• Title/Summary/Keyword: 사회적 실천

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A Follow-up Survey of Mothers' Antenatal Breast-feeding Plans (임신시 모유 수유 계획의 실천에 대한 추적 관찰)

  • Kim, Hae Soon;Seo, Jeong Wan;Kim, Yong Joo;Lee, Kee Hyoung;Kim, Jae Young;Ko, Jae Sung;Bae, Sun Hwan;Park, Hye Sook
    • Clinical and Experimental Pediatrics
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    • v.46 no.7
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    • pp.635-641
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    • 2003
  • Purpose : To investigate the success rate and factors that influence breast-feeding among women having antenatal breast-feeding plans. Methods : Questionnaires included items on success in breast-feeding, reasons for failure and perinatal factors. It was done by telephone calls to 152 randomly selected women having antenatal breast-feeding plans at 4 months after delivery. The questionnaires were analysed by bivariate ${\chi}^2$-analysis. Results : The breast-feeding rate for the first four months among women having antenatal breast-feeding plans was 37.5%. The major reason for breast-feeding failure was insufficient amount of breast milk(66.3%). The breast-feeding rate was 2.3(95% CI 1.15-4.62) times higher in women having antenatal breast-feeding plans for longer than 4 months(P<0.05), but maternal age, breast-feeding for previous baby, person advocating breast-feeding, and family size were not significant factors of success in breast-feeding. The breast-feeding rate of graduates of college was 0.43(95% CI 0.21-0.86) times lower than that of graduates of high school. The breast-feeding rate of employed mothers was 0.37(95% CI 0.17-0.83) times lower than that of housewives(P<0.05). Maternal disease, smoking, alcohol drinking, and understanding and knowledge about breast-feeding were not significant determinant factors of success in breast-feeding. Breast-feeding rate of infant born at local obstetric clinics was 3.97(95% CI 11-14.23) times higher than that of infant at general hospital(P<0.05). Conclusion : To increase the breast-feeding, medical personnel should educate mothers on problems during breast-feeding. Hospital polices that facilitate breast-feeding such as rooming-in must be promoted. For employed mothers, strategies for breast-feeding within companies must be encouraged.

Factors associated with the bone mineral density in Korean adults: Data from the 2010-2011 Korean National Health and Nutrition Examination Survey (KNHANES) V (우리나라 성인남녀의 골밀도 관련요인: 국민건강영양조사 제 5기 1, 2차 년도(2010년, 2011년))

  • Kim, Kyung Sook
    • Journal of agricultural medicine and community health
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    • v.39 no.4
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    • pp.240-255
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    • 2014
  • Objective: The purpose of this study was to identify the correlates of bone mineral density of Korean adults. Methods: This study was based on the data from the 2010-2011 Korean National Health and Nutrition Examination Survey (KNHANES, 2010~2011) V. Among 8,473 subjects of the survey, who were adults 19 years old or over with bone mineral density data, the current study excluded those whose data include a missing study variable or the response of 'I don't know', and finally analyzed the data of 5,986 subjects (2,692 males and 3,294 females). This study employed the following statistical methods of analysis: t-test, analysis of variance (ANOVA), and hierarchical multivariate linear regression analysis. Results: In multivariate analysis, in the case of men, the significant associated factors in bone mineral density were age, education level, body mass index (BMI), waist circumference, total muscle mass, exercise, and weight control; in the case of women, the significant associated factors in bone mineral density were age, education level, economic activity, BMI, total muscle mass, exercise, weight control. fat intake, uptake female hormone, menopause, and age of menarche. Conclusion: For both sexes, the strongest modifiable factor in influencing bone mineral density was total muscle mass. Therefore, to prevent osteoporosis and promote health, active health education and interventions such as regular exercise for total muscle mass increase should be implemented from an early growth period.

