• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.93-112
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• 2004

This article examines the process of how Daesoon thought keeps its own identity while being practiced as a religion in Korean culture through the perspective of theological hermeneutics of E. Schillebeeckx, a representative theologian in 20th century, especially on the centering of the matter of experience. Schillebeeckx says that an experience is an occurrence of perception by encountering something different from oneself. According to him, 1) the occurrence of perception is premised on a framework or form of interpretation which prescribes experience as the experience in the perceptive dimension. 2) A framework of interpretation is subject to pre-existing system or structure which already has formed a basis to the experience. It consists of various interpretative elements such as social form, general knowledges, various experiences, theoretical models in their society, etc.. 3) The experiences take place in the reflection of contemporary situation, and it is understood by a society, thus making it a social stream. This experience is expressed historically, gains historicity in the process of being handed down from person to person, from generation to generation. In this way, an experience starts to form a tradition. 4) The tradition is a historical stream which gives rise to, admits, and integrates various experiences, religious revelation, and faith etc. In this way, the tradition as a historical stream becomes a field of religious actuality such as revelation, salvation, etc. Conclusively, a religion takes place, is formed, only when it is understood anew by the people who live in that cultural tradition through their languages. The ground Daesoon thought takes place, is formed, is in this way. Daesoon thought takes place in the core of traditional Korean culture, undergoes changes when it encounters the other stream of traditional Korean culture, and the vice versa. Because of this inevitable change, ironically enough, Daesoon thought can maintain its own identity as Daesoon thought, and Korean culture its own identity as Korean culture, avoiding falling into the tertiary which is neither Daesoon thought nor Korean culture. It is in this way that any religion can be in the faithfulness to its starting point to be enriched and transformed in its interaction with the other tradition. At here is the reason Daesoon thought has to have an openness to the changing world.

• Cartoon and Animation Studies
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• s.31
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• pp.1-27
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• 2013

The study looks a shape of hybrid character in animation and suggests extended discussion to develop the Korean creative characters and to repeat traditional culture that can reproduce in mass media. First, this study considers Jangseung and Dokkaebi that appear frequently in the Korean traditional culture, and prepares a way to try to develop the Korean hybrid characters. To do this, I analyze examples of hybrid characters direction in as-found animation characters, and grasp the meaning of it. Hybrid character is classified as a character produced by mix and combination of shape and a character produced by shape exaggeration. And I shed new light on characters and meanings of Jangseung and Dokkaebi remaining as cultural assets. Through this, the study wants to help handling measure about a problem of character that the Korean animation has. Therefore, this study looks characters of description about imaginary creatures expressed in existing animations, and wants to shed new light on the Korean Jangseung and Dokkaebi regarded as from an object of folk religion and custom, to an object that is possible to use in the Korean traditional character development.

• Fashion & Textile Research Journal
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• v.23 no.6
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• pp.758-769
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• 2021

The purpose of this study is to analyze the traditional embroidery in India by region based on Bourdieu's cultural theory. As the research methods for this study, literature and case studies were conducted. The results of the study are summarized as follows. First, India's regions could be divided into four distinct regions based on language and religion. The main concepts of Bourdieu's cultural theory, namely the sub-dimensions of field and habitus, were the field of social system, the field of goods & economy, the field of environment/region, culture, and ethnicity. Second, Eastern India's embroidery was influenced by Hinduism and traditional art. The embroidery used various fabrics such as the Applique work, and vivid colors and patterns were mainly used in the Hindu myths, animals, and flower patterns of the embroidery. Third, embroidery in Western India was influenced by exotic cultures like Persian due to geographical conditions, and embroidery via the use of gold threads and various ornaments was developed. Symbolized flower patterns and geometric patterns were used a lot in the respective embroidery. Fourth, embroidery in southern India was influenced by the Dravidian culture and their architectural style, which saw the emergence of an embroidery that used simple colored cross-stitch. Most of the patterns in this embroidery are geometricized. Fifth, Northern Indian embroidery has historically served as the center of power, resulting in an embroidery that uses various forms and materials. In this embroidery, flower patterns are mainly used. Finally, the characteristics of the traditional embroidery of India's each region is based on Bourdieu's cultural theory, which could be summarized as ethnic religiosity, exotic splendor, structural formality, and symbolic power.

