Blood utilization review has recently been used to minimize inappropriate transfusion, reduce post transfusion infections and improve the quality of transfusion practices. Ajou University Hospital is a 906 bed tertiary care teaching institution. Since March, 1995, the concurrent review of blood transfusion requests using institutional blood transfusion criteria has been initiated. To evaluate the effectiveness of the transfusion review, the units of blood components transfused per patient(total number of units of blood components transfused/total number of patients discharged) and inappropriate transfusion ratio of blood components(total number of units of blood components inappropriately transfused/total number of units of blood components transfused) were compared during the concurrent review for 9 months and pre-concurrent review for 9 months, respectively. The possible savings of blood components realized by the review were also extrapolated. The results were as follows : 1. The unit transfused per patient for pre-review and during review were 0.675 (9,080/ 13,422) and 0.654(12,123/18,546) for packed RBC(PRBC); 0.417 (5,602/ 13,422) and 0.296 (5,444/18,546) for fresh frozen plasma(FFP); 0.372(5,007/13,422) and 0.424(7,868/18,546) for platelet con-centrates(PC), respectively. 2. The inappropriate transfusion ratio of blood components for pre-review and during review were 0.039 and 0.009 for PRBC; 0.321 and 0.064 for FFP; 0.143 and 0.008 for PC, respectively. These differences were statistically significant(p=0.000). 3. The PRBC and FFP anticipated to have been saved by this review was 519 units and 2,992 units annually, respectively. 4. However, 2,621 units of PC were used additionaly during this review due to increased number of oncology patients and better hemostatic therapy practiced during the same period. In conclusion, the concurrent review of transfusion requests was very effective tool to educate residents in clinical departments the transfusion medicine and improve utilization of blood and its components.
Blood Platelets ; Blood Transfusion* ; Concurrent Review* ; Humans ; Income ; Tertiary Healthcare ; Transfusion Medicine ; Utilization Review

Yŏm Sŭngik (廉承益) was a ch’ongshin (寵臣) or court favorite of the late Goryeo dynasty who was recognized for his ability to cure diseases using dhār ī and subsequently appointed prime minister of the country. Yŏm’s quick ascension to such a distinguished post attests to the great significance of dhāra ī among the people of Goryeo. Memorizing dhāra ī as a way to obtain one’s desire was a preexisting concept in the Silla period. However, unlike their predecessors, the people of Goryeo preferred the Baoqieyin Dhāra ī (寶篋印陀羅尼, Precious Casket Seal Dhāra ī) over the Mugujŏnggwang Taedaranigyŏng (無垢淨光大陀羅尼 經, The Great Dhāra ī Sutra) as they believed the former text to be a more concise and effective vehicle for serving their needs.In this article I propose that Yŏm Sŭngik used his understanding of the period’s spiritual and religious beliefs to combine the Baoqieyin Dhāra ī with the ma ala of Esoteric Buddhism to create a new iconographic image in 1276. Sixteen years later in 1292, Yŏm supplemented the original image with spells from the Baoqieyin Dhāra ī and added other details such as the name of the image’s creator as well as the place and date of production. In this new version of the dhāra ī-ma ala image, the various mantras from Baoqieyin Dhāra ī are arranged in a circle that is imbued with the power of dhāra ī and its therapeutic potency. The center of the circle is a ma ala composed an eight-petaled lotus as well as the thirty-seven deities symbolizing the birth and source of life. In this way, Yŏm condensed the essential components of Buddhist ideology that most appealed to believers to create a modified dhāra ī-ma ala image that was produced in great quantities and distributed throughout Goryeo.Both the 1276 and 1292 versions of Yŏm’s dhāra ī-ma ala discovered in Buddhist sculpture. However, only the latter image continued to be made after the Goryeo dynasty. One example of the second version was found stamped on a silk chŏgori discovered in the Wooden Seated Child Mañju rī statue of Sangwŏnsa Temple in P’yŏngch’ang. Created in 1466, the Mañju rī statue was an important commission by the royal court. Thus, the stamped image of Yŏm’s 1292 dhāra ī-ma ala in this example of Buddhist sculpture demonstrates the influence and relevance of a new iconography that had persisted well into the Joseon dynasty.The dhāra ī-ma ala image conceived by Yŏm Sŭngik in 1292 was worn or kept on the body in the belief that this act alone protected the wearer from affliction. Known as “an old man who practiced thaumaturgy by memorizing spells,” Yŏm created the dhāra ī-ma ala as an iconographic instrument that would cure any sickness that might plague the bearer. Perhaps most importantly, the new dhāra ī-ma ala image was accessible to all as both a convenient and affordable means of healing. Lastly, Yŏm’s dhāra ī-ma ala was also incorporated into the garments of bodhisattva and Buddha statues, which served to amplify their divine powers of dhāra ī.

