Exploration on the Origin of Qilu Modern Nursing and Some Thoughts / 中国医学伦理学

In the early 20th century,the term Nursing was introduced into China.In 1884,with the arrival of the first batch of missionary nurse,modern nursing initiated by Nightingale was introduced into China and greatly changed the way of care.The missionary nurses were full of enthusiasm for the spreading Gospel of Christ,the love for nursing care and the empathy for Chinese people;and encountered the lack of staff and material,the mis-understanding and resistance from the local people and other multiple tests.With the untiring effort of them and the trained local nurses,China had led the international care in nursing education and practice standard.Based on this,nursing in Shandong gradually rose and had an unprecedented development as a new medical subject.By clearing up and consulting Chinese and English historical materials,this paper reviewed the 60 years of the mission-ary nurses in China,saw the early development of nursing in our country from the budding and development of Shandong nursing and provided more insights for understanding and solving the complex problems contemporary Chinese nursing faces.

Past, Present, and Future of Ewha Medical Care / 이화의대지

Historically, Ewha University Medical Center roots from Boguyeogwan, which was founded by missionaries in 1887 as the first women's hospital. Inheriting the spirit of missions, Ewha Medical Care (EMC) is an official missionary activity of Ewha Womans University that provide regular mission trips to offer medical services in underdeveloped countries. The first EMC trip was to Nepal in 1989 at the request of Nepalese Sakura Rajbhandary, a graduate of Ewha Womans University Medical School. Mission trips continued to Nepal from 1989 to 2001, and since 2003 mission fields were changed to Cambodia, Vietnam, and Uzbekistan. Since 2014, EMC has sent 3 mission teams to each countries, Cambodia, Vietnam, and Uzbekistan, every year. The final mission of EMC in the future is to establish a missionary hospital in the third world where medical service is in need as Boguyeogwan was established by missionaries to protect and save poor Korean women in the past.

The Study on the Lives and Health Conditions of Internees in Santo Thomas Camp of Philippines: Based on McAnlis's The War in Manila (1941–1945) / 의사학

When Japan invaded the Philippines, two missionary dentists (Dr. McAnlis and Dr. Boots) who were forced to leave Korea were captured and interned in the Santo Thomas camp in Manila. Japan continued to bombard and plunder the Philippines in the wake of the Pacific War following the Great East Asia policy, leading to serious inflation and material deficiency. More than 4,000 Allied citizens held in Santo Thomas camp without basic food and shelter. Santo Thomas Camp was equipped with the systems of the Japanese military medical officers and Western doctors of captivity based on the Geneva Conventions(1929). However, it was an unsanitary environment in a dense space, so it could not prevent endemic diseases such as dysentery and dengue fever. With the expansion of the war in Japan, prisoners in the Shanghai and Philippine prisons were not provided with medicines, cures and food for healing diseases. In May 1944, the Japanese military ordered the prisoners to reduce their ration. The war starting in September 1944, internees received 1000 kcal of food per day, and since January 1945, they received less than 800 kcal of food. This was the lowest level of food rationing in Japan's civilian prison camps. They suffered beriberi from malnutrition, and other endemic diseases. An averaged 24 kg was lost by adult men due to food shortages, and 10 percent of the 390 deaths were directly attributable to starvation. The doctors demanded food increases. The Japanese Military forced the prisoner to worship the emperor and doctors not to record malnourishment as the cause of death. During the period, the prisoners suffered from psychosomatic symptoms such as headache, diarrhea, acute inflammation, excessive smoking, and alcoholism also occurred. Thus, the San Thomas camp had many difficulties in terms of nutrition, hygiene and medical care. The Japanese military had unethical and careless medical practices in the absence of medicines. Dr. McAnlis and missionary doctors handled a lot of patients focusing mainly on examination, emergency treatment and provided the medical services needed by Philippines and foreigners as well as prisoners. Through out the war in the Great East Asia, the prisoners of Santo Thomas camp died of disease and starvation due to inhumane Japanese Policy. Appropriate dietary prescriptions and nutritional supplements are areas of medical care that treat patients' malnutrition and disease. It is also necessary to continue research because it is a responsibility related to the professionalism and ethics of medical professionals to urge them to observe the Geneva Convention.

Awareness, Attitudes and Behaviors of Cervical Cancer Screening in Rural Women with Cervical Erosion and Related Factors Analysis / 沈阳医学院学报

Objective:To analysis awareness,attitudes and behavior conditions of cervical cancer screening in rural women with cervical erosion. Methods:From Mar 25, 2015 to Sep 25, 2015, 700 rural women with cervical erosion were checked-out in reproductive health survey. Self-designed questionnaire was used. Results:Awareness, attitudes, behaviors situation of cervical cancer screening existed some differences in 686 rural women with cervical erosion. Cognition was correlated positively with cultural level, occupation, household income. Awareness of younger or older person was poorer, their attitudes and understanding was positively correlated with the precancerous screening. Conclusions:Awareness of rural women with cervical erosion on cervical cancer screening can affect health attitudes and behavior. So, the strengthening of the awareness of cervical erosion and cervical cancer screening can essentially improve prevention efforts.

