• Title/Summary/Keyword: 가족기반 연구

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Exploring the Future Direction of School Population Education through Analysis of National Curriculum: Focused on the 7th Curriculum through 2015-Revised Curriculum (교육과정 분석을 통한 학교 인구교육의 미래 방향 탐색: 제7차 교육과정 ~ 2015 개정 교육과정을 중심으로)

  • Wang, Seok-Soon
    • Journal of Korean Home Economics Education Association
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    • v.32 no.2
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    • pp.141-157
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    • 2020
  • This study analyzed the content of national-level curriculum documents for the purpose of reviewing the overall status of population education in elementary and secondary schools in South Korea. Based on the results of the analysis, directions for the future of population education at school were proposed. Both the 2007-Revised Curriculum and the 2009-Revised Curriculum contain the contents of population education as a 'Cross-curricular learning topic' in the general curriculum influenced by the low birth rate and ageing society, yet not in the current 2015-Revised Curriculum. Furthermore, when the curriculum documents for the ten common subjects corresponding to the 'National Common Basic Curriculum' proposed by the 7th Curriculum were examined, only 'Home Economics' curriculum at the secondary school level and 'Social Studies' curriculum at the elementary and the secondary school levels adequately reflected the subject goals, characteristics, contents and achievement standards that correspond to those of population education. Based on the results of the curriculum analysis, the following five directions for population education at school are drawn. First, the purpose of population education at school should be stated using gender-neutral terms of 'response to low-birth and aging society' and it has to be emphasized that it is not to intervene in natural childbirth. Second, the subject which deals directly with the goals, content elements, and achievement standards of population education should be designated as the leading subject for population education. Third, with its inter-disciplinary nature, population education should be able to provide quality contents for convergence education. Fourth, the government should provide policy support to the leading subjects for population education so that more high schools may select the subjects as elective courses. Fifth, teacher education should be improved to enhance teachers' perceptions on population. This study asserts that 'Home economics,' which deals with human daily lives, is an optimal subject that can reflect population education in connection with real life. To this end, policy support should be provided for 'Home economics' so that it may fulfill the mission as a leading subject of population education.

Hospice Education among Hospice Professionals and Its Regional Variations in Korea -Outcomes from a 2008 Hospice Palliative Care Institutions Support Project- (한국 호스피스.완화의료 전문인력 교육의 지역적 변이 -2008년 말기 암환자 전문기관 활성화 지원사업 신청기관 인력을 중심으로-)

  • Kang, Jin-A;Shin, Dong-Wook;Hwang, Eun-Joo;Kim, Hyo-Young;Ahn, Seong-Hoo;Yoo, Yang-Sook
    • Journal of Hospice and Palliative Care
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    • v.12 no.3
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    • pp.132-138
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    • 2009
  • Proper education of hospice professionals is essential for ensuring quality of end-of-life care. In 2005, 'End-of-life Care Task Force Team' by Ministry of Health and Welfare established '60 hours of hospice education' as basic requirement for hospice professionals. This study is aimed to determine how many of the hospice professionals meet with the criteria and whether there are significant regional variations. Methods: We analyzed the data from 46 hospice organizations, which submitted the application to the 2008 designation program of Ministry of Health, Welfare, and Family Affairs. Data included details of the educational records of each hospice professionals. Results: Total 673 hospice professionals were included in the analysis. Overall, only 41.5% (279/673) met the requirement. Nurses (46.8%; 177/378) were more likely to meet the requirement than doctors (35.8%; 38/106), social workers (32.0%; 24/75) and clergies (35.1%; 40/114). Hospice professionals of the organizations in metropolitan area received more education than those in small cities or rural area (52.4% vs. 25.0% for doctors, 50.6% vs. 43.9% for nurses, 42.9% vs. 25.5% for social workers). By geographic areas, hospice professionals in southeast regions received less education than other part of Korea (28.1% vs. 43.0${\sim}$48.8%, respectively). Conclusion: Less than half of the Korean hospice professionals has received proper amount of hospice education, and significant regional variations existed. National programs to promote the education of hospice professionals and eliminate its disparities are greatly warranted. Implementation of the 60-hour currirulum for hospice professionals, based on the train-the-trainer model, would be regarded as one potential solution.