Yŏm Sŭngik (廉承益) was a ch’ongshin (寵臣) or court favorite of the late Goryeo dynasty who was recognized for his ability to cure diseases using dhār ī and subsequently appointed prime minister of the country. Yŏm’s quick ascension to such a distinguished post attests to the great significance of dhāra ī among the people of Goryeo. Memorizing dhāra ī as a way to obtain one’s desire was a preexisting concept in the Silla period. However, unlike their predecessors, the people of Goryeo preferred the Baoqieyin Dhāra ī (寶篋印陀羅尼, Precious Casket Seal Dhāra ī) over the Mugujŏnggwang Taedaranigyŏng (無垢淨光大陀羅尼 經, The Great Dhāra ī Sutra) as they believed the former text to be a more concise and effective vehicle for serving their needs.In this article I propose that Yŏm Sŭngik used his understanding of the period’s spiritual and religious beliefs to combine the Baoqieyin Dhāra ī with the ma ala of Esoteric Buddhism to create a new iconographic image in 1276. Sixteen years later in 1292, Yŏm supplemented the original image with spells from the Baoqieyin Dhāra ī and added other details such as the name of the image’s creator as well as the place and date of production. In this new version of the dhāra ī-ma ala image, the various mantras from Baoqieyin Dhāra ī are arranged in a circle that is imbued with the power of dhāra ī and its therapeutic potency. The center of the circle is a ma ala composed an eight-petaled lotus as well as the thirty-seven deities symbolizing the birth and source of life. In this way, Yŏm condensed the essential components of Buddhist ideology that most appealed to believers to create a modified dhāra ī-ma ala image that was produced in great quantities and distributed throughout Goryeo.Both the 1276 and 1292 versions of Yŏm’s dhāra ī-ma ala discovered in Buddhist sculpture. However, only the latter image continued to be made after the Goryeo dynasty. One example of the second version was found stamped on a silk chŏgori discovered in the Wooden Seated Child Mañju rī statue of Sangwŏnsa Temple in P’yŏngch’ang. Created in 1466, the Mañju rī statue was an important commission by the royal court. Thus, the stamped image of Yŏm’s 1292 dhāra ī-ma ala in this example of Buddhist sculpture demonstrates the influence and relevance of a new iconography that had persisted well into the Joseon dynasty.The dhāra ī-ma ala image conceived by Yŏm Sŭngik in 1292 was worn or kept on the body in the belief that this act alone protected the wearer from affliction. Known as “an old man who practiced thaumaturgy by memorizing spells,” Yŏm created the dhāra ī-ma ala as an iconographic instrument that would cure any sickness that might plague the bearer. Perhaps most importantly, the new dhāra ī-ma ala image was accessible to all as both a convenient and affordable means of healing. Lastly, Yŏm’s dhāra ī-ma ala was also incorporated into the garments of bodhisattva and Buddha statues, which served to amplify their divine powers of dhāra ī.

Yŏm Sŭngik (廉承益) was a ch’ongshin (寵臣) or court favorite of the late Goryeo dynasty who was recognized for his ability to cure diseases using dhār ī and subsequently appointed prime minister of the country. Yŏm’s quick ascension to such a distinguished post attests to the great significance of dhāra ī among the people of Goryeo. Memorizing dhāra ī as a way to obtain one’s desire was a preexisting concept in the Silla period. However, unlike their predecessors, the people of Goryeo preferred the Baoqieyin Dhāra ī (寶篋印陀羅尼, Precious Casket Seal Dhāra ī) over the Mugujŏnggwang Taedaranigyŏng (無垢淨光大陀羅尼 經, The Great Dhāra ī Sutra) as they believed the former text to be a more concise and effective vehicle for serving their needs.In this article I propose that Yŏm Sŭngik used his understanding of the period’s spiritual and religious beliefs to combine the Baoqieyin Dhāra ī with the ma ala of Esoteric Buddhism to create a new iconographic image in 1276. Sixteen years later in 1292, Yŏm supplemented the original image with spells from the Baoqieyin Dhāra ī and added other details such as the name of the image’s creator as well as the place and date of production. In this new version of the dhāra ī-ma ala image, the various mantras from Baoqieyin Dhāra ī are arranged in a circle that is imbued with the power of dhāra ī and its therapeutic potency. The center of the circle is a ma ala composed an eight-petaled lotus as well as the thirty-seven deities symbolizing the birth and source of life. In this way, Yŏm condensed the essential components of Buddhist ideology that most appealed to believers to create a modified dhāra ī-ma ala image that was produced in great quantities and distributed throughout Goryeo.Both the 1276 and 1292 versions of Yŏm’s dhāra ī-ma ala discovered in Buddhist sculpture. However, only the latter image continued to be made after the Goryeo dynasty. One example of the second version was found stamped on a silk chŏgori discovered in the Wooden Seated Child Mañju rī statue of Sangwŏnsa Temple in P’yŏngch’ang. Created in 1466, the Mañju rī statue was an important commission by the royal court. Thus, the stamped image of Yŏm’s 1292 dhāra ī-ma ala in this example of Buddhist sculpture demonstrates the influence and relevance of a new iconography that had persisted well into the Joseon dynasty.The dhāra ī-ma ala image conceived by Yŏm Sŭngik in 1292 was worn or kept on the body in the belief that this act alone protected the wearer from affliction. Known as “an old man who practiced thaumaturgy by memorizing spells,” Yŏm created the dhāra ī-ma ala as an iconographic instrument that would cure any sickness that might plague the bearer. Perhaps most importantly, the new dhāra ī-ma ala image was accessible to all as both a convenient and affordable means of healing. Lastly, Yŏm’s dhāra ī-ma ala was also incorporated into the garments of bodhisattva and Buddha statues, which served to amplify their divine powers of dhāra ī.

