• Journal of the Korea Fashion and Costume Design Association
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• v.20 no.1
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• pp.109-124
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• 2018

This study focused on the accessory of clothes of minority groups in Yunnan province to further the research about specific accessories' development in the future. Among the minorities in Yunnan, this study centralized characteristics of ornaments, hats and belts among five minority groups such as the Bai, Zhuang, Hani, Dai, and the Zang as representatives to study in detail because these five ethnicities have a relatively long history and plentiful information. The results are as follows: First, exaggeration means large gorgeous patterns that attract attention. Generally, there are many natural resources that can be used in places where these minority groups live such as gems, gold, silver shells and animals' horns, bone, teeth and the like. Headdress includes combs, loops, hairpins and other similar articles. Second, nature is a very fundamental part that people rely on for existence and development. The production and living that people need in life all depend on nature. The design of accessories is made from animal forms and patterns of clothes are presented through embroidery and wax printing. Designers always tried to add natural elements to their works. Third, symbolism consists of two aspects: One is the people's imagination, which related to actual materials, and the other is the product of imagination that provides better conditions to inspire people when they design. In China, most minority groups believe in Buddhism. The symbols in the clothing show their devout faith. Even the method of wear has many special implications like the use of accessories and length of clothing. The pattern of dragons and use of golden, red and other colors all have a proper symbolic significance in modern designs.

• Journal of Families and Better Life
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• v.28 no.5
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• pp.209-223
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• 2010

This research how self-esteem and consumption behavior for adolescent consumers are differentiated different psychological home environment and how the psychological home environment during adolescence self-esteem and consumption behavior. The result of the research as follows. First, when the psychological home environment categorized in 4 subgroups, accomplishment-non-accomplishment zone had average 3 points sense of non-accomplishment. Setting the aspiration level and striving to achieve such level were reviewed to be low. In autonomous-heteronomous, it is thought that with more allowance more responsible for actions and autonomous actions such as respecting personal opinions. Secondly, all 5 sub-groups of the self-esteem level for adolescent consumers showed average of approximately 3 points, a normal standard self-esteem When the overall school score is high self-esteem was also given high points. It can be thought that the school scores provide positive or negative effect on pride, future and surrounding situations. When psychological home environment was deemed positive in the relationship between psychological home environment and self-esteem, evaluation and the faith how other people recognize one were also thought positively. Thirdly, 4 subgroups of the consuming behavior for adolescent consumers had under 3 points for trend pursuit, showing a less severe trend pursuit by adolescents then expected. Consumer behavior for different psychological home environment and self-esteem showed that consumers selected a utility, while trendy and unique consumer behavior was found with middle level of open-closeness when a sense of accomplishment was significant among the psychological home environment.

• International Journal of Human Ecology
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• v.9 no.2
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• pp.107-116
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• 2008

A new movement in forming community villages for better living standards is becoming popular. In order to sustain a proper community, it is essential to design proper community programs and facilities, which can encourage the proactive participation of residents. In this study, detailed aspects of the Mindlre (Dandelion) community (including formation process and management of the village) are investigated. The Mindlre community is a successful community village in Korea concerned with residents' participation and community activities. The community is located in Sancheong, Gyungsangnamdo province in Korea. The study methods are references, field trips, and interviews with residents. Six areas were surveyed and investigated: the physical environment of the Mindlre community and eco-friendly elements, respondents' background and the motivation to join, residents composition, residents' participation in the formation process of the community, self-management systems and common activities, and residents's life satisfaction. The mindlre Community was founded on Christian religions faith. The primary idea of this village was building a new hope for rural areas without discrimination. The size of the village was expanded with housing for teachers and students who were linked with the Mindlre School (substitution school). When the community was founded, existing shapes of the village were preserved. The village was physically renovated based on the original environment, in addition nature friendly materials and methods were used. The residents were proactively involved in the community through regular meetings, self-regulation, and community worship. Although the survey results should that most residents were highly satisfied with living standards, there seemed to be no clear division between community facilities and private houses. A systematic and detailed space planning technique was required. In addition, various community facilities are required due to the expansion of the community.

• Korean Journal of Social Welfare Studies
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• v.49 no.1
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• pp.297-334
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• 2018

This study focused on accomplishment of successful life development after discharge a child-care facility even though they had a variety of diversity in hard environment on their own past. Furthermore the research analyzed expression progress and detail information of resilience effect on twenty healthy members of society, who lived theirselves for more than 10 years at out of chid-care centers, based on grounded theory methodology participants. As written in the result section of the study, using the paradigm model analysis showed that it was caused by 'Practical planning for the future', 'Organization of positive meaning' and 'Understanding in another's shoe'. The contextual condition appeared as 'Self examination, 'Seeking anchor as ontology' and 'Natural intimacy among family members'. The centralization phenomenon came in 'Living philosophy of internal stabilities'. The intervention condition appeared as 'Rise up through the world' and 'faith all the world'. The action-interaction showed up as 'Strict self-discipline' and 'Growing up own family'. The consequence appeared as 'Making social family' and 'Being a someone's social mentor'. This research shows discussion in depth based on above analyzed result.

