• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.12
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• pp.1927-1938
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• 2008

Companies can build a close relationship by providing benefits that consumers want. As long relationships between consumer and company are stressed these days, it is very important for the growth and development of companies to assess what benefits consumers perceive and how they reflect them to their buying behaviors. Thus, this study aims to examine the relational benefits that consumers perceive in internet clothing purchase and how these perceived relational benefits affects relational commitment and customer loyalty. This study surveyed 343 male and female in their 20s and 30s for empirical analysis who have ever purchased clothing through internet shopping malls. Descriptive statistics, factor analysis, ANOVA analysis, Duncan test, and ${\chi}^2$-test are carried out using SPSS for Windows 12.0 for statistical analysis. The results are as follows. First, the dimensions of relational benefits perceived by consumers in internet clothing purchase are found 6 including customization, economic, psychological, social, shopping convenience, and informational. Second, consumers' perception of relational benefits significantly affect on relational commitment and loyalty, thus consumers with greater recognition of relational benefits have higher relational commitment and loyalty. Third, based on the dimensions of consumer's perceived relational benefit, consumers are categorized into 6 types: group perceiving social benefit, group perceiving economic/shopping convenience benefit, group perceiving shopping convenience benefit, group perceiving customization benefit, group perceiving informational benefit, and group perceiving psychological benefit. The group perceiving customization benefits have higher relational commitment and loyalty than the others. It is expected that this study will help internet companies establish customer relationship management strategies, which are needed to promote relationships with customers and to enhance customers' loyalty to internet shopping malls.

• Korean Journal of Social Welfare
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• v.52
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• pp.63-87
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• 2003

Our society has had a growing interest in a family volunteering activity which has been proposed to be helpful to strengthen the health of the families. Thus this could be a new alternative strategy for motivating a family life as well as activating a volunteering activity which takes a major portion in the source for social welfare, as a precautionary measure against various social problems. This research therefore studied the effects of the family volunteering activity on the status of family health on the purpose for providing social work implications to activate family volunteering and to enhance the degree of family health. The study subjects were whole family members in Korea (n=494) who had participated in a family volunteering program more than 6 months (experimental group). The control subjects (n=534) were from family members without having an experience in a family volunteering program (control group). The results demonstrated that experimental group experiencing family volunteering activities represents significantly higher status of family health regarding all the study fields, e.g., family values in common, autonomy or flexibility for family, family commitment, communication within a family, family oriented problem-solving ability, compared with control group. Even the cases of control group which were regularly engaged in the social activities together, showed the lower status of family health, as compared with families having experiences in the family volunteering activity. Accordingly, family volunteering experiences has taken more favorable influences upon the status of family health than any other family activities. Therefore, the present study suggests as follows for activating family volunteering activities: 1) the development and management of programs suitable for the voluntary activities of a family unit; 2) the flexible application of the concept of family volunteering; 3) the necessity of connection between various institutions which perform family volunteering services; 4) flexible work system based on individuality getting ready for the time for the family volunteering activity; and 5) the development of the circumstances for family members who need to be taken care of.

• The Journal of the Korea Contents Association
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• v.19 no.9
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• pp.162-180
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• 2019

This study examined the effects of value-in-behavior toward pro-social consumption behavior on consumers' pro-social practices and the moderating effects of consumer's social capital based on trust and reciprocity that enhances collective actions to seek socially common values. The result showed that the value-in-behavior toward pro-social consumption was positive in general, and altruistic value was the highest, followed by emotional value, social value, and functional value. The pro-social behaviors of age groups were significantly different. In all pro-social behaviors, the older group was more active, except for the rejection of the unfair business. The result also showed that the functional value and emotional value have significant effects on consumer's pro-social practices. The interaction effects between trust and emotional value and between reciprocity and functional value were significant. Based on these results, the theoretical and practical implications for facilitating the transition to the direction of consumer's role in making positive social impacts.

• Korean Journal of Culture and Social Issue
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• v.18 no.1
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• pp.127-152
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• 2012

The research investigates the attitudes toward children among mothers young children and maternal grandmothers, focusing specifically on the ideal number of children, gender preference, old age security and positive and negative values of children. A total of 442 respondents, consisting of 221 young mothers (average age of 35) and 221 maternal grandmothers (average age of 63) completed a questionnaire developed by Kim, Park and Kwon (2005). The reliability of the scales ranged from Cronbach α of .78 to .91. The results are as follows. First, as for the ideal number of children, young mothers reported that they would prefer two children, while grandmothers reported that they would prefer four children. As for the ideal number of male child, young mothers reported that they would prefer that they would prefer one son, while grandmothers reported two sons. Second, as for the gender of the child, young mothers did not show a gender preference, while grandmothers stated that at least one child should be a son, especially if it is the only child. Third, grandmothers had higher expectation of old age security in their male child than young mothers but two groups did not show any difference for the female child. Fourth, as for positive values of children, young mothers were more likely to emphasize personal aspects (i.e., psychological pleasure and happiness) and family cohesiveness, while grandmothers were more likely to emphasize social aspects (i.e., continuing the family line and old age security. As for negative values of children, young mothers were more likely to emphasize personal aspects (i.e., parental role and responsibility), while grandmothers were more likely to emphasize social aspects (i.e., family conflict and relationship). Fifth, as for factors that influenced the number of children that they decided to have, young mothers were more likely to report negative values of children (i.e., financial constraints), while grandmothers were more likely to emphasize positive values of children (i.e., continuing the family line).

