• 한국컴퓨터정보학회논문지
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• 제27권5호
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• pp.93-100
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• 2022

우리나라의 제사 문화는 코로나(COVID-19)로 왕래 및 접촉이 제한적이다. 또한, 우리나라의 제사 문화는 직접 만나 고인을 추모한다. 본 논문에서는 메타버스(Metaverse) 기술을 적용해 사이버 세상(가상현실)에서 고인을 추모하고 제사 의식할 수 있는 비대면 메타버스 추모관 플랫폼 서비스를 제안한다. 연구에서는 제안하는 서비스는 고인의 일대기를 전시하는 회상관, 고인에 제사를 지내는 제사관, 고인의 유품과 유언장을 확인하는 고인 관을 구성했다. 또한, 가상현실장치(HMD:Head Mounted Display)는 어지러움을 최소화하기 위해 Teleportation, 콘텐츠 해상도를 4K로 했다. 특히, 제사관은 상호작용(interaction) 기술을 적용해 가족 간에 제사하는 실감형 서비스를 제공하도록 했다. 연구된 추모관 메타버스 서비스는 누구나 대면 형태가 아닌 비대면 상태에서 가족 단위로 고인을 추모하는 메타버스 기반의 플랫폼 서비스이다.

• 복식문화연구
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• 제8권6호
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• pp.822-841
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• 2000

The purpose of this study is to organize how the deceased are clothed. Although there are many people who have seen the dead clothed once or twice and although the clothing has been constantly going on, there have been no books or studies on how the deceased are clothed. Instead, the methods have only been handed down orally by seniors and others who are experienced in it. I see the necessity of systematizing the method of clothing the deceased so that both ordinary people as well as experts can utilize it properly to show their sincerity and courtesy towards the dead. This study is based on literature including old books, dissertations, publications, and reports on ethnic customs. It also refers from interview results of shrouds makers, those experienced in clothing the dead, and seniors knowledgeable in the trade. Funeral manifested the social status of the dead. Shrouds of the olden days had different colors, such as white, black, blue, red, etc. according to items. However, nowadays they are white, pink, or partially light blue or sometimes people just keep the colors of their original cloths. Current items do not differ much from those of the ancient times, though Kwadu, Km, and Po, which were used to cover the belly, have been relatively simplified. The form of shrouds has changed nowadays. There are differences in the funeral procedures and how the deceased are clothed. In the olden days, when a person died, the body was cleaned up and clothed the very next after death. Nowadays, the cleansing and clothing of the body and placing the body in the coffin are all done together the following day. According to the foregoing, though there are no big differences in the way the deceased are clothed between the olden days and the present, the order in which Aksu and B누 are placed, differs and the procedures, items and shape have been simplified.

• 의료법학
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• 제11권1호
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• pp.199-239
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• 2010

In 2008, the Korean Supreme Court came across a plaintiff's claim to return his deceased father who had left family more than four decades ago and lived with another spouse(de facto) in the meantime to be buried after death in a cemetery of his own choice. The major opinion decided to approve the claim, on the ground that the first legitimate son should be the "head worshiper" prescribed in the article 1008-3 of the Korean Civil Code and that the corpse belong to the head woshiper, i. e. the head woshiper has a special "limited ownership" over the corpse for the purpose of its burial and worship, adding that a deceased's disposition inter vivos, if any, be only ethically but by no means legally binding others, including the head worshiper of course. Here scrutinized are the historical developments starting from the Roman criminal law of sepulchri violatio(trespass to grave) through the Canon law of the Middle Age and the doctrinal reactions to the challenges of anatomy and surgery to the formation of the "supporting the deceased" theory in Germany as well as the similarities in other european continental countries(Switzerland, Austria and France). The comparative review shows that the right of remaining family could neither be identified as limited "ownership" nor that the controversy over a corpse be solved by exclusively attributing/distributing it to one/some of the descendants. In principle, the question should be approached in the extension of family support.

