Characteristics of Using Oriental Medicine Clinics during the Japanese Occupation: An Analysis of the 1931 Seoul Bochun Clinic Account Book.

This article analyzes the "account book" of Kim Young-hoon (1882-1974), which summarizes information about patients at his Bochun Clinic in Seoul (then Gyeongseong) in 1931. Kim Young-hoon was a pivotal figure in the medical scene throughout the Korean Empire, the Japanese occupation, and the early years of the Republic of Korea. He left behind a large amount of documentation during his 60 years of practice at the Bochun Clinic, which he opened in the spring of 1909. In particular, the 1931 "account book" offers an insight into the daily life histories of his patients. Among the patient-visitors recorded in the account book, there were many influential people of the time, ranging from privileged individuals to anti-Japanese independence activists, from those in political and economic fields to those in academic and entertainment fields. At the same time, a significant number of lower-class people also visited the Clinic. Geographically, patients were centered in the city center of the capital, Gyeongseong, but were also widely distributed throughout the country. There are indications that those from the rural areas stayed in the homes of their acquaintances in Seoul. As such, the account book provides a tangible, concrete picture of the clinic's management for the year 1931, including visitor demographics, visiting diagnoses, telephone consultations, and the total cost of medicinal prescriptions. Because the account book is a one-year statistic, it has its limitations; however, it is the smallest unit that can be analyzed statistically. It provides insights into how many people came in over the course of a year and how much they spent. The expenditures are kept per individual family. The patient's name, prescribed medication, and the price of the medicine are mandatorily included, and in many cases, the place of residence and family relationships are also noted. The account book shows several layers of householders, servants, and employees in the extended family; it also shows people in various occupations. A few privileged families accounted for nearly half of the total expenditures, and the powerful visited frequently, utilizing Oriental medicine for many of their daily needs. For some, the Bochun Clinic is reminiscent of the royal temples of the dynasties. Patients come from the center and suburbs of Seoul, as well as from all over the country. In one year, more than one thousand types of prescriptions are issued and the total cost of medicines is about 33 seom (≒180 liters of rice). Although there is a concentration of high-frequency prescriptions, more than a thousand prescriptions are prescribed only once, which shows that the practice is specialized for each individual. Patient visits, consultations, and telephone use are observed, and the use of new drugs, quinine, and special ginseng as one-herb medication (danbang) are also noticeable. The statistical analysis of the 1931 Bochun Clinic "account book" can serve as a milestone for comparative analysis of the patterns of herbal medicine use before and after that year. Meanwhile, the Bochun Clinic "account book" shows the continuation of traditional practices of herbal medicine by both the powerful and the masses. On the one hand, Koreans responded to the coercive tide of modernity symbolized by the Imperial Governorate of Japan, but on the other hand, they were unwilling to let go of tradition and their own authority. While actively embracing the tide of civilization, Koreans also internalized their own rationality and sought to open a new path forward, a sentiment discernible between the lines of the "account book."

The exchange of medicine with Japan during the Koryo Dynasty era and its characteristics -A case of 'East Asian Medicine'.

In this article, I reviewed the exchange of medicine between the Koryo Dynasty and Japan during the Koryo Dynasty. Compared to the exchange of medicine during the Three Kingdoms or the early Joseon Dynasty, medicine between Korea and Japan was loosely affected each other during the Koryo Dynasty. This characteristic of medical history with Japan during the Koryo Dynasty corresponded to the overall low density of exchanges between the two countries. In this paper, the exchange of medicine during the entire Koryo period was divided into 4 periods, and medical records in Korea and Japan were discussed in terms of medical personnel, medical knowledge, and pharmaceutical materials. During the Koryo Dynasty, Korea was interested in Japan's medical personnel and pharmaceutical materials, and Japan was interested in Korea's medical knowledge and pharmaceutical materials. When limited to the Koryo Dynasty, it is difficult to determine the superiority or inferiority of pharmaceutical materials, medical personnel, and medical knowledge between Korea and Japan. Without frequent contact to compare the level of medical care, each country only accepted the other country's medical care within the necessary range. This means that the exchange of medicine between Koryo and Japan did not flow only in one direction. In addition, I proposed to understand the pre-modern East Asian world, including Korea-Japan relations, by using the concept of political bodies instead of the concept of state. In other words, it is necessary to call the subject of action that independently judges and executes foreign relations while maintaining a high degree of autonomy in decision-making as 'political bodies', and utilizes this concept to interpret the pre-modern East Asian world complexly. The concept of political bodies is also useful for understanding the exchange of medicine among the three East Asian countries.

'The present state and statistical observation of mental patients under home custody', by Kure Shuzo and Kashida Goro (1918).

This text, dealing with the private confinement of the mentally ill at home, or shitaku kanchi, has often been referred to as a 'classic text' in the history of Japanese psychiatry. Shitaku kanchi was one of the most prevalent methods of treating mental disorders in early twentieth-century Japan. Under the guidance of Kure Shuzo (1865-1932), Kure's assistants at Tokyo University inspected a total of 364 rooms of shitaku kanchi across Japan between 1910 and 1916. This text was published as their final report in 1918. The text also refers to traditional healing practices for mental illnesses found throughout the country. Its abundant descriptions aroused the interest of experts of various disciplines.

