• Journal of the Daesoon Academy of Sciences
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• 제48집
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• pp.239-268
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• 2024

Video content is often used as a means of education due to the characteristics of the medium: representation, information delivery, immersion, and experience. In particular, religious films are being used more often in public schools and religious communities to promote understanding and inspiration. The purpose of this study is to examine how Daesoon Jinrihoe utilizes video content via the film, The Road to Peace and Harmony, and the videos that were made for the Museum of Daesoon Jinrihoe Museum. The study will also make suggestions regarding the future use of such contents. In Section 2 of this study, the status of the video contents as currently used by Daesoon Jinrihoe will be examined and analyzed in terms of how the film, The Road to Peace and Harmony, and the videos produced for the Museum of Daesoon Jinrihoe are being utilized. In Section 3, the limitations of Daesoon Jinrihoe's video contents will be considered in that these materials in terms of how these videos are only used within the religious order. There is the potential that such materials could be used in broader society. Lastly, in Section 4, it is proposed that video materials produced by Daesoon Jinrihoe could be used within multicultural religious education in a public setting beyond mere in-group religious education. Through this, it is hoped that Daesoon Jinrihoe will be able to expand as a world religion in a more timely manner than what would otherwise be achieved.

• (The)Study of the Eastern Classic
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• 제69호
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• pp.349-371
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• 2017

"Hajaeilgi(荷齋日記)" was written by Ji Gyu-sik, a gongin of Saongwon(司饔院)'s branch, almost everyday for 20 years and 7 months from January 1st, 1891 until the leap month of June 29th, 1911. It deals with many different areas including domestic and foreign circumstances, custom, rituals, all the affairs related to the branch, and also everyday life events he did see or hear about. Particularly, Ji Gyu-sik did not belong to the yangban class, and we can hardly find diaries written by such class' people. Here, what this author pays attention to among the things written in "Hajaeilgi" is the contents about folklore. Ji Gyu-sik wrote in his "Hajaeilgi" about things related to folklore, for example, seasonal customs, folk plays, rituals, or folk beliefs that were actually practiced then as a person not belonging to the yangban class. Such diaries are rare, and its value is highly appreciated as a material, and it is meaningful in the aspects of folklore as well. Therefore, as part of the work to look into folklore found in "Hajaeilgi", this author focuses on national rituals and folk beliefs in it. The things that have been discussed earlier can be summed up as follows: About national rituals, it is sorry that it only deals with the emperor's enthronement and emperor and crown prince's birthday in garye(嘉禮); however, it is meaningful to know that the people faithfully carried out national ceremonies and celebrations then. Particularly, it is noteworthy that during the national ceremonies or celebrations, students were asked to sing the national anthem. About hyungrye(凶禮), only it deals with the court funeral rite. Aside from Minbi's funeral rite, the court funeral rite was performed properly at the right time according to the procedure like before, and also, it seems that the people fulfilled it faithfully by order of the government. Also, it can be learned from it that Japanese killed Minbi, burned the body with oil, and left the ashes behind. About folk beliefs, the branch held a memorial service at the shrine of the town regularly. The town, too, performed Gocheongsinsa each year. The money needed for the memorial service was collected from the town people differently according to their financial situations, and they prepared for jesu for the ancestral rite altogether. The memorial service was carried out in Sansindang or Bugeundang, too, and it was common that they summoned a shaman to perform a gut. The diary is valuable as material. After being a Christian, Ji Gyu-sik once tried to abolish sinsa jesa held in hoesa and get rid of saesin(賽神), that is, a gut or pudakgeori, but he had no choice but to follow the precedent. Meanwhile, it is also noteworthy that when the town suffered from floor and infectious disease, Ji Gyu-sik installed an altar in front of his house for the town's wellbeing and health, prepared for jesu including offerings and drinks, and held a memorial service to Hwangcheonhuto(皇天后土; the gods of heaven and earth) accompanied with the town people. Also, when he had any hardships in his family, Ji Gyu-sik summoned a shaman for a gut or offered a devout prayer to the mountainous god. Such shamanism or the things like worshiping Gwanseongjegun(關聖帝君) mostly in the beginning of January and telling fortunes about the year were all folk beliefs. This was very popular among the people, and it seems that it was deeply rooted in his life as well. Also, Ji Gyu-sik supported Fengshui beliefs, and it seems that it is not different from the people's general tendencies, either. As described above, "Hajaeilgi" dealing with national rituals and folk beliefs in it is valuable as material and is meaningful for research on forklore, and moreover, it is also significant in the aspects of forklore as well.