A Study on the Concept of 'Loyalty and Filial Piety' in the Taoist Scriptures (도교 경전에 나타난 충효관 연구 - 『문창효경(文昌孝經)』과 『정명충효전서(淨明忠孝全書)』를 중심으로 -)

  • Jo Min-hwan
    • Journal of the Daesoon Academy of Sciences
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    • v.45
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    • pp.37-67
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    • 2023
  • This paper aims to examine the loyalty and filial piety pursued by Taoists, focusing on the concept of loyalty and loyalty shown in Wenchang Filial Piety Classic and General Collection of Jingming on Loyalty and Filial Piety. After the Han Dynasty, the concept of loyalty and filial piety became the representative virtues that led the country and society to follow the ideology of Confucius as the dominant ideology. This applied to everyone from emperor to each individual. Taoism had different reasons for promoting the concept of loyalty and filial piety and these even varied from sect to sect, but generally, Taoism could also be said to emphasize loyalty and filial piety. Depending on the sect of Taoism, filial piety might be valued on its own or filial piety might be valued in conjunction with loyalty. In particular, defining Taoism was criticized for "forgetting the desirable behavior required in the human network of the world and severing relationships with various objects encountered in life." In this respect, the concept of loyalty and filial piety in General Collection of Jingming on Loyalty and Filial Piety, could be observed to emphasize 'filial piety' in conjunction with 'loyalty', and this shows the influence of Confucius' concept of loyalty and filial piety. At the same time, this shows the concept of loyalty and filial piety as reimagined by Taoism. The most fundamental aim of Taoism is to pursue immortality. However, as a prerequisite for becoming such a god, loyalty and filial piety, were practiced alongside 'gentleness' and 'humanity and trustworthiness.' Here, the Taoist emphasis on 'loyalty and filial piety', 'gentleness', and 'humanity and trustworthiness' is essentially the same as in Neo-Confucianism. However, seeking to become an immortal through these values represents a motivation that is different from Neo-Confucians who denied the pursuit of immortality. In this paper, loyalty and filial piety as understood and practiced by Neo-Confucian scholars will be compared with the same concepts in the Taoist context and the findings will be summarized via three categories. First, in the Taoist model longevity and the pursuit of immortality are seen as being closely related to filial piety. The reason why achieving longevity and pursuing immortality was considered closely related to filial piety is because this is a modified and enhanced reimagining of the Neo-Confucianist concept of loyalty and filial piety. The other is that Taoism's concept of loyalty and filial piety is richly supplemented with content about 'interactions between heaven and humankind.' When filial piety is practiced in this context, the principle of responding to the gods of heaven and earth is emphasized. At the same time, Taoism presents consequences for insufficient filial piety to parents or insufficient loyal to the king; disasters will be brought down by heaven. Finally, it is argued that the practice filial piety is necessary and should extend not only to parents to all phenomena in the world without distinguishing based on one's degree of intimacy to those phenomena.

The Formation Process of Tribal Landscape through Place Attachment of the Haeju Oh Family at Gohak-ri, Geochang (거창 고학리 해주오씨의 장소애착을 통해 본 종족경관의 형성과정)