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A Study on the Effects of the Antipoverty Policy in Local Community : Focusing on the Self-Support System In Korea (지역사회 탈빈곤 정책의 효과 분석 : 경남, 전북지역 자활후견기관 운영의 성과 및 한계 분석과 개선방안의 모색)

  • Lee, Sang-Rok;Jin, Jae-Moon
    • Korean Journal of Social Welfare
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    • v.52
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    • pp.241-272
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    • 2003
  • The Self-Support Program was introduced as an antipoverty policy at 2002 year in Korea. But, the Self-Support Program's negative or positive effects have been debated from diverse perspectives to the present. Thus, in this paper, we analyzed the effects of the Self-Support Program using the survey data from program participants. Even though the effects of Workfare Programs can be evaluated by various indicators(ex. income, employment status, poverty status, etc.), in our analysis the effects of the Self-Support Program are evaluated by participants' self-reliant attitudes and behaviors. Major findings are as follows. First, we found that some kinds of self-reliant attitudes(ex. work commitment, self-esteem, etc.) were build up through participation on the Self-Support program, but some kinds of self-reliant factors(job competence and skill, self-sufficiency prospect, etc.) which are more relevant to the self-sufficiency were not build up thorough it. Second, we found the positive effects of the program among people who are females, olders, less educated, more healthy, and the participants who have acquired more certificate of qualifications. Third, we also found that self-support center's job training program, adequate task matching, agency climates and intra-networks influence on the positive effects of the Self-Support Program. These findings suggest that the Self-Support Program has not been successful up to now and it's reformations are required. It means that objectives of the Self-Support Program as an anti-poverty policy must be obvious and program contents must be diverse. And also program administration systems need to be reformed in oder to raise the effectiveness of the Self-Support Program.

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The Effect of Local Condition on the Development at Dairy Farming (지역적(地域的) 입지조건(立地條件)이 낙농경영전개(酪農經營展開)에 미친 영향(影響))

  • Lee, I.H.;Chai, Y.S.
    • Korean Journal of Agricultural Science
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    • v.1 no.1
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    • pp.59-66
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    • 1974
  • This paper describes how location influences on the development of dairy farming. It compares Chuncheon, which in the mountains, Daejeon, which is a transportation center and on flat ground, and Incheon, which is the gate to Seoul and an industrial city. The results analyzed are summarized as follows : 1. Incheon, due to her vast market, influenced strongly on the development of management. But shortage of roughage for feeds is the critical problem there. 2. Owing to the side job of raising chicks, which involves 92% of dairy farmers there, Chuncheon does not make smooth utilization of vast grass pasture. 3. In Daejeon's case, running orchards concurrently is the problem. 4. There exists no gap in wages between the region. The labor supply is most affluent in Incheon and there is competition with other forms of agriculture in the mountainous area. 5. The full-time employee tends to be skillful in accordance with his career. Family labor has been skillful, but the full-time employee is very fluid and shows varieties of skill. 6. Because of the obscurity of the distribution of labor with other jobs in Chuncheon and Daejeon, many unspecialized men serve. 7. The prices of milk are different in each region. The income of dairy farmers is strongly influenced by the low purchasing price of milk plants, and this is one of the important factors hindering the development of dairy farm ing in Chuncheon.