Nursing Missionary Elizabeth J. Shepping's Education and Holistic Care for Koreans

PURPOSE: This study was to present education and holistic care of Elizabeth J. Shepping (1880~1934), a nursing missionary and a founder of the Chosun Nursing Association who visited Korea during the Japanese colonial period. METHODS: Primary and secondary sources were collected and analyzed. RESULTS: This study provides important implications regarding Shepping's holistic nursing as follows: First, she came to Korea after studying nursing and bibliology and being trained for nursing missionary works. Second, she cared for many Koreans, especially Korean women, to protect them from poverty, oppression, ignorance, and illnesses. Third, she continued to spread holistic care in hospitals and other local communities. She trained nurses, developed nursing education, and produced a large number of domestic nursing leaders by establishing women's Bible school. Fourth, she founded the Chosun Nursing Association, serving as its first president for 10 years and applied to join the International Council of Nurses (ICN). CONCLUSION: Finally, suggestions were provided for future research, and it will be necessary to study thoroughly nursing achievements by nurses from other countries who practiced their nursing activities in Korea, and such studies are expected to lead to analysis of nursing missionaries' experiences.

Cooperation and Conflict: Faction Problem of Western Medicine Group in Modern China / 의사학

After the defeat of the Opium War and the Sino-Japanese War, China's intellectuals realized necessity of modernization (Westernization) to survive in the imperial order of the survival of the fittest. In particular, it was urgent to accept Western medicine and train the doctors who learned Western medicine to change the sick and weary Chinese to be robust. Thus, new occupations of the Western Medicine Group (xiyi, doctors who learned Western medicine) emerged in China. As with the first profession, the new Western Medicine Group tried to define standards of Western medicine and medical profession; however, it was difficult in the absence of the strong central government. In addition, they formed a faction by the country where they studied or the language they learned. The factions included the Britain - America faction(yingmeipai) consisting of the Britain - America studied doctors or graduates from Protestant missions based medical schools, and the Germany - Japan faction(deripai), graduates from medical schools by Japanese or German government and the Chinese government. In 1915, they founded the National Medical Association of China mainly consisting of the Britain - America faction and the National Medical and Pharmaceutical Association of China led by the Germany – Japan faction. Initially, exchanges were active so most of eminent doctors belonged the two associations at the same time. They had a consciousness of a common occupation group as a doctor who had learned Western medicine. Thus, they actively cooperated to keep their profits against Chinese medicine and enjoy their reputation. Their cooperation emitted light particularly in translation of medical terms and unified works. Thanks to cooperation, the two associations selected medical terminologies by properly using the cases of the West and Japan. Additionally, medical schools of the Britain - America faction and the Germany – Japan faction produced various levels of the Western Medicine Group doctors for China to timely respond to the rapidly increased demand. However, a conflict over the promotion of hygiene administration and the unification, organization of medical education did not end. This conflict was deepening as the Nanjing nationalist government promoted sanitary administration. It was the Britain - America faction who seized a chance of victory. It was because figures from the Britain - America faction held important positions in the hygiene department. Of course, some related to the National Medical and Pharmaceutical Association of China were also involved in the hygiene department; however, most took charge of simple technical tasks, not having a significant impact on hygiene administration. To solve the problem of factions of the Western Medicine Group, the Britain - America faction or the Germany - Japan faction had to arrange the education system with a strong power, or to organize a new association of two factions mixed, as in Chinese faction(zhonghuapai). But an effort of the Britain - America faction to unify the systems of medical schools did not reach the Germany - Japan faction's medical schools. Additionally, from 1928, executives of the two Chinese medical associations discussed their merger; however they could not agree because of practitioners'interests involved. Substantially, a conflict between factions of the Western Medicine Group continued even until the mid-1930s. This implies that the then Chinese government had a lack of capacity of uniting and organizing the medical community.

A Study on the Awareness of Chinese Medicine by Medical Missionaries: Focused on The China Medical Missionary Journal (1887-1932) / 의사학

Protestant medical missionaries, who started entering China during the beginning of the 19th century, set the goal as propagating Western medicine to the Chinese while spreading the Christian gospel. Back in those days, China formed deep relations with their own ideology and culture and depended on Chinese medicine that caused major influence on their lives instead of just treatment behaviors. Accordingly, it is natural to see information about Chinese medicine in documents that were left behind. Yet, there are not many studies which dealt with the awareness of Chinese medicine by medical missionaries, and most were focused on the criticism imposed by medical missionaries regarding Chinese medicine. Thus, there are also claims amongst recent studies which impose how the medical missionaries moved from overlooking and criticizing Chinese medicine to gaining a "sympathetic viewpoint" to a certain degree. Still, when the documents left behind by medical missionaries is observed, there are many aspects which support how the awareness of Chinese medicine in medical missionaries has not changed significantly. In addition, medical missionaries actively used medicine like traditional Chinese drugs if the treatment effect was well known. Yet, they barely gave any interest to the five elements, which are the basics of traditional Chinese drugs prescription. In other words, medical missionaries only selected elements of Chinese medicine that were helpful to them just like how the Chinese were choosing what they needed from Western knowledge. The need to understand Chinese medicine was growing according to the flow of times. For instance, some medical missionaries admitted the treatment effect of acupuncture in contrast to claiming it as non-scientific in the past. Such changes were also related to how focused medical missionaries were on medical activities. The first medical missionaries emphasized the non-scientific aspect of Chinese medicine to verify the legitimacy of medical mission. Then, medical missionaries gradually exerted more efforts on medical treatment than direct mission activities so the need of Chinese medicine became greater. This was because Chinese relied on Chinese medicine the most and even used Chinese medicine terms that they knew to explain their conditions while getting treatment from doctors who learned Western medicine. Additionally, medicine missionaries witnessed patients getting better after receiving treatment so they could not completely overlook Chinese medicine. However, medical missionaries strongly believed in the superiority of Western medicine and considered that China certainly needed Western medicine from a scientific perspective. Chinese doctors who were close to medical missionaries and learned about Western medicine believed in Western medicine and thought that Chinese medicine only held historical value besides some fields like Chinese traditional drugs.