  • Lee, Hyun-Woo
    • Journal of the Korean Institute of Landscape Architecture
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    • v.41 no.5
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    • pp.28-37
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    • 2013
  • This research, which sought to conjecture the formation process of tribal landscape while confirming the method and characteristic of place attachment of the Haeju Oh Family, which is rooted within the village and the Yongwon Pavilion and Garden of Gohak-ri, Mari-myeon, Geochang-gun, Gyeongnam, reached the following conclusion based on the interpretation and analysis of cultural and scenic elements such as the names and sculptures nearby the village and Yongwon Pavilion and Garden. This place is where Goohwagong Oh Sue, a Haeju person, settled down. This is also where his descendants were refined while yearning for their ancestors. The Yongwon Pavilion was established in 1964. It can be sufficiently known that this place was managed and maintained as a garden-like place where the spirit of yearning was shared and which was the basis of the life and entertainment of descendants after being the monumental place for Master Oh Guhwa, through stories, documents, nearby facilities, and writings on many rocks. It is clear that the meaning of 'Bang-Hak(訪鶴) and Jung-Hak (停鶴)' which is carved in many places around this area and Gohak-ri, which symbolizes the Hakbong(crane peak), the vein of Wonjak-dong which is one of the Ahneuisamdong(three outstanding scenic places of Ahneui), is a scenic language explaining the ecological settlement and lives of the Haeju Oh Family. When considering the definition of a sense of place as "a 'social device' made by discussions and practice rather than its existing as a substance," the many structures scattered around the village, Yongwon Pavilion Garden, and nearby designations show the monumental place inheritance of tribal group clearly exhibiting the characteristics of a Korean sense of place. Ever since Guhwagon Oh Sue settled down in Guhak-ri, the tribal group of Haeju Oh Family went through a life settlement phase and landscape formation phase by realizing the sense of place. Afterwards, while yearning for ancestors and repeatedly rooting down in the place, territoriality expanded and the place was reproduced. In particular, timber houses and monuments were constructed during the Japanese Colonization Period, and after independence, the Yongwon Pavilion was constructed through place reproduction, and monumental tribal landscape is currently being expressed in various forms to this day. Thus, allowing to reach the conclusion of 'Tribal Landscape of Gohak-ri, Mari-myeong, Geochang-gun,' which we perceive today. The products of territorial expansion formed by the repeating phenomenon of place rootedness and place attachment by tribal groups are in fact the substance of tribal landscape. Through such, it is possible to confirm the true spirit of place attachment and the earnest interest and affection of descendants towards a unique place that is repeatedly constructed and inherited within the group memory.

A Case Study on the Growth of Learners through the Changemaker TEMPS Program (체인지메이커(Changemaker) TEMPS 프로그램을 통한 학습자의 성장에 대한 사례연구)

  • Kim, Nam Eun;Heo, Young Sun
    • Journal of Korean Home Economics Education Association
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    • v.31 no.3
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    • pp.91-116
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    • 2019
  • The purpose of this study is to examine the meaning of Changemaker education and to investigate the significance of Changemaker education in home economics education through a study of growth of learners applying the TEMPS program. To this end, first, the concept of Changemaker education was defined. Changemaker education is an education that changes society in a positive direction through a process of thinking about, learning about, making, and participating(playing) in various problems that we face in real life and drawing out solutions and share he solutions with others. Second, in this reasearch, the direction of Changemaker education is to make them interested in social problems and solve it and to make both the family and the career life happy and healthy by collaborating with other people. The scope of the contents is defined as "the selection of the content elements of the five domains of the child family, diet nutrition, clothing, housing and consumer life". As a way of teaching, we suggested that the TEMPS phase is followed so that the session purpose is achieved. Third, the Changemaker program consists of five steps of TEMPS among the five key ideas of Changemaker education. T(Thinking) is the step of understanding the problem and thinking about how to solve it, and E(Education) is getting the background for the next step. M(Making) is a step to create a target for problem solving, and P(Participation) and P(Play) are steps to Participation and enjoy. S(Share) is a step of changing the society through the result display, SNS sharing, and class presentation. In this study, 12 programs for middle school and 15 programs for high school were developed on the basis of TEMPS level. Each of the programs consists of 2 to 12 unit hours, which add up to 68 hours in the middle school program and 68 in high school. The learners who participated in the Changemaker program for one year (March 2, 2018~December 31, 2018) will experience improvement in many aspects including the linkage of life and education, practical ability, self-directed learning, self-esteem, sense of achievement and self-reflection, sensory observation, and so on.