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Introduction of region-based site functions into the traditional market environmental support funding policy development (재래시장 환경개선 지원정책 개발에서의 지역 장소적 기능 도입)

  • Jeong, Dae-Yong;Lee, Se-Ho
    • Proceedings of the Korean DIstribution Association Conference
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    • 2005.05a
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    • pp.383-405
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    • 2005
  • The traditional market is foremost a regionally positioned place, wherein the market directly represents regional and cultural centered traits while it plays an important role in the circulation of facilities through reciprocal, informative and cultural exchanges while sewing to form local communities. The traditional market in Korea is one of representative retail businesses and premodern marketing techniques by family owned business of less than five members such as product management, purchase method, and marketing patterns etc. Since the 1990s, the appearance of new circulation-type businesses and large discount convenience stores escalated the loss of traditional competitiveness, increased the living standard of customers, changed purchasing patterns, and expanded the ubiquity of the Internet. All of these changes in external circulation circumstances have led the traditional markets to lose their place in the economy. The traditional market should revive on a regional site basis through the formation of a community of regional neighbors and through knowledge-sharing that leads to the creation of wealth. For the purpose of creating a wealth in a place, the following components are necessary: 1) a facility suitable for the spatial place of the present, 2)trust built through exchanges within the changing market environment, which would simultaneously satisfy customer's desires, 3) international bench marking on cases such as regionally centered TCM (England), BID (USA), and TMO (Japan) so that the market unit of store placement transfers from a spot policy to a line policy, 4)conversion of communicative conception through a surface policy approach centered around a macro-region perspective. The budget of the traditional market funding policy was operational between 2001 and 2004, serving as a counter move to solve the problem of the old traditional market through government intervention in regional economies to promote national economic strength. This national treasury funding project was centered on environmental improvement, research corps, and business modernization through the expenditure of 3,853 hundred million won (Korean currency). However, the effectiveness of this project has yet to be to proven through investigation. Furthermore, in promoting this funding support project, a lack of professionalism among merchants in the market led to constant limitations in comprehensive striving strategies, reduced capabilities in middle-and long-term plan setup, and created reductions in voluntary merchant agreement solutions. The traditional market should go beyond mere physical place and ordinary products creative site strategies employing the communicative approach must accompany these strategies to make the market a new regional and spatial living place. Thus, regarding recent paradigm changes and the introduction of region-based site functions into the traditional market, acquiring a conversion of direction into the newly developed project is essential to reinvestigate the traditional market composed of cultural and economic meanings, for the purpose of the research. Excavating social policy demands through the comparative analysis of domestic and international cases as well as innovative and expert management leadership development for NPO or NGO civil entrepreneurs through advanced case research on present promotion methods is extremely important. Discovering the seeds of the cultural contents industry cored around regional resource usages, commercializing regionally reknowned products, and constructing complex cultural living places for regional networks are especially important. In order to accelerate these solutions, a comprehensive and systemized approach research operated within a mentor academy system is required, as research will reveal distinctive traits of the traditional market in the aging society.

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Studies on Dairy Farming Status, Reproductive Efficiencies and Disorders in New Zealand (I) A Survey on Dairy Farming Status and Milk Yield in Palmerston North Area (뉴질랜드 (Palmerston North) 의 낙농 현황과 번식 및 번식장해에 관한 연구(I) Palmerston North 지역의 낙농 현황과 우유 생산량에 관한 조사 연구)

