• Journal of Korean Academy of Nursing
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• v.24 no.2
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• pp.264-277
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• 1994

In Korea the concept of social support was first used as a research concept in nursing and has not had much application in the clinical field. Another problem is that research on social support has used a direct translation of the words “social support” into Korean as “sawhejuk jiji”. Three questions were posed to direct the re-search. 1) Is there a concept of social support in Korean society? 2) if so, what words or expressions are used to de-scribe it? 3) further, if so, how is social support structured and how does it function? In order to answer the research questions a three-step research methodology was used : The first step consisted of a literature review on re-search related to social support and on information on the background of, and the way of thinking re-lated to interpersonal relations among Korean people. The second step, which was done to identify whether there is a concept of social support in korean society, involved interviewing a sample of the population. The third step involved a panel discussion that included the members of the research team and three consultants, a sociologist, a philosopher and a scholor in korean literature. A review of the literature on interpersonal relationships in traditional korean society identified a four cirole structure that explains interpersonal relationships. The first circle with “me” at the center is the family but here “me” disappears into the “we” that is essential for a cooperative agricultural society. In the second circle are those close to “me” but outside the family. The third circle includes those with whom “I ” have infrequent but regular contact and with whom correct conduct is important. The last circle is all the people with whom “I” have nothing in common. They are excluded in interpersonal relationships. The literature on interpersonal relationships showed that within the traditional Korean society people lived in villages where most people were very familiar with each other. “Yun”, the social network established the connection and “Jung”, the feeling of affection increased with time as the connection was strengthened. In the traditional village psychological support was provided through “Mallaniki”, “Pumashi” and “Kae” with the latter two also providing material support. In modern Korea there are more informal and formal social networks, like social services and community activities on the formal level and cultural and leisure groups along with “kae’s on the informal level. But even with this modern variety of groups, most social support comes from informal networks that resemble the traditiorlal “Pumashi”, “Kai” md “Mallaniki”. The six member research team interviewed 65 people in order to identify whether there is a concept of social support and then analysed their responses. There were 20 different words describing the reception of the social support and these could be grouped into seven major categories : virtuous, fortunate, helped, supported, blessed, attached(receiving affection) and receiving (grace) benevolence. there were 27 words describing the act of social support which could be categorized into seven major categories : love, looking after, affection(attachment), kindness(goodness), faith, psychological help and material help. for the meaning of social support translated as “sawhe juk jiji” there were a total of 14 different answers which could be categorized into 3 major categories : help, agreement, and faith. In third step, the results of the literature review and the answers to the questions were discussed in a pannel. The results of the discussion led to the following definition of social support in Korea which is shaped like a the four sided pyramid on a base. Social support is the apex of the pyramid and four sides are made up of : “do-oom” (both emotional and material help), “jung” (connectedness, or relationship bound by affection, regard or shared common experience ), “midum” (faith or belief in), “eunhae” (kindness or benevolence). The research team identified “Yun”( the basic network of relationships) as the base of the pyramid and as such the foundation for the components of social support in Korean culture. On “Yun” rest the other four components of social support : “Jung”, “Midum”, “Do-oom”, and “Eunhae”, For social support to take place there must be “Yun”. This is an important factor in social support. In private social network “Jung” is an essential factor in social support. But not in the public social network. “Yun” is a condition for “Jung” and “Jung” is the manifestation of support.

• Journal of Christian Education in Korea
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• v.71
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• pp.371-399
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• 2022

The era we are living in is an era of hyperconnectivity where boundaries and limitations of each field and domain disappear and organically converge and share with each other. Christians living in the age of hyperconnectivity are losing their direction of life due to various divisions and severances, such as holiness and secularity, church and world, soul and body, faith and life, and humans and nature. However, in a hyperconnected society, it is necessary to break free from division and conflict caused by disconnection, and realize the kingdom of God through connection and solidarity between humans, nature, and the world. In order to explore the direction of Christian education for this purpose, this study examined the characteristics of the era of hyperconnectivity and the principle of solidarity, which is the core of hyperconnectivity. The theological meaning of solidarity was examined in terms of humans, nature, and the world, and based on this understanding, the direction of Christian education in the era of hyperconnectivity was sought. It can be summarized as having a religious understanding of human beings of Homoconnectus with a pericoretic mode of existence. Third, education on the kingdom of justice and peace where we can live together in a solidarity relationship can be summarized.