Missionary Medicine of Canadian Presbytery and Korean Doctors under Japanese Occupation: focusing Sung-jin and Ham-heung / 의사학

In East Asia during the second half of the 19th century, overseas mission work by Protestant churches thrived. Missionaries built schools and hospitals and effectively used them for evangelism. In the 20th century when Social Gospel Movement was expanding, medical work has been recognized as a significant mission service in and by itself. This article reviewed the construction and characteristics of missions work conducted by Canadian Presbytery; missionary doctors and Korean doctors who worked at the mission hospitals; why the missionary medical work had to stop; and career paths taken by Korean doctors upon liberation from Japanese occupation. The Canadian Presbytery missionaries, unlike other denomination missionaries, were rather critical of Imperial Japan, but supportive towards Koreans. This could have stemmed from the reflection of their own experience of once a colony of British Empire and also their value system that promotes egalitarian, democratic and progressive theology. The Sung-jin and Ham-heung Mission Bases were a community, interacting organically as a 'Triangle of Church, School and Hospital.' The missionaries mobilized the graduates from Christian schools and organized a Young Men's Christian Association (YMCA). Some of the graduates were trained to become medical doctors or assistants and worked at mission hospitals. Missionary doctors' approaches to balancing evangelism and medical practice varied. For example, Robert Grieson went through confusion and struggled to balance conflicting roles as a pastor for evangelism and also as a physician. Kate McMillan, on the other hand, had less burden for evangelism than Grieson, and focused on medical work by taking advantage of the opportunity that, as a woman, she can easily approach Korean women. Still another case was Florence Murray who practised evangelism within the hospital setting, and successfully carried out the role as a hospital administrator, going beyond 'women's work' as McMillan did. Korean doctors and assistants who worked at the mission hospitals had seen the spread of Protestantism in their youth; had received modern education; had experienced the fall of own country in 1910 and nationwide protest against Japan in 1919. The majority of them were graduates of Severance Medical College, the hub of missionary medicine at the time. After the resignation from the mission hospitals, 80 percent of them became self-employed general practitioners. The operations of the mission hospitals began to contract in 1930 due to tightened control by Imperial Japan. Shrine worship imposed on Christians caused internal conflict and division among missionaries and brought about changes in the form and contents of the mission organization. The incidence of the assault of Dr. Grieson brought about the dissolution of Sung-jin mission base and the interruption of the operation of Je-dong Hospital. As the Pacific War expanded, missionaries were driven out of Korea and returned home. In conclusion, the missions work by Canadian Presbytery missionaries had greatly impacted Protestantism in Korea. The characteristics of Canadian Presbytery were manifested in their support of Korean nationalism movement, openness for Social Gospel, and maintaining equal footing with Korean Christians. Specifically we note the influence of these characteristics in Chosun doctors who had worked in the mission hospitals. They operated their own hospitals or clinics in a manner similar to the mission hospitals by providing treatment for poor patients free of charge or for a nominal fee and treating the patients in a kind and humanistic way. After the 1945 Liberation, Korean doctors'career paths split into two directions. most of them defected to South Korea and chose the path to work as general practitioners. A few of them remained in North Korea and became educator of new doctors. It is meaningful that former doctors of Canadian missionary hosptal became dean of 2 medical colleges among 3 of all in early North Korea. This article does not cover the comparative analysis of the medical work by the missionaries of Canadian Presbytery and other denominations. It is desirable to include this analysis of the contents and the comparison in a future study of Korean doctors who participated in the mission hospitals, by denomination and by geographical region.

The Work of Sherwood Hall and the Haiju Tuberculosis Sanatorium in Colonial Korea / 의사학

Sherwood Hall established a tuberculosis sanatorium in 1928 in Haeju, Hwanghaedo Province. While founding Haiju Sanatorium, he had to overcome a couple of problems. Firstly, foreign missions could not afford a sanatorium. The Methodist mission that dispatched Hall initially expressed a negative response to his endeavors. Ms. Verburg's bequest finally enabled Hall to build a sanatorium. The next obstacle was the objections of neighbors. To overcome opposition, Hall called the sanatorium a School of Hygiene for the Tuberculosis. Finding staffs, nurses in particular, was another problem. Hall stressed that, with precautionary measures, there was relatively little risk. Hall tried to furnish the sanatorium with the most modern facilities and make the sanatorium a place where the public was taught to fight against tuberculosis. Furthermore, Hall built a model farm in conjunction with the sanatorium. The farm would work not only as a stock farm for providing milk and meat but also as a field for occupational therapy. In 1932, in order to secure funding for the expansion of the sanatorium, Hall published the first Christmas seals in Korea, using the sale as an opportunity to organize a civil movement. The relationship of the Haiju Sanatorium with the colonial power was very amicable. Hall was able to establish the sanatorium through the generous co-operation of the colonial government. To the colonial power, the establishment of a tuberculosis sanatorium would mean a lessening of the suffering and death rate from tuberculosis. However, the situation changed in the early 1930s. The colonial power ruled out one of its potentially greatest allies, the missionary power. When the Association for Tuberculosis Prevention of Hwanghaedo Province was established, Hall was appointed to none of the major positions. Medical missionaries could be a threat to the colonial power, which wanted to lead the antituberculosis movement. In 1940, Hall was expelled from Korea, being allegedly accused as a spy of America.

