• Journal of Korea Entertainment Industry Association
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• v.15 no.8
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• pp.19-31
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• 2021

This study tried to identify the characteristics of college students' entrepreneurial intentions in the entertainment industry, focusing on existing literature studies. Based on this, it was intended to suggest realistic educational alternatives for university student start-ups and implications for start-up management to university start-up officials and those in charge of national start-up support policy. Therefore, the implications of this study are as follows. First, technology(item) for idea creation education, which is an essential element in the entertainment industry, how to connect ideas and products, technology methods that can increase content value, and user characteristics education within the entertainment industry will need to be continued. In addition, along with the idea education, it is necessary to increase the understanding of start-up business management such as financing, human resource management, marketing, and operation management, and furthermore, confidence education should be provided so that the possibility of success in an entertainment start-up and a sense of adventure in a new job can be developed. Second, the space and equipment necessary for start-up (club room, student start-up room, entertainment-related equipment, etc.) should be provided centering on the opinion survey of students who are interested in starting a business, and various regulations of universities and government for student start-up should be relaxed. will have to In addition, education for the formation of entrepreneurial knowledge inside and outside of the school, special lectures and consultations by experts, and on-the-spot education, etc., should be made to create more practical entrepreneurial knowledge. something to do. Third, for students wishing to start a business in the entertainment industry, it is necessary to inform their families about the field situation of the entertainment industry accurately so that their children can develop a positive perception rather than a negative perception when choosing a business field. In addition, by promoting various successful cases of college students to their families after starting a business, families should be encouraged so that their children can develop a challenging spirit about starting a business. Fourth, it should be possible to form continuous clubs or gatherings with friends who wish to start a business in the entertainment industry, and furthermore, an opportunity to listen to the opinions of friends who actually started a business through these meetings should be provided. In addition, the meeting and the formation of friends should create a place for discussion about writing a business plan, how to succeed in starting a business, and management of startups, and psychological stimulation activities should be conducted so that each other's will to start a business arises. Fifth, various knowledge related to start-up (methods for securing funds, management of start-up organizations, grasping information about the market in which they want to start a business, etc.) should be cultivated, and how to write a business plan for the various entertainment industry fields they want to start up. You will also need to train them to be practical. Also, based on this knowledge formation, students themselves should be able to respond to risks and changes that may occur in entrepreneurship. Lastly, it is necessary to increase the understanding of business start-up management, and various psychological stimulation activities are needed to make the confidence and fear of starting a business disappear.

• (The)Study of the Eastern Classic
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• no.70
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• pp.435-466
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• 2018