• Women's Health Nursing
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• v.8 no.4
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• pp.506-520
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• 2002

The purpose of this study is to research the degree of recognition & performance of traditional postpartal care for postpartal women and to provide the basic data for improvement of service in a postpartum care center. The respondents of this study were 100 women of 6 postpartum care centers within a C province from Oct. 20 to Dec. 10, 2000. The instruments of measure were used for collecting data on the degree of recognition & performance of traditional postpartal care developed by the researcher. Data analysis consisted of frequency, percentage, mean, standard deviation, paired t-test, t-test, ANOVA which are calculated by Scheffe test and Cronbach's alpha which is used as a reliance level by using a SPSS-PC+. The results of the study were as follows:1. The average score for the degree of recognition of traditional postpartal care(Sanhujori) for postpartal women was $3.09{\pm}.31$, and they recognized that it was important. The methods which were ranked were as follows; Protecting the body from a harmful state, invigorating the body by the argumentation of heat and avoidance of cold, handling with whole heart, and keeping clean, resting without working, eating well. 2. The average score for the degree of performance of traditional postpartal care (Sanhujori) for postpartal women was $2.81{\pm}.31$, and they performed that it was important, too. The methods which were ranked were as follows; Protecting the body from a harmful state, invigorating the body by the augumentation of heat and avoidance of cold, eating well, handling with whole heart, and keeping clean, resting without working. 3. There were significant differences statistically (paired-t=-8.39, p=.000) of the degree of recognition & performance of traditional postpartal care(Sanhujori) for the postpartal women. The degree of recognition was higher than the degree of performance. So, the recognition of traditional postpartal care (Sanhujori) was higher than the performance of it. 4. There were no statistical differences of the degree of recognition & performance of traditional postpartal care(Sanhujori) among the postpartal women's age, religion, job, educational background, delivery frequency, delivery method or the sex of baby. So, the Characteristics of the respondents were not influenced as far as the degree of recognition & performance of traditional postpartal care(Sanhujori). 5. There were significant differences statistically of the degree of performance of traditional postpartal care(Sanhujori) among the 5 postpartum care centers except 1 postpartum care center(p<.01). So, the recognition of traditional postpartal care(Sanhujori) was higher than the performance of traditional postpartal care(Sanhujori) in the 5 postpartum care centers. But there was performed as good as recognition in only 1 postpartum care center.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.113-134
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• 2004

According to Hans Kippenberg, the foundation of an academic study of religions coincided with the beginnings of modernization. Since the second half of the nineteenth century most European countries were involved in a process of rapid social change. The repercussions that this had for daily life were momentous. Instead of working for their traditional needs, people now had to produce goods for a market. Old customs ceded to private contracts and political laws. The superior knowledge of science replaced the inherited worldview. This deep changed severed societies from their ties to the past. Many educated people in Europe believed in an imminent end of all religions. Had not the scientific progress superseded the religious worldview? Historians had to come to terms with that expectation when they directed their attention to historical religions. Friedrich Max Muller introduced a new science, so-called Religionswissenschaft through the study of the ancient Vedic sources. He thought that genuine religion was a taste for, and sense of, the infinite. From his point of view, the Indian sources confirm that nature is more than mechanical laws. Thus his interpretation sought to contradict the materialist ideology of his day. Edward Burnett Tylor described religions as a kind of natural philosophy. His notion of 'soul' functioned to explain natural events. This legacy of the past cannot be missed even in modern society. Only the concept of the soul may preserve human dignity in an age of materialism. Gerardus van der Leeuw, also tried to perform the same function of the cultural critique for the renewal of the religious imagination in modern, rationalized Europe imprisoned in the iron-cage. In this respect, we could think that the interpretations of the history of the History of Religions in the light of the intellectual history are very suggestive for the korean student of religion. It helps them to describe the early history of the study of religion in Korea. For example, Yi Neung Wha(李能和) is regarded as 'a father of korean religious studies, but no one could present a proper answer for the question of why and through which connection of his intellectual milieu he was interested in the religious history and the study of religion. We would discover its signification in his confrontation of the prevailing social thought, such as social evolutionism.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.6
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• pp.1590-1596
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• 2007

