• Title/Summary/Keyword: 신앙생활

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Personal Growth through Spousal Bereavement in Later Life (노년기 배우자 사별 후 적응과정에서의 개인적 성장)

  • Chang, Sujie
    • Korean Journal of Social Welfare
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    • v.65 no.4
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    • pp.165-193
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    • 2013
  • This study purposes to explore the growing process through spousal bereavement in later life, and to develop the theory. A qualitative research was conducted, and the participants were 17 seniors. The analysis according to Strauss and Corbin's grounded theory(1998), resulted in 143 concepts, 43 subcategories, and 19 categories. Range analysis according to paradigm showed that the causal conditions were 'marital relationships', 'independent/dependent tendencies', and 'emotional readiness for the death of a spouse', and the phenomena were 'depression', 'hopelessness', 'daily stress', 'psychological intimidation', 'regret', and 'sense of being freed'. The contextual conditions that affect these phenomena were 'desire for intimate personal relationships' and 'desire to maintain independence'; the action/interaction strategies to manage the phenomena were 'facing reality' and 'efforts for construction of the new life'; and the mediating conditions that promote or suppress these action/interaction strategies were 'social support' and 'spirituality'. The results were 'reconstruction of the meaning in life', 'increase in self-esteem', 'reinforcement of social network' and 'embrace and acceptance'. Furthermore, when personal growth after bereavement of a spouse was analyzed focusing on changes over time, the growth process consisted of three steps: 'sadness and despair', 'embracing and moving forward', and 'personal growth'. The pattern analyses were performed to typify recurring relations by category, and 5 types were derived. The results of our study show that personal growth after spousal loss is an integrative process in life after crisis, and can be conceptualized as the process of overcoming the despair that immediately follows the death of a spouse, seeking a new life by actively taking control, and discovering a strengthened self.

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A Study of the Prevalence, Correlates and Perceptions on Wife Rape (아내강간 발생과 관련 변수 파악 및 인식)

  • Shin, Sung-Ja
    • Korean Journal of Social Welfare
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    • v.39
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    • pp.180-209
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    • 1999
  • As a pioneering study on wife rape, this study focuses on identifying the prevalence, the correlates of the individual social class and domestic violence background, and the perception of wife rape. This study uses the data based on the survey 224 married men and women who reside in Daegu, Korea. The result of this study shows that about 42.4% married men have experienced any type of wife rape. The most prevalent wife rape is force only wife rape(36.4%). Battering rape(12.1%) and sadistic rape(10.4%) are also found as significant coercive sexual issue among Korean couples. Monthly income and child abuse experience are found as significant predictors for the wife rape of married men. In addition, wife's religious enthusiasm is also negatively correlated with wife rape propensity, although the effect is not strong. The living standards is found as a strong correlate of women's propensity of being raped from their husbands. Thus, our practical attention should be given to those who have financial difficulties in low economic status, and to those who have significant child abuse experience, in order to prevent wife rape. Overall, married men and married women show pretty negative perceptions of wife rape, however, some of them are still positive of it. It is interesting that married men show a very defensive attitude against the proposal of establishing legal punishment for the people who commit wife rape. According to the gender, there is a considerable difference between men and women in terms of both the degree of acceptance of, and the demand for legal punishment of wife rape. It is problematic that the married women with a greater experience of being raped by husbands show far greater tolerance of wife rape than those with a less experience of it. These findings give us significant practical implications for social work intervention.