"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. 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 rituals, especially coming of age, wedding, funeral and ancestral rites. Ji Gyu-sik did write in his "Hajaeilgi" about coming of age, wedding, funeral and ancestral rites that were actually performed then as a person not belonging to the yangban class. Such diaries are very rare, and its value is highly appreciated as a material. Particularly, from the late 19th to the early 20th century of this author focuses on the a study of coming of age, wedding, funeral and ancestral rites as we can see some aspects about it from his diary. Coming-of-age rites were carried out in the first month of the year generally, and in this period, we can see the transformation of their performing period as it was diversified then. This was not exceptional in yangban families. About wedding, while it was discussed, it came to be canceled more often than before maybe because they were going through the process of enlightenment then. It seems that choosing the day was not done in the bride's family always. Jungin or commoners had a weeding in the bride's house, but when it was needed, it was also performed in the groom's house. Ji Gyu-sik followed the traditional wedding procedure for his children rather faithfully, but it was applied flexibly according to the two families' situations or conditions. Ignoring the traditional manners, they had a wedding in the period of mourning or performed a wedding in the groom's house bringing the bride there. It seems that this was related to the decline of Confucian order in the society in the process of modernization. Also, the form of donations changed, too. Gradually, it was altered to the form of money gifts. Moreover, unlike before, divorcing seems to have been allowed then. Remarriage or divorce was the custom transformed from before. Funeral rites had different durations from death up to balin (carrying out a bier for burial) and hagwan (lowering a coffin into the grave), and so it means that they also went through transformation. Sa-daebu used usually 3 months but here was 7 days from death to balin normally, but it seems that there were yangban families not following it. The traces of 3-iljang (burial on the third day after death) most commonly found these days and chowoo jaewoo samwooje can be also found in "Hajaeilgi". Such materials are, in fact, very highly evaluated nowadays. Meanwhile, donations also changed gradually to the form of money. Regarding ancestral rites, time for memorial service was not fixed. Ji Gyu-sik did not follow jaegye (齋戒) before carrying out gijesa, and in some worse case, he went to pub the day before the memorial service to meet his lover or drink. This is somewhat different from the practice of yangban sadaebu then. Even after entering Christianity, Ji Gyu-sik performed memorial service, and after joining Cheondogyo, he did it, too. Meanwhile, there were some exceptions, but in Hansik or Chuseok, Ji Gyu-sik performed charye (myoje) before the tomb in person or sent his little brother or son to do it. But we cannot find the contents that tell us Ji Gyu-sik carried out myoje in October. Ji Gyu-sik performed saengiljesa calling it saengsincharye almost every year for his late father. But it is noticeable that he performed saengsincharye and memorial service separately, too, occasionally. The gijesa, charye, myoje, and saengsincharye carried out by jungin family from Gyeonggi Gwangju around the time that the status system was abolished and the Japanese Empire took power may have been rather different and less strict than yangban family's practice of ancestral rites; however, it is significant that we can see with it the aspects of ancestral rites performed in family not yangban. As described above, the contents about the a study of coming of age, wedding, funeral and ancestral rites found in "Hajaeilgi" are equipped with great value as material and meaningful in the perspective of forklore.

• Journal of Korean Home Economics Education Association
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• v.18 no.1 s.39
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• pp.77-93
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• 2006

As our current society is increasingly demanding a Home Economics Education curriculum that projects the recent changes around us, in this study we hope to present which fundamental materials would be needed in Home Economics Education to satisfy the needs of learners in schools and to Provide actual practice and information crucial to live in the future society. A reform of the present Home Economics regime is needed, and as a result of critical analysis on the subject we found that it did not portray the plurality of family relations and cultures owing to the sudden changes in society, nor did it present an active curriculum that could be applied to the changes in social environments. This was partly because of the matter of establishing a proper academic identity of Home Economics Education, the matter of specializing curriculums and general methods of applying them, the academic conservatism in the field of Home Economics, and ineffectiveness of teacher reeducation as well as a lack of leadership on the part of administrative departments. The objective and content structure of Home Economics Education should be reformed to adjust to the current society by taking an approach focused on family and the consumer. In the family part, curriculums should include the formations of various family structures and home cultures to portray a more open concept of family, which should promote gender equality in matters of child upbringing and housework. From a humanitive perspective, Home Education should he dealing with the mediation and decision-making of individuals caught between social advancement and household functions. their communication skills in choosing and deciding, and furthermore their participation in their living communities which may present more material basis of critical scientific philosophies to be discussed in class. Additional themes such as sustainable consumption for earth environment and resource preservation and ways of application to rebuild our diminishing society must also be included in the education curriculum. We should look to find a more integrated approach to Home Economics Education rather than the present field based and specialized regime.

• Journal of Hospice and Palliative Care
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• v.1 no.1
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• pp.56-64
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• 1998