• Cross-Cultural Studies
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• v.35
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• pp.185-214
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• 2014

This paper presents an investigation into the forms of master archer Huhdai Mergen from Mongolian mythology and his character through archery. In Mongolian mythology, master archer Huhdai Mergen is usually connected to the regulation of the sun, the moon, and the stars in Heaven and the creation of stars. Such a series of acts are conducted through archery, which used to be performed as an incantatory ritual to resolve a disaster in life, dispel an evil spirit, and pray for affluence as well as for hunting. In Mongolian mythology, Huhdai Mergen is a master archer and hunter that rises to Heaven while hunting a deer and becomes Sirius with the deer becoming Orion. The Mongolian have believed that the two constellations protect them since ancient times. While Orion is related to the deer totem, Huhdai Mergen or Sirius is related to the wolf totem faith. Huhdai Mergen takes too much pride in his archery skills and ends up causing damage to himself, which can be understood as a pattern of controlling the power of personified Huhdai Mergen through excessive natural force. He also has something to do with Polaris, which is regarded as the stake to bind his horse to by the Mongolian. They also believe that their ancestral gods reside in the horse stake or column. The stake is the residence of Huhdai Mergen protecting the Mongolian people, which reflects his aspect as an ancestral god. He is also depicted as the god of thunder and lightning born in a cow. The stones he throws and the arrows he shoots in Heaven are the embodiments of thunder and lightning. The Mongolian have understood lightning of dispelling an evil spirit and striking wicked things as the arrow of Huhdai Mergen. The god of thunder and lightning has the attributes of a fertility god such as eliminating bad devils and bringing affluence. Huhdai Mergen is also manifested as the creator to create the earth and the savior to save mankind. Such forms all derive from his archery skills.

• The Journal of the Korea Contents Association
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• v.19 no.3
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• pp.576-589
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• 2019

The objective of this study was to evaluate how wives of alcoholics could escape from the co-dependency relationship and recover their ego-subjectivity. This study conducted 1:1 in-depth interviews with five wives of alcoholics in order to achieve the study objective. Data collected from the interviews were analyzed by the phenomenological method proposed by Giorgi[1]. First, researchers extracted five subjects, including 'Co-dependency (Loss of ego-identity)', 'Impoverished life', Ego-prop', Ego-awareness', and 'Ego-subjectivity recovery' in the course of the data analysis. Secondly, researchers identified "Ego-subjectivity recovery through Ego-awareness of a wife of an alcoholic", an essential theme, by integrating all subjects. Researchers, based on the analysis results, proposed practical alternatives for various psychological treatment system and ego-prop like as counselling, family member of alcoholic wives and power of faith.

• Journal of Christian Education in Korea
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• v.64
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• pp.369-407
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• 2020

This article studies the spiritual formation of modern Christian women in the cases of Hwang Ester and Eo Yoon-Hee. I take McGrath's definition of Christian spirituality as my starting point, namely, "Christian spirituality concerns the queset for a fulfilled and authentic Christian existence, involving the bringing together of the fundamental ideas of Christianity and the whole experience of living on the basis of and within the scope of the Christian faith." I center the terms of Christian existence and whole experience of living from McGrath's text, and understand Christian existence to relate to being a disciple and whole experience of living to relate to being a citizen. This study looks at the life history of Hwang Ester and Eo Yun-Hee, and looked at the spirituality of these women with the focus on discipleship and citizenship. Thus, I find that, for modern Christian women, becoming a disciple is inseparable from becoming a citizen. Also, I can see that, in modern women's spirituality, being a true disciple leads to becoming a right citizen.

• Women's Health Nursing
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• v.28 no.4
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• pp.275-285
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• 2022

Purpose: This study explored the experiences of pregnant women with depressed mood participating in a group cognitive behavioral therapy (CBT) program using video communication, based on Beck's cognitive theory. Methods: The participants were six pregnant women out of 13 women who had participated in an 8-session group CBT program using video communication for women with depressed mood (Edinburgh Postnatal Depression score of ≥9). Data were collected from February 20 through March 25, 2021. In-depth individual interviews were conducted through a video conferencing platform at 1 month post-baseline. Thematic analysis was done. Results: Three themes, 10 subthemes, and 38 concepts were derived from experiences of participating in the 4-week group CBT program (twice a week). The first theme, entitled "continuing realization" had subthemes of "a negative and instable self," "a selfish judgment that excludes others," and "a strong belief in self-control." The second theme, entitled "attempt to change for restoration" had subthemes of "shift to rational thinking," "freedom from suppressed beliefs," "tolerance of other people," and "courage for self-expression." The third theme, entitled "departure for a positive life," had subthemes of "emotional healing," "faith in oneself," and "reestablishing the criteria for happiness." Conclusion: Pregnant women with depressed mood expressed that continuing realizations and attempts to change supported their transition toward a positive direction of healing. Thus, they were able to change their distorted thinking into rational thinking through CBT using video communication. These findings support the use of group CBT using video communication with pregnant women who have depressed mood.

