sexual pleasure adds another dimension to the basic components. Thus, if an expression contains a subset of the component set {taboo, sadism, sex} in its semantics, it becomes available for swearing (one of the underlined components must be included in the set). For example, many religiously sacred expressions and words for excretion are common swear words as they violate social and religious taboo. On the other hand, words referring to social minorities are a convenient target for sadism. Furthermore, words describing sexual activity contain all three components, violating social taboo, evoking sadism, and giving the initiator guilty sexual pleasure. A combination of the components can produce an emotional effect called catharsis for the initiator. When directed towards others, these components, especially taboo and sadism, can be exploited as a verbal attack, an intimidation, preceding or replacing a physical attack. However, solidarity building is analyzed as a secondary function of swearing, achieved by sharing a sense of accomplice when in-group members behave badly together, such as violating social taboo and committing sadism.

• Journal of the Korean Institute of Telematics and Electronics A
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• v.31A no.2
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• pp.94-103
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• 1994

In testing for practical scan disigned logic circuits, there may exist logic value constraints on some part of primary inputs due to various requirements on design and test. This paper presents a logic value system called taboo logic values which targets the test pattern generation of logic circuits under logic value constraints. The taboo logic system represents the logic value constraints and identifies additional logic value constraints through the implication of the tqaboo logic values using a taboo logic calculus. Those identified logic value constraints will guide the search during the test pattern generation of avoid the unfruitful searches and to identify redundant faults due to the logic value constraints very quickly. Finally, experimental results on ISCAS85 benchmark circuits will demonstrate the efficiency of the taboo logic values.

• Journal of the Korean association of regional geographers
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• v.20 no.2
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• pp.230-244
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• 2014

This study is to analyze the effects of geography class using taboo games on developing student's ability to think. After playing taboo games in which students explain keyword without using presented taboo words, worksheets of participants were analyzed with interviews to demonstrate what kind of thinking skills are working. The results of the analyses are as follows. First, while divergent thinking is applied to students who explain keyword in taboo games, convergent thinking is applied to students who listen to and guess them. Second, as groups play a role as explainer or answerer in turn, they can learn divergent and convergent thinking together. Third, students seem to improve high-order thinking ability like decision-making, critical thinking, metacogniton through taboo games. Fourth, students have a tendency to use a variety of direct and/or indirect experiences (especially, from media) as well as cross curricular knowledge in order to explain keyword without using taboo words.

• Perspectives in Nursing Science
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• v.8 no.2
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• pp.121-128
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• 2011

Sensitive issues are both common and problematic for health care providers because sensitive issues may interfere with the future provider-client relationship and effective care. Most current training for providers focuses on a particular issue, but this is inadequate because many issues may be sensitive, and which issues will be sensitive is unpredictable. We argue that issues become sensitive when they activate one or more of three common triggers, fear, stigma, and taboo. A cycle of negative internal and interpersonal responses to the sensitive issue often leads to unresolved health issues for clients and stress and feelings of inadequacy for providers. We recommend integrated pre-service and in-service skill building to help individual health care providers respond appropriately to a wide variety of sensitive issues. We also identify specific policies and procedures to strengthen organizational support for caregivers so that providers can address these sensitive issues effectively with their clients.

• Cross-Cultural Studies
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• v.34
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• pp.307-330
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• 2014

To avoid calamities, the Chinese use different euphemisms in various fields of occupation and region. There are a lot of linguistic taboos concerned with Xieyin that shows the special characteristic of chinese characters. If two characters are homophones and one of them is considered offensive or misfortune, the Chinese prefer to substitute another expression for them in the actual conversations. These substitutes are called euphemisms. As an combined expression of psychological insecurity and language, euphemisms were not only used in the past, but also now they are still in common use. Although some of the chinese euphemisms are not used anymore nowadays, some of them are still used. There are a large number of chinese euphemisms in common use, but some special ones are used in particular fields only. This article focused on the linguistic taboos in some special fields like different regions, occupations and some others related with calamities, and tried to make a distinction from other previous studies. Language reflects culture and euphemism is a mirror of culture. The study of chinese linguistic taboos and euphemisms is expected to be some help to understand the chinese customs and linguistic features.

• The Research Journal of the Costume Culture
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• v.7 no.3
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• pp.50-57
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• 1999

Folk belief, which originated with the rise of human existence is a fundamental and comprehensive mode of living that reflects sociocultural conditions. Adherents of folk belief accept a certain thing to be true and real without scientific authority and absolute certainty. Taboo can be seen as a king of folk belief. The object of this study is to examine the taboos in relation to the manufacturing process and the quality of the shroud and to shrouding customs. I will also try to find out the meaning and significance in this. Through this task, I hope to contribute to the enhanced understanding of the cultural characteristics, the spiritual life, and the views on after life of the Korean people. In Korea, it is considered to be propitious to prepare the shroud on the intercalary month of the leap year , as it allows one to enjoy longevity healthy and sound. Moreover, as this belief gives credence and repose while preparing for the “final departure”, this custom is relatively well observed. From the taboo concerning leap months, we infer that death as viewed as a commencement of a new life, which reveals a positive view on afterlife. This can be seen as a return to the origin of anti-universal space in this “bonus” month of anti-universal time. Taboos on the manufacturing process of the shroud is related to the belief that it allows the deceased to go the nest world without any hesistation or disturbances. This symbolizes the immortality of the human soul: I. e. that the human spirit does not end in this world but continues on to the next. Taboos concerning the preparation process of the shroud as well as various other taboos are related to the belief that preparation for the shroud should be done in sincerity and secredness with a thoughtful consideration for the deceased. This can be perceived as an implication to sanctity for the dead.

• Journal of KIISE:Software and Applications
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• v.37 no.8
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• pp.591-598
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• 2010

In this study, we propose a new method for generating candidate solutions based on the Cauchy probability distribution in order to complement the shortcoming of the solutions generated by the normal distribution. The Cauchy probability distribution has infinite mean and variance, and it has rather large probability in the tail region relative to the normal distribution. Thus, the Cauchy distribution can yield higher probabilities of generating candidate solutions of large-varied variables, which in turn has an advantage of searching wider area of variable space. In order to compare and analyze the performance of the proposed method against the conventional method, we carried out an experiment using benchmarking problems of real valued function. From the result of the experiment, we found that the proposed method based on the Cauchy distribution outperformed the conventional one for all benchmarking problems, and verified its superiority by the statistical hypothesis test.