• Korean Journal of Hospice Care
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• v.2 no.2
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• pp.49-57
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• 2002

Background: The purpose of this study is to find out to how much influence religion had on the quality of life in patients admitted to the hospice facility at Saemmul's House. Terminal cancer patients were assessed one to two weeks after admittance to Saemmul's House. Metohd: The subjects of this study were numbered at 75 patients and were admitted to the hospice facility at Sammul's house between January 2002 and July 2002. The data regarding quality of life was collected using a questionnaire prepared by the sammul Hospice and were analyzed by means of ANOVA and T-test. Result: As a result of this study, there was no noticeable difference in quality of physical, psychosocial life between the patients with conviction of salvation and the other patients. However, it shows that the former enjoyed a higher spiritual quality of life than the latter. In case of baptized patients and unbaptized patients, there were no differences in terms of physical and psychosocial quality of life, but the baptized patients demonstrated a higher spiritual quality of life. After admittance, patients were grouped by duration of conviction of salvation I.e., those that believed more than 5 years and those that believed less than 5 years. In terms of physical, psychosocial quality of life, there was little difference between the two groups. However, those who believed more than 5 years demonstrated a higher spiritual quality of life. However, there was no difference in quality of life among patients, regardless of their belief in God, after receiving spiritual care at the hospice. Conclusion: We got a few conclusions in accordance with result gained by this study. First, spiritual support is very important to improving quality of patients' lives in hospices. Second, hospice programs are needed keenly and spiritual support for patients from trained experts is needed 24 hours a day. Third, because trained experts(ministry) are urgently needed to lend spiritual support, hospice courses must be taught at all colleges of theology. Fourth, a hospice program must provide a proper atmosphere that can give spiritual support and therefore all hospices must build such as environment. Fifth, a tool for spiritual support of hospice must be developed.

• Korean Journal of Hospice Care
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• v.4 no.2
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• pp.9-20
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• 2004

Purpose: The purpose of this study was to elucidate the effects of spiritual nursing intervention on spiritual wee-being and depression level of the hospice patients. Method: The subjects for this study were collected from 62 patients who were admitted in the hospice care unit from July 28, 2000 to October 31, 2002 in D city K hospital. Subjects were 31 members of the experimental group and 31 members of the control group. It was devised with a nonequivalent control group pretest-posttest design. The spiritual nursing intervention was given by using the therapeutic use of self, Scripture, prayer, Hymn and music, use of church community involvement and refer to pastors according to assessment of patients' spiritual need for 3 weeks(total 12 times and 1 hour per each intervention). Sangsoon Choi(1990) and Jungho Kang(1996)'s spiritual well-being scale, which was modified from Palautzian and Ellison(1982)'s spiritual well-being scale, was used to investigate patients' spiritual well-being. To investigate level of depression, OkHyun Song(1977)'s Depression Scale, which was modified from Zung(1965)'s Depression Inventory, was used. Data were analyzed by x2-test, t-test, Repeated measures ANOVA with SPSS/Win 10.0 program. Results: 1.The 1st hypothesis, 'total spiritual well-being score in the experimental group, who received the spiritual nursing intervention, will be higher than the control group who did not receive the spiritual nursing intervention' was supported(F=6.28, p=0.015, Interaction: p=0.000). 2.The 1-1st sub-hypothesis, 'religious well-being score in the experimental group, who received the spiritual nursing intervention, will be higher than the control group who did not receive the spiritual nursing intervention' was supported(F=12.75, p=0.001, Interaction: p=0.000). 3.The 1-2nd sub-hypothesis, 'existential well-being score in the experimental group, who received the spiritual nursing intervention, will be higher than the control group who did not receive the spiritual nursing intervention' was supported(F=6.87, p=0.016, Interaction: p=0.000). 4.The 2nd hypothesis, 'depression level in the experimental group, who received the spiritual nursing intervention, will be lower than the control group who did not receive the spiritual nursing intervention' was supported(F=10.45, p=0.002, Interaction: p=0.000). Conclusion: From the above results, spiritual nursing intervention was an effective program to improve spiritual well-being state and decrease depression level for the hospice patients. In the future, when the spiritual intervention, which the researcher developed, applied on nursing field, the hospice patients can have comprehensive well being including spiritual well being and peaceful dying life.