• Journal of Hospice and Palliative Care
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• 제12권2호
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• pp.72-79
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• 2009

Purpose: The purpose of this study was to test the correlation between the levels of spiritual well-being and spiritual nursing care of nurses for cancer patients and to provide baseline data for spiritual nursing care. Methods: In the study, there were 209 nurses involved who cared for cancer patients, and they were from Christian General Hospital in a city, Jeonju. Data were collected from September 17 to 30 in 2008 using structured questionnaires. The data were analyzed using research methods, including descriptive statistics, t-test, ANOVA, Duncan test, and Pearson correlation coefficients. Results: The mean score of spiritual well-being of nurses was $63.41{\pm}10.32$ (range $20{\sim}80$) and that of spiritual nursing care was $26.96{\pm}7.05$ (range $15{\sim}60$). There was a significant positive correlation between the spiritual well-being of nurses and their spiritual nursing care (r=.353, P=.000). Conclusion: The spiritual well-being and spiritual nursing care have a positive correlation. The level of spiritual well-being of nurses was relatively significant, whereas that of spiritual nursing care was relatively low. Therefore, it is recommended, for spiritual nursing care that nurses responsible for cancer patients should pursue more spiritual growth, attend church services regularly, and should further be educated in their care and responsibility.

• Journal of Korean Academy of Nursing
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• 제18권1호
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• pp.44-69
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• 1988

보건의료기술이 고도로 발달되었다 하더라도 의료의 혜택이 필요할 때 누구에게나 언제든지 제공될 수 없는한 전체 국민의 건강요구를 포괄적으로 충족시킬 수 있는 제도나 방법이 필요하게 된다. 본 연구는 사회 집단의 최소 단위인 가정을 중심으로 수행되고 있는 지역사회 가정간호의 합리적 수행에 필요한 기초자료를 얻기 위하여 가정간호 요구의 사정 및 가정간호 수행에 관하여 연구하였다. 가정 간호(Home Nursing Care, Home Health Care)는 추후관리를 받아야 할 대상자, 고령자, 만성질환자에게 규격화되어 있는 병원간호를 가정이라는 친숙한 분위기에서 개별적으로 제공되는 가정 중심의 심리적 안정은 물론 시간과 경비를 절감하는 효과적 간호수단이다. 본 연구의 목적은 첫째 우리나라 농촌가정의 가정간호의 요구는 무엇이며 그 요구의 원인은 무엇인가\ulcorner 둘째, 농촌가정에서 가지고 있는 상병에는 어떠한 것이 있으며 행하여 지고 있는 가정간호의 내용에는 어떤 것들이 있는가\ulcorner 셋째, 가정간호 수행자는 누구이며 이에 대한 수혜자의 만족도는 어느 정도인가\ulcorner 본 연구의 방법은 1985년 6월 18일 부터 8월 7일 까지 C군에 거주하는 주민중 11개소 보건진료소가 소재한 반의 주민 전체 1,027명 중 상병자 159명과 30세 이상의 인구 440명, 가구주 239명을 대상으로 가정방문을 통한 면접으로 질문지를 기록케 하여 자료를 수집하였다. 연구의 도구는 첫째 간호요구의 측정을 위한 도구로 Virginia Henderson의 기본간호활동 14가지를 기초로 지역주민 50명과 현직 간호원 50명에게 개방질문으로 얻은 내용을 중심으로 제작하였으며 둘째, 가정간호수행에 대한 도구로 Orem의 간호이론 중 간호방법 5가지를 근거로 개발하였다. 본 연구의 내용은 보건진료원에 의하여 사정된 간호요구와 그 원인들을 인간의 기본요구 영역별로 분류하여 가정간호진단을 위한 지역사회 가정간호사정 및 진단도구로 쓸 수 있도록 개발하였으며, 상병자에 대한 가정간호 수행은 수행빈도와 수행내용에 따른 수행자와 수행 만족도를 측정하였다. 1. 가정간호요구에 대하여 1) 가정간호요구 측정은 신체영역 중 몸을 청결히 하고 몸차림을 단정히 하여 피부를 보호하기 내용에서 더위나 추위에 대하여 옷을 맞추어 조절하기의 요구, 적절한 식사와 수분섭취하기 내용에서 배변의 요구, 또한 몸을 움직이고 바람직한 체위를 유지하기 내용에서 한가지 자세를 계속하기의 요구가 높았고 정상호흡하기 내용에는 일상활동시 호흡에 대한 요구가 높은 편이었다. 사회, 심리, 영적 간호요구 영역에서는 자신이 신앙에 따라 예배하기 내용에서 신앙으로 어려움을 극복하려는 요구가 높았으며 여러가지 오락의 형태를 취하여 이에 참여하기 내용에서는 취미생활의 요구가 높았다. 2) 가정간호요구는 연령이 높을수록 높았고 성별로는 여자의 가정간호요구가 남자보다 높았으나 내용별 요구의 차이는 없었다. 2. 가정간호수행에 대하여 1) 가정에서 수행되는 가정간호내용으로는 직접간호가 가장 많이 수행되었으며 내용으로는 구강청결, 옷 갈아 입기, 투약, 음식투여, 대ㆍ소변보기의 빈도가 많았다. 건강한 환경제공의 간호수행내용에서는 적당한 실내온도 유지하기의 빈도가 많았으며 안내와 지도내용에서는 투약요령 알기의 빈도가 많았으며, 보호와 지지내용과 교육의 간호수행내용에서는 현 상태 인정하기와 투약 방법에 대한 교육하기의 간호수행빈도가 가장 많았다. 2) 간호수행자에 있어서 직접간호 수행은 본인 스스로 하는 빈도가 가장 많았으며 안내와 지도 및 교육의 간호수행은 전문가가 많았고 보호와 지지간호는 가족이 많았고 건강한 환경제공간호는 배우자에서 더 많았다. 3) 간호수행자에 대한 만족도는 직접간호 방법에서는 가족이, 안내와 지도는 배우자가, 보호지지, 건강한 환경제공 및 교육에서는 전문가에 의한 간호수행 만족도가 높았다. 4) 상병상태에 따른 주 증상은 관절통 요통이 가장 많았고 상병자는 남자가 많았고 주 중상에 대한 성별간의 큰 차이는 없었다. 이상 가정간호요구와 정도 및 가정간호 수행의 내용을 기반으로 가정간호사업의 시행이 시급하다는 결론을 내릴 수 있었으며 가정간호사업의 시행을 위한 제도적 보완개선책이 요구된다고 결론을 지을 수 있다.