Yŏm Sŭngik (廉承益) was a ch’ongshin (寵臣) or court favorite of the late Goryeo dynasty who was recognized for his ability to cure diseases using dhār ī and subsequently appointed prime minister of the country. Yŏm’s quick ascension to such a distinguished post attests to the great significance of dhāra ī among the people of Goryeo. Memorizing dhāra ī as a way to obtain one’s desire was a preexisting concept in the Silla period. However, unlike their predecessors, the people of Goryeo preferred the Baoqieyin Dhāra ī (寶篋印陀羅尼, Precious Casket Seal Dhāra ī) over the Mugujŏnggwang Taedaranigyŏng (無垢淨光大陀羅尼 經, The Great Dhāra ī Sutra) as they believed the former text to be a more concise and effective vehicle for serving their needs.In this article I propose that Yŏm Sŭngik used his understanding of the period’s spiritual and religious beliefs to combine the Baoqieyin Dhāra ī with the ma ala of Esoteric Buddhism to create a new iconographic image in 1276. Sixteen years later in 1292, Yŏm supplemented the original image with spells from the Baoqieyin Dhāra ī and added other details such as the name of the image’s creator as well as the place and date of production. In this new version of the dhāra ī-ma ala image, the various mantras from Baoqieyin Dhāra ī are arranged in a circle that is imbued with the power of dhāra ī and its therapeutic potency. The center of the circle is a ma ala composed an eight-petaled lotus as well as the thirty-seven deities symbolizing the birth and source of life. In this way, Yŏm condensed the essential components of Buddhist ideology that most appealed to believers to create a modified dhāra ī-ma ala image that was produced in great quantities and distributed throughout Goryeo.Both the 1276 and 1292 versions of Yŏm’s dhāra ī-ma ala discovered in Buddhist sculpture. However, only the latter image continued to be made after the Goryeo dynasty. One example of the second version was found stamped on a silk chŏgori discovered in the Wooden Seated Child Mañju rī statue of Sangwŏnsa Temple in P’yŏngch’ang. Created in 1466, the Mañju rī statue was an important commission by the royal court. Thus, the stamped image of Yŏm’s 1292 dhāra ī-ma ala in this example of Buddhist sculpture demonstrates the influence and relevance of a new iconography that had persisted well into the Joseon dynasty.The dhāra ī-ma ala image conceived by Yŏm Sŭngik in 1292 was worn or kept on the body in the belief that this act alone protected the wearer from affliction. Known as “an old man who practiced thaumaturgy by memorizing spells,” Yŏm created the dhāra ī-ma ala as an iconographic instrument that would cure any sickness that might plague the bearer. Perhaps most importantly, the new dhāra ī-ma ala image was accessible to all as both a convenient and affordable means of healing. Lastly, Yŏm’s dhāra ī-ma ala was also incorporated into the garments of bodhisattva and Buddha statues, which served to amplify their divine powers of dhāra ī.