• Korean Journal of Hospice Care
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• v.5 no.1
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• pp.14-25
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• 2005

This study was conducted to examine the present state, types of services, difficulties, education programs, motivation, satisfaction and attitude of hospice volunteers and also to suggest supporting programs for the volunteer. For these purposes, a questionnaire was distributed among the 200 hospice volunteers in ten hospice organizations in Daejeon and Chungcheong province. In this research, 85.5% of the respondents were women and most of them were housewives in their forties and fifties. The majority of hospice volunteers had an education background of more than high school. Christianity (94%) was the dominant religion of volunteers. Among the service area of the hospice, emotional caring, such as listening closely and establishing empathy were the most frequently done by the respondents and the next one was spiritual care. Hospice volunteers who had started with altruistic motivation show more dynamic activities in emotional, spiritual, physical caring and so on, than those with non-altruistic motivation. Most of the respondents expressed that they felt a hospice volunteer was valuable. However they had a hard time to overcome the sorrow coming from sharing empathy with the dying patients. Those who had started with altruistic motivation usually took part in two times per a week and had more positive attitude. Volunteers who had been working more than five years showed better attitude than those who had been working less than three years. The longer the voluntary services, the more positive attitude experienced by volunteers. Hospice volunteers encountered the most considerable difficulty with lack of background knowledge and their actual capability. Insufficiency of time was the next reason for the considerable difficulty of the hospice volunteer. On the other hand, those who served more than twice per week replied that lack of background knowledge and their capability were the least considerable difficulty. Insufficiency of time was the reason of difficulty for male volunteers, as well as for females under thirty and those in their forties and fifties respectively. Generally most of the hospice volunteers (70%) were satisfied with their services and they usually satisfied with physical caring, spiritual caring, hospice's family caring. The less difficulty in voluntary services, more satisfaction for the volunteers in the end. There is a positive correlation between a attitude of the hospice volunteer and frequency of voluntary services while the volunteers' difficulty affect negatively their attitude as well as the frequency of voluntary services. Most of the hospice volunteers want to have more education about basic skills, volunteer's attitude and role, spirituality, the way of attending on the hospice and so on. Most of them considered discussion and sharing different cases as the most effective method. They also wish to had more supporting programs for the hospice volunteers(in the order of their needs) such as regular events, newsletters, personal concern, social meetings among the volunteers, insurance and minimum expenses. Based on the study results, more programs should be run in order to activate the voluntary services regardless of their gender and education background. A continuous practical supporting policy and education programs are required in order to provide special education and training courses considering every field of voluntary services. Expanding the role of the volunteers allows them more opportunities to take part in voluntary services and th activate participation. It is necessary to establish a new hospice system as a part public medical system, which can not only facilitate the voluntary services for a hospice but also enhance professional hospice volunteers. Finally, experts are needed to operate the voluntary services effectively.

• Korean Journal of Hospice Care
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• v.5 no.1
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• pp.42-49
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• 2005