A Study on the Direction of Mission Education Based on Ecumenical Mission (에큐메니칼 선교에 기초한 선교교육의 방향에 관한 연구)

  • Lee, Eun Joo
    • Journal of Christian Education in Korea
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    • v.66
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    • pp.179-208
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    • 2021
  • Due to COVID-19, the entire world is facing the unprecedented phenomenon. Amid the threat of the virus, the global community is struggling for life. In such circumstances, churches in Korea have been criticised as selfish groups threatening the community by spreading the virus. With such criticism, they are disregarded by Korean society because their immorality and exclusive attitude towards other religions and cultures were also mentioned in public. There are many reasons for Korean churches to lose trust from people. One of the reasons for that is the quantitative growth of church and expansion of the power of church, which is a direction that has been practised so far as a missionary goal. The zeal for spreading gospel has undermined the trust of church and become a deteriorating factor for mission, which is irony. In such problematic situations, the change of paradigm is required for new mission. The passion for evangelisation should not only focus on the quantitative growth of church; it should change its direction for serving the world in lieu with the plan of God for the activity of redemption on this land. A hint of such mission can be found in ecumenical mission. Ecumenical mission is a new paradigm which was discussed in ecumenical movement led mainly by WCC, and its aim is to participate in activities of redemption of God for life in this world. Christian education has been a tool for the expansion of Christian power in the context of traditional mission. Reflecting on the role of Christian education as such, the change of direction as practical movement for the kingdom of God was tried in ecumenical movement: the beginning of the discussion of Christian education based on ecumenical mission. Due to exclusivity, aggressive mission, and the excessive attention to the system of ecclesiastical authority rather than life, Korean churches, which have lost trust in this society, should recover themselves as the model of the kingdom of God, and the establishment of mission education based on ecumenical mission is required for them to become a community towards life. Furthermore, this is an urgent task for Korean churches to implement such mission education in a church community.

Locational Analysis and Classification of the Eup-Settlements in the Joseon Dynasty Period from Feng-Shui's Point of View (조선시대 지방도시의 풍수적 입지분석과 경관유형- 경상도 71개 읍치를 대상으로 -)

  • Choi, Won-Suk
    • Journal of the Korean Geographical Society
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    • v.42 no.4
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    • pp.540-559
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    • 2007
  • The purpose of this paper is to analyse the locations and to interpret the landscapes of the local towns in Joseon Dynasty from Feng-shui's point of view. As a result of analysing the locations of towns in Gyeongsang Province, the towns which have typical Feng-shui landscapes make up to 58% of the total. Historically, the local towns that were established in the early period of the Joseon Dynasty didn't reveal Feng-shui's landscape, but those that were established in the late period of the Joseon Dynasty revealed the Feng-shui's landscape clearly. In this article, I classify the local towns of the Gyeongsang Province into 3 types: 1. Non Feng-shui type These towns are located near the seashore. The main reason that these towns were located at the seashore was defense against an enemy. 2. Semi Feng-shui type. These towns don't have natural location but have a man-made landscape, based on the principles of Feng-shui. 3. Typical Feng-shui type. These towns were typically administrational towns which were located at the center of a local region.

Bicultural Identity and Marital Well-Being among Marriage Immigrant Women -Self-Positivity Derived from Taking Multiple Perspectives as a Mediator- (여성결혼이민자의 두문화정체성과 결혼의 안녕 -관점의 다각화에 기반 한 자기긍정성의 매개효과-)

  • Hyun, Kyoung-Ja
    • Korean Journal of Social Welfare
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    • v.64 no.2
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    • pp.241-271
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    • 2012
  • This questionnaire study examined the processes linking bicultural identity to self-positivity derived from taking multiple perspectives that, in turn, affects marital well-being among marriage immigrant women. Data were drawn from 281 marriage immigrant women residing in large cities in Korea including Seoul metropolitan area. Results of covariance structural analyses supported most study hypotheses: As predicted, bicultural identity contributed to self-positivity composed of taking multiple perspectives, self-acceptance and self-regulation, and the self-positivity, in turn, promoted marital well-being, conceptualized as marital satisfaction and marital stability. Bicultural identity also showd a significant direct positive effect on marital well-being. In path analyses conducted with observed variables, Korean cultural identity and home cultural identity both had significant positive effects on multiple perspective taking, through which these identity variables were positively related to self-acceptance and self-regulation. While self-acceptance was, as expected, positively related to marital satisfaction, thus indirectly promoting marital stability, the positive effect of self-regulation on marital stability was not signifiant. Taking multiple perspectives was found to promote marital well-being through encouraging both self-acceptance and consensus with a spouse. The effect of Korean cultural identity on marital well-being was found to be completely mediated by self-acceptance and consensus with a spouse fostered by taking multiple perspectives. In contrast, the effect of home cultural identity on marital well-being was partly mediated by such paths, and home cultural identity also had a positive direct effect on marital satisfaction and a negative direct effect on marital stability, suggesting its effect on marital well-being is complicated. Yet total effects of both types of cultural identity on marital well-being turned out to be positive. These results suggest that bicultural identity, supposed to be a psychological strength among marriage immigrant women, may indeed function as psychological resources that promote positive attitude as well as marital well-being. Finally, implications for multicultural social work practice are discussed.