Professor Charles I. McLaren, MD (1) : His Life and Medical Philosophy / 신경정신의학

Professor Charles I. McLaren (1882-1957) was an Australian Christian missionary and a professor of psychiatry in Korea. As the first psychiatrist from a Western country, he accomplished tremendous achievements in clinical, teaching and writing activities as well as in his missionary work. He graduated from the University of Melbourne in 1906 and, after residency training under Professor Dr. Sir Richard Stawell at the Royal Melbourne Hospital, he and his wife came to Korea in 1911. He practised medicine at Margaret Whitecross Paton Memorial Hospital in Chinju, Korea and later was appointed as a professor of psychiatry at the Severance Union Medical School in Seoul, Korea. He left Korea for a while to participate in WWII as a military doctor and he also once traveled to Vienna to learn new skills, including fever therapy and psychoanalysis. Because of his love for the Korean people, Dr. McLaren not only introduced into Korean society modern Western psychiatry and a humanitarian approach to patients with mental disorders, but he also practised medicine according to his own unique medical philosophy drawn from Christian spirituality and he educated Korean native students in psychiatry and Christianity. He and his wife also made efforts to improve old customs in Korean society. Because he argued against Japan's enforcement of emperor-worship, he had to resign from the Severance Medical College in 1939, and he returned to Chinju. Immediately after the bombing of Pearl Harbour, he was arrested, imprisoned, interned, and subequently expelled to Australia in 1942. In Melbourne, received wide press coverage and great controversy. He lectured widely and contributed to various professional and other publications, covering not only subjects in Christianity and medicine/psychiatry, but also his opinions about the war and Japan, communism and the White Australia policy. As a Christian me-dical doctor and scientist, he was interested in the "nature of man", the relationship or interaction between body (brain and/or material) and mind/spirituality, the origin of human consciousness in relation to time-space energy, the healing of disease, and the etiology of mental illness and spiritual treatment. He was passionate in his stated belief that God's Word applied to the whole spec-trum of human relationships, from personal to international, as well as to the natural world. Dr. McLaren kept his conservative Christian beliefs, but he respected traditional Asian philosophies. His thoughts and experiences were publically expressed through lectures, journals and books, not only in Korea but also in China and Australia. He was a man of compassion, courage and ceaseless intellectual activity, a pioneer of psychiatry and a lifelong explorer of the Bible. Korean psych-iatrists, who may feel confused by the many complicated new medical theories and advanced technologies, still find Dr. McLaren's simple and clear teachings on science, medicine, and human nature and his practice of caring for mental patients with a compassionate, humanitarian and Christian attitude a challenging example to emulate.

A Study on Horace N. Allen's Medicine and Recognition of Korean Body / 의사학

Je Jung Won was the first modern-style Government hospital built by the Korean King Ko-Jong in April 1885, and it was the medical missionary Horace Newton Allen(1858~1932) who made one of the greatest contributions to the establishment of the hospital. Allen was an American missionary. He graduated from Ohio Wesleyan University with a degree in theology in 1881, and completed one-yearcourse at Miami Medical College. In Korea and America he worked as a physician, a missionary, an American diplomatic minister to Korea and a Korean minister's secretary to America. While acting as a mediator between Korea and America, he knew and recorded the domestic and foreign situation of Korea during Gaehwagi(the civilized and enlightened age). Thus to study him is to understand Korea's Gaehwagi as well as to research American medical missionaries. During his stay in Korea(1884~1905), Allen steadily wrote diaries and letters about Korean politics, diplomacy, society, culture, and medicine. Thus his public/private record through diaries and letters(the quantity of these materials amounts to several thousands) supplements the Korean early modern era's historical record. However, until now these materials have received little scholarly attention from researchers except for a few historians of missionary work between Korea and America, or of Korean modern medicine. I intended to use these materials to suggest a new perspective on the study of Korean Gaehwagi. Allen, along with John W. Heron, who came to Seoul on June 21st 1885, treated about 10,460 Korean patients in the first year of the opening of JeJungWon. They made "the first annual report of the Korean Government Hospital". This report explained how Allen and Heron regarded and treated Korean patients. Allen's diaries, letters and other writings offer a realistic view of how the western people actually recognized the Korean people at that time. As a western doctor, Allen had an ambivalent attitude toward Korean medical concepts and systems. On the one hand, he thought that medical idea, some food and drug of Korean is valuable. He said that the native Korea faculty had some good ideas with regards to treatment. And he held Korean rice, ginseng, and so on in high regard. However, he did not rate Korean acupuncture and Korean traditional ointment at all. In addition, he sometimes cured Korean patients dangerously and with imprudence. The amputation of patients' body, no matter how little, must ask the permission of the patients themselves. Especially, the sense of Korean filial duty couldn't accept amputation of body at those times. The artificial change of body meant to hurt parents' body, because at those times Korean people thought that my body was my parent's possession. But Allen did it without enough explanation or persuasion. Moreover he didn't feel guilty for the behavior at all. Besides, he seemed to be proud of it in the above mention. Such careless or unethical behavior cannot be excused. On the other hand, he had made mistakes in treatment according to his record. He pulled out some healthy teeth of patients who had a bad toothache. But he didn't explain nor apologize the mistake. Besides, he refused treatment of patients until the hospital would be opened in order to push Korean government to prepare hospital quickly. Why or how did he do that? The first answer available to the question, he might be so confident of his medical knowledge and skill that he didn't feel the need to ask the patients' thought and will. However, as stated above, his medical study was just one year. And he worried about his inexperience of surgery. Thus the first assumption seems to be false. He wasn't confident of his medical knowledge. The fact that nevertheless Allen treated Korean patients at his will, is still blamable. The second assumption is that he regarded western modern medicine as the only correct and proper approach. He didn't have many experiences, but his west modern medicine made him proud of its achievement. After middle 19th century of modern times, Micheal Foucault said at The Birth of Clinics, western modern medicine believed itself scientific on the ground that west modern medicine could have pathology and surgery. Allen might also trust the scientific ability of western modern medicine. So he might think that he didn't need to explain 'modern and scientific' medicine of West to people in 'premodern and non-scientific' medicine of Korea. The third answer is his 'Orientalism'. He thought that Koreans were dirty, lazy, and barbarous and, therefore, he made a clear distinction between Caucasian and Korean. He set his affection on 'Cho-Seon' and made efforts to cure Korean patients and establish the first western Government hospital in Korea. However he, as a westerner, could not free himself from 'Orientalism' and 'Imperialism'. Thus, he might ride so roughshod Korean patients. In fact the 'Orientalism' was not only Allen's thought. Many western visitors thought Korean as an 'Orient'. The West regarded themselves as civilized and the East as uncivilized or barbarous, therefore the West thought that the East should be modernized with the help of the West. This thought rationalized their imperialism and colonialism toward the East. In addition, he seemed to have some ambition in politics and diplomatics. He wanted to be a high-ranking official, so his goal of his life was political or economical power rather than medical missionary.