• 한국컴퓨터정보학회논문지
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• 제15권12호
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• pp.247-253
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• 2010

최근, 인터넷 이용자가 갑작스런 사고로 사망했을 때 개인의 블로그와 이메일, 금융자산 등을 상속인 또는 이해 관계인에게 양도할 수 있는 이른바 '디지털 유산' 개념을 도입해야 한다는 목소리가 높아지고 있다. 이는 미국에서 2004년 11월 이라크에서 전사한 저스틴 엘스워스(Ellsworth)의 아버지가 아들의 야후 이메일 계정에 대한 접근권을 야후 측에 요구한 소송을 제기한 사건을 계기로, 국내에서는 사회적으로 큰 인기를 얻고 있던 연예인들의 자살 사건 이후, 이들과 관련된 블로그나 홈페이지의 처리와 관련된 문제와 지난 천안함 사태시 전몰장병들의 부모들이 아들의 홈페이지나 이메일 계정에 대한 접근을 요청하면서, 사회적으로 뜨거운 감자가 되고 있다. 이러한 논의의 쟁점은 크게 사자(死者)의 디지털 정보의 재산성에 대한 문제와 사자(死者)와 인터넷서비스제공자(ISP; InternetService Provider)와의 관계에 집중되는데, 이 연구에서는 사자(死者)의 디지털 정보에 대해 관련 판례의 동향과 법률들을 중심으로 살펴보고 향후 관련 연구에의 기초자료를 제공하고자 한다.

• 복식
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• 제62권8호
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• pp.71-80
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• 2012

The Kut is the core of the traditional folk religion. The afterlife wedding Kut actually performs a traditional wedding ceremony by personifying the deceased in the process of performing the composition of Kut geori that cannot be observed from other Kuts, which is an important means to convey the situation of Kut more clearly. A traditional wedding ceremony performed in the Kut enables the audience to understand the meaning behind the Kut. The costume worn in the traditional wedding ceremony of the afterlife wedding Kut makes the audience understand the existence of the deceased by the use of a scarecrow dialect and makes them feel a vivid sense of the scene emitting from the Kut, which performs a traditional wedding ceremony in the composition of Kut geori. The results of this study showed that a shaman who led the afterlife wedding Kut had a scarecrow that symbolized the bride and a bridegroom wear the traditional wedding costume in order to visualize the deceased and express the symbol of a wedding which could not be made in this world. It can be interpreted that the traditional costume derived from the afterlife wedding Kut plays a symbolic role, which converts the deceased into a living person through the formal aspect of ceremonial costume and the cultural aspect of wedding ceremony.

• 한국의류산업학회지
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• 제8권3호
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• pp.275-285
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• 2006

With these excavated clothes discussed above, the clothing style before and after the Chosun-Japan War from 1592 to 1597 can be summarized as follows. 1) Shroud was a clothes newly made for funeral or usually worn by the deceased. Shroud was mostly a unlined clothes whose adjustment was made in such way its left part was on top of its right one. Yeomeui, a clothes used to wrap up the body of the deceased or fill between the body and the coffin, was usually lined or quilted. Suryeeui was a suit sent by close relatives of the deceased or granted by the court. Mostly padded with cotton or quilted, suryeeui was used only for yeomeui. 2) The term of ching was used to count units of po and suits of trousers and jeogori during dressing the deceased for burial. If trousers and jeogori were not joined into a suit, they were not counted as ching. 3) Aekjueumpo, bangryeongsangeui, three-forked trousers and haengjeon for women were all clothes worn around the war. All these clothes were not worn after the war. 4) Several types of po which were discovered in Daejeon included danryeong, simeui, nansam, jikryeong, cheolik, aekjuempo, changeui and jungchimak for men and jangeui for women. Often, jikryeong, cheolrik, aekjueumpo and bangryeongsangeui were used before the war and changeui and jungchimak since then. 5) The git of jeogori had the style of mokpan git before the war, which was changed into that of dangko git through making the rectangular ege of mokpan git rounded in the 17th century. And jeogori became entirely small sized and the baerae line of sleeve became oblique. 6) In funeral rites of Daejon, simeui and nansam both of which were symbols of Confucian scholars, instead of official uniforms, were used as funeral garments. This suggests that funeral rites of Daejeon considerably reflected academic traditions of the Giho school meaning groups of scholars representing the region.

• 분석과학
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• 제29권2호
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• pp.85-93
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• 2016

지문채취용 브러쉬를 이용해 사람 피부에서 지문을 채취할 경우 브러쉬로 DNA가 전이될 가능성을 연구하였다. 이때에는 지문분말을 묻힌 브러쉬와 묻히지 않은 브러쉬로 나누어 실험하였다. 살아있는 사람과 사망한 사람으로 구분하여 손가락과 손목부위를 지문채취용 브러쉬로 문지른 결과 살아있는 사람에게서보다는 사망한 사람에게서 더 많은 DNA가 브러쉬로 전이되는 것을 확인할 수 있었다. 또한 분말을 묻히지 않고 실험한 경우보다는 분말을 묻히고 실험한 경우에 더 많은 DNA가 브러쉬로 전이되는 것을 확인할 수 있었다. 브러쉬로 전이된 DNA와 채취 대상자의 프로파일을 비교한 결과 full 프로파일이 나타나는 경우는 관찰되지 않았고 partial 프로파일만이 나타났다. 이를 통해 피부 표면에 묻어있는 DNA가 브러쉬로 전이된다는 것을 알 수 있었다.

