• Journal of Hospice and Palliative Care
• /
• v.4 no.1
• /
• pp.47-56
• /
• 2001

Purpose : Surveying the effects on drop the anxiety of the hospice patients in spiritual nursing intervention with a quasi-experimental design using non-equivalent contrast group non-synchronized design to try in order to give the support which provide a holistic and individualizational nursing to comfort of hospice patients. Method : The results of survey were collected from 67 patients(67 subjects comprised 37 hospice patients of the experimental group and 30s of contrast) who were given hospice care from July to September of 2000 at the General Hospital in Cheon Ju city. The tool was used Spielberger's State Anxiety Scale, and the difference in the level of dropping anxiety among patient groups was analyzed with the mean, standard deviation, $x^2-test$. t-test and paired t-test. The spiritual nursing intervention was carried out through Hymn, Scripture, prayer, the therapeutic use of self over a period of three weeks. Results : 1) In general characters, men were a many more of the objects and the average age of the experimental and contrast group was 59.6, 55.9 respectively. The family of living together was $2{\sim}3$ members of most part. 2) There were not significant differences in the general, disease and therapeutic, religional characters between the experimental and contrast group. 3) The majority of the objects were cancer patients in disease and therapeutic characters(Experimental : 92%, Contrast : 95%). 4) After the spiritual nursing intervention state anxiety of the experimental group were remarkably lower than those of the contrast (t=-5.987, P=0.000). 5) Decreasing rate in the anxiety scores of before and post facto of the experimental group were remarkably lower than those of the contrast (t=6.237, P=0.000). Conclusion : The hospice patients who were offered spiritual nursing intervention became much lower than those who were not offered it in anxiety. Spiritual nursing intervention can be suited to field with one program of an effective that that relieved their anxieties. It is not only a very short time but has quite a little findings in part of spiritual nursing intervention. Therefore, further study in this field is necessary to concrete and substantial investigate in order to more and more increasing hospice patients in 21st century.

• Journal of Nutrition and Health
• /
• v.51 no.1
• /
• pp.103-119
• /
• 2018

Purpose: This study was implemented to develop and validate the semi-quantitative food frequency questionnaire (SQ-FFQ) to assess energy, carbohydrates, fat, protein, minerals, and vitamins as well as fatty acids and alcohol in Korean adults. Methods: The SQ-FFQ consisted of 88 food items, and 12 food groups were selected based on information of frequently consumed foods from the Korean Health and Nutrition Examination survey. Each portion size was categorized as one of three amounts: small (0.5 times), medium (1 time), and large (1.5 times). A total of 111 subjects finished 3-day diet records and the SQ-FFQ. The relative validity of SQ-FFQ was assessed by comparison with the 3-day diet records. Results: The mean nutrient intakes obtained from the SQ-FFQ were estimated to be greater than those of the two 3-day dietary records. Spearman's correlation coefficient between the two methods was the highest for energy (r = 0.583; p < 0.001) and lowest for saturated fatty acid (r = 0.121). Correlation coefficients were energy (r = 0.583; p < 0.001), carbohydrates (r = 0.500; p < 0.001), protein (r = 0.466; p < 0.001), fat (r = 0.411; p < 0.001), dietary fiber (r = 0.467; p < 0.001), alcohol (r = 0.527; p < 0.001), calcium (r = 0.409; p < 0.001), phosphorus (r = 0.499; p < 0.001), potassium (r = 0.418; p < 0.001), magnesium (r = 0.427; p < 0.001), and zinc (r = 0.464; p < 0.001), respectively, for all subjects. Conclusion: The developed SQ-FFQ in this study seems to be useful for estimating nutritional status, particularly energy, carbohydrates, protein, fat, dietary fiber, alcohol, calcium, phosphorus, potassium, magnesium, and zinc of Korean adults.

