• Journal of Korea Entertainment Industry Association
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• v.13 no.8
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• pp.479-493
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• 2019

The purpose of this study was to present a method of literacy education that would generate interest and enhance the effectiveness of literacy education from elderly literacy learners. For that end, the researcher interviewed and did participation observation with a total of 11 middle and old aged literacy teachers, operators, lifelong education teachers, and literacy students in North Chungcheong Province. According to the research, elderly literacy learners have a tendency to forget easily what they have learned and to learn properly through dictation, and have high level of competitive spirit, to make studying the top priority in their daily lives. Many playful activities for knowing meaning of writing, learning connected to real life, and dictating are effective in improving their memory and cognition. In addition, using familiar materials in everyday life, conducting role plays with comedies and poems in textbooks, utilizing large-picture fairytales, team-based games and activities, learning songs and instruments to play easily, performances and presentations on the stage, and field experiences in educational and cultural facilities can increase their interest and effectiveness in literacy. Several programmes such as presentations and joint events for sharing results, materials and materials costs, education and sharing of literacy skills for teachers at the school, annual operation of literacy education need to be supported to succeed literacy education in elderly learners. In conclusion, the research shows the need to increase literacy teachers' education, to use assistant teachers, to activate accreditation of literacy curriculum.

• 한국노년학
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• v.31 no.3
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• pp.711-732
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• 2011

The purpose of this study is to understand the meaning and essence of aged life, which Korean elderly experience in real life and restructure them in the context of time and culture. In order to do so an in-depth interview was done with 15 elderlies over the age of 60 living in Hwaseong City, an urban-rural composite area in Gyeonggi Province where diverse elderlies could be found. In result, first, Korean elderly's understanding of aged life had physical, familial, economical, leisure, and social restoration aspects. Second, it was found that the degree of understanding about preparation for aging and preparedness is quite low. Third, as the gap between actual preparation for aging and aged life that elderly dreamed of became wider 'resentment on children', 'denial of reality', 'physical and economical change', and 'experience from prolongation of life-cycle' was found. Based on such results following suggestions could be made. First, the awareness of aged life and preparation for aging should be strengthened and there is a need for diverse educations aiming successful aged life. Second, elderly welfare policy and practical intervention with an integrated perspective based on the realm of life-cycle are demanded. Third, there is a need to strengthen the Aged Income Maintenance System for existing elder generation. Fourth, an intervention about adaptation and coping means of life event is needed. Lastly, there is a need to expand and carry out the aged life planning program for future elder generation.

• 한국노년학
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• v.29 no.4
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• pp.1501-1520
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• 2009

The aim of this study is to observe the settlement experience among elderly North Korean women defectors who have been living in South Korea, and to understand their experience more fully. In this study, we adopted Colaizzi's phenomenological research method. The research participants consisted of six elderly North Korean women defectors in the age group of 65 to 70 who have settled in South Korea over three years. We utilized the purposed sampling and an in-depth interview for data collection. Data analysis was based on Colaizzi's six specific steps. As a result, eight theme clusters and sixteen themes were deduced from this research. The eight theme clusters are , , , , , , , . Based on these results, we discussed the meaning of elderly North Korean women's settlement experience in South Korea from a socio-cultural aspect and provided social welfare implications and future research suggestions.

• 한국노년학
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• v.39 no.3
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• pp.589-612
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• 2019

Korea has undergone rapid modernization and globalization process in the last few decades. The purpose of this study is to explore how shifting traditional values are impacting Korean elderlies and their perceptions of aging experience. In order to understand how changing social and cultural practices are affecting older adults, the similarities and differences among Korean elderlies living in three different geographical locations are examined in a multidimensional comparative framework. Life story interviews were conducted with 30 Korean elderlies (10 urban residents in Korea, 10 rural residents in Korea, and 10 residents in the US). Paying attention to within-group variation, this study particularly focused on analyzing the psychological, social, emotional, and spiritual experiences that made lives meaningful and resilient in old age in spite of physical decline. Based on analysis of narrative, the following major areas were identified as having positive or negative influence on aging experiences: physical health, emotional health, family relationship, work, leisure/social activity, and spirituality. Common themes of aging well across all settings included: "life not indebted to their offspring," "physical and mental health," and "dying well." Spirituality played a critical role in cultivating perspectives on life and accepting aging process, which were rooted in specific religious traditions participants identified (e.g., Christianity or Buddhism). Interesting differences in the meaning of work and leisure were also found between elderlies residing in Korea and the US immigrant context. One unique factor continuing to negatively affect Korean elderly in rural community was related to shame of not obtaining higher education. Implications for future research are also addressed.

