• Journal of Christian Education in Korea
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• v.67
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• pp.117-156
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• 2021

This study was conducted in order to investigate the effect of interaction bewteen a Sense of Community and Marital Intimacy effect on learning participation motive in the church family ministry program. In this study, data from 607 people(male: 302, female: 305) nationwide churches and institutes participating in church family ministry program were collected as analysis targets. The produced results from this study are: First, Emotional connection, one of the Marital Intimacy, has meaningful effect (t=6.087, p<.001) on Continuous motivation, one of the learning participation motive. Second, Membership, one of the Sense of Community, has meaningful effect (t=3.343, p<.001) on Intrinsic motivation, one of the learning participation motive. Third, Influence, one of the Marital Intimacy, has meaningful effect (t=5.358, p<.001) on Extrinsic motivation, one of the learning participation motive.

• Journal of Christian Education in Korea
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• v.67
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• pp.301-337
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• 2021

The researcher looked at the differences in views and various controversies surrounding Korean youth sexuality education in the wake of the Nth Room incident, which had a great impact on modern Korean society. Sex education for adolescents in Korea can be divided into public sex education through school sex education and the Youth Sexuality Center, and conservative/traditional Protestant sex education. Public sex education is partly influenced by feminist sexual ethics and comprehensive sex education abroad. Based on gender sensitivity and the right to sexual self-determination, four major projects are prevention of sexual harassment, prostitution, sexual violence, and domestic violence. However, the school sex education standard was criticized for stereotypes of gender roles and gender-discriminatory content, reinforced distorted myths about sexual violence, and exclusion of sexual diversity and various family types. Conservative/traditional Protestantism is based on the normal family ideology such as bisexual marriage, premarital chastity, and sexual ethics recognized only within marital relationships. It is a form of confrontation with public sex education while strongly opposing it. The researcher first analyzed the characteristics of public sex education, conservative/traditional Protestant sexual ethics and sex education, feminist sex ethics and sex education, and overseas youth sex education, respectively, while composing the curriculum for Korean youth sexuality education. And as a more fundamental solution to youth sexuality education, I pointed out that there are limits to asceticism, premarital chastity, gender sensitivity and sexual self-determination education, and found an alternative to the concept of body and sex in feminist theology. The researcher pointed out that it is necessary to reconceptualize the body and sex under the recognition that the most fundamental cause of distorted sexual culture is dualistic sex and understanding the body, centering on the research of various feminist theologians. And this was conceptualized into three concepts: holistic sexuality, mutual solidarity understood in relationships with others, and sexuality as a spirituality that extends to the global community. And with each curriculum, 1) Holistic Sexuality: Breathing, Narrative, Making the Shape of One's Body and Mind 2) mutual solidarity : Feeling the Breath of Others, Media Literacy through Conscientization, Sending a Good Wind 3) Sexuality as a spirituality that extends to global concern: It was proposed to pay attention to nature and to co-cultivate it, to listen to the earth's moans and create a new way of life, and to write a prayer with the earth and fellow living beings.

• Journal of Hospice and Palliative Care
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• v.2 no.2
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• pp.101-108
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• 1999

Purpose : The purpose of this study was to identify hospice volunteers' perception of the death. Methods : This study was conducted with 327 adults who registered for the hospice volunteer education program in Severance Hospice Center from 1996 through 1999. The 4-years data was collected through a self-reporting questionnaire constructed and revised by the authors. The questionnaire was classified into 5 categories. The data collected were analyzed using SPSS/W. Results : 1) Hospice volunteers were mostly female(93.9%) with an average age of 48 years. The majority(82.6%) of the participants were Protestant. 2) From the 4-years data over 90 percent of participants thought of death as a process of life and responded positively to these three items : 'Death is a temporary separation from family', 'I will die in peace', 'Faith in God results in a freedom from fear of death'. 3) Age were statistically relevant to the following items: 'I often read the obituaries in the newspaper', 'Dying is a tragedy', and 6 items were significantly related to religion: 'I rarely think of dying unexpectedly', 'Death is a temporary separation from family'. 'Dying is a tragedy', 'We have to do our best to prolong life by use of modem medical technology', 'I feel comfortable thinking of death and dying, 'Faith in God results in a freedom from fear of death'. The finding that religiosity was related to perception of death is consistent with other reports. And $40{\sim}50$ year old Protestant women had more positive perception of death than $20{\sim}30$ year old women. Conclusion : The findings indicated an importance of considering the age and religiosity when we educate the hospice volunteers. And that will be a important basic-data to develope program for hospice volunteers.