• Journal of the Korean Society of Food Science and Nutrition
• /
• v.35 no.7
• /
• pp.866-873
• /
• 2006

The purpose of this study was to evaluate the current dietary habits, health related behaviors, nutrition knowledge and body indices, and to investigate the changes in nutrition knowledge for designing and monitoring nutrition education program among preschool children. The subjects were 1,200 preschool children, aged $4{\sim}6$ years. A measurement of the height and weight was conducted. The general home environment, the dietary habit of children and nutrition knowledge were collected using a questionnaire that included information about family income, parent's education and occupations. Using the PIBW, 14.6% of the preschool children were under weight, 54.4% were normal, and 31.0% were overweight or obese. We regarded to food habit score, the highest score was in the regularity of breakfast, while the lowest score was in consumption of yellow-green vegetables such as spinach and carrots. Result in food behavior showed that 69.1% of preschool children had a unbalanced diet, and their favorite snack was fast food like pizza and hamburger then followed soft drink and fried foods (chicken of potato). After nutrition education, there was somewhat improvement in the nutrition knowledge score of preschool children from $7.7{\pm}1.7$ point to $8.9{\pm}1.5$ point. These results suggest that nutrition education help preschool children change their nutrition knowledge. Therefore, it would be needed that new appropriate nutrition education to improve dietary habits and health status.

• Cross-Cultural Studies
• /
• v.31
• /
• pp.371-394
• /
• 2013

This study aims to know word forms and usages according to personal relationships of 'Kureru Kudasaru' by analyzing dialogues of female speakers. Novels of the Meiji period when there were attempts of a language revolution were mainly used for this study as well as novels of the Edo Period and the Taisho Period. Firstly, the number of examples according to gender differences in the novels was as follows. In case of 'Kureru', female speakers showed a high usage rate in the novels of the Edo period. 'Kureru' was mostly connected with female languages such as 'Naharu', 'Namasu', 'Nansu'. These expressions were not used in the novels of the Meiji Period and the Taisho Period. Although 'Okureru' and 'Okurenasaru' were used in the novels of the Meiji Period, the number of examples of 'Kureru' by female speakers was decreased in the novels of the Meiji Period and the Taisho Period. 'Kudasaru' was predominantly used by female speakers. Especially, female speakers used clearly to show vertical relationships in the novels of the Edo Period and"Doseishoseikatagi"of Meiji 10s. After"Ukigumo", the usage rate of female speakers was decreased but the usage rate of male speakers was increased. Gender differences became gradually smaller. Female speakers in the novels were increased from geisha and relatives such as wife, sister, mother and children to young women, teacher and student. Aspects of benefactive verbs' usages could be summarized as follows. Female speakers at licensed quarters used clearer and more typical expressions according to vertical relationships and gender differences in the novels of The Edo Period than the novels of The Meiji Period and the Taisho Period. In the novels of the Meiji Period, female speakers in a sophisticated social group used benefactive verbs to show strong respect and concern for the other person. In the novels of the Taisho Period, female speakers used benefactive verbs to show respect and concern for the other person according to their areas of outside activities. In the novels of the Meiji Period, female speakers used 'Okureru' when the other person was younger than them and was socially and psychologically close to them. Also, 'O~Nasaru' which was one of respect expressions was used by female speakers. Female speakers used it to older people in the Edo period but they also used it to younger people in the Meiji Period. Examples were not shown in the novels of the Taisho Period. Usages of 'Kureru' 'Kudasaru' according to vertical relationships were as follows. If 'a giver' was an older person, 'Kureru' with respect expressions 'Nasaru' 'Nansu' 'Namasu' was used more than 'Kudasaru' in the novels of the Edo Period. However, many examples of 'Kudasaru' were shown on the novels of the Meiji Period and the Taisho period. In the novels of the Meiji Period, 'Okureru' and 'Okurenasaru' which were expressions included in 'Kureru' were shown. Female speakers used them to older people who were socially and psychologically close to them like family. There were not many examples of 'a giver' and 'a receiver' around the same age. However, 'Kureru' and 'Okureru' were used in a younger group and 'Kudasaru' was used in an older group in the novels of the Meiji Period. If 'a giver' was an younger person, 'Kureru' was mainly used in the novels of the Edo period and "Doseishoseikatagi"in Meiji 10s. However, 'Kudasaru' was used many times in the novels of the latter Meiji Period and the Taisho Period.