Purpose : Seoul National University Hospital developed a group counseling program for the terminal cancer patients and their family members. This program consists of each of doctor, nutritionist, nurse, pharmacist, and social worker to provide them with the information and to enhance their ability to cope with terminal cancer. This research aims to introduce this new program per se, and to appreciate its validity and applicability to the terminal cancer patients and their family members by analyzing the concerns and specific questions of the participants. Methods : The methodological approach employed in this research is 1996 content analysis of the group counseling reports, and interview of the 312 participants. The analysis includes the general characteristics of the subjects, family relationship to the patients, times of attendance to the group session, source of information to the program. Results : The participants consist of 261 family members(84%) and 51 patients(16%). Majority responded to the program with a single-attendance. Diagnosis are mainly lung cancer, stomach cancer, liver cancer. The ratio of participants by family members is decreased in the order of spouse, children, daughter-in-law, brothers and sisters, and parents. The source of information to the program is largely through medical staff(69%) as compared with posters in the hospital (26%). The participants are interested primarily in the medical information. Their interests are various, such as pain control, patient care, nutrition, psychosocial problem and etc. Conclusion : This program is characterized largely as a family-supporting program which primarily offers information for terminal cancer. This program is a sort of a hospice program, which maximizes the present quality of living of the terminal cancer patients as long as life continues by encouraging them to live with terminal cancer. Thus, this group program can be employed as an active support network for the patients and their family. In order to develop comprehensive care-giving services, it is required to have 24-hour telephone service, hospice facilities, home care service, and communication between the referral hospitals and the primary care physicians, in particular. Such a development of services is the ultimate goal for improving care. But the immediate goal of the program is to make possible better education for the patients and their family to live with terminal cancer.

• Cartoon and Animation Studies
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• s.30
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• pp.113-137
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• 2013

The accessibility and effect of cartoon on children are very significant. Since cartoon is a medium of conveying information through text and pictures, it has a characteristic of being easily approached by children than any other medium. Its accessibility to children is inevitably more exceptional than any other medium in the sense that it is a method of not only telling or reading stories but also showing stories. The main audience of is children. It has a characteristic of being easily accepted by children since it's mythology seen in cartoon than read in text. However, gods conducts are full of unethical expressions. Sexual expressions of intermarriages between mother and son, between brother and sister and between uncle and niece, as well as extramarital intercourse are very unethical that could have negative effects on children. This study analyzed the unethical expressions of gods that could have negative effects on children at current point in time. Zeus was often unfaithful to his wife with many stories about the children of Zeus that were created from extramarital intercourse. Standard of value on rational decision has been established for adult readers, but children can readily accept things since they lack their own rational decision on what's right and wrong. As an alternative to children's uncritical observatory study, there is a need for author's intervention to help children form desirable values. The purpose of this study is to analyze the sexual expressions of Zeus and gods in that could affect children's social study.

• Survey Research
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• v.10 no.1
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• pp.1-32
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• 2009

This study examines the changes of income, everyday life and living condition of consumer in the aftermath of financial crisis. In this period financial crisis was the crucial factor behind various social problems such as the dissolution of families and individuals. This research explores the range and degree of impact on individuals and social groups after the financial crisis. We explore the social mobility in terns of maintaining middle class and falling into the lower class measured by middle class identification. The 60% of the middle class before the financial crisis maintained the middle class position and the rest of people left out of middle class and fell into lower class. The 60% of those who has been maintained and has just became the members of middle class were college - educated people. The great part of people whose income and assets has increased after financial crisis belongs to college - educated group. Many of those whose income have decreased belong to the high school educated group and blow, the older than 50 years old, self - employed without employee and unpaid family employee. Those whose income and assets decreased and those who experienced downward mobility have undergone changes in everyday life and living conditions as a consumer. Many of them experienced the unemployment, nonpayment or credit - delinquency, dissolution of family, worsening health condition, depression, feeling the impulse to commit suicide simultaneously. The poor consumer disposition, reduction of living expenses, sound consumer culture have expanded to people since economic crisis. The middle class reported that the cost of private education often goes beyond the family ability to pay. The lower class has suffered from the cost of living. In a meanwhile luxury goods preference, consumer consciousness for status symbol have continuously increased among all the classes since 1997. Thus fluctuations of one's income and social mobility during past 10 years were some of the major determinants which brought about the various damaging life events, changes of living conditions and everyday lives as a consumer.