Complementary and alternative medicine (CAM) has gained in popularity among cancer patients in recent years. The use of CAM in cancer patients is common with about one third of patients using some form of CAM in Western countries. The purpose of this study was to analyze the use of CAM and determine what factors affect to use CAM among cancer patients to provide CAM therapy information and assist therapy selection among various CAM therapies to cancer patients. The design of the study was descriptive cross-sectional, and data were collected using a 16-item questionnaire. This study was conducted in subjects with confirmed diagnosis of stomach, colon, liver, or pancreas cancer, in both out-patients clinics and inpatients setting in a tertiary hospital in Seoul Korea. As a result, among the participants, past or current CAM use was reported by 75%, which shows a statistically significant difference in income groups(P<0.05), but no difference in age and religion groups. The most common therapies use by cancer patients included traditional Korean medicine (32.1%), folk remedies (26.6%), exercise (14%), dietary supplements (11.6%), physical therapy (9.9%), diet therapy (5%), and meditation (4%). 77.8% of patients show satisfaction and 64.4% shows perceived effectiveness of CAM. Male patients with higher income, and previous treatment were more likely to use CAM. The main benefits from CAM reported by cancer patients were psychological improvement and symptom improvement. Of the cancer patients used CAM, 30.9% were dissatisfied, 25.8% did not have benefits from the use, and 7.6% experience side effects. Cancer patients who prefer CAM (more than 3 kinds) used it to cure cancer, on the contrary, the one who do not prefer CAM used to improve symptoms and psychological stability. The main sources of information about CAM were family and friends(54.4%), and media(24.5%), doctor and nurse(18.3%), and religion group(2.6%). Findings suggest that due to the relatively high use of CAM among cancer patients in Korea, this topic should be taken into account in the development of a holistic approach to cancer patients and efficient cancer patients management system and proactive and consistent management of CAM is necessary in the health care system in Korea.

• 한국균학회소식:학술대회논문집
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• 2014.10a
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• pp.21-21
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• 2014

The importance of utilizing biological resources has become magnified and it has been a big issue to share the benefit among nations as Nagoya Protocol began in 2010. This study was conducted to research the diversity and distribution of wild mushrooms, and to survey the traditional mushroom knowledge of the people in Jejudo which is a volcanic island having a distinctive climate and forest environment. The research sites were Dongbaekdongsan, Keuneonggot, Hallasan National Park, Muryeongarioreum, Saryeonisupgil and other important area where mushrooms are growing spontainously in Jejudo. A total of 511 species comprising 2 phylums, 8 classes, 20 orders and 74 genera were identified from 1600 specimens collected from 2006 to 2012. In previous studies, a total of 561 species comprising 69 families and 99 genera were investigated. As a result, a total of 755 species comprising 23 orders, 87 families and 263 genera were documented in Jejudo. In this study, 137 species were newly identified as unrecorded species in Jejudo and 9 species, Amanita gemmata, Tricholoma aurantiipes, Panellus violaceofulvus, Leucopaxillus septentrionalis, Bondarzewia montana, Psilocybe argentipes, Boedijnopeziza insititia, Sarcoscypha occidentalis for. occidentalis and Morchella patula var. semilibera were the first record for Korea. Also, 7 species, Amanita gemmata, Tricoloma aurantiipes, Panellus violaceofulvus, Leucopaxillus septentrionalis, Boedijnopeziza insititia, Sarcoscypha occidentalis for. occidentalis and Morchella patula var. semilibera were known as only growing in Jejudo. The traditional knowledge was collected from visiting and questionnaire survey in 50 villages in Jejudo. A total of 23 mushrooms were found in which 12 species were used for food, 2 species were poisonous, 6 species were medicinal, 2 species were used for folk religion and 3 species were used for play purposes. Macrolepiota procera was the most commonly used as an edible mushroom and Chlorophyllum neomastoidea was the most well known poisonous mushroom. Also, 267 cases of traditional knowledge about using mushrooms as a food and medicine were collected. This study has significance for supplementing previous studies about distribution of wild mushrooms in Jejudo and documenting unrecorded species in Korea. Also, it is valuable by providing important data of traditional knowledge for using mushrooms since old times.