• Korean Journal of Community Nutrition
• /
• v.23 no.6
• /
• pp.475-487
• /
• 2018

Objectives: This study examined the consumption of Han-sik and its association with the years of residence in Korea and the socioeconomic status among Filipino immigrant women of the Filipino Women's Diet and Health Study (FiLWHEL). Methods: A total of 474 Filipino women married to Korean men were included in the analysis. Their dietary intake was assessed using a single-day 24-hour recall. The participants provided information on the demographics, socioeconomic, and health-related factors through face-to-face interviews. The generalized linear model and logistic regression model were used to examine the association between the socioeconomic status and consumption of Han-sik. Results: The mean age of the participants was 34.3 years old, and the average duration of residence in Korea was 8.2 years. Among 474 Filipino women, a total of 467 consumed Han-sik, with an average of 6.8 food items per day. The Han-sik foods that the participants consumed most frequently were rice, cabbage kimchi, mixed-grain rice, and fried eggs. The average ratio of Han-sik was 58.57%. The ratio of Han-sik showed no significant associations with the years of residence, years of living together with their husband, education levels, total annual family income, or linguistic competence of Korean. However, the ratio of Han-sik use was associated with cohabitation with parents-in-law; the odds ratio (95% confidence interval) was 2.41 (1.18-4.92, p-trend = 0.002) comparing the fourth quartile with the first quartile of the Han-sik ratio. Conclusions: Filipino immigrant women in the FiLWHEL study consumed a larger number of Han-sik than Philippine foods. In addition, cohabitation with their parents-in-law was associated with the consumption of Han-sik. Further epidemiologic studies will be needed to determine how the diet affects the health and wellbeing of immigrant women in Korea.

• Korean Journal of Heritage: History & Science
• /
• v.52 no.1
• /
• pp.90-119
• /
• 2019

The purpose of this study is to investigate the significance of Buddhist stone art in the cultural zone of Mt. Bukhan. Mt. Bukhan witnessed the prevalence of Buddhist culture in and around it since the introduction of Korean Buddhism and served as the center of Buddhist culture in the nation, where new Buddhist temples continued to be built from the Three Kingdoms Period to the Joseon Period. Of the characteristics of its Buddhist culture, it is very noteworthy that the construction of military temples in and around it in the latter half of Joseon supported the function of Buddhist temples as basic places of worship. These military temples were closely related to the mountain's geopolitical location, traffic routes, and position in the national defense system-- its mountain fortress was an important defense facility. The stone art works of Mt. Bukhan can be categorized into various types, including stone stupas, stone pagodas, rock-carved Buddhas, stone Buddhas, towers and monuments (stone monuments), stone lanterns, flagpole supports, and rock-carved sarira pagodas. There are diverse types of stone art left on the mountain. As for its period characteristics, it is clear that the Buddhist art of Silla spread even to the Gyeonggi region, and that most of the works of stone art were created during the first half of Goryeo and the latter half of Joseon. Starting in Goryeo, the Buddhist temples of the mountain maintained close relations with the royal court by operating as the royal buddhist shrine for the royal family. In the latter part of Joseon, the construction of the Bukhan mountain fortress became the most important opportunity to produce stone art. As for the distribution of the stone artwork, it was usually created in the west part of the mountain from Unified Silla to the first half of Goryeo and in the southern and eastern parts of the mountain from the latter half of Goryeo to the latter half of Joseon. It is estimated that central Buddhist temples of the mountain changed due to Silla's military goal of advancing toward the west coast along the Han River in its early days and the construction of the Bukhan mountain fortress in the latter half of Joseon to protect the capital city. Finally, the stone art of Mt. Bukhan holds very high significance in art history because various types of stone art continued to be created on and around the mountain, the stone artwork of the mountain reflected representative styles for each period, and e rare and ofthe works produced on the mountain exemplified rare and unique styles.

• Korean Journal of Heritage: History & Science
• /
• v.50 no.4
• /
• pp.168-197
• /
• 2017