[Historical Study of the Etymological Form and Translational Process of Gout (Tongfeng,)].

This study aims to address questions regarding the translation of 'gout' into 'tongfeng ()' in East Asia. To this end, the formation process of the origins, 'gout' from Western medicine and 'tongfeng' from Oriental medicine, and the translational process were investigated through the relevant records and literature dating from the 16th century on. Symptoms associated with gout were originally mentioned in ancient Egypt and various terminologies were used to refer to gout, such as podagra, cheiragra and gonogra. The word 'gout', which is derived from Latin, was used for the first time in the 13th century. The reason for this linguistic alteration is thought to be the need for a comprehensive term to cover the various terms for gout in symptomatic body parts, since it can occur concurrently in many joints. However, it took hundreds of years before gout was independently established as a medical term. In oriental medicine, terms describing diseases with features similar to gout include bibing (), lijiefeng (), baihufeng () and tongfeng (). Among them, the concept of 'tongfeng' has been established since the Jin and Yuan dynasties. The cause, prevention and various treatments for tongfeng were proposed throughout the Ming and Qing dynasties. The early translation of gout and tongfeng in East Asia, respectively, is estimated to have occurred in the 18th century. The first literature translating gout in China was 'An English and Chinese Vocabulary in the Court Dialect (yinghua yunfu lijie, )'. From the publication of this book until the late 19th century, gout was translated into an unfamiliar Chinese character 'Jiu feng jiao ()', likely because the translation was done mostly by foreign missionaries at the time, and they created a new word on the basis of Western medicine instead of researching and translating similar diseases in oriental medicine. In Japan, the first book translating gout was 'A Pocket Dictionary of the English and Japanese Language (Eiwa taiyaku shuchin jisho, )', Japan's the first English-Japanese translation dictionary. In this book, gout was translated into tongfeng, a word adopted from oriental medicine. These differences from China are thought to be caused by Rangaku doctors (), who, influenced by oriental medicine in the Jin and Yuan dynasties, played an important role in translating medical terminology at that time.

POLISH STUDIES OF THE MEDICAL TRADITIONS OF THE AINU.

Present knowledge of the history of Ainu culture is owed in significant part to Polish Far-East researchers Bronislaw Pilsudski (1866-1918) and Waclaw Sieroszewski (1858-1945). They were both exiled to Siberia for their patriotic activity at the time where Poles struggled for independence. Bronislaw Pilsudski is known for using glass photographic plates and wax recording cylinders for recording the already disappearing culture of the Ainu people. It is thanks to his research that we are able today to trace back the names of over 100 plants that had therapeutic, and as believed by Ainu, also magical power. The plants with the highest therapeutic significance had common characteristics: strong effects, intensive scent and stings. Nowadays, the Ainu people constitute an ethnic minority in Japan (population of over 20 000) and are supported by the Center for Ainu and Indigenous Studies at the Hokkaido University in Sapporo.

Historical Study of the Etymological Form and Translational Process of Gout (Tongfeng) / 의사학

This study aims to address questions regarding the translation of 'gout' into 'tongfeng' in East Asia. To this end, the formation process of the origins, 'gout' from Western medicine and 'tongfeng' from Oriental medicine, and the translational process were investigated through the relevant records and literature dating from the 16th century on. Symptoms associated with gout were originally mentioned in ancient Egypt and various terminologies were used to refer to gout, such as podagra, cheiragra and gonogra. The word 'gout', which is derived from Latin, was used for the first time in the 13th century. The reason for this linguistic alteration is thought to be the need for a comprehensive term to cover the various terms for gout in symptomatic body parts, since it can occur concurrently in many joints. However, it took hundreds of years before gout was independently established as a medical term. In oriental medicine, terms describing diseases with features similar to gout include bibing, lijiefeng, baihufeng and tongfeng. Among them, the concept of 'tongfeng' has been established since the Jin and Yuan dynasties. The cause, prevention and various treatments for tongfeng were proposed throughout the Ming and Qing dynasties. The early translation of gout and tongfeng in East Asia, respectively, is estimated to have occurred in the 18th century. The first literature translating gout in China was 'An English and Chinese Vocabulary in the Court Dialect (yinghua yunfu lijie)'. From the publication of this book until the late 19th century, gout was translated into an unfamiliar Chinese character 'Jiu feng jiao', likely because the translation was done mostly by foreign missionaries at the time, and they created a new word on the basis of Western medicine instead of researching and translating similar diseases in oriental medicine. In Japan, the first book translating gout was 'A Pocket Dictionary of the English and Japanese Language (Eiwa taiyaku shuchin jisho)', Japan's the first English-Japanese translation dictionary. In this book, gout was translated into tongfeng, a word adopted from oriental medicine. These differences from China are thought to be caused by Rangaku doctors, who, influenced by oriental medicine in the Jin and Yuan dynasties, played an important role in translating medical terminology at that time.

Thanaka: traditional Burmese sun protection.