The Management of Nurses' Training School of PO KU NYO KWAN (1903~1933) / 의사학

This paper aims to examine the establishing background, curriculum and organization of personnel of Nurses' Training School of PO KU NYO KWAN(Caring For and Saving Woman's Hospital), the first nurses' training school in Korea. It is attempt to richen Korean medical history by the historical approach to modern nurses' training institution in Korea. PO KU NYO KWAN, the first women's hospital in Korea was established in 1887 by Metta Howard, who was sent by the Woman's Foreign Missionary Society of Northern Methodist Episcopal Church. Women doctors who were responsible for PO KU NYO KWAN felt the necessity of the professional nurses' training institution during performing medical activity with the help of Korean assistants and asked the Woman's Foreign Missionary Society to establish the nurses' training institution consistently. Margaret J. Edmunds was sent with the mission to establish nurses' training school in PO KU NYO KWAN. She made regulations for establishing nurses' training school, translated 'nurse' into "Gan-ho-won" in Korean language, made nurses' uniforms and prepared textbooks. Nurses' Training School of PO KU NYO KWAN was opened late December in 1903 officially. It had various subjects relating nursing in curriculum. The faculty of it was mainly comprised of medical missionaries of Methodist Episcopal Church and Presbyterian Church. Also the graduates of Severance Medical School and the graduates and students of Nurses' Training School of PO KU NYO KWAN participated its curriculum as teaching staff. In late 1920, Joseon Nurses Association (Joseon ganhobuhoe) discussed about the requirements for admission and the course of study for missionary nurses training school. After this process, students who were qualified for high-level class could have admission for Nurses' Training School of PO KU NYO KWAN. Medical staff belonged to East Gate Hospital and the graduates of Ewha College taught classes in it. First capping ceremony was held on January 25, 1906 and first graduate ceremony was held on November 11, 1908 in Nurses' Training School of PO KU NYO KWAN. They were for nurse students who finished proper course of study. Capping ceremony and graduation ceremony were not held regularly. The superintendent of Nurses' Training School graduated qualified students irregularly. The superintendents of Nurses' Training School were Margaret J. Edmunds, Alta I. Morrison, Mary M. Cutler, Naomi A. Anderson, E. S. Roberts, M. M. Rogers, and E. T. Rosenberger. They worked for the establishment of the first Korean nurses' training school, the development of the curriculum of it, the organization of faculty of it and making various opportunity for nursing practical training till the closure of it in 1933. Professional experts of Korean nursing were produced thanks to their efforts. We can identify 49 graduates of Nurses' Training School of PO KU NYO KWAN, including KIM Martha and LEE Grace. After graduation, most of them worked as nurses in mission hospitals and institutions and taught classes in nurses' training school. Nurses' Training School of PO KU NYO KWAN was the first modern nurses' training institution in Korea. Korean women could turn over new leaves, overcome their traditional view of womanhood which they had as Korean women, and change their consciousness in it.

Research on the Hospital Construction and Structure in Daehan Empire and Colonial Modern Period / 의사학

It was the late Chosun Dynasty and Daehan Empire era that Western Medicine has firstly been introduced to Korea, previously operating on a basis of Korean traditional medicine. Western Medicine has been introduced by American missionary and Japanese Imperialism. An introduction of Western Medicine made it feasible to proceed new type medical care including operation, leading to require a new form of medical facilities. In the beginning, new facilities were constructed by Japanese Imperialism. Other hand many of facilities including Severance Hospital were established by missionaries. First of all, Daehan Empire established and managed a modern type of medical facility named "Jejoongwon" in 1885 as a government institution hospital. The Red Cross Hospital built in 1889. Afterwards, Jejoongwon and the Red Cross Hospital were taken over to missionary hospital and Japanese Imperialism, respectively. Japanese Imperialists firstly have protected their nationals residing in Chosun but have proceeded care a few Chosun people to exploit medical treatment as a mean to advertise superiority of the Empire of Japan. The facility that has firstly been established and managed was Jeseang Hospital in Busan in 1877, leading to establish in Wonju, Wonsan, and Mokpo. Afterwards, Japan has organized "Donginhoi" as a civil invasion organization, leading for "Donginhoi" to established "Dongin Hospital" in Pyeongyang, Daegu, and Seoul. Since 1909, governmental leading medical facility named Jahye Hospital was established according to an imperial order, leading to establish 32 hospitals all over the nation. American missionaries have established and managed 28 hospitals started from Severance Hospital built in 1904. However, Chosun doctors started to having educated and opening up their own hospital since 1920, leading for many of medical facilities to be established, but most of them have taken different roles followed by 6.25 War and economic development period. However, some of them are currently under protection as cultural assets, and some of them are now preserved. Buildings have originally been structured of wood as a single story in the beginning, but bricks started to be steadily used, leading to build two story building. Each of clinic department started to be separated since 1920, establishing operation room and treatment room. Now, a change of perception as to buildings that need to be preserved and an attention from government and doctors are required since modern medical facilities keep disappearing.