• Asian Pacific Journal of Cancer Prevention
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• v.15 no.24
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• pp.10637-10642
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• 2015

Background: Section 5 of India's tobacco control legislation "Cigarettes and Other Tobacco Products Act (COTPA), 2003"comprehensively prohibits all kinds of tobacco advertisement, promotion and sponsorship (TAPS), but permits advertisments at the point-of-sale (POS) under certain conditions. This provision has been exploited by the tobacco companies to promote their products. Objective: To measure compliance with the provisions of Section 5 of Indian tobacco control legislation (COTPA, 2003) at point of sale. Materials and Methods: A cross-sectional survey using an observation checklist was conducted in 1860 POS across three jurisdictions (Chennai city, District Vadodara and District Mohali) in India. Results: The most common mode of advertisement of tobacco products was product showcasing (51.1%), followed by dangles (49.6%), stickers (33.8%) and boards (27.1%). More than one fourth of POS were found violating legal provisions for displaying advertisement boards in one or other forms (oversized, extended to full body lenth of POS, displayed brandname/packshot and promotional messages). Advertisement boards (16.3%) without health warnings were also found and wherever found, more than 90% health warning were not as per the specification in respect to size, font and background color. Conclusions: Point of sale advertising is aggressively used by the tobacco industry to promote their products. There is an urgent need of effective implementation of a comprehensive ban on tobacco product advertisement, promotion and sponsorship at point of sale.

• Journal of the Korean Society of Costume
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• v.66 no.7
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• pp.192-208
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• 2016

Due to the paradigm shift in fashion industry, its contribution to social activities and social enterprises' practice of ethical fashion has been on the rise lately. The surveillance and regulations of international community have increased in light of the betterment of working conditions and protection of the rights, and corporate social responsibility has been emphasized through consumers' interest in ethical consumption. In this regard, the fashion social enterprises' responsible and ethical management can both boost the trust in business and value-added. The study aims to propose feasible methods by exploring ways to induce support from central and local governments, which will lead to the activation of future fashion social enterprises and paradigms shift of consumers's perception and value. The sustainability of social enterprises requires management line or policies that consider social, environmental, economic, and political aspects of virtuous cycle, differentiated internally or externally. Fashion social enterprises also need ethic management and social responsibility management that are distinctive from general fashion enterprises. Thus, they will not be sustainable or differentiated unless entrepreneurial faith and role is not clear. Education and continuous promotion including upcycling are critical to build consumer base as they can make consumers spend ethically and recognize social enterprises. In addition, social education and public relations need to take place in order to internalize consumer pattern. The goal of sustainable corporate social activity is to change the awareness and become social investment that returns some profits to the society as members in line with reviewing corporate image. This can lead to establishing the foundation of securing a big comsumer market and winning the trust of the consumer's through corporate social responsibility and investment.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.165-206
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• 2017

In Daesoon Jinrihoe (The Society of Daesoon Truth), pilgrimages can serve as a medium to experience and spread Daesoon Thought. The purpose of this study is to gauge the empirical impact that the motive of a pilgrimage has on the satisfaction level of the participant and the participant's willingness to revisit the holy place. This study further suggests a variety of propositions to promote pilgrimages and thereby Daesoon Thought. This study employs hierarchical analysis for measuring the correlation between all factors the pilgrimage can entail and also the moderator variables (holy places) in the pilgrimage. The study reveals that empirical motive is one of the most influential factors in determining a given participant's level of satisfaction and willingness to revisit said holy place. It is also revealed also that the religious significance of a holy place plays an important role in satisfaction and future revisitation. This study claims pilgrimages are a form of learning and cultural exchange which promotes Daesoon Thought that enables maturity of religious faith. Thereby, all stake holders in the Daesoon Jinrihoe community including clergy should increase their efforts to raise awareness and recognition of Daesoon Truth.