To determine which are the culturally specific factors of Korean bereavement, this chapter focuses on the view of death and the traditional mourning process which reflect Korean values and norms. The formation of the Korean view and understanding of death has been strongly influenced by three of its major traditional religions: Shamanism, Buddhism, and Confucianism (Park:1994: Hao:1999) and Christianity more recently. Each religion has a different view of death and the appropriate expression of mourning. Korea accommodates funeral customs and rules strictly as a cultural system and has retained these traditions over a long period; hence, some of the traditional funeral rituals still remain in modern Korean life, although some of the rites have been simplified. We have looked at the various ways in which grief and mourning is displayed and shared in a collective manner over a long period of time. This fits in well within the other Eastern cultures that are collectively organized, and contrary to the Eurocentric models do not hastily seek to detach the living from the dead and recognize that grief is a long process, and different individuals may take different amounts of time to recover from the grief. The view of death and bereavement in Korea has sprung from the roots of three Korean religions, together with the recent addition of Christianity, although they mainly result from the three earlier religions. The beliefs of these religions are still closely linked together in the rituals of Korean bereavement on both conscious and unconscious levels. The influence of these religions is evident in practice through the bereaved family's mourning reactions, funeral rites and customs and its views about death. Korea used to have a period of mourning for three years, following traditional mourning rites; then the chief mourner and the bereaved families could return to their normal life. In spite of this long mourning process for the bereaved family, once the funeral ceremony is finished, people expect the bereaved family not to express their grief in public; even the bereaved family does not like to talk about death. The process for bereaved people is related to mourning processes in terms of detachment from the deceased in order to start a new life. Relatives and the community recommend the performance of the kut ceremony for relieving the grief of the bereaved. When one family member dies in an unlucky way, the bereaved family may have some fear or other psychological reactions of grief such as pain, depression, insomnia and nightmares, hallucinations or other physical reactions. Unlucky deaths give the bereaved a very painful time and these types of reactions are often more serious than reactions to natural death. But through the kut ceremony, the bereaved family can start to make a new relationship with the deceased. The taboo of this type of death and death generally remains a crucial aspect of the isolation that bereaved people might face and the collective nature of mourning(even where it is still present) is unable to address this aspect of the privatization of grief.

• Korean Journal of Hospice Care
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• v.5 no.1
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• pp.50-62
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• 2005

The elderly people was over 8.3% in 2003. This seament is projected to grow to 14.4% by 2019(Aged society) and over 20% by 2026(Super aged society). As the elderly population is increasing and young population is declined social issues around elderly care are emerged in Korea. As a result of that, they are in the condition of poor system of the welfare of the old and it is the worst one in Korea. And because of the worst financial independence and difficulty in Korea, welfare facilities and medical instruments are so insufficient and deteriorated, so the quality of service is getting low. Furthermore the mortality of cancer is rapidely increased in recent years. So it is expected that the number of families who are caring for terminal cancer patient will be increased. We can not solve those problems only with government's policy such as to secure ample budget and to enlarge the aged welfare institutions. Definitely, to acheve the suggetions persistence concern about old people is most important, and family, community and national government should be linked to accomplish to goal. Accordingly, for this study attempts to provide conceptual framework of the respite care, spiritual care and home hospice, nursing home for the elderly. And this study is to discuss the necessity and effect about the construction of housing welfare infrastructure and to make a cooperation and linkage system among the aged welfare institutions, government and the aged welfare programs. As is well known, the issue of the increasing aged people is neither a matter of individuals nor of the family, but rather a complex matter of whol society. Therefore it can be resolved by the active participation of government. Conclusively this study tries to provide an direction of the improvement with regard to the welfare policy for the elderly. The study is as follwos: Chapters 1: The theological base, conception, essentiality, respite care, spiritual care and home hospice, nursing home for the elderly. Chapters 2: Definitions of respite care, spiritual care, hospice, patient of termina cancer and quality of life. And relations between respite care and nursing home. Chapters 3: The necessity of long-term care insurance and the perspectives of spiritual care. Chapters 4: Conclusions and summarizing(The directions of improvement of welfare policy for the elderly). To sum up, the problems of the aged people has not effects only to the aged people. This means that the problems of aged is the problems of the young generation today. Because young generation will be the old generation in the near future.

• Korean Journal of Hospice Care
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• v.5 no.1
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• pp.74-81
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• 2005

Purpose: The purpose of this study is to help apply spiritual care in clinics by testing whether spiritual support like prayer and praise, which is appled on a patient who has been cared for by Facility Hospice can have an effect on their physical pain, emotional anxietv, loneliness and well being. Method: This research was done on a subject patient who had been hospitalized in Saemmul from Jan, 2002 to June, 2003, and who could easily communicate. Questionnaire of quality of life, they had this test from the date of admission into the hospital 1week, 3week, 5week later. The Target was 182 people for the hospital data, 124 people after one week, 84 people after 3 weeks and 54 people after for 5 weeks later. For statistics, SPSS for Window(SPSS inc. ver.10), student T-test and one way ANOVA were used. The interrelation between pray and pain was analyzed by the "Pearson correlation". In case where the P-value was below 0.05, we concluded it had statistical-value. Results: When we compared both the party which had a low degree of peace by prayer and praise and the B party which had the highest degree, B party had an increasing tendency for less anxiety and loneliness and more well-being. Each of the data 0, 1, 3 and 5 week showed visible difference between both parties. Conclusion: First, in case that a late cancer patient is hospitalized, the difference for tranquility and pain control by prayer and praise is not noticeable. While, 1 and 3 weeks later, the difference is visible, so we concluded the relationship between the cancer patient's spiritual tranquility and physical pain are closely related with each other. Also the patients who are in spiritual peace by prayer and praise can control the pain better than the other patients. Second, because the patient who can feel calm from the data of being admitted into the hospital is mentally calm, both party's difference is noticeable in each period of the 1, 3 and 5th week. Compared with other patients, the object patients who have spiritual tranquility will have less anxiety and loneliness and more tranquility.