Establishment and Activity of PoKuNyoKwan / 의사학

PoKuNyoKwan was established in 1887 by Meta Howard, a female doctor who was dispatched from Woman's Foreign Missionary Society, an evangelical branch affiliated with U.S. North Methodist Church. PoKuNyoKwan was equipped with dispensaries, waiting rooms, pharmacies, warehouses, operating rooms, and wards for about 30 patients. It used a traditional Korean house, which was renovated for its medical purpose, in Ewha Haktang. Residing in Chung Dong, the medical institution had taken care of women's mental and physical health for about 25 years, until it was merged with East Gate Lillian Harris Memorial Hospital in 1912, and then its dispensary function was abolished in 1913. Medical missionaries(Meta Howard, Rosetta Sherwood, Mary M. Cutler, Emma Ernsberger, Esther K. Pak, Amanda F. Hillman) and nurse missionaries(Ella Lewis, Margaret J. Edmunds, Alta I. Morrison, Naomi A. Anderson), who were professionally trained in the United States, and their helpers, who were trained by those missionaries, managed PoKuNyoKwan. Nurses who were educated in Nurses' Training School, which was also established by PoKuNyoKwan, helped to run the institution as well. At the beginning, they usually had worked as a team of one medical missionary and three helpers. Since its establishment in 1903, however, the helpers began to enter the Nurses' Training School to become professional nurses, and the helpers eventually faded out because of the proliferation of those nurses. PoKuNyoKwan did not only offer medical services but also executed educational and evangelical activities. Medical missionaries struggled to overcome Koreans' ignorance and prejudice against westerners and western medical services, while they took care of their patients at office, for calls, and in hospital dispensaries. Enlightening the public by criticizing Korean traditional medical treatments including fork remedies, acupuncture, and superstitions, they helped modernization of medical systems in Korea. In the area of education, Rosetta Sherwood taught helpers basic medical science to make them regular medical staff members, and Margaret J. Edmunds established the Nurses' Training School in PoKuNyoKwan for the first time in Korea. The nurses who graduated from the school worked at PoKuNyoKwan and some other medical institutions. Evangelical activities included Bible study in the waiting rooms of PoKuNyoKwan and prayer meeting on Sunday for those who were treated in PoKuNyoKwan. The institution in the end worked as a spot for spreading Christianity in Korea. As the first women's hospital, PoKuNyoKwan attempted to educate female doctors. Eventually, it played a role as a cradle to produce Esther K. Pak, who was the first female doctor in Korea. The hospital also ran the first nurse training center. It was, in a real sense, the foundational institution to raise professional practitioner undertaking medical services in Korea. Therefore, it is reasonable to say that PoKuNyoKwan provided sound basis for the development of modern medical services for women in Korea.

Life and Medical Missionary Activities of Esther K. Pak(1877-1910) / 의사학

Esther K. Pak(1876-1910) is believed as the first medical doctor in Korea. Esther's life can be largely reviewed in three parts: school-hood at EwhaHaktang(currently Ewha Womans University), Education in the United States, and medical missionary work after coming back to Korea from the United States. The foreign Methodist missionaries was able to enter Korea after opening of its ports and establishing its diplomatic relationship with the United States. Esther met modern sciences and Christianity at EwhaHaktang, which was founded by those missionaries. She could dream of being an American-style medical doctor in the future, while she assisted medical missionaries at PoKuNyoKwan in EwhaHaktang. She could get substantial academic help from those missionaries. With the support of Dr. Rosetta Sherwood Hall, who first introduced the world of medial science to Esther in a real sense, Esther went to the United States to study the field in 1894. While learning it, she suffered from academic frustration, economic difficulty, her husband's death and so on, but she eventually got over those adversities and completed the four years of academic courses to become a medical doctor. Her religious faith and will to help Koreans as a doctor encouraged her to finish what she had originally planned. Esther came back to Korea in 1900 and began to work earnestly as a medical missionary delegated from Woman's Foreign Missionary Society. At PoKuNyoKwan in Seoul and Woman's Hospital in Pyongyang, She performed medical work and enlightenment campaign against the superstitious healing conduct. Esther also took part in the circuit missionary performances. She devoted herself for evangelical work at Bible Institute as well. Esther's activity made people understand the effectiveness of education. She helped people to recognize education for woman, occidental medical treatment and Christianity in a positive way. On April 28, 1909, based on these excellent performances for the social development, she was invited, honored and granted a testimonial at the first welcoming ceremony, which was held by the united body of civilians and officials, for students studying abroad. But on April 13, 1910, about one year after the ceremony, she died of illness. She was 34. Although she was born at the turbulent last period of Korea Empire and lived for only 34 years, Esther's medical missionary work was evaluated as the opening of woman's participation in medical science in Korea. Not only in the 'woman's' but also in 'whole' field of medical science, her performance left significant marks in woman's and Christian history in Korea as well.

