• SUVANNABHUMI
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• v.1 no.2
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• pp.43-71
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• 2009

베트남 소수민족 공동체 중 Hmong족은 중요한 구성원이라고 여겨져 왔다. 타지에서 베트남으로 이민 와서 다른 민족들과 함께 오랫동안 살아 왔지만 Hmong족은 자기의 민족문화 특색을 잘 지켜왔다. 그런데 지난 몇 년 동안 전통적인 종교와 달리 새로운 종교를 믿게 되는 방향으로 Hmong족의 심령의 종교는 많이 변하고 있다. 그 중에 특히 주목받은 것은 개신교의 유입이다. 개신교는 직접적, 간접적 선교 방법으로 Lao Cai에 있는 Hmong족 공동체에 자연스럽게 유입되었다. Lao Cai의 많은 지방에서 사람들이 개신교를 믿게 되었고 그 중에는 가족이나 종족 환경에서 강제적 선교도 일어났다. 개신교는 Hmong족의 전통문화뿐만 아니라 Hmong족의 전통 종교, 신앙에도 직접적으로 영향을 주었다. 이 글에서는 Hmong족이 살고 있는 Lao Cai 지방을 선택하여 고찰하며 Hmong족의 전통문화가치에 대한 개신교의 영향 및 원인을 살펴보기로 한다. 먼저 Hmong사람들은 전통신앙을 버리고 개신교를 믿게 되는 원인을 살펴보자. 주 원인은 다음과 같은 네 가지가 있다고 본다. -경제와 관련된 원인 -성별 불평등과 관련된 원인 -학문 수준과 정보 습득 희망과 관련된 원인 -전통문화, 심리와 민속의식과 관련된 원인 그리고 다음과 같은 두 가지 각도에서 전통문화 가치에 대한 영향을 알아보았다. 첫째는 개신교가 Hmong사람의 전통사회체제에 큰 영향을 준 점, 둘째는 개신교가 Hmong사람의 풍속습관 및 전통 신앙에 영향을 준 점이다. 개신교가 Hmong사람의 전통사회체제에 큰 영향을 준 점은 여러 방면에서 보인다. 전통적인 가치와 개신교의 새로운 규정 사이의 충돌도 있고 가족 안에서 부부의 위치상 충돌도 있다. 또한 Hmong사람들에게 전통 종족의 역할, 위치를 약화시키는 영향도 주었고 산골 마을에서 개신교를 믿는 사람들과 믿지 않은 사람들 사이에 일어난 새로운 충돌도 있다 개신교와 개신교의 교리는 역시 풍속습관과 전통신앙에 큰 영향을 주었다. 첫째는 예수의 역할이 가장 중요하고 조상 숭배나 "집에 있는 귀신 숭배"같은 것보다 강력한 것이다. 그래서 Hmong사람의 신앙, 종교는 원시적 다신교부터 일신교로 변한 것으로 보인다. 둘째는 개신교를 믿는 사람들이 Hmong족의 전통 민속축제를 점차 멀리한다. 어떤 경우에는 그 사람들이 자기 민족의 전통문화 환경을 떠나 버리는 일도 있었다. 셋째는 개신교의 교리가 Hmong족의 풍속 규정을 바꾸게 하였고 Hmong사람들이 새로운 종교의 교리를 집행시켰다. 넷째는 인간 인생 주기에 관한 풍속습관 및 민속의례들은 의례 대상보다 의례 주제를 중심으로 삼는 것으로 점차 변화했다. 대체로 개신교가 Hmong족 공동체에 유입하여 이 민족의 전통문화 가치는 변화했다. Hmong족 공동체에 오래 존재해 왔던 낙후한 습관을 개선하는 점에서 개신교는 적극적 역할을 했다. 현재 문제점은 어떻게 전통문화가치를 유지하고 새로운 종교와 같이 존재할 수 있느냐라는 문제이다. 이 문제는 다음 연구 대상이 될 것이다.

• Journal of Family Resource Management and Policy Review
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• v.13 no.3
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• pp.103-122
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• 2009

The purpose of this study is to investigate what owners think of their housing and their community by scrutinizing households, thereby leading to a conclusion of how these communities have developed and the advantages they provide to their owners. This study was conducted by thoroughly interviewing one member from each of a total of 10 households living in apartments and villas in the Gangnamgu area of Seoul between August 5, 2008, and September 25, 2008. The results can be summarized as follows: First, all interviewees were female, within the range of 40 years to 50 years of age, and with high educational backgrounds. They were living in mid-level income or higher households but were characterized by frugal attitudes. Second, their households held a personal and familial meaning to them, one of providing replenishment, rest, and a place to share diverse feelings with their family. Certain factors such as being a convenient place for education, rising housing prices, a large area of greenery made possible by Yangjae Cheon, and so forth contributed to giving a special significance to their housings. The interviewees all thought the convenience of education and the rising housing prices in the Gangnam area were the most important factors. Third, the interviewees indicated the following sociocultural perspectives of Gangnam housings: They provide a good environment for education due to the densely clustered academies in the Daechi-dong area. There are many opportunities to meet neighbors with similar educational and economic backgrounds. There are vast areas of greenery such as Yangjae Cheon. There is access to highly advanced cultural and shopping facilities such as COEX, Seoul Arts Center, etc. There are no amusement centers located near the housing districts. There are convenient transportation methods and facilities. They are subject to jealous looks from people living outside the Gangnam area. Lastly, it seems that no significant community spirit exists among the dwellers of each apartment or villa. However, matters of self-interest such as construction problems, which contribute greatly to creating personal wealth, were exceptions when the dwellers united as a single household.