• The Journal of the Convergence on Culture Technology
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• v.1 no.1
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• pp.37-64
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• 2015

This technical research paper attempts to examine literature therapeutic significance of Sijo. This research analyzes how the therapeutic mechanisms of literature or sentence can be physiologically applied to human nerve system. To study such interactions between therapeutic mechanisms of literature and human physiological mechanisms, diverse on- and offline Sijo activities, such as a Facebook group "Sijoya Nolja", were studied, as well as various publications in literature and medicine. For the three years this research was being conducted, 27 out of 488 Sijo poets debuted through Sinchunmunye, and many have gone professional through various contests. 19 of them became members of Sijo Poet Associations of Korea, with globalization of Sijo in mind. Their aggressive activity proves that the quality of live was elevated through literature therapy. The therapeutic effects are especially dramatic for older authors, and authors with traumatic experience. Through this research, Sijo turned out to be a form of literature with the quickest effect on elevating quality of life. To solve problems such as depression, emotional isolation, and other mental conditions, literature therapy through Sijo should be implemented, and therapeutic approach of literature should be more professionalized.

• Journal of Radiation Protection and Research
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• v.30 no.1
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• pp.9-15
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• 2005

This study was conducted to investigate the patient exposure dose during a CT examination and the present position in utilization of the CT equipments. To this end Questionnaire were sent out to 278 medical facilities registered at Korea Hospital Association and replies of 161 medical facilities were analyzed. The results were as follows ; 1) The distribution of CT examination was. Brain 40.7%, Abdomen 27.8%, Chest 15.7%, Spine 4.8%, Pelvis 4.1%, PNS 3.2%, Facial bone 2.5% and Extremity 1.1% respectively. 2) The statistics for dose index according to each part of examination were Brain 38.0mGy, Abdomen 12.0mGy for adults : Brain 13.6mGy, Abdomen 6.2mGy for infant. Our surveyed dose index appeared lower than the IAEA recommends. 3) Most medical facilities have selected the parameters for radiographic exposure in the range of $100{\sim}120kVp,\;100{\sim}250mA\;and\;1{\sim}2$ seconds.

• Journal of the Korean Society of Clothing and Textiles
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• v.31 no.6 s.165
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• pp.942-954
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• 2007

The purpose of this research is to examine the level of SCM activity, marketing capability, and firm performance for apparel firms, and to investigate the effect of SCM activities and marketing capabilities for firm performance improvement. This study surveyed domestic apparel manufacturing brands that distribute products nationwide. The data was collected through questionnaires sent to managers or executives in large and middle manufacturing corporations among Korea's listed and registered corporations. The data collection has been carried out from November 10 until December 11, 2006. The questionnaires were transmitted by individual visit, fax, and mail. A total of 98 completed responses were returned, three incomplete responses were discarded. The results were as follows: First, SCM activity was classified into 3 dimensions: structural, logistical, and technological factor. Three dimensions of marketing capability were identified with differentiation, cost-leadership, and operational factor. Firm performance was classified into three dimensions: financial, productivity, and customer satisfaction factor. Second, result of analyzing effects of SCM activities for firm performance improvement, it was found that the improvement of technological activities affected acquirement of financial, productivity, and customer satisfaction performs. Structural activities affected factor of productivity performs. Third, result of analyzing effects of marketing capabilities for firm performance improvement, improvement of differentiation capabilities affected acquirement of financial, customer satisfaction performs. And the improvement of operational capability affected acquirement of financial performs and improvement of cost-leadership capability affected factor of productivity performs.