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서울지역 중년층의 영양섭취실태와 생활습관

  • 이미숙;김성애;백미향;오세인;곽충실
    • Proceedings of the KSCN Conference
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    • 2003.11a
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    • pp.1070-1071
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    • 2003
  • 노년기의 독립적인 생활유지와 삶의 질을 향상시킬 수 있는 바람직한 영양섭취 방법을 모색하기 위한 종적연구의 대상자로 자원한 서울지역의 건강한 40-64세의 중년 293명(남 121명, 여172명)을 대상으로 생활습관과 영양섭취실태를 조사한 결과는 다음과 같다. 대상자의 평균 연령은 남자 52.0$\pm$7.3세, 여자 519$\pm$6.9세였고, 대부분 부부 중심으로 조사하였다. 교육수준은 남자의 71.9%, 여자의 39.5%가 대학졸업 이상이었으며, 남자의 43.0%가 전문직, 24.8%가 행정ㆍ사무직이었고, 가계의 한 달 평균 수입이 200만원 이상자가 72.5%로써 본 조사의 자원자는 대체적으로 고학력, 전문직종의 중류층이었다. 건강에 대한 염려를 가끔 또는 자주 하는 대상자가 66.9%로 건강에 대한 관심은 높았으나 건강을 지키기 위한 실천은 낮은 것으로 나타났다. 그 예로 지난 1년간 체중이 증가하고 있는 대상자가 37.5%였고, 이들 중 75%가 2kg 이상의 체중이 늘고 있지만 체중을 줄이려고 노력하는 대상자는 37.5%뿐이었다. 음주는 남성의 56.5%가 평균 주 2회 정도 하는 편이었고, 1회 음주량은 소주로 1병 이하가 대부분(88%)이었다. 현재 흡연자는 남자의 40.5%였고, 금연자는 30.6%로 비교적 흡연율이 낮았다. 식사시간은 대부분(83.6%) 규칙적이었다. 식사를 주 2-3회 이상 거르는 대상자가 남자는 23%인 반면 여자는 49%였고, 이들 대부분(60.3%)이 아침을 먹지 않았다. 1주일에 1번 이상 외식하는 대상자는 남자의 84%, 여자의 66%였다. 식사시 식품의 배합에 대하여 별로 관심이 없다는 사람이 50%였지만 실제로 식품군별 섭취 시에는 상당한 관심이 있는 것으로 나타났다. 즉, 육류의 기름기를 대충 또는 거의 다 제거하고 먹는 대상자가 남자의 68%, 여자의 88%였고, 육류를 자주 먹지 않거나 소량씩 먹는 대상자가 94%, 생선.두부 및 콩제품을 하루 1끼 이상 섭취하는 대상자가 87%, 채소를 하루 1번 이상 섭취하는 대상자가 96%인 반면, 인스턴트식품이나 패스트푸드를 주 2-3회 이상 먹는 대상자는 23% 정도였다. 영양지식점수(15.4$\pm$3.1/25)와 영양태도점수(50.5$\pm$4.9/75)는 비교적 양호하였다. 전체적으로 오답률이 높은 문항은 체중조절에 있어서 식사와 운동의 관계, 당뇨병 환자의 흰쌀밥 섭취 문제, 비타민제의 섭취와 감기, 고단백 식사의 문제점 등에 관한 것이었다. 반면 철분 섭취와 빈혈의 관계, 비만의 위험성, 동물성 기름의 섭취와 혈중 콜레스테롤치, 우유가 Ca의 급원이면서 성인에게도 필요하다는 것 등은 잘 인식되고 있었다. 조사 대상자의 평균 에너지 섭취량은 RDA의 77.3 $\pm$ 13.6%였으나, 이들 대부분(80%)의 활동 정도가 가벼운 활동에 속하므로 에너지가 부족하다고 할 수는 없다. 반면 평균 단백질 섭취량은 RDA의 109.9 $\pm$ 23.5%로 충분하였고, 3대 열량영양소 즉, 단백질:지방:탄수화물의 구성비는 16:22:62로 지방의 섭취가 약간 높으나 바람직한 구성비를 보였다. 권장량의 75% 이하를 섭취하고 있는 영양소는 칼슘(70.7$\pm$23.9%)뿐이었다. 과체중자의 비율을 체질량지수(BMI) 25이상으로 구분하면 남자의 45%, 여자의 23%가 과체중자로 나타나나, 23이상으로 구분하면 남자의 71%, 여자의 52%가 과체중자로 분류되었다. 이를 WHR의 기준치로 분류하면 남자의 25%, 여자의 26%가 과체중자로 나타났다. 대부분 대상자의 hemoglobin치(99%), hematocrit치(90%), 혈장 albumin치(99.7%)는 양호하였다. 혈당이 140mg/㎗ 이상인 대상자는 2.7%에 불과하였다. 혈중 총콜레스테롤치가 240mg/㎗ 이상인 대상자는 19%, 중성지방치가 250mg/㎗ 이상인 대상자는 9%, HDL-콜레스테롤치가 35mg/㎗ 이하인 대상자는 2.4%로 혈중 지질 profile은 양호하였다. 이상의 결과로 보아 본 연구 대상자는 영양섭취상태와 생화학적 건강상태가 양호하다고 판단되므로 종적연구의 대상자로 적합하다고 사료된다.