• Journal of English Language & Literature
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• v.55 no.4
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• pp.661-692
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• 2009

From the Darwinian perspective, all the human behaviors and thoughts are operated by "the selfish gene," the term coined by Richard Dawkins, which has long been evolving to survive by utilizing the limited quality and quantity of resources. And an organism which fails to regenerate by creating its "replicator" is doomed to extinction, for gene combinations which help an organism to survive and reproduce tend to also improve the gene's own chances of being passed on through generations. Dawkins also coins the term "meme" for a unit of human cultural evolution analogous to the gene, suggesting that such selfish replication may also be the principle for human culture. Ian McEwan is not only a controversial but more importantly influential writer in the 21st century academic world. His 1997 book Enduring Love is not exceptional in that it draws both literary and scientific attention. Intentionally set up with the dynamic conflict between the two cultures, namely art and science, the book explores the way in which the state of the modern minds is misinterpreted and estranged by each other. In this novel, the three main protagonists, Joe, Clarissa, and Jed, each representing the very important three elements of human civilization-cognition/science, emotion/art, and faith/religion-meet an unexpected peril of life. The author of the novel employs the narrative of evolutionary science-in particular the narratives of gene and meme-to provoke the question of the two cultures famously addressed by Snow in the mid 20th century and the further discussions followed by the later Darwinian scholars such as Richard Dawkins. In this paper I aim to illustrate the way in which the author develops the idea of gene science and literature and how he proceeds to provide a sophisticated bridge between the two cultures and induce a kind of consilience by the recurrent name of love in the story of Enduring Love.

• 한국벤처창업학회:학술대회논문집
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• 2009.10a
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• pp.265-288
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• 2009

The study has found that the main reasons affecting to the mature conjugal relations of middle-aged persons are closely related with sede factors brought about after marriage. Comparatively the factors before marriage have more or less weak power on the conjugal relations. They are mature relations wp between husbands and wives, stable and enough incede, and religious activities, which have deep relations with the satisfactory conjugal relations. C. G. Jung divided the whole life span as self-assuredness period in the first half and self-convergence period in the second half. The first is the period when one does his or her best to get external and physical self. On the contrary, the second is the middle-aged period one finds his or her meaning of life in the religious, philosophical, intuitional, and spiritual world, which lead life into harmony and integration. Therefore if one overcomes some psychological crisis related with middle-aged development he or she can enjoy happy senescence(old age). The study has suggested through literature investigation the definition of middle age and the developmental traits of middle age, and the relations between religions and conjugal relations of middle-aged husbands and wives. Futhermore, it has analyzed the theories which religions have close relations with the life satisfaction of middle-aged conjugal relations. In order to give an analysis the influence of the variable of religious activities and religious maturity, with the degree of conjugal satisfaction, 400 middle age are selected as the object of the study whose ages are ranging from 35 years to 60 years, and who reside in Seoul or near Seoul. They were asked to fill out the questionnaires asking about religious activities, religious maturity, and the conjugal satisfaction from March 25th to April 30th, 2009. The results of the survey have been statistically processed and analyzed. First, the higher religious maturity gives positive influence on the general religious activities including public service, human relations, and spiritual stability. That is, this result indicates that the individual, spiritual, and formal religious activities give to a degree influence on the religious maturity. Second, the maturity of religious life resulting from religious activities has a causation with the satisfaction of conjugal life. In more details, religious activities has a positive influence on the satisfaction of conjugal life(T=31.36, p<.001) In more details, religious activities has a positive influence on the religious maturity(T=31.36, p<.001), and religious activities has a positive influence on the satisfaction of conjugal life(T=33.81, p<.001), and the religious maturity has a positive influence on the satisfaction of conjugal life(T=28.64, p<.001) Third, as we analyze the main effects which religious activities and the religious maturity could give influence on the satisfaction of conjugal life, it is found that both religious activities(F=15.95, p<.001) and the religious maturity(F=23.94, p<.001) give a positive influence on the satisfaction of conjugal life. In conclusion, it is sure that religious activities and the religious maturity have a close relations with the satisfaction of conjugal life. Therefore it can be said that religious activities at the protestant religion, buddhism, and catholic religion can give an important influence on the satisfaction of middle-aged conjugal life.