• Journal of agricultural medicine and community health
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• v.24 no.2
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• pp.369-385
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• 1999

This is carried out to study on the general consciousness for medical ethics of Korean local and hospital clinicians from March to May, 1999. The subjects are 288 respondents out of 1,500 those who selected by systemic random sampling method from the list of physicians published on 1997. An adequate questionnaire with 21 questions made by author was distributed through mail for those. The characteristics of respondents are as follows. Women are 15%. For like this questionnaire, those who were graduated from. The national universities were more actively concerned than those graduated from the private universities. Christian was 35.4%, Catholic was 28.5% and buddhist was 14.9% and 17.4% had no religion. Now a day in generally, it is clearly confusing status between an ideal thinking and actuality in medical ethical aspects in Korea. They want more developed medical delivery system. The most of physicians are improving on four mind-sets, the mind of love, pity, joy and abandonment as much as they are cognizing that the pains of patients are themselves pains. But they do not want to be the ministry. On the problems of the easy to die, it seems that they have somewhat different opinions according to their religions, respectively;- christians are more responsible than others to keep to the terminal point of life of patients.

• Clinical and Experimental Reproductive Medicine
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• v.34 no.2
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• pp.75-85
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• 2007

Objectives: The aim of this study was to find out the attitude of Korean women towards IVF surrogacy which is not yet regulated by the law. Methods: We evaluated with a questionnaire, in how far IVF surrogacy was accepted in different groups of Korean women. Total 300 questionnaires were sent out to women who visited our infertility clinic, and to the nurses and office workers of our hospital. Among them, 246 questionnaires were returned, and 211 of them (85.7%) were complete and analyzed. The responders were 58 unmarried women and 153 married women including 60 infertile patients. Results: Only 17 (8.1%) women believed that IVF surrogacy was an acceptable treatment for infertile women without uterus (eg. MRKH or hysterectomized patients), and 125 (59.2%) women chose the adoption. There were no significant differences in response amongst different age group, marital status, or in relation to income level or educational level, or infertility status. A significantly higher level of acceptance was noted only in religious groups, especially in Christians. Most of responders (66.5%) chose unrelated and unknown women as a desirable host, and 28.4% of responders chose the sister or sister-in-law. Conclusions: Overall the different groups were critical towards IVF Surrogacy in Korea, irrespective of the infertile patient group. Despite the established clinical ability to have her own genetic child in women without uterus, this survey reveals that only minority supports the IVF surrogacy. So we need the survey with large, randomized population and then make a regulation about the IVF surrogacy in law.

• Korean Journal of Health Education and Promotion
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• v.20 no.3
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• pp.77-90
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• 2003

The purpose of this study was to identify the influencing factors on the compliance of breast self-examination (BSE) among 205 Christian women living in Pusan and U1san areas. Structured self-administered questionnaires were used. Knowledge levels were measured by the instrument developed by Choi(l996). Self- efficacy and health belief were measured by the instruments developed by Champion (1993) and modified by Choi(1996). Women who did BSE more than once within 6 months were categorised as compliant. Data was analyzed by descriptive statistics, t- test, χ² test and logistic regression analysis using SPSS WIN program. The results of this study were summarized as follows； 1. 15.1％ of women performed the BSE at least once during the last 6 months. 2. Non-complier and compliant women showed statistically significant differences in the level of self efficacy and barriers. 3. Predictors of BSE compliance were ‘history of having breast disease’, ‘experience of receiving recommendation for BSE’, ‘barriers’, and ‘experience of meeting with breast cancer patients’ and explained 14.8％ of variance in compliance of BSE. For future clinical practice, health professionals, including nurses, need to actively suggest to women the importance of BSE, and to distribute the information through posters and pamphlets at clinics and public health centers. Including the opportunity to meet patients in health education centers can be another strategy to increase women's motivation for BSE. For future research, it is necessary to recruit women from broader geographic areas utilizing various sources such as community centers to increase generalizability of the findings.

• Korean Journal of Childcare and Education
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• v.9 no.5
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• pp.513-538
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• 2013

As a childcare program of TaeHwa Christian Women's Institution in 1921, the childcare system in Korea was incepted. Since then, the political foothold of childcare system has steadily been advancing to provide high quality services to young children. In almost a hundred-year-history of public childcare in Korea, depending on the changes enforced on the related laws and regulations and varying perspectives over time, the administration office accountable for childcare policies has been authorized to the Ministries of Health, Social Affairs, Education, Labor, Home Affairs, Rural Development Administration, and/or others. But as of 1991, under the enactment of Infant and Child Care Act, it was changed to be administered by the unified authority of the Health and Social Welfare Ministry. Then, in 2004 and 2007, its statutory authority, respectively, transferred to the Ministry of Gender Equality and Family and back to the Ministry of Health and Social Welfare. Staring of the Infant and Child Care Act in 1991, Korean childcare policies have been managed by the dual systems of the Education Ministry and the Health and Social Welfare Ministry each holding jurisdiction over kindergartens and childcare centers, respectively. Faced with the recent marked decline of birth rate, diverse childcare policies are currently implemented in the pursuit of finding means to enhance the quality of childcare and to develop policies for the restoration of the low birth rate. This study presented distinct features of current childcare policies and discussed about future directions and challenges of these policies.