• Journal of Christian Education in Korea
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• 제65권
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• pp.133-161
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• 2021

This study focuses on the vulnerability of our society and environment under the Covid-19 pandemic. The medical descriptions about severe acute respiratory syndrome coronavirus disease 2019 provide the serious manifestation of the SARS-CoV-2 virus and a new resilient hope of its vaccination. Moreover, with the perspective of feminist practical theology, the author explores a resilient possibility to reconstitute an ecological relationship between our society and environment. In addition, many people's depression in the time of Covid-19 is understood in the meaningful narrative of the relationship between integrity and despair to be stressed by Erikson in the perspective of Loder. Especially, this study focuses on the main stream of designing the convergence curriculum of medicine and theology to move toward the life wellbeing of community members, overcoming their difficult circumstances such as Covid-19.

• Journal of the Daesoon Academy of Sciences
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• 제45집
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• pp.69-102
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• 2023

There has been a growing demand for spiritual education in public education in recent years. In fact, the concept of spirituality was included in the national religious curriculum in 2022. However, compulsory spiritual education based on the national curriculum is different from individual or private organization-based spiritual education which can be characterized as voluntary. This article aims to discuss the potential problems that may arise when making spiritual education compulsory in public education. This discussion includes the expansion of spiritual discourse and the scope of spirituality, the contents and examples of spiritual education, and the implications of compulsory spiritual education. My perspective on this topic is that the religious curriculum, being a national curriculum, should be applicable to all schools and learners. The channels for expanding spiritual discourse include studies for measuring each individual's spirituality or religiosity and spiritual tourism. Both exclusive and inclusive spirituality coexist within spiritual discourse. Furthermore, spiritual educators criticize knowledge-based education for its tendency towards romanticization, while overlooking reflective education in national religious curriculum. Additionally, the normative nature inherent in the concept of spirituality is often overlooked, despite the potential recurrence of problems seen in faith-based education. This article suggested that the minimum principle for the nation's religious curriculum should be that "religious or normative knowledge is not to be injected or delivered but rather reflected upon." This principle aims to provide an opportunity for learners to reflect on their religious experiences or lives subjectively. When this principle is applied, spirituality becomes the object of reflection and selection for learners. Above all, learners with reflective thinking skills will be able to live independently, even if their experiences and lives change. We hope that this article will serve as an opportunity to continually reflect on the form of religious education found in public education.