• Journal of the Korean Society of Industry Convergence
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• v.26 no.2_2
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• pp.293-306
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• 2023

The purpose of this study is a descriptive research study to analyze the factors that affect Christians' COVID-19 preventive behavior. The subjects of the study were 262 adult Christians, and the data collected were using SPSS 25.0 and AMOS 21.0 programs. As a result of the study, the subject's religious maturity level was 4.21 ± .55 points out of 5 points, COVID-19 stress was 2.86 ± .73 points out of 5 points, optimism bias was 2.94 ± 1.26 points out of 7 points, and COVID-19 preventive health behavior was 4 points. The total score was 3. 54 ± . 44 points. As a result of the correlation analysis of the subject's religious maturity, COVID-19 stress, optimistic bias, and COVID-19 preventive health behaviors, COVID-19 preventive health behaviors were faith maturity (r=.156, p=.012), COVID-19 stress (r=.216, There was a positive correlation with optimism bias (r=174, p=.005). In conclusion, it can be said that the higher the religious maturity, the higher the COVID-19 stress, and the higher the optimistic bias, the better the preventive health behavior of COVID-19, and the explanatory power of the overall model was 9.4%. In the post-COVID-19 era, it is necessary to develop educational programs that can prevent infectious diseases and promote health in the community.

• Women's Health Nursing
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• v.28 no.4
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• pp.329-337
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• 2022

Purpose: The purpose of this study was to investigate the influence of eHealth literacy, reproductive health knowledge, and self-esteem on early adult women's health-promoting behaviors (HPB). This study was based on Pender's health promotion model as a theoretical underpinning. Methods: Early adult women aged 18 to 35 years (n=165) were recruited by posting advertisements on social network sites for a student club and a faith-based community in Ansan, Korea. Willing individuals were invited to participate in the online survey from June 1 to June 30, 2022. Standardized instruments were used to measure HPB, eHealth literacy, reproductive health knowledge, and self-esteem. General characteristics included income level, perceived subjective health, and internet usage time. The collected data were analyzed using the independent t-test, one-way analysis of variance, Pearson correlation coefficients, and multiple regression. Results: The mean age of the respondents was 21.97±3.87 years. The total HPB score was 120.69, corresponding to a moderate level; and the total scores for eHealth literacy (30.24), knowledge of reproductive health (23.04), and self-esteem (35.62) were higher than the midpoint. The model explained 53.3% of variance in HPB, and self-esteem (β=.48, p<.001) was the most influential factor. Other influential factors were, in descending order, higher economic level, higher subjective health status, greater eHealth literacy, and less internet use time (<2 hours/day). Conclusion: In order to promote the health of early adult women, counseling or programs that positively improve self-esteem appear promising, and eHealth literacy should be considered as a way to promote HPB using information technology.

• The Journal of the Korea Contents Association
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• v.22 no.4
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• pp.579-591
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• 2022

Today's Fourth Industrial Revolution is now showing a huge trend that cannot be rejected or ignored. Historically, the Industrial Revolution has always had a significant impact on the function and form of cities, so it is very necessary for modern Christianity to establish the right cultural perspective in urban settings and seek ways to contribute socially in the public domain. Therefore, the purpose of this study was to find the right role of Christianity in new urban spaces and structures based on the following three questions. First, what is a sustainable 'good' city in a new era? What are the principles and conditions of the 'good' city? Second, what is the relationship between the city and Christianity? Third, what role should Christianity in the city play for co-prosperity and community? In response to the third question, the study presented the following applications: First, it is necessary to restore and practice Christian civic culture. Second, Christianity should also take the lead in restoring morality in the market economy. Third, it is necessary to implement Christian values beyond caring and charity. Fourth, the church needs a role and cooperation as a civil society that restores humanity and faith.