• Journal of East-West Nursing Research
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• v.9 no.1
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• pp.83-90
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• 2004

Purpose: This study was to investigate the image of nurse perceives by students of elementary and middle schools in Seoul, Korea. Methods: The data were collected through questionnaire survey on 860 students. The survey was performed during May to Jun. 2003. The nurse image was analyzed through the instrument conceived by Il-Sim, Yang(1998) on the basis of four dimensions; traditional, social, professional and personal. The collected data analyzed using SPSS 11.0 with frequency, mean, standard deviation and t-test. Results: The results of this study were as follows. 1. There was a significant difference in the nurse's image between elementary and middle school students(p=.000), and the elementary students had more positive image. 2. The nurse's image of elementary school students had more positive than middle school students in traditional(p=.000), social(p=.000), professional(p=.000) and personal dimension(p=.015). In elementary school students, score of nurse's image was the highest in personal dimension, followed by traditional, professional and social in order. In middle school students, score of nurse's image was the highest in personal dimension, followed by professional, traditional and social in order. 3. The difference of nurse's image not showed statistical significance in sex, religion, experience of hospitalization(self), experience of hospitalization (family), nurses in family by general characteristics. Conclusion: As a result, elementary school student had more positive nurse's image than middle school student in all the aspects. But as they grow old, it changed negative. It is required to develop public information or education fit with student's age to image making by broadcasting and to improve the image nurses themselves.

• Journal of the Korean Home Economics Association
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• v.28 no.3
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• pp.1-12
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• 1990

Though many thousands years of long history of Korea, many changes have taken place in politics, economy, culture, religion, arts and science, but the writer, in this thesis, has traced historical development of footwear that common people use as one of necessities of human life. Since the footwear is included in clothing, the history of footwear may be also traced along with the history of clothing. In the beginning, the shoes were only made to serve the purpose of protection of feet. As time passed by, the purpose gradually developed the skill in making shoes. Taking a historical of straw and hemp into consideration, I have studied on shoes using straw and hemp in this thesis. The history of straw and hemp can be retroacted to the beginning stage of the human culture. These straw and hemp have been developed over and over again for long time and it has its own distintion inquality so that these refined products used by noble men and these careless ones were used by the common people. In Japan, these straw and hemp were effected by the influence of typical continental climate, made characteristic shape. Since 1930s rubber shoes were introduced to Korea and traditional Korean shoes came to disappear in Korean market. Because of this, we now can see the traditional Korean shoes only in the windows of Museum.

• Journal of the Korean Society of Costume
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• v.24
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• pp.103-120
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• 1995

The Xinjiang Uighur Autonomous Region to from the most of Eastern turkistan is located at North-wetern part of China, and it is the center to form the famous silk-road historically. In th exinjiang Uighur Autonomous Region there are 47 nationalities. In this study, the researcher studied the historical background, and the traditional culture about dress sand ornaments of 4 nationalities (that is Uighur, Kazakh, Kirgiz and Tajik). The results of the present study are as follows : In the basic structure of traditional costume by races, there is not big difference. Then , in men , the trousers and the shirts of funic type become the basis with the style which is convenient to act. And , to wear vest , or jacket , or chanban, over it makes a little difference . In women also, same structure shows with the form to wear vest or outerwear, on the basis of one piece. But , in a small hat, heat wear, color contrast, and decoration element etc. , strict difference is showing. After all, they show very similar clothing life culture basically in natural environment, religion , and life habit etc. But, the discrimination is made in the detailed side. So , it can be said that they show the conservative nature of nationalities, and have preserved the unigue identity of their own culture.