• Proceedings of the Korea Contents Association Conference
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• 2014.11a
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• pp.345-346
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• 2014

본 연구는 이호철의 1950년대 소설인 <탈향>과 <나상>에는 '실향 의식'을 연구한 것이다. 실향의식의 원인은 분단으로 인한 공간적 단절 때문이다. 또한 이호철은 분단으로 인해 삶의 터전을 잃어버린 월남인들의 공동체 붕괴와 가족의 해체를 다루었다. 따라서 본 연구는 이호철의 초기 소설에 나타난 최종 귀착점이 '탈향'의 서사로 시작되어 '귀향'에서 귀결되어야 함을 보여 주었다는 데 그 의의가 있다.

• Journal of Korean Home Economics Education Association
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• v.22 no.4
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• pp.139-154
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• 2010

The purpose of this study was to put forth of a future vision from examining of social contribution, future direction, and theoretical framework of home economics education and its cases of practice in educational setting. This study was carried with literature review, and results of study were as follows: First, home economics education should contribute to society through (1) educating individuals suffering from family tiredness to maintain autonomous lives free from distorted family ideology by being critically conscious of them in individual dimension, (2) educating individuals to develop a competence as a citizen to be critical of family ego-centric ideas and to participate and support communal life in family-social dimension, and (3) educating female and male students gender sensitivity and management of family life to be critical of gender discrimination ideology in gender dimension. Second, future home economics education should reinforce all round character education which let students develop their creativity and problem solving ability and foster students' wisdom of life with honesty and morality rather than merely acquiring knowledge in individual dimension. Third, this study employed Brown and Paolucci's conceptual scheme as a theoretical framework which focuses on the role of home economics education leading individuals and families as a changing agent. This framework let individuals and families to critically examine the social character and ideas provided by existing social, economical, and political systems, and to transform social character and ideas to build an ideal societal condition when there are any problems in them. Fourth, this study examined sample classroom instruction of Japan and FCCLA of United States of America to see how they educate students to become a changing agent. In conclusion, future vision of home economics education is to accomplish family revolution to sustain happy family relation and their family lives in which they feel pampered from achievement and free from distorted family ideology. For home economics to accomplish family revolution, it should strengthen education for empowerment, enlightenment, and autonomy. This study calls for immediate paradigm shift not as an occupational but as a practical-critical praxis subject matter for family revolution through home economics education.

• Korean Journal of Social Welfare
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• v.65 no.2
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• pp.179-201
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• 2013

Since the 1960s, Korean welfare regime has been characterized by developmental welfare regime, of which invisible welfare programs like relation-based welfare are one of core elements. Developmental welfare regime of Korea has been dismantled after 1990s by the internal and external pressures. Focusing on the declines of relation-based welfare, this study examines the dismantle of developmental welfare regime of Korea. Since the late-1990s, the roles of inter-family income transfer and public income transfer are significant changed in terms of each share of total household income and each contribution of poverty alleviation. In other words, the role of public welfare has been growing while that of relation-based welfare has been decreased in the last twenty years. For the sake of a successful welfare regime transition in Korea, redistributional function of public welfare is quite important, but the development of reciprocal social economy and open community are also needed. Because, at this time and in this place, traditional welfare state building strategy is not proper in many aspects. However, it is impossible to achieve the development of reciprocal open community by restoration of relation-based welfare which has been already declined. This study regards enlargement of social economy or third sector as a development of reciprocal open community, and insists that cooperatives are especially worthy of notice.

• Korean Journal of Family Social Work
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• no.57
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• pp.69-98
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• 2017

This study aims to examine the direct effects of two workplace spirituality dimensions, community at work and meaning in work, and burnout on three caring dimensions, emotional, social and spiritual care, for terminally ill people. It also seeks to examine the moderating effect of burnout in the relationship between two workplace spirituality dimensions and three caring dimensions. For these purposes, data were collected from 114 interdisciplinary team members, doctors, nurses, social workers and pastors, working in 68 palliative care in nationwide by questionnaires. The study results indicated that community at work has a positive effect on emotional care, and that meaning in work has a positive effect on social and spiritual care. The results also provided that burnout does not impact on three caring dimensions and has no moderating effect in the relationship between two workplace spirituality dimensions and three caring dimensions. In the findings, managers or leaders from palliative care should consider the potentially positive influence of workplace spirituality on caring for terminally ill people and can improve practitioners' performance with any interventions to increase workplace spirituality. The limitations of this study and recommendations for the future research were discussed.