• 사료
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• s.42
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• pp.20-25
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• 2010

2009년은 그야말로 새옹지마(塞翁之馬 : 인생에 있어서 길흉화복은 항상 바뀌어 미리 헤아릴 수 없다)와 같은 한 해로 기억에 오래 남을 듯 하다. 2008년 말에 2009년 양돈산업을 전망할 때 미국발 금융위기에도 불구하고 국내산 돈육 공급량 부족과 환율상승 및 급변으로 인한 돈육 수입량 부족, 그리고 수급 불균형으로 대부분의 전문가들이 역대 최고의 돈가를 예상했고, 실제로 3월에 지육가격이 5,000원/지육kg(전국 비육돈 평균시세)을 상회하면서 성수기에 돈가가 6,000원/지육 kg에 육박할 것이라 기대했었다. 그러나 4월 미국에서 발생한 신종인플루엔자가 초기에 돼지에서 유래된 인플루엔자라고 보도되면서 돈육소비량이 급감하였고 이로 인해 성수기에 돈가가 오히려 하락하는 기현상을 보였다. 다행히 신종플루가 돼지와 무관하다는 사실이 밝혀지면서 소비가 회복되었고 돈가 또한 회복되어 올해는 역대 최고의 돈가가 형성될 것으로 예상되고, 여기에 국제곡물시세가 안정되면서 사료가격도 여러 차례 인하되어 양돈 농장의 수익성은 상당부분 향상될 것으로 판단된다. 하지만 신종플루 사망자가 증가하면서 지금도 여전히 돈육소비가 위축되어 있어 막연히 호황을 기대하기 쉽지 않은 실정이다. 돈가의 급등과 급락, 외부요인에 의한 경제환경의 변화로 인한 환율의 변동 및 소비량의 변화는 2009년 양돈산업에 대한 불안감을 증폭시켜 높은 돈가와 수익성에도 불구하고 전체 산업의 규모가 커지지는 못했다. 여기에 국산 돈육에 대한 소비자들의 무한 신뢰로 인해, 2008년 12월 돈육 원산지 표시제 확대 실시로 국내산 돈육 수요가 증가 하여 여전히 75% 가량의 국산 돈육 자급율을 유지함에도 불구하고 아직까지 맛의 차별화 및 도축, 유통의 안전성에 대한 확고한 신뢰 구축을 위한 브랜드 돈육 유통의 확대가 소비자의 기대치만큼 자리 잡지 못하고 있는 실정이다. 또한 친환경적인 양돈산업 육성 및 분뇨 처리 관련하여도 뚜렷한 해답을 찾지 못하고 있어, 양돈 농가의 입장에서는 규모의 확장 및 신규 진입이 극도로 제한되어 있고 일부 지역에서는 사업의 존폐를 결정하는 주요 원인이 되고 있다. 그간 대한민국 양돈 산업의 경쟁력에 발목을 잡고 있던 낮은 생산성 문제와 소모성 질병에 의한 높은 폐사율 문제 또한 아직도 여전히 해결되지 못한 과제이다. <그림 1> 국가별 양돈 농장 생산성 현황에서 보는 바 와 우리나라 양돈 농장의 생산성은 여전히 PSY(모돈당 연간 이유자돈 두수)가 18두에 못 미치고 있어 국제 경쟁력을 논하기 자제 가 부끄러운 실정이다. 여러 가지 내 외부적인 어려운 환경에도 불구하고 올 2009년은 양돈농가들이 최고의 수익성을 기록한 한 해가 될 것이라는 사실에는 이의가 별로 없을 듯하다. 2년 여간의 고돈가로 인해 대한민국 양돈산업은 새로운 도약을 위한 밑천이 마련된 셈이라고 할 수 있다. 본고에서는 2009년 양돈산업 현황을 돌아보고 다가올 미래를 준비한다는 의미에서 우리나라 양돈산업이 집중해야 할 분야를 짚어보고자 한다.