• Journal of Music and Human Behavior
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• v.14 no.1
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• pp.85-108
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• 2017

The purpose of this study was to examine how a therapeutic drumming intervention would impact middle school students with regard to school violence prevention. Participants were all in the third-year class of a middle school in Korea. A school music teacher and a music therapist designed and implemented the program collaboratively, and mainly used dyadic, synchronized, and improvisational drumming based on the Social Emotional Learning core competencies. A total of 65 students participated in a weekly 45-minute program for 10 weeks. Ten participants out of 65 were selected for interviews and the rest of the 55 participants were asked to fill out an open-ended survey. Content analysis of the survey and interviews produced 492 meaningful statements, which were categorized into seven themes: somatic responses to drumming, emotional processing, group cohesion, empathy, relationship with peers, self-esteem, and self-regulation. The findings indicated that dyadic, synchronized, and improvisational drumming may promote prosocial behaviors in students of this age. The author discussed that drumming produces physical input directly from the instruments, which prompts students to identify and empathize with their own or others' emotions. This study therefore suggests that collaborative work between school music teachers and music therapists may positively impact middle school students' prosocial behaviors, as they pertain to school violence in Korea.

• The Journal of the Convergence on Culture Technology
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• v.9 no.6
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• pp.1127-1134
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• 2023

This study is a qualitative study to uncover the meaning and structure of nursing students' online psychiatric nursing practice experience by applying Parse's research method. The subjects of the study were 9 fourth-year nursing students at K University who took psychiatric nursing practice online in the COVID-19 situation. Data collection was conducted from March 7, 2022 to May 27, 2022. As a result of the study, the core concepts of nursing students' online practice experience in psychiatric nursing in the COVID-19 situation were: 'Recognizing the importance of understanding oneself and others', 'Preparing for communication to build therapeutic relationships', and 'A perspective on the future through exploration of the meaning of nursing'. Structural transposition was presented as 'Empathy for self and others', 'Mindset for interpersonal human relationship', 'Exploring the essence of nursing and self-realization'. Conceptual integration appeared as 'Valuing', 'Revealing-Concealing', 'Revealing-Concealing'. In conclusion, nursing students' online practice experience in mental health nursing in the COVID-19 situation was an experience of growing and transcending as future nurses by recognizing the importance of human understanding and communication for the therapeutic relationship that is the purpose of mental nursing. This study will serve as basic data for efficient clinical practice operations in various unpredictable situations, such as future pandemics.

• Cross-Cultural Studies
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• v.38
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• pp.29-63
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• 2015

This paper attempts to re-read Tennessee William's A Streetcar Named Desire from a non-Aristotelian perspective, particularly focusing on the audience performativity. In Chapter 6 of the Poetics, Aristotle says that tragedy has a final purpose or end (telos) and that is to inspire a catharsis (literally "purification") of pity and fear by means of representation and to give pleasure from experiencing their relief. However, a dramatic theoretician Augusto Boal argues that Aristotelian catharsis is not to get rid of pity and fear through their vehement discharge; rather, the basic function of catharsis is the purging of antisocial elements from the social body and the restoration of order because catharsis occurs when the spectator, terrified by the spectacle of the catastrophe, is purified of his "hamartia" which looks similar to the tragic flaw of the hero in the play. Thus, Boal asserts that Aristotle's coercive system of tragedy manipulates the emotions of the passive spectator. By contrast, in non-Aristotelian aesthetics, tragedy functions not as legitimation for a particular political configuration but as the performance of ethical acts-through which all the participants, including not only the actors but also the audience, communicate more actively about practical problems and actively work in order to make sense of themselves, others, and society. Here, the audience is required to restore and reinforce his/her capacity to think and to act; thus, an unquestioning, passive, indifferent attitude is not allowed. In these contexts, this paper explores how Tennessee William's A Streetcar Named Desire involves the audience in the responsibility for what occurs on the stage, in order to urge the audience's ethical judgements and responsible acts. This paper argues that what this play asks of us is not catharsis, the purging of pity and fear, but empathy toward the other's pain, beyond pity and fear, to carry out our responsibility of sharing in and caring for the other's suffering. That is to say that it will be an ethical way to "re-member" Blanche DuBoi-the iconic Williams victim "dis-membered" by traumatic memories and open wounds and is thus unable to complete her grieving and mourning-as one of us, not as the other. It will be the only way to remember right regarding her tragedy.