The Gaze of the Others: How the Western medical missionaries viewed the traditional Korean medicine / 의사학

It is generally known that the Western medical missionaries played an important role in introducing Western medicine into Korea. However, little is known about their role in introducing traditional medicine of Korea to the Western world. The present paper aims at showing various efforts of the Western medical missionaries to understand the Korean traditional medicine and to introduce it to the Western world. Allen payed attention to the clinical effect and commercial value of the Ginseng; Busteed gave anthropological descriptions of the traditional medical practice; Landis translated a part of the most cherished medical textbook of Korean traditional medicine Dong-Eui-Bo-Gam into English; Mills, along with his colleagues in Severance Union Medical College, tried more scientific approaches toward the traditional medicine. All these various efforts proves that the attitudes of the Western medical missionaries cannot be summarized as one simplistic view, that is, the orientalism, a term which is quite en vogue today. Of course, we cannot deny that there may be such elements, but to simplify the whole history as such does not only reflect the fact, but also miss a lot of things to be reflected in history.

Reformation of the Medical Educational Institutes and Training of General Doctors during the Early Period of Japanese Rule / 의사학

The Japanese government downgraded a Korean medical college being attached to the Daehan hospital to a medical training center blaming upon a lack of education in Korea. But the actual curriculum and the years required for completing a course of study in the Korean medical college were equivalent to those of the Japanese medical college. Furthermore, the Japanese government discarded the financial support for medical school students. So they should pay their tuitions and other stipends by themselves. The Japanese government forced a private institute to establish an endowed school by the legal act of college. It enabled to classify a medical education system with the judicial support. For the example of Severance Medical School, it reformed faculty, curriculum and facility according to the legal standard of a college act. Therefore, Severance Medical School was able to be upgraded to a medical college. But there was a limitation even for the government schools under the colonial era. It was not possible to train important medical human resource who enabled to supervise the modern medical system in Korea. On one hand, almost every important medical human resource such as a military doctor, and a professor, who should have trained in Korea in the Great Han Period, was trained in Japan. On the other hand, fostering general doctors, who practiced medicine with hands-on experience, was the purpose of medical education in Korea whether the medical school was governmental or private. Since the purpose of Severance Medical College was to foster general doctors, it was able to grow within the colonial medical system. The purpose of medical missionaries, who promoted the spread of gospel with the western medical support, enforced the Japanese colonial logics that the Japanese government could educate and develop Korea with the introduction of western civilization. Although it was later comparing to the government medical school, Severance Medical College enabled to certify the medical license automatically to the graduates from the school. The reason that the Japanese government allowed for Severance Medical College to issue the automatic medical license was to keep the colonial structure of Japanese in Korea.

Medicine and Orientalism in the Late Nineteenth Century Korea / 의사학

The paper investigates medical missionaries that exerted a significant role in establishing Western medicine in the late nineteenth century Chosun, in relation to orientalism, an academically popularized concept introduced by Edward Said. Historical analysis is focused on several important medical missionaries such as Horace N. Allen, William B. Scranton, John W. Heron, C.C. Vinton, and Oliver R. Avison to explain how their activism as medical missionary contributed to the formation of medical orientalism in which Western medicine was 'taught, studied, administered, and judged' in that period. In addition, I explore into how medical orientalism was in service of Japanese imperialism by showing that medical missionaries had to be under imperial surveillance by Japanese colonizers. article explores the medical system of the Koryo Dynasty period and its social characteristics. First, the structure of medical system and roles of medical institutions during the Koryo Dynasty period will be summarized. Then, the characteristics of the medical system will be identified through exploring the principles of its formation in a view of social recognition of medical care and a view of public policy.

The life of Dr. John William Heron, the second superintendent of Chejungwon / 의사학

The purpose of this paper is to overview the life of John W. Heron, M. D. who was the first appointed medical missionary to Korea by the Presbyterian Church USA. Although he was a competent doctor as well as a devoted missionary, he is not well-known yet, because he died early after 5 years' service in Korea. Dr. Heron was born in Derbyshire, England on June 15, 1856. His father, Rev. E. S. Heron, was a Scotch Minister of Congregational Church. His family emigrated to America in 1870 when he was fourteen years old and settled in Knoxville, Tennessee. In 1881, he was admitted to the University of Tennessee Medical School and graduated with highest honors in 1883. After training in New York University Hospital, he refused the offer of professorship from the University of Tennessee to become a medical missionary to Korea. He arrived in Seoul on June 21, 1885 and began to work in Royal Government Hospital, Chejungwon, the predecessor of Severance Hospital. In 1887, he became the superintendent of the Hospital following Dr. Horace N. Allen. He also worked for the Royal family and sometimes traveled to the rural areas to care for the patients. He started Chejungwon Church which later became Namdaemoon Presbyterian Church. In 1887, Dr. Heron worked as a member of the Bible translation committee and in 1889, he was elected as the chairman of the Public Committee of the Presbyterian Churches. In 1890, he established 'The Korean Religious Tract Society (Chosunsyungkyoseohoi) with Underwood and Ohlinger. The society published and replenished Christian books, periodical magazines and booklets. In the Summer of 1890, Dr. Heron did his best to take care of the sick suffering from an epidemic dysentery and himself got infected because of the terrible overwork. He passed away on July 26th, 1890. On his deathbed, he told his soldier and native friends around him as follow: "Jesus loves you. He gave His life for you. Stand by Him!" The martyrdom of Dr. Heron should be remembered in the Korean history of mission, because he was the first victim among the foreign missionaries who had lived and worked in Seoul for Korean mission. Dr. Heron's mind of love, service and devotion should be remembered by the medical doctors working today in caring for the patients suffering from physical and spiritual illnesses.