This paper considers two aspects of the wooden chamber tombs with stone mound that were constructed in Wolseong North Burial Ground, in Gyeongju: tomb form and the group tomb complex. The basic unit of a wooden chamber tomb with stone mound consisted of a single round mound, covered with an additional earthen layer and surrounded by a circle of protective stones, within which a single wooden chamber was located. The form of a wooden chamber tomb with stone mound could therefore 1) be round, consisting of a single tomb unit, 2) consist of two or more attached tomb units, 3) or consist of multiple attached chambers in a single mound. The single tomb contained the burial of a single individual, and the attached tomb contained two or more individuals who were blood relations or connected by marriage. Multiple attached chambers tombs usually consisted of wooden chamber burials of the lowest rank, and have only been identified in the royal burial area of Wolseong North Burial Ground. At the Jjoksaem Area of Wolseong North Burial Ground, which is currently, under investigation, tombs have been found in small clusters along the slightly raised ground. This is likely the result of small groups of kin relations, upon selecting points along the slightly raised ground as their burial area, having constructed midsized and large single tombs and attached tombs along the axis of the slightly raised ground, which were then surrounded by smaller 'satellite' tombs. It is through this process that the tomb complex of the different groups came to be formed. The tombs of the royal burial area of Wolseong North Burial Ground, including the Daereungwon Tomb Complex, also formed group tomb complexes. Forming the centers of the group tomb complexes of the royal tomb area were huge individual round tombs where the Maripgan rulers were laid to rest or a gourd-shaped dual mound tomb, which was the final resting place of the king and his queen consort. These central tombs were surrounded by large and smaller tombs. Of the individuals that were buried in the group tomb complexes, there would have been individuals that were of equal status or social position, such as husbands and wives or blood relations, but it is unlikely that all of the buried individuals were related by blood, given the significant difference in the sizes of the tombs. It is likely that the individuals buried in the lower ranked tombs included in the group tomb complexes were 'dependents' of the deceased of the central tomb and his or her direct family who maintained a subservient relationship. Such tomb forms and group tomb complexes that can be observed amongst the wooden chamber tombs with stone mounds of Wolseong North Burial Ground provide insights into the nature of the social groups of the Silla center during the Maripgan Period. It is hoped that future studies undertaking a more detailed analysis of the data may make further contributions to unveiling the various aspects of Silla society.

• Korean Journal of Heritage: History & Science
• /
• v.51 no.1
• /
• pp.48-65
• /
• 2018

The authors of this paper aim to make a record of the construction process, its symbolic meaning, and the changes in the status of the landscape plants at the Pasanseodang according to the Report on the Pasanseodang written by Park Gyu-hyun in 1874. First, the construction of Samgahun Pavilion, which is located in Myo-ri, Habin-myun, Dalsung-gun, Daegu, took about 90 years and spanned the lifetimes of Park Sungsoo, an 11th-generation descendant of Park Paengnyun (1417~1456) through to Park Kyuhyun, a 14th-generation descendant. It was called the shape of dragon, with its head facing the tail (回龍顧尾形), in feng shui. Second, the village of Pahwoe was founded in 1769, the 45th year of the reign of King Yeongjo, by Park Sungsoo for the purpose of socializing with his friends at his thatched home, and was named after his own courtesy name (Samgahun). Park Kwangseok, the second son of Park Sungsoo, built the sarangchae in 1826 and the anchae in 1869 after his marriage (in 1783). Then, Park Kyuhyun, the grandson of Park Kwangseok, built the pond and planted it with lotus flowers, and built the Hayeopjeong in 1874. The Pasanseodang, as the precursor of the Hayeopjeong, may be related with the name of the hillside region behind Samgahun. Third, a quadrangular-shaped pond with a length of 21m and a width of 15m was also built and planted with lotus flowers. In the center of the pond is a small round island that reflects the world view of the Chosun dynasty, i.e. that the sky is round and the landmass is quadrangular. Meanwhile, the name of the Hayeopjeon reflects the value system of aristocrats who lived a life of leisure and artistic indulgence. They called the eastern room "Yeeyeonhun" (怡燕軒) and the western room "Mongyangjae" (蒙養齋), names which embody their wishes for a good life as a member of the nobility and a bright future for one's descendants. Fourth, in Confucian terms, the authors infer the points of view reflected in the kinds of trees that were planted according to Confucian norms (pine tree, lotus, bamboo), the living philosophy of sustainability (willow), the ideology of seclusion and the search for peace of mind (bamboo), and relief efforts for the poor and a life of practicality (chestnut, oak, wild walnut, lacquer). The authors assert that this way of planting trees was a highly effective design feature of landscape architecture that drew on the locational and symbolic significance of the Seodang. Fifth, the majority of the trees that were initially planted withered and were replaced with different species, except for the locust and lotus, at this point. Nevertheless, a review of the process of construction, symbolic meaning, and original architectural landscape of the Samgahun is of value in demonstrating the extended symbolic meaning of their descendants in terms of the practical loss of the function of the Seodang, the values of Feng Sui (red in the east, white in the west, based on the principles of Feng Sui), the function of repelling evils spirits (kalopanax, trifoliate orange), aesthetic and practical values (sweetbrier, apricot, pear, peach, and oriental oak trees), and the prosperity of the family and the timeless value of honest poverty (silk, crape myrtle, and yew trees).