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Daesoonjinrihoe from both Superficial Religious Perspectives and Deep Religious Perspectives : Focused on Religious Experience (표층과 심층의 시각에서 바라본 대순진리회 - 종교적 경험의 관점에서 -)

  • Lee, Eun-hui
    • Journal of the Daesoon Academy of Sciences
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    • v.27
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    • pp.245-282
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    • 2016
  • Currently, the whole world is being swept away by spiritual movements seeking divinity in oneself. Yet there are terror attacks, religious disputes and other conflicts continuously taking place on larger and larger scales as well as expanding further and further throughout the world. Interreligious harmony seems like a distant ideal. What is the ultimate cause of religious conflicts? Is interreligious communication truly that difficult? Even among different cultures, said cultures' varieties of ritual expressions, and various religious doctrines, there are points of general common to be appreciated if a deep perspective is adopted. When we find the common ground and understand each other's difference, it will be easier to communicate since everyone will be learning from each other. What could serve as common ground for different religions? Many scholars speak about the state of 'oneness' that is claimed by mysticism throughout a large array of religions. This state of oneness is typically not achieved overnight, but it serves as a prospective state which is pluralistically inclusive. This "religion of enlightenment" emphasizes the process of reaching comprehensive interreligious agreement would be characterized by a deep religious perspective. If superficial religious perspectives focuses only on faith to attain blessings and engage in blind belief, then, by contrast, deep religious perspectives emphasize inner divinity, the true self, orthe higher self. The words, 'superficial religious perspective' and 'deep religious perspective' were defined for personal convenience by O Gang-nam, a scholar of comparative religion. Consequently, this classification is a relative binary concept lacking hard and fast rules with regards to distinctions. But the concept of superficial religious perspectives and deep religious perspectives has its advantage in allowing clearer and easier discussion about religions because it could embrace all aspects of religious life and the development of various religious sentiment. In this way, the terms surface religious perspectives and deep religious perspectives will be used in limited framework. I both borrow this concept and reconsider it by referring to other scholars' methods of classification. From that point, I explore and these views in relation to religious experience. How does religiosity develop, maturity of religious faith take place, deep awareness of truth reveal itself, or an attitude of open-mindedness arise? After these states are realized, is interreligious agreement possible? Most religious studies scholars point out 'religious experience.' They say people could develop their faith from superficial religious beliefs into a more mature and deeper faith through religious experience while continuously aspiring towards enlightenment and practicing their religion in daily life. This study will try to examine aspects of superficial religious perspectives and deep religious perspectives represented in each religion and also explore criticism of each religion. With this view of superficial religious perspectives and deep religious perspectives, some cases documenting the religious experience of Daesoonjinrihoe disciples will be analyzed to see how their religiosity develops from superficial religious perspectives into deep religious perspectives through certain religious experiences. The characteristics of those experiences will also be investigated.

Basic principles of Nursing Care (6) (간호의 기본원칙(6))

  • Henderson Virginia
    • The Korean Nurse
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    • v.9 no.2 s.46
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    • pp.29-33
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    • 1970
  • 이 책자는 기본간호의 구성요소를 분석한 것이며 이것은 간호원의 독특한 기능에 관한 다음과 같은 정의에서부터 나온 것이다. 즉 간호는 각개인이 병에 걸려 있거나 혹은 건강할때, 건강이나 질병으로부터의 회복(혹은 평화스러운 죽엄으로)에 도움이 되는 모든 활동을 수행함에 있어서 그를 돕는 일이며 이러한 일들은 만일 그가 필요한 힘, 의지 또는 지식을 가지고 있었다면 다른 사람의 도움없이도 할 수 있었을 것이다. 또한 각 개인이 가능한 한 속히 독립성을 회복하도록 돕는 일도 간호원의 기능인 것이다. 다시 말하면 간호원은 각개인이 다음과 같은 활동을 할 수 있도록 돕는것이다. (1) 정상적으로 호흡한다; (2) 적절하게 먹고 마신다; (3) 모든 배설통로를 통하여 배설한다; (4) 적당한 자세를 유지하고, 운동한다;(걷는 것, 눕는 것, 한 체위에서 다른 체위로 바꾸는 것); (5) 잠자고 휴식한다; (6) 적당한 의복을 선택학, 옷을 입고, 옷을 벗는다; (7) 의복을 적당히 조정하고 환경을 조절함으로써 체온을 정상적으로 유지하도록 한다; (8) 신체를 청결하게, 몸을 단정히 하고 표피를 보호한다; (9) 환경으로부터 오는 위험을 피하고 다른 사람을 손상케 하는 위험을 방지하다록 한다; (10) 감정, 욕구, 공포, 또는 ''느낌''을 표현할 때 다른 사람들과 의사를 소통한다; (11) 그의 신앙에 따라서 예배한다; (12) 성취감을 가져올 수 있는 어떤 작업을 한다; (13) 유희, 또는 각종 오락에 참여한다; (13) 건강한 생활로 ''정상적'' 발전을 할 수 있게 만드는 방법을 배우고, 발견하고 또는 호기심을 만족시킨다.