• The Journal of the Korea Contents Association
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• v.17 no.4
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• pp.532-540
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• 2017

This study analyzes and compares the meaning and the value of storytelling with characteristics of the Playback Theatre, which is an improvisational play. On one side, the Playback Theatre, invented by Jonathan Fox in 1975, is an improvisational and communication-based theatre format; and it usually brings in the storytelling of audiences and often entails no play script. On the other side, storytelling requires imagination and creativity; presupposes the sympathy between the speaker and the listener. In fact, this theatre format is utilizing the educational and healing effects of verbal cultures, group sacrificial ceremonies, and/or psychodrama; and it is contextualizing them in our modern society. The Playback Theatre provides the audiences with opportunities to share their own stories within the play itself. The actors first listen to the stories of audiences; and then make them into a play impromptu, right in front of the speaker(s) and other audiences. For this very reason, it is called a "play-back". In this process, the individuals and the community are invited to experience the educational and healing effects.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2011.05a
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• pp.252-255
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• 2011

Growing demand for smart phones and data communication diminishes the constraints of Twitter and Facebook than a smartphone has become a subject of interest. On the other hand facebook users in their relationships to obtain the consent of the other, twitter is a relatively simple procedure for the information ripple effect is excellent. Twitter is beyond a simple social networking services(SNS) located in one of the popular media and powerful have the upper retweet. Retweet to the top of his sympathy with the ability th send tweets to their subscriber information can spread quickly. In this paper, we propose the smart retweet that system actively extend the existing retweet. In order to realize the smart retweet and additional criteria for determining the destination of the information is required. Based on tweet generated regional or an local information mentioned to tweet, to determine the destination. Smart retweet of the speed and scope of information transmission through the scale is expected.

• Journal of Christian Education in Korea
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• v.63
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• pp.221-253
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• 2020

The purpose of this study is to define the key competency as Christian(in another word: Christian key competency) and to interpret the six key competencies of the 2015 revised curriculum in a Christian educational way. Also as an alternative to the key competencies model of the 2015 revised curriculum, this study aims to materialize the formation of a Christian key competencies model based on Christian faith. This study derived 'faith' from the key competencies as Christian throughout preceding research analysis. The 'faith' of the key competencies as Christian means the ability to know oneself, and to know the world and God within the knowledge of the Bible (knowledge of God) in the personal relationship with God, and also it is the ability to think, judge, and act with biblical values, Christian world view, and Christian self-identity. The key competency 'faith' could be the basis (standard) of motivation, attitude and the value of all competencies in cultivation and exercise. The model of Christian key competencies has the structure in which each six key competencies become to be cultivated based on the Christian key competency called "faith." Based on the structure, the six key competencies of the 2015 revised curriculum were interpreted and explained from the perspective of Christian education. In the self-management competency, self-identity can be correctly formed in relations with transcendent God. In aesthetic emotional competency, the empathic understanding of human beings comes from the understanding of the image of God, the supreme beauty, the source of beauty. About the community competency, human community is the source of God who created the universe, human and all of things. It is because a Christian community is a community within the relationship of Trinity God, Nature and others. Therefore regions, countries, and the world become one community. Communication competency first stem from good attitudes toward yourself and others with respectful mind. It comes from an understanding of Christian human beings. Also, there is a need of having a common language for communications. The common language is the Bible that given to us for our communicative companionship. Through the language of the Bible, God made us to know about God, human being and the creative world, and also made us to continue to communicate with God, others and the world. For having the knowledge-information processing competency, a standard of value for the processing and utilization of knowledge and information is required. The standard should be the basis of moral and ethical values for human respect. About creative thinking competency, the source of creativity is God who created the world. Human beings who have the image of God own creative potential. As well as, creativity has different expression forms depending on individual preferences and interests, and different approaches will be made depending on each individual's importance and achievement. Individual creativity can be found through education, and it can be embodied by converging knowledge, skills and experience.

• The Korean Journal of Coaching Psychology
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• v.4 no.2
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• pp.27-56
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• 2020

The purpose of the study is to investigate the effect of an emotion coaching program using animation(the program) on infant peer competence and communication with teachers in charge (teachers). To this end, 30 infants aged 5 years residing in the Seoul area were selected to form 15 experimental groups and 15 control groups. An emotional coaching program using animation for 15 children aged 5 years in the experimental group was conducted 7 times a week for 50 minutes each. The main contents of the program were organized to name the emotions of children aged 5 years old through various emotion scenes, to recognize my emotions and to empathize with the emotions of others. To verify the effectiveness of the program, peer competence and communication with the classroom teacher (social competency test) were conducted before, after, and after (4 weeks after the end of coaching). As a result, both peer competence and communication with the classroom teacher were significant. And the program continuity was verified. Finally, the implications and limitations of the study through the results of this study, and suggestions for future research were discussed.

