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.

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.

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.

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.

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.

Dr. Kung Sun Oh and the Department of Dermatology of Yonsei University College of Medicine / 의사학

The Department of Dermatology of Severance Hospital was founded on May 14, 1917. However, dermatology patients were treated at Che Jung Won in 1886 according to HN Allen's report. Accordingly, it is presumable that OR Avison also saw dermatology patients and gave lectures but these are not the records of the Department of Dermatology. When Doctor Kung Sun Oh was sent to Severance Hospital on May 12, 1913, he gave lectures on anatomy, pathology and bacteriology. He became interested in dermatology and, in 1916, went to Tokyo Imperial University to study for a year. After his return, the Skin and Genitourinary Department, named western style, was opened on May 14, 1917. Despite Japanese system of running the department as Dermatology-Urology, Professor Kung Sun Oh managed the department with dermatology as the main concern. Student education and clinical practices were very strict and based on diseases but there were only a few original research articles. In 1921, Professor Kung Sun Oh was appointed the superintendent according to the amendment of the school system. On April 30, 1931, he was appointed the deputy principal and on February 16, 1934, he became the second principal of Severance Medical School and was inaugurated on Apil 17, 1934. Thus, Professor Oh rendered distinguished services in the management of the school despite his position as a professor and brought up the Severance Medical School as a formal medical school approved by the Japanese medical system. Principal Kung Sun Oh was a Christian missionary as evidenced by his many titles such as the President and Director of Seoul Orphanage, a member of Korean Social Services, Vice-president of Seoul Mission Association, director of Central Christian Youth Association and contributed a lot to the public. His deeds were acknowledged by the Korean Medical Association and, in 1934, nominated him to a senatorial post. In 1935, he was nominated as a senator to the Japanese Dermatology Association and Japanese Urology Association. In 1942, the name of 'Severance' was changed to 'Asahi', but the management of the school was kept until liberation in 1945. In summary, Professor Kung Sun Oh was a dedicated Dermatology professor, a principal who gave his best effort for the development of the medical school and a missionary who spent all his life in purifying society.

Analysis of Services of Medical Missionaries During the Late Yi-Dynasty and the Era of the Japanese Occupation in Korea / 의사학

Authors investigated the services of medical missionaries during the late Yi-Dynasty and the era of the Japanese Occupation in Korea. The information and materials were got from the following primary sources: The Searching Report of the European and American Residents in Korea (1907-1942); The Korean Mission Field, Vol 1 (1905.11) - Vol 37 (1941.11); Christian Newspapers, No 1 (1915.2) - No 1128 (1937.7). Through this study we found that 280 medical missionaries came to Korea to do the medical services during the period from 1884 to 1941. Among them 133 were medical doctors, 5 dentists, 6 pharmacists and 136 nurses. And it was found that 71 medical missionaries (25%) belonged to US Northern Presbyterian Church, 50 (18%) to US Northern Methodist Church, 38 (14%) to US Southern Presbyterian Church, each 32 (11%) to US Southern Methodist Church and Society for the Propagation of the Gospel (Anglican Church), 20 (7%) to Canadian Presbyterian Church, each 12 (4%) to Australian Presbyterian Church and Catholic Church, 9 (3%) to Seventh Day Adventist Church, and 31 Western medical personnels without connection to any missionary society. So we confirmed that most of the missionary medical services during this period were performed by the American missionary societies, which was compatible with the acceptible idea. The average duration of services by the medical missionaries was 13.0 years, which was about 5 years longer than that of the non-missionary Western doctors and nurses in the same period. The medical missionaries were more in number during the era of the Japanese Occupation than during the late Yi-Dynasty, however, their socio-cultural significance seemed to be higher in the late Yi-Dynasty. And authors found that the nearly all of the medical services by the missionaries were carried out in the regions belonging to the respective missionary society.