• Journal of Digital Convergence
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• 제12권3호
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• pp.377-382
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• 2014

Culture of Latin cultura culture derived from a translation of the original meaning of words was farming and cultivation, culture, art and later became the will of. British anthropologist E. B. Tyler book "primitive cultures, Primitive Culture" (1871) Culture in the "knowledge. Beliefs Arts. Morality. Law. Practices, including as a member of human society acquired the totality of skills or habits," he gave the definition. Culture can be seen in the human reason, of the form of action, not genetic thing by playing by learning to learn from the community and received the whole thing says. Thus, the prevalence of active cultural power of vigorous training is possible can. In this sense, our ceramic culture also reaffirming the importance of education and the reorganization is needed. Culture and what it takes to become a force larger than the act of teaching. Who supply the consumer with the culture and the sharing of feelings that can be read properly considering the skater to the consumer unless the formation of culture is impossible. In this regard, this study realized the importance of education and culture, as the current situation in our country and the activation of ceramic craft education is to provide.

• Journal of Hospice and Palliative Care
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• 제2권2호
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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 Christian Education in Korea
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• 제61권
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• pp.9-35
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• 2020

In the second half of the previous century the composition of the teacher population - and the composition of the pupil and parent population - in the Netherlands gives rise to the name change 'age of secularisation' to 'age of pluralisation'. In previous centuries the (religious or secular) worldview identity of the parents and the educational philosophy of the school were attuned to each other, and merged into a mono-cultural perspective on the identity development of pupils. The basis for both - the upbringing by the parents and the socialisation in the family on the one hand, and the teachers' efforts to enculturate the students at the school on the other - was a similar life orientation. The school choice of the parents was predetermined by their commitment to a particular (religious) worldview, very often inspired by Christianity. The religious identity of their children developed in a clear-cut context. However, in contemporary society plurality dominates, at home and at the school, both in case of the parents and the teachers. A direct relationship with a community of like-minded believers is no longer decisive for parents with varying cultural and religious backgrounds. Instead, a good feeling upon entering the schoolyard or the school building is a convincing argument in the process of school choice. The professional identity development of teachers and the religious identity development of children takes place in a plural context. Our question is: what does this mean for the normative professionalism of the teacher? To answer this research question we make use of the resources of the Dialogical Self Theory (DST) with its core concepts of 'voice' and 'positioning'. After presenting the Dutch dual education system (with public and denominational schools) we provide a lively description of a Dutch classroom situation occurring in a public school, as viewed from the perspective of the teacher. The focus in this description is on performative dialogue as a 'disruptive moment' and on its potential for the hyphenated religious identity development of teachers, which makes up a part of their normative professionalism.

• Journal of Christian Education in Korea
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• 제66권
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• pp.75-112
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• 2021

This study is purposed to prepare students in theological universities so that they contribute to their faith community as well as the broader social community in future through developing a practical course model for education of character formation. Facing the challenge of a high-tech revolution being progressed globally in this period, theological seminaries as the Christian-affiliated institute of higher education see the necessity to nurture their learners' competency of holistic personality comprehending cognitive, affective, behavioral, and more spiritual maturity as well as specialty in each subject matter. The holistic character capability of seminarians is closely related not only to their own self-realization, but also social community's well-being. This research had the following content and results. Chapter 1 brought up a subject to educational needs of the holistic character formation in the theological seminaries to meet the rapidly changing times. Chapter 2 considered the importance of character formation in the curriculum of the universities and theological seminaries in the times of high-tech revolution through the literature reviews related to. Chapter 3 clarified the elements of character education to be placed emphasis on theological seminaries and established the way of course planning. Chapter 4, using a course of Christian social education for illustration, described in order the whole process of course planning comprehending the need of planning, description of course concept, establishment and definition of learning outcomes, organization of learning experience(course content), teaching-learning activities, evaluation of learning outcome, and course improvement, which was visualized with the chart of the process of course design. Also, it provided a practical illustration of the conceptual map, an outline of content and an organization of units, and scope-sequence chart. Finally, chapter 5 gave an syllabus example in an integrative and digestive form as the course plan to be distributed to the students, which is the final result produced through the whole process of course planning. This research is intended not to present a overall curriculum planning of the university-level in the theological seminaries, but to develop a course-level curriculum focused on the formation of character. The author hope that this study would be used as a guideline in developing a course model to nurture the capability of the learners' holistic character.