• (The) Research of the performance art and culture
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• no.39
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• pp.357-392
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• 2019

This paper reexamines the formation process of Ch'anggŭk, Korea's musical drama based on p'ansori in the 1930s, focusing on the Ch'anggŭk gramophone records and the repertoire of the Chosŏn Sŏngak Yŏn'guhoe(Korean Vocal Music Association). The paper discussed the achievements and limitations of the Chosŏn Sŏngak Yŏn'guhoe which was at the center of the formation of Ch'anggŭk by examining the activities of the Chosŏn Sŏngak Yŏn'guhoe in the 1930s. The role of 'ipche-chang' and 'narrator' in the Ch'anggŭk gramophone records was seen as Ch'anggŭk imagination that was realized by the members of the Chosŏn Sŏngak Yŏn'guhoe who recognized the 'dramatic space and stage', which is distinct from p'ansori, Korean traditional vocal and percussion music. In addition, the paper discussed the difference and meaning of the concept of 'Sin-Ch'anggŭk' between Seo Hang-Seok and Song Seok-Ha, which is derived from the Ch'anggŭk formation. The performance of stage Ch'anggŭk in the 1930s was a repetition of the discussion that it should reach a point of Kagŭk, music or song dramas. This paper discussed the process of replacing the term 'Ch'anggŭk' with 'Kagŭk' at the time, and examined the way Ch'anggŭk stage was established as a perfect form during the process. The formation of Ch'anggŭk by members of the Chosŏn Sŏngak Yŏn'guhoe could be an important achievement in the history of Ch'anggŭk, but there was no choice but to reveal the limitation in the formal aspect due to the 'refinement' and 'exclusion' according to the cultural policy of Japan. P'ansori musicality was enhanced, but it could not contain the spirit and diversity of the times, so it could be said that there was no choice but to stop as a rudimentary creative imagination of Ch'anggŭk. Ch'anggŭk is a genre that is inherently limited, but the limitation can be overcome over the times, which will be covered in a subsequent paper.

• Korean Journal of Culture and Social Issue
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• v.19 no.2
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• pp.203-234
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• 2013

This study was performed to clarify 'jajonshim' which is different from self-esteem in its social representation and concept in Korean society. In order to refine the notion of 'jajonshim', we first referred to literature and short essay on jajonshim and analyzed its cultural meaning and social representation in Korea. As a result, jajonshim was considered necessary condition for human beings in Korean culture. Although jajonshim was not well recognized normally, it became critical when it was threatened by others and considered to be what one must save as well. Furthermore, the ground theory designed by Strauss and Corbin was utilized in order to analyze Korean interviewees' experience of jajonshim. Koreans believed that their jajonshim was injured when others disrespected their values, which consequently produced negative emotions. When their jajonshim was damaged, people also used 3 coping strategies to recover it. Based on the results, jajonshim was distinguished from self-esteem. First, jajonshim is a type of self-awareness people experience when they are disrespected; thus, it is different from self-esteem which is maintained stable regardless of any events or situations. Second, unlike self-esteem which is solely evaluated by oneself, jajonshim is evaluated by other people's point of view. This study shows that jajonshim exists in the context of Korean culture and has significance in clarifying the cognitive structure and experience process of jajonshim.