  • 김중계;맥도날드
    • Korean Journal of Animal Reproduction
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    • v.24 no.1
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    • pp.1-18
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    • 2000
  • Eighty dairy farms in Palmers ton North area in New Zealand were surveyed on 1) general characteristics (10 Questions), 2) milk yield and feed supplementary (7 questions), 3) reproductive efficiencies (12 questions) and 4) reproductive disorders (12 questions) by mail questions from February to July, 1998. Among those 4 items from 38 dairy farms (47.5%), especially in items 1) and 2), overall dairy farming situation, supplementary feeding and milk yields were surveyed and analyzed for Korean dairy farmers (especially in Cheju island) to have better understanding or higher economical gains. The results were as follows. 1. In dairy experience, 21 (45%) among 38 dairy farms surveyed were answered that farming less than 15 years, 15~19 year, 20~25 years and over 26 years experience were 3 (7.9%), 7 (18.4%), 6 (15.8%) and 5 (13.2%) which generally showed longer experience compare to Korean dairy farming situation. In survey of labour input and business goal of dairy farming, self-managing farms, sharemilkers, unpaid family manpowering farms, manager running farms, farms with hired worker, farms with part time helper and other type was 21 (55.3%), 10 (26.3%), 2 (3.5%), 3 (5.3%), 18 (31.6%), 2 (3.5%), and 1 (1.8%), respectively. 2. Analyzing pasture and tillable land, pasture according to feeding scale (200, 300 and 400 heads) were 56, 90 and 165.3 ha, and tillable lands were 51, 78 and 165 ha which showed some differences among feeding scale. In recording methods in 38 farms replied, 36 (95%) dairy handbook and 23 (70%) dual methods taking farms were higher than that of 10 (26.3%) computer and 15(39.5%) well-recorder methods. 3. Dairy waste processing facilities in environmental field were almost perfect except of metropolitan area, and so no problem was developed in its control so far. Hence, 26 farm (68.4%) of pond system was higher rather than those in 8 (21.2%) of using as organic manure after storing feces of dairy cattle, 1(2.6%) bunker system and 3 (7.9%) other type farms. 4. In milking facilities, 33 farms (86.9%) of Harringbone types were higher than those in 3 (7.9%) of Walkthrough types, 1 (2.6%) of Rotary system and other types. Although the construction facilities was not enough, this system show the world-leveled dairy country to attempted to elevate economic gains using the advantage of climatic condition. 5. In milking day and yearly yield per head, average 275 milking days and 87 drying days were longer than that of 228 average milking days in New Zealand. Annual total milk yield per head and milk solid (ms) was 3,990 kg and approximately 319 kg. Dairy milk solid (ms) per head, milk yield, fat percentage was 1.2 kg, 15.5 kg and average 4.83% which was much higher than in other country, and milk protein was average 3.75%. 6. In coclusion, Palmerstone North has been a center of dairy farming in New Zealand for the last 21 years. Their dairy farming history is 6~9 year longer than ours and the average number of milking cows per farm is 355, which is much greater than that (35) of Korea. They do not have dairy barn, but only milking parlors. Cows are taken care of by family 0.5 persons), are on a planned calving schedule in spring (93%) and milked for 240~280 days a year, avoiding winter. Cows are dried according to milk yield and body condition score. This management system is quite different from that of Korean dairy farms. Cows are not fed concentrates, relying entirely on pasture forages and the average milk yield per cow is 3,500 kg, which is about 1/2 milk yield of Korean dairy farms. They were bred to produce high fat milk with an average of 4.5%. Their milk production cost is the lowest in the world and the country's economy relies heavily on milk production. We Korean farmers may try to increase farming size, decreasing labor and management costs.

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A Study on the Religiosity of Filial Piety Ethics in Daesoonjinrihoe (대순진리회의 효 윤리에 나타난 종교성 연구)