• Journal of Christian Education in Korea
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• v.66
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• pp.75-112
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• 2021

This study is purposed to prepare students in theological universities so that they contribute to their faith community as well as the broader social community in future through developing a practical course model for education of character formation. Facing the challenge of a high-tech revolution being progressed globally in this period, theological seminaries as the Christian-affiliated institute of higher education see the necessity to nurture their learners' competency of holistic personality comprehending cognitive, affective, behavioral, and more spiritual maturity as well as specialty in each subject matter. The holistic character capability of seminarians is closely related not only to their own self-realization, but also social community's well-being. This research had the following content and results. Chapter 1 brought up a subject to educational needs of the holistic character formation in the theological seminaries to meet the rapidly changing times. Chapter 2 considered the importance of character formation in the curriculum of the universities and theological seminaries in the times of high-tech revolution through the literature reviews related to. Chapter 3 clarified the elements of character education to be placed emphasis on theological seminaries and established the way of course planning. Chapter 4, using a course of Christian social education for illustration, described in order the whole process of course planning comprehending the need of planning, description of course concept, establishment and definition of learning outcomes, organization of learning experience(course content), teaching-learning activities, evaluation of learning outcome, and course improvement, which was visualized with the chart of the process of course design. Also, it provided a practical illustration of the conceptual map, an outline of content and an organization of units, and scope-sequence chart. Finally, chapter 5 gave an syllabus example in an integrative and digestive form as the course plan to be distributed to the students, which is the final result produced through the whole process of course planning. This research is intended not to present a overall curriculum planning of the university-level in the theological seminaries, but to develop a course-level curriculum focused on the formation of character. The author hope that this study would be used as a guideline in developing a course model to nurture the capability of the learners' holistic character.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.471-507
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• 2014

Edification in Daesoonjinrihoe is not only a phenomenon that occurs following the differences of religious experience or spiritual development among the community members, which enables the members to share teaching and learning experiences with one another, but also an issue determined as one of the major activities of the religious order and a plan for achieving the purpose of the religious order-Podeokchenha(Wordly Propagation), Gujechansaeng (Salvation of all mankind) and Jisangcheonguk Geonseol(Building of earthly paradise). The purpose of this article is to clarify its concept and provide an example of edification, through considering the historical model for edification to help the cultivators with their work of edification. The archetype of edification of Daesoonjinrihoe was formed and gradually developed in phases by Sangje, Kang Jeungsan, the Supreme God(姜甑山, 1871-1909), Doju, Jo Jeongsan(趙鼎山, 1895-1958) and Dojeon, Park Wudang(朴牛堂, 1917-1995), by the three of whom the Religious Authority was succeeded. Sangje descended to the human world and preached to people to live by the rule of Haewon Sangsaeng(Resolution of grievances for the mutual beneficences of all life) and set an example of abolishing the old customs, living in mutual beneficences and having respect for human being. Doju, in revering the last will of Sangje, established the religious order by setting its creed, rituals and activities, which formed most contents of the archetype of edification. Dojeon set up a religious faith system by firmly establishing the Religious Authority and performed the True Law in accordance with Sangje's program of heaven to educate the cultivators to achieve the goal of self-cultivation following the last will of Doju. Through this, a perfect method to reach the state of Dotong(The Truly Unified State of Dao) is fulfilled. In this way, the archetype of edification was formed in the process of succession of Religious Authority. In conclusion, edification in Daesoonjinrihoe contributes to a 'systematic conveyance and understanding' through the historical archetype of edification, and it can be described as a concept that becomes a model to put into practice the 'True Law' of teachings given by two Sangjes for Dotong. Therefore, edification of Daesoonjinrihoe is drawing attention of its development as an important activity that realizes the ultimate value of the religious order because it solves the problems of immorality(absence of Dao), disorder and disregard of human value generated from the other side of this material civilization, with the truth of Haewon Sangsaeng, and has a function of rebuilding and leading the individuals and the society to the Truly Unified State of Dao through performing of the True Law.