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The Effect of Parental Support, Organizational Culture, and Marriage Support Policies on the Intention of Marriage of Unmarried Workers (부모의 지원과 조직문화, 결혼지원정책이 미혼직장인의 결혼의향에 미치는 영향)

  • Hwang, In Ja
    • Journal of Family Resource Management and Policy Review
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    • v.25 no.1
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    • pp.15-34
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    • 2021
  • Purpose : This study aims to identify the influence of individual, parental, workplace, and policy variables on the intention of marriage of unmarried workers. The results of the study can be used as a basis to come up with policy and practical measures to increase these workers' intention of marriage. Methods : Data was collected from 480 participants through a questionnaire. The measuring tools in this study were tested for reliability and validity. In addition, technical statistics, ANOVA, correlation analysis, and hierarchical regression analysis were performed by SPSS 18.0. Results : First, unmarried workers' willingness to marry was higher above the average. Second, significant differences in the unmarried workers' intention of marriage were revealed based on gender, age, level of education, total assets, and debt status. Significant associations were also found with parents' economic levels and the possibility of parental support for housing and marriage expenses. The differences in response based on employment patterns, job satisfaction, and family-friendly organizational culture were also significant. The correlation between policy variables and marriage intentions also showed the necessity of a funded housing policy and a marriage preparation policy. Third, based on the hierarchical regression analysis using personal, parental, and workplace variables to identify the factors affecting unmarried workers' willingness to marry, it is clear that gender, age, and the likelihood of parental support for housing and marriage expenses have a significant impact. A family-friendly organizational culture and funded housing policy were also significant contributors. Conclusion : The study found that the funded housing policy was the most important factor affecting unmarried office workers' willingness to marry. Additionally, the possibility of parental support for housing and marriage expenses and a family-friendly organizational culture at work were found to have an important impact on the improvement of unmarried workers' willingness to marry.