• Industry Promotion Research
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• v.8 no.4
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• pp.147-162
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• 2023

This study explored the experience of social support in the education and rearing of children of immigrant women through international marriage and found its essential meaning. First of all, the husband's social support was very important, but the relationship with the husband had a different effect on childrearing and education. Parents-in-law had a positive and negative impact on child rearing and education of them due to cultural conflicts between the two countries. Their own mother was a strong support that gave them great strength just by being there, and as their children grew up, they regarded their mother as the source of bilingual education for their children. Other supporters around them were Korean friends who connected Korean society by sharing information on child care and education. Friends who spoke and communicated in their native language were emotional and psychological supporters that bonded the same experience of parenting and education for their children. In conclusion, the research participants expected a better life for themselves and their children by using a multi-layered social support system as well as a transnational family network in the process of child education and care. Accordingly, it was proposed to systematically improve the laws, systems, and policy support so that the social support system can be further strengthened at the family, community, and transnational levels for the education and care of children of immigrant women through international marriage.

• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.6
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• pp.91-101
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• 2009

In this study, the landscape of Insa-dong was interpreted from the viewpoint of a social construction of landscape, which regards the dynamic process of landscape change as more important than landscape visibility. This viewpoint also regards landscape as the result of its interaction with certain actors. From a review of previous studies on the same subject, it was found that the physical environment, institutions, and images are essential factors influencing landscape change. Insa-dong, which was Kwanindaing and Daesadong during the Joseon Dynasty, acquired symbolic meaning as a traditional area during the Japanese colonial period because of its many antique shops and Korean-style buildings. In 1970, the establishment of modern galleries in the district added to its image as a haven of the traditional Korean culture. Insa-dong thus eventually came to be referred to as "the street of traditional culture" by the people of Korea. Thanks to global festivals like the Asian Games, the Olympics, and the World Cup, Insa-dong's reputation as a cultural tourist destination has become stronger as these festivals created a need for a place in Korea where the country's traditional culture can be showcased to foreign tourists. After the mid-1990s, the merchants of Insa-dong began to cash in on the district's image as a showcase of traditional Korean culture due to the economic depression that emerged then. The people of Insa-dong and those outside it, however, came to feel that this trend damaged the district's image. Therefore, the people of Insa-dong and the district's local government started a movement to restore the aesthetic value and symbolic meaning of the district's landscape. This effort induced institutional change. Insa-dong used to be a natural haven of traditional Korean culture. Its landscape has recently been reconstructed so that this image could be restored. This process was made possible by the active interaction of diverse people: merchants, users, administrators, and NGOs.

• 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 the Korean Institute of Landscape Architecture
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• v.36 no.5
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• pp.82-93
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• 2008

This research focused on the process in which 'the same scenery' is recognized and represented as 'a different landscape' to determine the symbols and meaning of the scenery and landscape included in real-scenery landscape paintings of the 18th-19th centuries. As a result of analyzing the visual points, the content and expressions of 25 real-scenery landscape paintings of Chong Seok Jeong(叢石亭), it can be seen that the transmission of a kind of semiotic landscape on the basis of a specific symbol was accomplished naturally through imitation and representation for the purpose of the expression of Chong Seok Jeong-like idealized scenery. This shows that the unique images of Chong Seok Jeong have long been passed down after taking root as a unique benchmark The meaningful symbol of 'a strange Saseonbong(四仙峰)', which is broken by the spray after rising high, and 'a pine forest' have both been transmitted as being in the manner of Chong Seok Jeong. This has been equipped with the stereo-type scene by being a collective symbolization as the psycho-scenes in memory element of Chong Seok Jeong. Through the pictures of both Gyeomjae(謙齋) and Danweon(檀園), the process by which a specific painter's pictures become acculturated is highly interesting. The scenery expressed in these pictures was clearly that of a landscape of which its particularly emotions and remembrances were repainted through the experience of several places and original sketches. This can be explained as the concept in which the image from 'a specific scenery' gained through actual experience, that is, a personal feeling, has been expressed. The picture that was expressed as a different figure even at the same visual point for the same scenery is the result that was redefined through the scenery subject's recognition. Also, the modification of the scenery object can be colorful through meditation and Sachu(邪推: guessing with wicked doubt). The scenery recognized newly through adoption, omission and emphasis, it is 'the specific scenery' in the heart and is a figure having been more similar to 'a landscape' if the objective life reproduction before being acculturated is a figure similar to the scenery. So, the concept looks like being very persuasive that 'the nature with objectivity captured sensuously' simply is the scenery, and that 'the subjective phenomenon having acquired the cultural nature by being introspected in the method of aesthetic nostalgia is a landscape'.