• Journal of Korean Home Economics Education Association
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• v.29 no.1
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• pp.71-92
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• 2017

The purpose of the present study is to investigate the experiences of original family and social relationships in single women. Semi-structured in-depth interviews were arranged with 18 single women who met the criteria for the present research purpose. We considered only those responses of the interviewees that are directly related to their experiences of original family and social relationships, where the collected data were analyzed in three steps by methods of thematic analysis. As a result of the analysis, the experiences of original family and social relationships in single women could be grouped into six main clusters of themes which may be labeled as (1) themes centered on 'Family attachment', (2) themes centered on 'Special People' and (3) themes centered on 'Estrange relative relationship'. (4) themes centered on 'Small social life', (5) themes centered on 'Absence of a social relationshipship', (6) themes centered on 'Drive for freedom'. Among the first category of themes of 'Family attachment', we have found three sub-themes such as 'Adult Baby under parents' care', 'Confirm of single life', 'Intricate family relations'. As for the second category of themes 'Special People', three sub-themes have been found including 'I Only Love Mom.', 'Sister friend', 'My lovely nephew or niece'. And for the third category of only one theme 'Estranged relative relationship'. And for the fourth category of themes 'Small social life', there were found four sub-themes which include 'Relationship at work', 'Chat with friends', 'Keep oneself aloof from the opposite sex', 'Singles gather together'. And for the fifth category of themes 'Absence of a social relationshipship', there were found three sub-themes which include 'Alone than meeting', 'Lazism', 'Tight daily lives'. And for the final category of themes 'Drive for freedom', there were found two sub-themes which include 'Caution for attachment', 'Caution for entanglement'. In all, there are sixteen sub-themes to consider. On the basis of these results, we presented some conclusions on the experiences of original family and social relationships in single women. We also presented some implications of these results on population education and future research.

• Korean Journal of Heritage: History & Science
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• v.48 no.2
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• pp.64-81
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• 2015

The Treasure No.165 of Ojukhen is a separate house(別堂) which was still remained as a gentry house in the earliest day. The formative aspects have the important meaning as the history of Korean architecture. Specially the place is famous for Shin, Saim-dang(申師任堂) gave birth to Yulgok(栗谷) Yi, I(李珥). The house was built by one's family of Gangneung Choi clan(江陵崔氏) but Son-in-law inherited the house because there was the practice of inheritance by equal distribution and the mother of Shin, Saim-dang, Yongin Lee clan(龍仁李氏) inherited Gwon, Cheo-kyun(權處均) who was her hrandson under the condition of looking after the tomb. The reason why house name was Ojukhen is that Gwon, Cheo-kyun's another name is Ojukhen. Ojukhen is cultural properties which showed the change of practicing inheritance and ancestral rites. Ojukhen has the special relationship of one's grandson and did not have such of immediate family. This is because there were customs husband had to go to married woman's house and live there during short time. Yongin Lee clan and Shin, Saimdang has lived in the Ojukhen. Yongin Lee clan lived there after marrying. Shin Saimdang also spent a time of living her house after marrying and his son(Yi, I) was born in the place. Yi, I spent their time under Yongin Lee clan and one's mother's parents. Therefore he had a good relationship with his maternal grandmother. This is why his maternal grandmother became a descendant offering sacrifice to his ancestors. The reason why Gwon, Chen-kyun looked after the tomb of Yongin Lee clan was also Gwon, Hwa(權和) became sonin-law who lives with his wife's family. Ojukhen is the showcase of finding the marriage and living manage in the early Joseon Dynasty. The most village of Buk-Pyeong(北坪村) in the Gangneung called by Yi, I's one's mother's parents' home. Since after, the place was changed as the clan village immediate family of Andong Kwang clan(安東權氏) of Gwon, Cheokyun of Chumilgong family(樞密公派). After 17C, there were social historic changings focused on relative group. Ojukhen was the start of changing the clan village. Ojukhen is cultural properties which showed inheritance, relative, marriage in the turning point of Joseon Dynasty.