Medicine during the Enlightenment Era of the Late Yi Dynasty / 의사학

Korean people in the late Yi Dynasty were always in danger of contagious diseases due to unhealthy residence, poor food and inconvenient clothing. Closing of the country represented by traditional life style and custom did not lead Koreans to civilization. Meanwhile, some pioneers inspired by flow of new culture had stimulated politicians. At that time, these pioneers made political situation fall into disorder. But in the medical community, this gave them an opportunity to understand and introduce Western medicine. As Western medicine was introduced, medical system was revolutionized and regulations for physicians were announced. In the Royal Palace, they started to invite a Western doctor as an attendance physician. By the department of hygiene the regulations for preventing contagious diseases were established and the institution for public health was operated by government. From 1899, the hospital attached to the department of internal affairs and Red Cross Hospital were established. Moreover military medical institution was reorganized to evolve the health of the army and local medical institution had progressed to the national one by establishing Hyemin-Won. In 1872, Takada Eisaku who had learned Western medicine opened a private clinic in Choryang-Jin for Japanese merchants residing there. This clinic was considered as the first clinic in Korea which practiced Western medicine. Since then, as in 1876, Kwangwha Island Treaty was concluded and Korea opened ports, Japanese opened some clinics in Pusan, Wonsan, Hansong(Seoul) and Inchon. At that time, Korean traditional medicine was responsible for public health inherited from Koryo Dynasty influenced by Chinese medicine. Japanese compared traditional Korean medicine to Kampo herbology which abolished in Meiji Restoration and they thought it as outdated. So they established clinics of Western style to protect their own people. When they established clinics, they justified their purpose with implications of exhibition and invasion saying to develop and lead to Korea to exert itself or to conciliate and enlighten. Koreans found themselves difficult to accept their intention and instead they had an antipathy to them. Chosun government allowed an American missionary doctor, HN Allen to serve at Jejung-Won(House of Universal Helpfulness) since he had treated Young-Ik Min with excellence and trust when Min was wounded in Gapsin coup d'etat and he himself volunteered to serve for civilian health. At the same time WB Scranton, a missionary doctor of Northern methodist church, opened a clinic to take care of Korean people as a part of missionary work. Their efforts made Koreans begin to accept Western medicine. In 1895, Oliver R Avison took over Jejung-Won and in fall of 1900 Avison returned with the fund for the foundation of new hospital from Louis H Severence and he began medical education to the assistant students in full scale. He had then translate medical textbooks and trained students to acquire medical theory and clinical experience. On June 3, 1908 seven students graduated as the first graduates after 8 years of training. Supervisor directly awarded diploma at the commencement. In 1909 government authorized it as civic Severence hospital medical school. Various religious group such as Northern Presbyterian Church, Northern Methodist Church, Southern Methodist Church, Protestant Episcopal Church, Presbyterian Church of Australia and Presbyterian Church of Canada sent to Korea were assigned to medical missionary hospitals by each region and began to establish hospitals in Hansong(Seoul), Pyongyang, Kaesong, Inchon, Jaeryong, Songchon, Wonsan, Hamhung, Sungjin, Kangge in the Northern region and Pusan, Taegu, Kimchon, Chinju, Kwangju, Mokpo, Kunsan, Chonju, Kongju, Chongju in the Southern region for the sake of Koreans. Although Japanese had started to build clinics of Western style, they were not considered as distributing Western medicine because it was aiming at invading Korea and protecting mainly their own people. Contrary, Koreans at that time began to evaluate the value of Western medicine from the activities of missionary doctors for Koreans. On December 22, 1895, government proclaimed the regulation to establish the Vaccinators Training Institute to teach the students the method of making smallpox vaccine and vaccination. The regulation stipulated one month of educational term but resume of graduate students indicated 5-7 months of training. The Institute was the first one that taught Western medicine by government assuming that there were both simple practice and theoretical subject. After proclaiming the establishment of the medical school(Euihak-Kyo) on March 24, 1899 the government began to gather students and opened the school in October with academic facility and faculty members. The curricula included both liberal arts and clinical medicine by following the regulation on the school. Vaccination taught in Vaccinators Training Institute was transferred as one subject. In the early period some physicians such as Ik-Nam Kim, the first Korean who learned the Western medicine in Japan and Takezi Kotake, a Japanese surgeon were in charge of teaching medicine there. Liberal arts was taught by competent instructors who were not doctors. 19 students graduated in July 1902 as the first graduates after 3 years of training and some of them remained as instructors in the school. Therefore, around 1900 Korea had two Westernized medical schools, one(Euihak-Kyo) was run by government and the other one(Jejung-Won Euihak-Kyo) by missionary society. Meanwhile, Chosun government sent the young students who had learned Japanese to study medicine abroad after they passed a certain test. Among them Ik-Nam Kim, Sang-Ho An and Chong-Won Park came back to Korea after they had become doctors in Japan. Jae-Pil Seo, being a citizen in USA, Esther Park, serving as a missionary doctor of Northern Methodist Church, Gung-Sun Oh, serving as a missionary doctor of Southern Presbyterian Church were among those who received MD degree in America. In 1905 Japanese established the Residency-General and consolidated Kwangje-Won which was the medical institution attached to the department of internal affairs, the hospital attached to Euihak-Kyo and Red Cross Hospital which was a relief agency to reorganize as Taehan Clinic mainly for Japanese residents in Korea. And soon Japanese replaced entire faculty to Japanese doctors and expelled Korean traditional doctors.