• Korean Journal of Social Welfare
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• v.51
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• pp.229-256
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• 2002

This study is about the relationship between traditional familism and welfare consciousness in Korea. Traditional familism is known as the value that most Koreans share with, and the impeding value for welfare program development. Strong family solidarity and family-centered perception among Koreans influences other social values and ideology. Especially, care of the family members is understood as a family duty and responsibility. And this inhibits Koreans to develop welfare consciousness and further to develop welfare programs at the governmental level. Thus, this study purposes to explore the relationship between the two. The sample of 1,131 men and women was selected in Seoul area. As a result, traditional familism is found to be quite influential to welfare consciousness among Koreans. First, perception of welfare institution is strongly related with welfare consciousness. The respondents in high familism group showed low welfare consciousness. Second, state-friendly welfare responsibility was shown low in the group of high familism for the aged and youth. In the same context, for the disabled and the unemployed, state-friendly welfare responsibility was shown high in the group of low familism. Lastly, the relationship between familism and the welfare need was not apparent. Such results make possible to conclude that traditional familism among Korean is still influential to welfare consciousness and welfare ideology. However, although this conclusion should not be used for an excuse to avoid state responsibility but used as a tool to develop a welfare model to strengthen family function as one solid family.

• The Journal of the Korea Contents Association
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• v.20 no.6
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• pp.482-497
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• 2020

The purpose of this study is to find out how college students overseas field trip group's social network exist, how the network change during the travel period, and how they are related to trip satisfaction, school involvement and peer relations. College students have an unprecedented school adaptation problem, which is questioning college education practices and measure should be taken. Since travel provides a strong bond with the group of participants, in a similar vein, students' overseas trips are also assumed to strengthen solidarity of students. For 31 trip participants, survey was administered to find out the existence of a distinctive network structure, its changes, and its impact on related variables. First, the network structure of the field trip existed explicitly, in which student representatives held their position in degree centrality. Second, network structure has changed before and after the trip, which is due to the social interaction between participants. Third, the effect on trip performance variables was marginal, even if some participants move to centrality. Forth, field trip satisfaction, school involvement, and peer relations were significant correlated. At the end of the paper, the implications and limitations of the study were included.

• Korea journal of population studies
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• v.11 no.1
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• pp.50-57
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• 1988

This study focused on the anding of Inchon's identity The empirical method and ethnomethodological approaches were used to collect the data. Among members ofcitizen movement groups,government workers,and students who are living inInchon were selected as 613 samples using a purposive sampling method. MultipleClassification Analysis (MCA) and cross-tabulation methods were used in theanalysisThe study of identity in an area is important in terms of providing the solution ofthe problem in a region and social integration of the citizens. The scores of the indexabout Inchon's identity are quite low and more than half of the respondents to allthree groups showed the middle position of the scores from the identity index. By thecharacteristics of the respondents,female,unmarried single,30 years or more,lowerincome groups showed relatively higher identity index scores than other counter-parts . And professional,administrative,clerical workers'identity index scores werehigher than people who work at sales,service,and agricultural sectors. Respondentswith 2 years of college or more,with intentions to donate special monies for cultural, social welfare, environmental reform,persons who want to live in Inchon for along period of time equipped with a stronger identity index.For the character of Inchon's identity,there are no identity,making it fromnow on,capacity or broad-minded city,vanguard pioneer,displeased, Oiversity/multiplicity of the city,defense spirit from foreign invasion,entrancecity from the world in that order. Therefore,it is hard to say what exactly Inchon'simage is in a single word. However,Inchon can be characterized as a diverse citywith capacity to live together without any serious conflicts among citizens who come from Seoul,Kyunggi-Do,Chungchung-Do,Chunla-Do,Kyungsang-Do,and foreign countries including North Korea. These facts imply that Inchon should continue topursue this image as a diverse city with capacity as an identity pursuing towardsworld city and hub city of North East Asia.ty as an identity pursuing towardsworld city and hub city of North East Asia. East Asia.