• The Korean Society of Law and Medicine
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• v.17 no.1
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• pp.45-105
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• 2016

The purposes of this study is to debate the duty to share and right to be forgotten of human materials and human genome information in modern personalized medicine. This study debates the use of human materials and human genome information in modern personalized medicine from the perspectives of the duty to share and right to be forgotten. The arguments are based on personal and community aspects. In general, human genome information is considered the personal property of an individual. Nevertheless, on thinking carefully, we can understand that human materials and human genome information have both personal and community aspects. In this study, cases are examined including a HeLa cell, Guaymi woman cell strain, and Hagahai man cell, to support various debates an genetic information for database construction in personalized medicine. Finally, using moral theories, this study attempts to synthesize the dialectics of the duty to share and right to forget regarding the use of human materials and human genome information in medicine.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.12
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• pp.622-628
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• 2019

"It's Only the End of the World" is a work that expresses in depth the perception, attitude, and reflection of a person's death. Composed of a simple story of a protagonist who has been diagnosed with AIDS and has been visiting his hometown for the first time in 12 years, this work constantly asks us what a family is in this process. The visit, which aims to inform one's condition, restore the relationship with his family as he wished, and foremost but in a beautiful parting, reveals the feelings of resentment, hatred and criticism between the family members who have been hiding or trying to accept. Are family relationships always understood and must be forgiven and cared for? The director looks into the abyss of the relationship and reveals the painful truth we wanted to hide. And we realize that this painful truth is a reality. Louis's negative stance, and the complaints and dissatisfaction of the family members who were waiting for him were absolutely inadequate in narrowing the gap. This family, each of whom has a wound and does not really understand each other, shows a deep bond of feelings toward each other, though they are tied together in a 'family' community.

• Korean Journal of Social Welfare Studies
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• v.41 no.4
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• pp.161-187
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• 2010

This study begins with two research interests. Firstly, there seems to be a break of research in the field of family policy in Korea which exists especially in regard to family law. Family law was originally the core of state interventions in family life, but has been neglected because of the lack of literature with comparative research methods. This shortcoming needs to be addressed. Secondly, through inquiry into the definition of family or family policy with the lens of the law, the definition of family or family policy can be correctly extended. With these two interests combined, this research tries to derive an analytical tool - maintenance community - of the law and compare some important points of the family law of Korea with those of 16 EU-countries in terms of regime classification. The method used is, firstly, to describe the subjects of family law with a focus on partnering and parenting without subjective interpretation, and secondly, to classify the countries' family-law regimes with the criteria of privacy and autonomy using cluster analysis. The results show that the countries can be classified into three clusters: Nordic (Norway and Sweden), West-Northern (Denmark, France, England, Finland, and Belgium) and Middle South (Italy, Spain, Austria, Portugal, Netherlands, Greece, Ireland, Germany, and Korea). This result can be compared to a precedent research result which showed that 21 OECD countries can be classified in three clusters according to family policy. The number of the clusters is the same as this study, but some countries belong to other clusters; for example Denmark and Finland belong to the Nordic cluster according to family policy, while they belong to the West-Northern according to family law, and Austria, Germany, and Ireland belong to the Middle-South cluster according to family law, while they belong to the Continental according to family policy. From this result we can interpret Korean family law to be in the middle range according to both criteria of privacy and autonomy like other South-European countries including some Continental countries. We can make some theoretical suggestions. The fact that both family law and family policy regimes in countries can be classified into three clusters can be interpreted to mean that there exists parallelism between family law and family policy in a broad sense. But from the fact that some countries belong to different clusters according to family law and family policy, we can say that the family policy in a country is not always consistent with family law.

• Korean Journal of Culture and Social Issue
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• v.30 no.1
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• pp.1-33
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• 2024

This study analyzed the experiences of victims of state violence, discovered differences between state violence and general trauma, and proposed ways to help heal trauma. Participants were composed of state violence victims and their families in total, including 11 from the Jeju 43 Incident, 11 from the Yeos u·Sunchoen 10.19 Incident and 6 form May 18th Democratic Uprising. As a result of using the grounded theory to analyze data, a total of 170 concepts, 57 subcategories, and 20 categories were derived. The central phenomenon was direct damage caused by state violence. This included 'post-traumatic stress', 'social stigma', 'isolation from community', 'socio-economical issues' and 'family dissolution'. As a result of the process analysis, the participants experienced six phases: 'trauma', 'isolation', 'resistance', 'resignation', 'recovery', and 'growth.' Each phase is sequential but at the time mutually affect each other. Based on the results, this study verified the difference between state violence and general trauma, and emphasized social and cultural factors, such as community support, were important factors in healing state violence trauma. Besides, the implications and limitations as well as suggestions for future research were mentioned.