• International Area Studies Review
• /
• v.22 no.1
• /
• pp.215-235
• /
• 2018

Policy concerns related to raising fertility rates are not only common interests among the OECD countries, but they are also issues of great concern to South Korea whose fertility rate is the lowest in the world. The fertility rate in South Korea continues to decline, even though most of the national budget has been spent on measures to address this and many studies have been conducted on the increase in the fertility rates. In this regard, this study aims to verify the effectiveness of the detailed factors affecting the fertility rate that have been discussed in the previous studies on fertility rates, and to investigate the overall trend toward enhancing the quality of life and increasing the fertility rate through macroscopic and structural studies under the recognition of problems related to the policy approaches through the case studies of the European countries. Toward this end, this study investigated if a high quality of life in advanced countries contributes to the increase in the fertility rate, which country serves as a state model that has a high quality of life and a high fertility rate, and what kind of social and policy environment does the country have with regard to childbirth. The analysis of the OECD Better Life Index (BLI) and CIA fertility rate data showed that the countries whose people enjoy a high quality of life do not necessarily have high fertility rates. In addition, under the recognition that a country with a high quality of life and a high birth rate serves as a state model that South Korea should aim for, the social characteristics of Iceland, Ireland, and New Zealand, which turned out to have both a high quality of life and a high fertility rate, were compared with those of Germany, which showed a high quality of life but a low fertility rate. According to the comparison results, the three countries that were mentioned showed higher awareness of gender equality; therefore, the gender wage gap was small. It was also confirmed that the governments of these countries support various policies that promote both parents sharing the care of their children. In Germany, on the other hand, the gender wage gap was large and the fertility rate was low. In a related move, however, the German government has made active efforts to a paradigm shift toward gender equality. The fertility rate increases when the synergy lies in the relationship between parents and children; therefore, awareness about gender equality should be firmly established both at home and in the labor market. For this reason, the government is required to provide support for the childbirth and rearing environment through appropriate family policies, and exert greater efforts to enhance the effectiveness of the relevant systems rather than simply promoting a system construction. Furthermore, it is necessary to help people in making their own childbearing decisions during the process of creating a better society by changing the national goal from 'raising the fertility rate' to 'creating a healthy society made of happy families'

• The Critical Review of Religion and Culture
• /
• no.32
• /
• pp.13-54
• /
• 2017

The Ise Grand Shrine(伊勢神宮) dedicated to the sun goddess Amaterasu (天照大神), located in the city of Ise(伊勢市), Mie Prefecture of Japan, is a center of Japanese Shinto Shrines and composed of a large number of Shinto shrines centered on two main shrines, Naiku(內宮=皇大神宮) and Geku(外宮= 豊受大神宮). Historically it has kept very close relationship with Emperor, because its enshrined deity Amaterasu is generally said to be the ancestor of Imperial Family. The food and alcohol offering to the gods in Japanese Shinto rites are called Shinsen(神饌, ambrosia). Main subjects of this essay dealing with Shinsen are the various matsuri (rites) of Ise Grand Shrine and Emperor, such as Higoto-asayu-omike-sai(日別朝夕大御饌祭, offering repasts to the gods in the moring and evening everyday), Kan-name-sai(神嘗祭, offering of the year's new rice harvest), Shikinen-sengu-sai(式年遷宮祭, year of the ceremony), Nii-name-sai(新嘗祭, Ceremonial offering by the Emperor of newly-harvested rice to the gods), and Daijo-sai(大嘗祭, first ceremonial offering of rice by newly-enthroned Emperor). Then, the purpose of this essay is to examine not only the social, religious, and political but also cultural meaning of Shinsen especially in relation to Korea, basically introducing some types and characteristics of Shinsen with its mythological background and historical development. In so doing, I will show the concrete list of items and processes of Shinsen in those rites. For example, the social meaning of Shinsen might be examined in association with agricultural features, ancient dietary life, Japanese food, and its contemporary context etc. Besides, its religious meaning can be mentioned especially from the perspective of divine nature, life and rebirth etc. On the other hand, the politics was in ancient Japan originally called Matsurigoto which means the ancestral rites for gods. This suggests the political meaning of Shinsen that the politics in Japan has originated from Shinsen.