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The Clothes, Food and Shelter Life Style of Burmese People (미얀마 버마족의 의식주 생활양식)

  • CHOI, Jae Hyun
    • SUVANNABHUMI
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    • v.1 no.1
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    • pp.51-74
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    • 2009
  • It has often been said that Myanmar is the most profound Buddhist country in the world. That may well be true, but the brand of Buddhism practised in this isolated land is unique on the face of the globe. Myanmar Buddhism is theoretically Theravada Buddhism, a sect of Buddhism adhering most closely to the Buddha's teachings, and is the dominant form of Buddhism throughout Southeast Asia. The customary law also has an indissoluble connection with Buddhism in the Burmese society. The family customs and law have been put in statutory form with Damathat. And Damathat which is a statute law plays a important role as a mirror of the popular society. In Burmese society, the network which connects an individual and an individual fulfills its more function than the relatives and families act with group. The human relation which is generally completed within home, for example, parents and children, brothers and sisters, husband and wife and so on is situated as a center of the network which spreads outside home also in Burmese society. And Burmese society is 'khin' and 'ana' society. Burmese people positively extend the human relation through the way of thinking of Myanmar language 'khin' translated 'intimate', but they also put on the brakes the extending human relation without ending by keeping its distance through the way of thinking of Myanmar language 'ana' translated 'refuse courteously.'

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A Study on the Selection Criteria for Recruiting Social Workers Using AHP (AHP를 이용한 사회복지사 채용기준에 대한 우선순위 분석)

  • Lee, Seongdae;Yeum, Dongmoon;Lee, Keungeun
    • Korean Journal of Social Welfare
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    • v.65 no.3
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    • pp.131-153
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    • 2013
  • This study examine the selection criteria for recruiting social workers, commonly agreed by the persons in charge of human resources. We visited 46 social welfare facilities and performed interviews individually with them. Thirty three items belong to 7 different areas (ability, career, suitability and agreement to the facility, characteristics, recommendation, religion) were made based on the results of interviews, and these items were sent to social welfare facilities in 16 different cities in Korea for asking questions (from Oct, 2012 to Apr, 2013). One hundred and sixty cases were collected and among them 45 cases exhibiting consistency rate less than 0.2 were finally selected. Superior scope and subordinate scope were extracted and comparisons between day care centers and living institutions were made. Results demonstrated that ability of social workers was the most important for superior scope and suitability and agreement of social workers to both day care centers and living institutions were the most important factor for recruiting workers.

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Investigation on Daily Life and Consciousness of Longevous People in Korea - (II) On Social Life and Daily Life Habit of Longevous People in the Past - (우리나라 장수자(長壽者)의 생활(生活) 및 의식조사(意識調査)에 관한 연구(硏究) - 장수지역(長壽地域)의 과거(過去) 사회생활(社會生活)과 일상생활습관(日常生活習慣) -)