Limonia acidissima or Hesperethusa crenulata is a common tree in Southeast Asia. It is indigenous to the Republic of Myanmar (formerly Burma) as well as India, Sri Lanka, Java, and Pakistan. In English, the common names for Limonia acidissima are sandalwood, wood-apple, elephant-apple, monkey fruit, and curd fruit tree. The plant has a number of different names in different languages including bal or bael in Assamese, bael in Bengali, kaitha in Hindi, belingai in Malaysia, and thanaka in Burmese. Unique to the Burmese people, thanaka has been used as a cosmetic product for over 2000 years. Mention of thanaka has been traced back to ancient Burmese lyrics, and relics of equipment used by ancient royalty to grind thanaka can be found in museums.

[Imperfections in "Oranda Keiraku Kinmyaku Zoufu Zukai" as a translation: from the perspective of "untranslated terms"].

Comparing "Oranda Keiraku Kinmyaku Zoufu Zukai" with the original edition by Remmelin, I conducted an examination of "untranslated terms." Some "untranslated terms" were omitted without any mark noted in the illustrated reference book of the translation, while others were omitted in the commentary, although their marks appear in the reference book. The analysis of these terms has clarified that the omissions were most likely caused by inappropriate annotation of marks in the translation, or due to the translator's arbitrary judgment of omissions, or because the terms were beyond comprehension by conventional concepts of Eastern medicine and thus entries for their translations were impossible. This article demonstrates the imperfections in the translation of"Oranda Keiraku Kinmyaku Zoufu Zukai" from the viewpoint of"untranslated terms."

Onsen (hot springs) in Japan--transforming terrain into healing landscapes.

Japan is situated on the Pacific fire rim and has a large number of hot springs (onsens). There are over 27,000 sources of such springs and the country has a well regulated system of onsens. Within this geographical and cultural peculiarities certain unique traditional health practices have evolved, prominent among which is Touji or onsen therapy. The article highlights various healing practices surrounding onsens, institutionalization of these practices, current policy regulations, standards and their contemporary challenges. This research used publicly available information from literature sources and data through expert interviews. It draws attention to the fact that touji has been marginalized in the recent health policies. The study highlights that onsen as a therapeutic landscape has an important role in maintaining health and wellbeing in the country and holds immense value in building social cohesion in local communities. The study points to the need for appropriate studies on the social and symbolic healing elements related to onsen landscapes, as well as the need for developing a comprehensive strategy for strengthening their culturally specific health management roles.

Heated moxibustion and bloodletting in Tibetan medical literature of Dunhuang Heritage.

The paper introduces the heated moxibustion and bloodletting in Tibetan medical literature of Dunhuang Heritage. It proves that the external therapies in Tibetan medicine such as heated moxibustion and bloodletting are of very high level since the 8th century, which inspires current clinical practice. It also shows that the extensive exchange between Tibetan medicine and various kinds of medicine such as Chinese medicine promoted the development of Tibetan medicine.

Between passion and repression: medical views of demon dreams, demonic fetuses, and female sexual madness in late imperial China.

This article argues that early Chinese physicians had already related female ailments to their sexual frustration. Moreover, many physicians paid more attention to non-reproductive women ­ nuns, widows, and unmarried women ­ as if they were more prone to suffer from unfulfilled desires and sexual frustration and, as a result, produce the sexual dreams and monstrous births that were described in the medical literature of medieval China as physical ailments. The earlier body-oriented etiology of these female illnesses gradually shifted to emotion-oriented perspectives in late imperial China. In particular, the sixteenth- and seventeenth-century doctors began to categorize women's sexual frustration as "yu disorders" or "love madness." In this article I will show not only the changing medical views of female sexual madness throughout the ages, but how these views were shaped by the societies in which both the doctors and patients were situated.

Body, gender, and disease: the female breast in late imperial Chinese medicine.

This paper examines the diverse ways in which Chinese medical experts historically gendered breast disease as a female ailment. By comparing representations of the female breast from the "Imperially-Compiled Golden Mirror of Medical Learning (Yuzuan yizong jinjian, 1742)" to those from earlier and contemporary texts, this paper analyzes how breast disease was alternately categorized as an ailment of childbearing and as a disease rooted in pathological female emotion. Medical awareness of breast disease in men did somewhat challenge these connections between womanhood and disease. Nevertheless, medical illustrations of women helped to reinforce the idea that breast disease was a characteristically female problem.

[The trend and prospect of studies of East Asian medical history in Korea].

Studies of East Asian medical history in Korea have progressively accumulated in the last twenty years. First, Korean scholars broadened the focus of research from China-centered research to East Asian research. Studies of Toyo medical history in Korea mainly concentrated on Chinese medical history. Toyo medical history originated from Japanese orientalism and imperialism. Today the studies of East Asian medical history in Korea include Korea, China and Japan, and attempt to deal with East Asia as a single conceptual category. Second, researchers in East Asian medical history are steadily increasing. They study Chinese medical history or Japanese medical history from universities. As they continue their research in academic positions, successive researchers emerge. Third, the number of Korean scholars remains relatively small, but they pursue original research. Their interests are in the discourse of East Asian medical history, colonial modernity, environmental history, oral history, and history of disease.