The results of ABO blood typing in 64-year-old patient with chronic renal and heart failure were positive with anti-B, delayed and weak positive with anti-A in the slide method for the cell typing, mixed-field agglutiniation by light microscopy in the tube method for the cell typing, and also was negative in anti-A, lectin and positive in anti-H, therefore blood typing of this patient was confirmed to A3B.
Blood Grouping and Crossmatching ; Heart Failure ; Humans ; Microscopy ; Middle Aged

BACKGROUND: There is no comprehensive report on the donor reaction rate among blood donors in South Korea. We attempted to analyze the patterns and rates of immediate blood donor reactions and the current status of the reporting system in our country. METHODS: Immediate donor reaction rate was defined as the number of donor reaction cases in 10,000 donations during or immediately after donation. We retrospectively analyzed the 4,835,499 donations collected in 2 yr (2008 and 2009) at the Korean Red Cross Blood Center. The data presented are the average data of the 2 yr. RESULTS: The overall donor reaction rate was 8.7. The rate for subcutaneous bleeding, vasovagal reaction, and nerve injury was 4.1, 4.0, and 0.1, respectively. For citrate reaction, which occurred among apheresis donations, the donor reaction rate was 0.4. The overall reaction rates among male and female donors were 6.0 and 16.2, respectively. The rates were highest in teenagers (12.0) and lowest in those in their forties (4.3). The most frequent reaction in male donors was subcutaneous bleeding (3.3); that in female donors was vasovagal reaction (8.9). CONCLUSIONS: The donor reaction rate of the study was lower than that of other countries or that of domestic prospective studies by a local blood center. These data suggested that the reporting system for blood donor reactions in Korean donors is not active, and that national standards and the continuing education of blood-collection personnel regarding donor reactions should be established to ensure reliable data collection.
Adolescent ; Blood Component Removal ; Blood Donors ; Citric Acid ; Data Collection ; Dietary Sucrose ; Education, Continuing ; Female ; Hemorrhage ; Humans ; Male ; Red Cross ; Republic of Korea ; Retrospective Studies ; Tissue Donors

No abstract available.
Classification* ; Dermatoglyphics* ; Yersinia*

BACKGROUND: Transfusion is a choice of treatment and should be used in order to maintain patients' lives and health. In order to supply safe blood, the quality improvements of hospital blood collection centers should be periodically monitored. To establish systematic surveillance of blood management system, we would like to suggest proper program. METHODS: Twenty-nine hospital small scale blood centers, collects less than 100 units of blood collection per year, were evaluated. Qualified were selected among blood bank specialists who were eligible to simultaneously perform inspections and consultations, and who had attended inspectors' workshop. RESULTS: Among twenty-five blood collection centers, four blood collection centers were closed prior to inspections. Among them, two blood collection centers were evaluated as inadequate. Among adequate centers, some questionnaires were evaluated as "not applicable" mainly for reasons pertaining to personnel and facilities, such as blood component preparation rooms and/or center administrators. CONCLUSION: A checklist for an inspection program should be reviewed continuously. Additionally, detailed guidelines for inspection should be standardized prior to commencing of subsequent year's inspection program. Finally, guidelines for inspection should be established for every questionnaire.
Blood Banks ; Checklist ; Quality Improvement ; Referral and Consultation ; Specialization ; Surveys and Questionnaires

BACKGROUND: Because ABO reverse typing reagents approved by the Ministry of Food and Drug Safety (MFDS) for manual typing are rare in Korea, 3% DiaCell ABO A₁ red blood cell (RBC) reagents (DiaCell A₁, BioRad, DiaMed, Cressier, Switzerland) and DiaCell ABO B RBC reagents (DiaCell B) for a manual technique were compared with already approved RBC reagents for the acquisition of an import permit. METHODS: Residual plasmas or sera were collected after routine ABO grouping or other tests. The reverse typing tests were performed by a manual tube technique with DiaCell A₁& B as the test reagents and 0.8% ID-DiaCell ABO A₁& B RBC reagents, ID-Card for NaCl, and an IH-1000 autoanalyzer from the same manufacturer of DiaCell A₁& B as the control reagents. Agreements, clinical sensitivities and clinical specificities between test and control reagents were calculated. RESULTS: Comparison tests were performed in 1000 samples, and agreements were 99.9% for DiaCell A₁ and 100.0% for DiaCell B. Clinical sensitivities and clinical specificities were 99.9% and 100.0% for DiaCell A₁ and all 100.0% for DiaCell B, respectively. CONCLUSION: Because the evaluation results of DiaCell A₁ and B were all satisfied with more than 99% as the evaluation criteria of MFDS, they were concluded to be suitable for use as ABO reverse typing reagents for manual typing. The results of this study are also expected to be useful in the design of clinical trials for approval of future in vitro medical devices.
Erythrocytes* ; In Vitro Techniques ; Indicators and Reagents* ; Korea ; Plasma