• Journal of Preventive Medicine and Public Health
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• 제37권4호
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• pp.345-352
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• 2004

Objectives : Previous studies showed that death certification by physicians was an important predictor to improve the quality of death certificate data in South Korea. This study was conducted to examine the proportion of death certificates issued by physicians and associated factors in South Korea from 1990 to 2002. Methods : Data from 3,110,883 death certificates issued between 1990 and 2002, available to the public from the National Statistical Office of Korea, were used to calculate the proportion of death certificates issued by physicians and to examine associated factors with logistic regression analysis. Results : The overall proportion of death certificates issued by physicians increased from 44.6% in 1990 to 77.6% in 2002 (mean: 63.5%). However, the proportion was greatly influenced by the deceased's age. In 2002, more than 90% of the deceased aged 51 or less were certified by physicians. A higher proportion was found among deceased who had tertiary education (college or higher) living in more developed urban areas. Conclusion : The information regarding the cause of death for younger, well-educated deceased in urban areas of South Korea may show a higher level of accuracy. Epidemiologic research using information on causes of death may well benefit from the continually increasing proportion of death certificates issued by physicians in the future in South Korea.

• 헤리티지:역사와 과학
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• 제36권
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• pp.181-226
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• 2003

In archeological aspects the 4th-6th centuries of the Silla kingdom has been callded the era of wooden chamber tombs with pebble and earth mounds(jeokseokmokwakbun). Moreover, the era is also regarded the age of the traditional and 'primitive' Korean religion which originated from inside the Korean Peninsula or the kingdom. However, the tombs and their burial accessories reveal that it is Taoism, not shamanism, that prevailed throughout the silla kingdom and its people during the jeokseokmokwakbun period. Above all things, almost all of the tombs excavated up to date yield in great quantities cinnabar and mica, which have been considered the best elixir of life in the Taoist world. Moreover the instruments to make the medicine for the deceased has been founded inside a tomb. The jeokseokmokwakbun tombs are famous for their great amount of buried articles and their grand scale. The tombs also have a large amount of gold, silver and beads, which are all thought to be the other cure-alls in taoism. Then why the silla people made the tombs and buried those elixirs of life for the deceased? The best answer we can imagine is this : for eternal living! In other words, cinnabar and mica are for the everlasting life of the deceased, the tombs were desingned as the 'eternal house' where the dead are living a immortal life. Needless to say, immortal living, even after he or she dies, is the ultimate purpose of taoism.

• 한국발생생물학회지:발생과생식
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• 제23권2호
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• pp.193-198
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• 2019

Genomic DNA samples were obtained from cultured penaeid shrimp (Penaeus chinensis) individuals such as fresh shrimp population (FSP) and deceased shrimp population (DSP) from Shinan regions in the Korean peninsula. In this study, 233 loci were identified in the FSP shrimp population and 162 in the DSP shrimp population: 33 specific loci (14.2%) in the FSP shrimp population and 42 (25.9%) in the DSP population. A total of 66 (an average of 9.4 per primer) were observed in DSP shrimp population, whereas 55 unique loci to each population (an average of 7.9 per primer) in the FSP shrimp population. The Hierarchical dendrogram extended by the seven oligonucleotides primers indicates three genetic clusters: cluster 1 (FRESH 01, 02, and DECEASED 12, 13, 15, 16, 17, 19, 20, 22) and cluster 2 (FRESH 03, 04, 05, 06, 07, 08, 09, 10, 11, and DECEASED 14, 18, 21). Among the twenty-two shrimp, the shortest genetic distance that exposed significant molecular differences was between individuals 20 and 16 from the DSP shrimp population (genetic distance=0.071), while the longest genetic distance among the twenty-two individuals that established significant molecular differences was between individuals FRESH no. 02 and FRESH no. 04 (genetic distance=0.477). In due course, PCR analysis has revealed the significant genetic distance among two penaeid shrimp populations.