  • Choi, Jin-Ho;Pyeun, Jae-Hyeung;Rhim, Chae-Hwan;Yang, Jong-Soon;Kim, Soo-Hyun;Kim, Jeung-Han;Lee, Byeong-Ho;Woo, Soon-Im;Choe, Sun-Nam;Byun, Dae-Seok
    • Journal of the Korean Society of Food Culture
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    • v.1 no.3
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    • pp.183-196
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    • 1986
  • This study was designed to be link in the chain of the investigation on daily life and consciousness of longevous people in Korea, and to investigate the social life and daily life habit in the past of longevous people. The social life and daily life habit were surveyed on 379 subjects (male 121, female 258) of the aged who were above 80 years of age, from June to November in 1985. 1. 'Generally regular' in the rising time and bedtime between 40 and 60 years of longevous people had the highest figures of 81.8% and 63.1%, respectively. The longevous peoples of 59.4% got up by before 6 a.m., and 61.3% of these aged went to bed from 9 to 11 p.m. But there was no significant difference between male and female. 2. Of the occupation engaged in the longest term of longevous people, the self-management (86.3%) included farming, fishing and household affairs was the highest, whereas administrative position, small-scale management and white-collar worker were only 0.8%, 0.8% and 1.8%, respectively. Therefore, their work involved mainly physical labor (heavy 48.5%, light 47.2%), and mental work was only 2.8% of longevous people. It is believed that this fact was deeply related to the educational degree of them. 3. The longevous people of 58.3% retired from the occupation and household affairs abover 70 years of age, and especially 24.3% of them is including the aged above 80 years of age. 4. The longevous people of 57.2% were shared the role in the home after retirement from the occupation and household affairs, whereas 35.9% of them didn't share. Of the way in killing time in case having no role in the home, 'at home'(50.0%) was the highest, and decreased in the order of 'old people's home' (30.9%), 'ill in bed' (10.3%) and 'asylum for the aged' (8.8%). 5. The acquaintance frequency before retirement from the occupation and household affairs of longevous people showed in the order of 'wide' (38.5%), 'common' (38.0%) and 'narrow' (19.0%), and 56.5% of them had the acquaintance after retirement. 6. Only the longevous people of 38.5% had the hobby and recreation activities of 'more than once' after retirement from the occupation and household affairs, but 53.0% of them was none. Of the kinds of hobby and/or recreation, 'TV-watching' (79.2%) was the highest, and decreased in the order of 'talking with grandchild' (54.2 %), 'working at home' (35.4%), 'religion' (25.0%) and 'chess etc.' (18.1%).

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Rural Amenity Contents in the Textbooks of Agricultural High School (농업계고등학교 교과서를 통해 살펴본 농촌어메니티 교과내용)

