• Korean Security Journal
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• no.43
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• pp.37-65
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• 2015

There has been discussions and investigation on the nexus between religion and citizen's supports for suicide attacks and terrorist groups conducting such acts. In terms of the relationship, there were two potent hypotheses attempting to explain the process and mechanism of the relationship: religious belief hypothesis and coalitional commitment hypothesis. previous studies examined these hypotheses have been carried out across different cultural, religious, and political contexts. Until today, however, there are still lack of concrete evidence, which is generated from empirical studies, supportive evidence for any of these hypotheses. Therefor this study aims to investigate the association between religion and popular support for suicide attacks by using a survey data collected from three middle east countries, Egypt, Morocco, and Pakistan. In analysis, a step-wised regression analysis conducted with a set of variety of variables considered to be related with the association. This study found that variables reflecting religious belief hypothesis, such as prayer to God, religious devotion were unrelated to support for suicide attacks. Yet, prayer time predicted reduced supports for suicide attacks. Further, attendance at religious services, thought to enhance coalitional commitment, predicted support for suicide attacks. Yet, it showed negative association with support for suicide attacks. These findings suggest that regular attendance at religious services and regular prayer have combined effects reducing on the willing to support for suicide martyrdom. However, this study findings affirmatively support for neigher religious belief hypothesis nor coalitional commitment hypothesis. Instead, it suggests the needs for further research examination on the relationship as well as corrections of these hypotheses. Finally, Implications for the research findings for preventing suicide attacks are discussed.

• The Critical Review of Religion and Culture
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• no.22
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• pp.15-50
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• 2012

This paper consists of two parts. The first part presents a review of academic studies on the concept of religion in Western countries; why the subject matters and how it has been discussed and evaluated. The second part contains a self-reflection of the conceptual analyses of religion from the Korean point of view; how we evaluate "their" studies and an attempt to understand the more than one hundred years of reception of the concept of religion in Korea. The idea of religion is an important part of the modern "map" that Korean society was obliged to accept in the middle of its crisis during the second half of the nineteenth century. Examining this process and the context of its reception can help to understand our intellectual and religious heritage. In this vein, it is of primary importance to consider how the modern concept of "Jonggyo" is different from the traditional concept of "Gyo".

• Journal of the East Asian Society of Dietary Life
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• v.13 no.3
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• pp.145-154
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• 2003

This research was performed to identify the characteristics of the Korean rituals and to establish the desirable ritual culture. The recognition of the ritual culture was investigated by the general environmental factors such as gender, age, religion and education background. The rituals were generally recognized as positive. Some significant differences were shown according to religion, gender and residential area. To succeed the tradition of the preparation and the table-setting of ritual foods and to conduct the rituals by the descendants were recognized relatively high by the Buddhists and males living In Gyeongsangbuk-do. The degree of recognition of the method of table-setting of ritual foods was higher if one was married and older, with Buddhism and the oldest daughter-in-law in a family. As above, the culture of Korean rituals showed some differences according to the general environment and regions of the individual. The reason why regional differences were shown high was mainly because tradition and conservatism were maintained according to the unique regional thought and natural environment rather than impacts of the changes of times. That some differences were shown according to general environmental factors suggested that the traditional ritual culture was gradually changing according to the environmental changes in the modem times. Also, the recognition on the ritual culture were identified through investigations by general environmental factors such as gender, age, religion and education background.

• Proceedings of the Korea Society of Design Studies Conference
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• 2003.05a
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• pp.160.1-161
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• 2003

• Journal of Korean Home Economics Education Association
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• v.17 no.2
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• pp.159-170
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• 2005

This Study has an aim to offer the basic materials to teach the establishment and practice of Hyo consciousness to teenagers after finding the degree of accomplishment about their filial piety as the changes of related variables for the subject of this study, the Middle school boys and girls. The results of this research were followings. 1. The objects of research's Hyo consciousness and filial piety was totally high. 2. The teenagers' Hyo consciousness was showed significant difference according to adolescent's sea school's place, parents' job, the level of parents' education, income level, religion, family composition, and the place people who were educated Hyo live. 3. The teenagers' filial piety was showed significant difference according to adolescent's sea mother's job, the level of father's education, religion, and the place people who were educated Hyo live. 4. The teenagers' filial piety was showed significant difference according to Hyo consciousness. 5. In the relative influence of changes of having influence on filial piety, the better relative changes for filial piety were expressed as sex, religion, the place people who were educated Hyo a lot live, and Hyo consciousness. That is, the more they had Hyo consciousness the more they practiced filial piety. and girl students was expressed higher than boy students in practicing.

• Proceedings of the Korea Fashion and Costume Design Association Conference
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• 2004.06a
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• pp.73-76
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• 2004

이슬람 신비주의 교단인 메블라나는 독특한 춤 의식을 통해 종교의 영적체험을 경험 한다. 종교적 춤을 출 때에 착용하는 메블라나 복식은 그 하나하나가 형태적인 면에서 뛰어난 조형성을 가짐을 물론 각각의 형태들은 종교적 상징성을 지니고 있어 디자인의 신비감을 더해준다. 본 연구에서는 이러한 메블라나 복식의 종교적 배경과 형태적 특성을 분석하고, 이를 현대 복식의 디자인에 응용하여 보고자 한다.(중략)

• The Journal of Korean Philosophical History
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• no.52
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• pp.243-280
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• 2017

To the mid 19th from the early 20th century, there were many movements about religion in Korea society. Protestant which first flew in 1885 grew up greatly and Confucianism of traditional thought sought for religionization to survive. At once new religions named Korea ethnical religion appeared. They are Donghak(東學), Daejonggyo(大倧敎), Jeungsangyo(甑山敎) and Won-Buddhism. Generally speaking, these ethnical religions deeply relates with Korea original mental culture. In this paper, I want to infer that these religions have Korea origin metal culture. The first, I will consider some traditional thoughts of (1) worshiping of Heaven, (2) practice and (3) harmony from traditional (religious) ceremonies and thoughts. Ans then I will infer how these traditional thoughts from origin mental culture appear in ethnical religions of Donghak(東學), Won-Buddhism(圓佛敎), and Jeungsangyo(甑山敎).

• SUVANNABHUMI
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• v.1 no.2
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• pp.113-118
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• 2009

• Journal of the Korean Institute of Rural Architecture
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• v.2 no.3
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• pp.57-64
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• 2000

The change of social consciousness and culture induce increasing needs of funeral ceremony hall. This study analysed the equipments standards of funeral ceremony hall, and the procedure of each ritual formalities, then surveyed nine cases. As a result, the forms of mortuary are identical despite the needs of plans by religions and rites. This study recognized the needs of mortuary plans by religions, and purposed to plan each religion's mortuary based on funeral ceremony hall after this.

• Journal of Christian Education in Korea
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• v.65
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• pp.9-27
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• 2021

Religious language learning is crucial for children's spiritual development and how each child is encouraged to speak about the Sacred will drive the capacities for healthily connecting with one another, God, and the nonhuman world. Religious educators have an ethical imperative to teach religion with a commitment to celebrating lived experiences, while resisting dogmatic instruction that stunts linguistic, cognitive, and spiritual development. Cultural influences must encourage approaches that nurture children's wonder and inquiry, by teaching religious language as a tool for meaning-making and expression.