  • Cha, Seon-keun
    • Journal of the Daesoon Academy of Sciences
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    • v.27
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    • pp.171-200
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    • 2016
  • This paper will analyze the filial piety based ethics of Daesoonjinrihoe (大巡眞理會) and the traditional filial piety of Confucianism (儒敎), Buddhism (佛敎) and Taoism (道敎) through comparing and contrasting their unique systems. The traditional Korean ethics regarding filial piety are in great need of reformation as the relationship between the parents and children should not be vertical or unilateral but parallel and reciprocal. However, there have not been sufficient in-depth studies on this specific ideology and alternative approaches. Regarding this prospect, one representative Korean indigenous new religion, Daesoonjinrihoe has emerged and directly engages in the collision between traditionalism and modernity. The modernity of Daesoonjinrihoe, enables the observation of how the filial piety based ethics have developed within a system of doctrine and thereby provides an exemplary model of traditional filial piety reimagined in accordance with modern sensibilities. A brief summary of comparative findings is as follows: First, Daesoonjinrihoe and Confucianism have taken serving parents with respect as an ethic within filial piety, but Confucianism engenders this ideal through the unilateral and unconditional sacrifice of younger people based on patriarchal feudalism whereas Daesoonjinrihoe has rejected such unilateral sacrifice and instead promotes mutual beneficience between parents and children. This difference occurs, in part, due to the filial piety of Confucianism rising in the midst of the feudal order whereas the ideology of Daesoonjinrihoe contains ideals such as "the reciprocation of favor for mutual beneficence (報恩相生)" and "respect for humanity (人尊)," both of which serve as key principles of the new religious world as envisioned by Daesoonjinrihoe. Second, filial piety in Buddhism and Taoism tends to be passive and inactive and is often expressed by praying for happiness and longevity for one's parents while they are alive and later praying for the heavenly rebirth of one's parents after they die. The filial piety of Daesoonjinrihoe also partially contains such ideas, however; they are extended much further and arrive upon novel and profound expressions. The spectrum of the filial piety in Daesoonjinrihoe expands to the extent children perform actions to resolve their parent's sins and pave a new road for their parents. This filial piety requires a cultivation practice from both parents and children. This system of dual cultivation was established because the world-view of Daesoonjinrihoe enables both parents and children to enjoy happiness and wealth both of which are achieved through the completion of religious objectives following cultivation practice. Third, Confucianism and Daesoonjinrihoe hold memorial services for ancestors with sincerity as an expression of filial piety. Filial piety in the Confucian context excludes ideas from Shamanism and thereby memorial services are held for impersonal entities, however; in the Daesoonjinrihoe context, memorial services are held for personal-entities. Accordingly, holding a memorial service for ancestors with sincerity has a greater sense of realism in Daesoonjinrihoe than it does in Confucianism. Fourth, while Confucianism and Daesoonjinrihoe both aim to requite the grace received from ancestors, the contents of grace and reciprocation of favors (報恩) are viewed differently. In Confucianism, since the ancestors existed previously and bestowed the gift of life to their children and indirectly, all of their descendents. Therefore, memorial services for ancestors are held to convey gratitude and filial piety. However, in Daesoonjinrihoe, ancestors not only bestowed the gift of earthly life to their descendents, in the spirit realm, ancestral spirits also spend sixty years accumulating the merit necessary to imbue each of their descendents with spiritual insight. Consequently, filial piety is expressed through memorial services as well as spiritual cultivation. Fifth, in Confucianism, achieving the fame and prestige indicative of success in the mundane world can be an act of filial piety as it would bring pride to one's ancestors, but in Daesoonjinrihoe, succeeding in religious objectives through spiritual cultivation is considered to be a higher form of filial piety. Sixth, Confucianism, Buddhism and Taoism all observe filial piety as system of familial ethics based in morality. This is likewise true of Daesoonjinrihoe, however; Daesoonjinrihoe confers greater importance on filial piety as an essential form of ethics for religious redemption. This is due to the Daesoon interpretation that the absence of filial piety was the direct cause which led to the sickened state of the world and its collapse. Forgetting the grace of parents who have given the gift of life or the grace of ancestral spirits who have accumulated merit on behalf of their descendents are acts of ingratitude which are unacceptable during the period of Reordering of the Universe. Judging from these findings, Daesoonjinrihoe embraces parts of traditional filial piety as it exists in Confucianism, Buddhism and Taoism, but it does so on the ground of its own unique culture. Through re-interpretation and re-creation, ideas regarding filial piety are being further developed. Namely, filial piety in Daesoonjinrihoe is regulations founded upon the reciprocation of favors for mutual beneficence and respect for humanity. Therefore, it is understood as a concept wherein one's own cultivation practice is performed in order to reach religious objectives, the perfection of personal character, and spiritual insight. This requires that even recipents of filial piety (i.e., parents) perform certain cultivation practices to enjoy happiness and wealth. Additionally, filial piety in Daesoonjinrihoe manifests a reinforced religious character and also serves as a system ethics which is soteriologically essential for salvation during the period known as the Reordering of the Universe.