• Management & Information Systems Review
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• v.35 no.2
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• pp.137-165
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• 2016

Community enterprise is a type of business that simultaneously pursues public interest and profitability to vitalize the local society and economy and also an alternative endeavor to restore community by local residents using local resources. In rapid changes of business environment and social dynamics of these days, one of the alternatives to provide solutions for problems in persons and organizations is workplace spirituality. Workplace spirituality is not only beneficial to satisfaction, commitment, devotion, and organizational citizenship behavior, but also positively influential to outcome of an organization. Expanding the scope and subjects found in most previous studies on workplace spirituality of general companies, this study tries to contribute to development of community enterprises through empirical analysis of the effect of community enterprise. In result, workplace spirituality showed positively significant influence on job satisfaction, organizational citizenship behavior equally in both of community enterprises and general companies. Job satisfaction presented positively significant effect on organizational citizenship behavior. And job satisfaction mediated the relationship between workplace spirituality and organizational citizenship behavior. In addition, workplace spirituality of community enterprises showed difference from general companies showed greater coefficient and influence. Although workplace spirituality is important for general companies that pursue profit, it is shown that greater significance was found in community enterprises. Workplace spirituality, which is equivalent to A sense of calling, sense of inner life, sense of empathy, sense of community, and sense of transcendence through community enterprise, needs to be promoted and settled in community enterprises.

• Korean Journal of Culture and Social Issue
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• v.13 no.3
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• pp.23-63
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• 2007

The purpose of this study is to develop and verify the Relational Self Scale(RSS). Based on the theoretical assumptions which relational self is multi-dimensional and constructed in social contexts, 10 categories with 102 items were yielded. In the process of content analysis, item analysis, exploratory factor analysis and correlation analysis by administering 102 items to korean adults, 31 items with 7 factors are extracted. The 7 factors are consisted of 'avoidance of relation', 'consciousness of others', 'agency', 'instrumental relation', 'empathy-care', 'perceived support from relation' and 'over-dependency to relation'. Next, Confirmatory factor analysis was conducted with 649 korean adults aged from 20's to 60's. The results of confirmatory factor analysis showed the RSS as a valid scale. The 7 factors of the RSS fitted well with men and women. The internal consistency of the RSS was proved to be acceptable. The latent mean analysis indicated that the relational self was not significantly different between men and women at 7 factors. Correlation analysis showed that the construct of relational self was significantly related to relational self-construal, self-esteem and attachment to parent and intimacy person. This study has implication in that relational self is defined and assessed as multi-dimensional construct, and that by administering RSS it is possible to evaluate distinctive korean people's relational self.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.55-85
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• 2019

In this article, we examine the real meaning behind the stories in which the N-po Generation (Millennial Generation) is depicted, through the observation of entertainment programs, TV series, and movies. This could be an opportunity to investigate the aspects of emotional customs of our era, which have been described by television media as portraying the complex and multifaceted reality in the most mundane and popular manner while influencing the public. Problems with youth unemployment, the polarization of life, and instability are not only global issues but situations that specifically occur in South Korea. It is thus vital to pay attention to the inner side of the N-po Generation who enjoy Sohwakhaeng (small but certain happiness) by eating alone as the placebo effect of this tough reality. This is an agenda that should be viewed as a problem in the fundamental design of South Korean society. The consciousness of the problem shown in the TV series has been drawing attention. The TV series Because depicts a love narrative that concentrates on emotions in a relationship that started between housemates due to poverty and housing problems, leading to marriage. Thus, the TV series persuasively dramatized 'confluent love' in the N-po Generation. In the movie , Miso can be regarded as a symbol that represents the emergence of a new generation of cultural sensitivity. There is a suggestion in the sequence of that identifies the pursuit of taste with the discovery of identity. The TV series is a growth narrative that deals heavily with youth unemployment, temporary workers, fragmented families, and dating violence. The housemates in find emotional stability through interaction with each other, and courageously approach their individual problems. In the process, images of women, who are empathetic towards others and are willing to jointly solve their problems, are calmly depicted to reveal a story of growth revolving around a ground emotional community. The current problem that South Korean society should contemplate is how to be fully human beyond mere survival, and how to further seek the conditions of human existence. In that sense, what we should pursue is a notion of 'publicness', which can put several generations together. Because of the reality that confliction between generations must be triggered, in order to make a passage of sympathizing, mass media's sensitivity training becomes more important. This may be the duty of mass media.