• (The)Study of the Eastern Classic
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• no.33
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• pp.131-158
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• 2008

While there were separation, confrontation and conflicts in Yungnam confucian group in seventeenth century, Nampa Jang Hak(1614~1669), was one of the representative figure among Yeoheon's pupils in doing the project of Yeoheon's enshrinement and strengthening the solidarity of Yeoheon's students. His family had close relationship with Yeoheon, and he started to receive instructions from Yeoheon in his early ages. Owing to the close relationship with Yeoheon, Nam pa did the leading role in the memorial projects, such as publishing the collection of works, and enshrining Yeoheon's tablet in Seowon, a private academy. Especially, he defined Yeoheon's scholarstic mantle as 'assertion that does not come from the teacher whom specifies(不由師承論)' and tried to link Yeoheon's work with other confucian saints' works. This linkage functioned as a stepstone for the projects of enshrining Yeoheon in the memorial hall of their private school, Seowon. Accordingly, in this paper, Nampa's life and academic activities are investigated, considering he was in the middle of the turmoil of separation and conflict of Yeongnam confucian group. Specifically, Nampa was most actively involved in the project of enshrining Yeoheon, and he defined Yeoheon's scholaristic mantle as 'assertion that does not come from the teacher whom specifies(不由師承論)'. Basing on this understanding, he pushed ahead the controversial project of enshrining Yeoheon's tablet in Imgo Seowon(臨皐書院). Although Nampa's scholaric key concepts cannot be found clearly, he tried to diffuse Yeoheon's academic thought over other regions, and by this activity, he tried to solidify Yeoheon's scholarstic achievement and status. His activity confirms that he was most distinctive student of Yeoheon. Ultimately, He was the central figure of late times of Yeoheon school, comparing to the most prestigious fifteen scholars(樑頌十五賢) and ten scholars(旅門十哲) who represented the early times of Yeoheon school.

• Journal of Popular Narrative
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• v.27 no.1
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• pp.301-338
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• 2021

John Woo's A Better Tomorrow arrived at the turning point of Korean society between 1987 and 1988. The Hong Kong movie boom that started here reached its peak around the 1990s. What does this phenomenon mean? Hong Kong action films have functioned as an important resource for Korean young male subculture since the late 1960s. The audience of A Better Tomorrow matches the audience of previous Hong Kong films in a generational and gendered way. The fascination of Hong Kong action films by young Korean men from 1987 to 1991 has nothing to do with Hong Kong's political context. However, a certain affect is shared between Korean and Hong Kong audiences. It could be said to be the brotherhood within the struggling group. The affective economies of this fraternity embodies the broad solidarity of 1987, the solidarity of comrades seeking to resist the violence of the world. It also works on symbolic and practical gender bias. In other words, this loyalty is nothing but loyalty between the (male) brothers who are confronting the injustice of the world. This is the "translational possibility" of A Better Tomorrow.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.87-96
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• 2012

This study aimed at empirically identifying how the cultural phenomena of localisation and attachment are implemented through Mohyeonjeong and Supodae at Gajo-myeon, Geochang-gun, Gyeongnam. 'Daehakdong', the name of the place where the Mohyeon-jeong and Supodae is located, has a meaning of the place where Geong-Pil Kim(金宏弼) the Hanhwondang(寒暄堂), one of the 5 eastern sages, and Yeo-Chang Jeong(鄭汝昌) the Ildu tought Neo-Confucianism. In addition, in case of Mt. Odo(1,134m) embracing the garden, the meaning of Odo is the five virtues in Confucianism, so we can see that Confucianism was strong in that area. The meaning of 'Mohyeon(慕賢)', "missing and thinking of sages", reflects the emotion of attachment to the place where people pay a tribute to the memory of Seon-Saeng Yang the Hwondu, one of the 5 eastern sages and the creator of Neo-Confucianism in Kyeongnam, and Suk-Ryang Choi(崔淑梁) the ancestors Pyeongchon. In addition, Odojae(吾道齋), Kijeok monument to pay a tribute to the memory of Pyeongchon, the persimmon tree symbolizing Hanhwondang, and Jidongam(志同巖) standing in front of Mohyeon pavillion represent the united wills of the above 3 people to show their Dohak(道學) spirit by practicing it, and also a reiterated expression of attachment to the place. 'Hwonduyangseonsaeng janggujiso' and 'Pyeongchonchoigong ganghakjiso(坪村崔公講學地所)' engraved on the rock of Myeongso Supodae where they gave a lecture of Neo-Confucianism to local Confucianists for many years and enjoyed nature make us to identify the intrinsic meaning of the location that was inherited in the memory of people. Along with this, most of the content of poetry, restoration records, and Sangryang articles are filled with the content reminding of the historical meaning and origin of Mohyeon-jeong and Supodae, so we can see from this that the place had the spatial meaning of Jangsujiso(藏修之所), 'the place of lecturing and communicating' and respecting ancient sages. This spatial tradition is the result of positive attachment to the place, and Mohyeon-jeong and Supodae is the place where the attachment to the place was made spontaneously througth the localisation. To sum it up, Mohyeon-jeong and Supodae was the place of attachment where one paid a tribute to the memory of ancient sages, and Mohyeonjeong and Supodae rocks were the representative examples of the localisation to show the meaning of the place by implication. Studying the process of attachment and localisation of the place does not only enable us to infer the genuine form of the traditional memorial space and park, but also to reproduce the place with the modern concept.