  • Kim, Eun-Ja;Ryu, Cheong-San;Kang, Bang-Hun;Yoon, Soon-Duck;Kim, Sang-Bum;Hwang, Jeong-Im;Rhee, Sang-Young
    • Proceedings of the Korean Society of Community Living Science Conference
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    • 2009.09a
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    • pp.93-93
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    • 2009
  • 본 연구는 농업 농촌의 미래세대 주역으로 활동하게 될 농업계 고등학교 학생들에게 교과서를 통한 학습기회 제공이 무엇보다 중요함에 따라, 그들이 배우고 있는 농업계고등학교 교과서를 대상으로 농촌어메니티 교과내용을 분석함으로써 농촌어메니티 및 녹색가치 구현에 대한 인식 중대를 도모하고 올바른 농업 농촌의 가치관을 형성시키는데 기여하고자 한다. 분석 교과서는 원예, 축산, 농기계, 식품가공 등 총 39종의 농업계 교과서를 대상으로, 농촌어메니티자원 37종을 활용한 어메니티 관점으로 내용분석이 이루어졌다. 그 결과 환경자원과 자연자원을 포함한 자연적 자원의 경우(대기질, 수질, 비옥한 토양, 미기후, 지형 등) 141개로 17.6%를 차지하고 있는 것으로 나타났으며, 역사자원, 경관자원을 포함한 문화적 자원(문화재, 전통건조물, 신앙공간 등)의 경우 219개로 27.4%를 나타내었다. 또한 시설자원, 경제활동자원, 공동체활동자원을 포함하는 사회적 자원(공동생활시설, 기반시설, 도농교류활동, 생활공동체활동 등)인 경우 440개, 55%인 것으로 나타나 전체 39종의 교과서를 대상으로 어메니티 관점으로 하여 교과내용을 분석한 결과 총 800개가 수록되어 있는 것으로 분석되었다. 내용분석은 제시유형(문장, 사진, 삽화, 그래프, 표), 교육적 성격(준비학습, 내용이해, 기능습득, 실습활동, 문제해결, 태도형성, 기타)을 기준으로 분석하여 해당 내용이 농촌어메니티를 적절하게 표현하였는지에 따라 판정 여부를 제시하였다. 또한 교과서를 유형별로 구분하여 분석해 본 결과 A유형의 교과서는 9권으로 351개의 내용분석이 이루어졌고, B유형의 교과서는 16권으로 322개의 내용분석이 이루어졌으며, C유형의 경우 14권으로 127개의 내용분석이 이루어졌다. A와 B유형 교과서는 농촌어메니티를 나타낼 수 있는 교과서 내용 요소가 많은 유형이고, C유형은 주로 기술 및 관리 기법 등과 관련된 내용의 교과서였다. 제시유형별 교과내용을 분석한 결과 A유형의 교과서에는 사진 185, 문장 125, 삽화 24 순으로 나타났으며, B유형에는 사진 144, 문장 136, 삽화 37개, C유형에는 사진 57, 문장 55, 삽화 11개의 순으로 나타났다. 교육적 성격별 분석결과 A유형, B유형, C유형 두 내용이해,에 대한 교과내용이 절대적으로 우선순위를 나타냈으며, B유형의 경우 기능습득에 대한 교육적 성격도 다소 높은 것으로 분석되었다.

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HOME NURSING CARE NEEDS IN RURAL KOREA (한국 농촌 지역의 가정간호 요구에 관한 연구)

  • KIM, SUNG SILL
    • Journal of Korean Academy of Nursing
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    • v.18 no.1
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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.

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A Research on Confucian Christianity in the An-Dong region (1) - An Approach to Confucianism and Christianity via 'Intercultural Philosophy' - (안동지역의 선비-기독교인 연구(1) - 유교와 기독교의 상호문화철학적 접근 -)

  • Gwon, Sang-woo
    • Journal of Korean Philosophical Society
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    • v.145
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    • pp.119-141
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    • 2018
  • This paper is to address the consonance between Confucianism and Christianity, focusing on the first-generation clergy in Andong, North Gyeongsang Province, Korea. Andong has turned out many Confucian scholars since Yi Hwang, and thus founded the school of Togye (Yi Hwang's nom de plume). Meanwhile, some of Confucians in Andong converted to Christianity after reading the Bible. Thus, their religious activities and their interpretation of the Bible Confucian factors smacked of Confucianism, which suggests a need to reestablish the relationship between Confucianism and Christianity. This study produced the following results: First, the converts did not aspire to Christianity itself but to saving their country. The first-generation clergy in Andong wanted to sublimate their patriotic and Confucian spirits into Christianity, which is backed up by the independence movement planned jointly by Confucians and Christians in Andong. As for Confucians in Andong, their devotion to their country was a cause of the conversion to Christianity. Second, it was small wonder that Christianity was harmonious with Confucianism at least for early Christianity in Andong. In those days, Confucians in Andong had to achieve their realistic goals and thus did not need to deny Christianity. To relieve the national suffering, they had more need of Christian religiosity than Confucian morality. Likewise, missionaries wanted to propagate Christianity, and therefore did not deny the worldliness of Confucianism. On this wise, the two kept their identities and at the same time could compensate for their shortcomings from each other. This study names such Korean Christianity a 'humanistic religion.'