• Journal of Yeungnam Medical Science
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• v.21 no.2
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• pp.151-166
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• 2004

Background: Spirituality has been an important part of Transpersonal Psychology and is believed to have a large effect on the mental health because it has been systematized. The aim of this study was to determine the level of spiritual disposition on human beings along with its effects on one's mental health. Materials and Methods: The study targeted 400 women residing in Youn-Gil city of JiLin Prov., which is a district of the Cho-Sun tribe in China. Their spiritual well-being was studied using the Spiritual Well-being Scale-Korean Version. The spiritual well-being scale consists of 2 sub-scales of religious well-being and existential well-being. The study was evaluated using a lie scale, psychotic trend, and a combined anxiety-depression scale. The results were considered to be factors of one's mental health. The correlation between the spiritual well-being and each tendency was analyzed by regression analysis. Results: The total score of the Cho-Sun tribal women according to the spiritual well-being scale was 68.29 which was much less than the 100.65 of Korean Christian women. There was no significant correlation between the spiritual well-being and the Lie trend. However, it was found that 86%(344) of Cho-Sun tribal women scored above 70 in the Lie trend with a mean score of 74.57 which is higher than normal populations. Regarding the correlation between the spiritual well-being and psychotic trend, the psychotic trend became significantly higher when the religious well-being was at a high level. On the other hand, the psychotic trend became significantly lower when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and anxiety, the anxiety was significantly higher when the religious well-being was at a high level. However, the anxiety level was significantly low when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and depression, the depression level was somewhat significantly high when the religious well-being was at a high level. However, the depression level was significantly low when the existential well-being was at a high level. Conclusion: This study evaluated the effects of spiritual well-being on a person's mental health among Cho-Sun tribal women in Youn-Gil city of JiLIn Prov., P.R. of China. The results found that the religious well-being, which is a sub-scale of spiritual well-being, had negative effects while the existential well-being had positive effects on the mental health. These results proved that a person's religious disposition had negative effects on their mental health in a communitarian society.

• 한국노년학
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• v.37 no.3
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• pp.707-726
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• 2017

Korea is proceeding to aging society at much faster pace than other countries. To alleviate various problems (health, environment, social relationships, psychology and emotion, and financial problems) of the elderly caused by aging society, there has been increasing attention to social capital. This study investigated types of ways that the elderly at individual level are aware of social capital and the characteristic. In addition, factors that influence the types were studied. Data from 1060 elderly with the age of 65 and older were collected in Korea. Excluding missing data on variables used in the study, data of 960 elderly were used for analyses. K-mean cluster analysis was conducted to investigate types of elderly awareness on social capital at individual level. Multinominal logistic regression was used to find out factors of the types. K-mean cluster analysis resulted in three types of awareness on social capital among the elderly: (1) potential of social capital; (2) severance of social capital; and (3) wealth of social capital. Multinominal logistic regression resulted in that compared to potential of social capital type, when the elderly were younger, inclination of politics was more progressive, they did not have religion, they did not reside in rural, and they did not live in multiplex housing, the elderly were more likely to be in severance of social capital type. Also, when the elderly were women, had higher education and standard of living, were Christian, and did not reside in rural regions. they tended to be in wealth of social capital type. Based on the study results about awareness on social capital among the elderly and factors related to the awareness types, practical and political suggestions that promote social capital to solve problems of the elderly were provided.

• The Journal of the Convergence on Culture Technology
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• v.8 no.5
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• pp.437-444
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• 2022

In this study, the current status of the school sports meeting, school union sports meeting, and social organization sports meeting in the late modern period of Korea was described. Among them, the most held school sports meeting was the birthplace of the beginning and development of modern sports in Korea. And it played a decisive role in promoting physical education in the modern sense to society. The school union sports meeting was initially held for government and imperial purposes, but since 1905, the scale and number of private schools across the country have increased as many private schools have attended sports meetings. It can be seen that these school sports meetings and school union sports meetings had very clear patriotic, ethnic, and enlightening characteristics. Finally, looking at the representative social organization sports meetings in records such as newspapers at the time, it can be seen that their personalities were very diverse. In addition, sports meeting of local women's association, sports meeting of Gyeongseong water supply merchants, and current alumni sports meeting were held. These social organization sports meetings and school union sports meetings played an important role in the development of modern sports and social sports in Korea. More importantly, these sports events developed more and more, which led to the development of various sports competitions.