• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.1
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• pp.34-44
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• 2018

In the Ancient Mesopotamia, Egypt, Judas, Greece, and Rome, Phoenix dactylifera was planted in gardens or orchards to signify life, blessing, and victory. Branches of Phoenix dactylifera, likened to high and precious, were referred to one of the gifts to the king in the second century BC and have been used in the Feast of Tabernacles. And they were engraved on the walls of the temple and along with cherub. Besides, Phoenix dactylifera is compared with a righteous person in the Bible since it grows straight despite strong winds. And, it was used as a symbol of honesty, justice, and right. Churches call the week before Easter Palm Sunday since the crowd laid the leaves of date palm trees on the road and shouted "Hosanna" while waving the date palm branches when Jesus entered Jerusalem. Moreover, pilgrim in the Middle Ages was called 'Palmer' in English due to custom of returning with the leaves and branches of date palm trees as a memorial of the Holy Land pilgrimage. This study analyzes naming issue of Phoenix dactylifera through the old literature and 27 versions of the most influential Bibles in History of Bible Translation in Korea, China, and Japan. Phoenix dactylifera is translated into Chinese as '棕櫚(Trachycarpus fortunei)', a native tree of China. 棕櫚 is similar to Phoenix dactylifera, but its fruit and leaf are quite distinct. This being so, translating Phoenix dactylifera as 棕櫚 has a limit to convey symbolic meaning adequately. In the Japanese Bible, on the other hand, Phoenix dactylifera is translated as 'なつめやし(Natsumeyashi)' meant date palm tree. Most of Protestant Bible in Korea use 'Jongryeo' like Chinese Bible while translation in Korean Catholic Bible(2005) varies from one scripture to another: 'Yaja Namu (Palm Tree)' - 38 times, 'Jongryeo Namu' - 5 times, and 'Daechu Yaja Namu (Date Palm Tree)' - 3 times. Date Palm Tree, 'Jongryeo Tree', and Palm Tree don't grow in Korea. However, they had long been recognized as Haejo(海棗), Jongryeo(?櫚), and Yaja(椰子) respectively through China and Japan. Each of them called by a distinct name correspond with its own characteristic and used separately in Korean Classics as Jongryeo and Haejo were identified in ancient Chinese literatures. It seems that more confusion was raised since 'Palm' was translated as 'Jongryeo' in several books including "?藤和英大辭典 (1915)", "Modern 朝鮮外來語辭典(1938)", and "Latin-Korean Dictionary(1995)". However, the Latin term 'Palmae' is translated into English as either palm tree or date palm. The results of this study suggest that more accurate translation of Phoenix dactylifera in the Bible would be 'Daechu Yaja Namu (Date Palm Tree)' and using different name fit for its own characteristic would be more appropriate.

• Journal of Hospice and Palliative Care
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• v.4 no.1
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• pp.47-56
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• 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 Hospice and Palliative Care
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• v.6 no.1
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• pp.34-44
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• 2003

Purpose : The purpose of this study was to elucidate the effects of hospice care on pain management of the terminal cancer patients. Method : The subjects of the study were 37 terminal cancer patients hospitalized in the general hospital in JeonJu with the hospice care nit. The data were collected using the questionaire with interviews from July to Nov. in 2000. The severity and interference of pain were examined with the self reported survey based on the Korean version of Brief Pain Inventory (BPI-K). The data were analyzed with the mean, SDs, paired t-test. The hospice care to provide for three weeks. Results : 1) The mean scores of the worst pain for the last 24-hours measured with the pain severity of BPI-K were pre-intervention (6.35) and post (4.76). The pain interference of BPI-K in pre-intervention was enjoy (8.22), work (7.46), walk (7.08) and activity (7.08), while post was of enjoy (6.62), work (6.43), walk (6.11) and activity (5.78), respectively. 2) In pain severity, significant difference was found between the pre-intervention and post in all of followings. - worst pain for last 24 hours (t=4.085, P=.000) - least pain for last 24 hours (t=4.020, P=.000) - average pain for last 24 hours (t=4.254, P=.000) - pain right now (t=4.017, P=.000) 3) In pain interference, significant difference was found between the pre- intervention and the post in all of followings. - activity (t=3.137, P=.003) - mood (t=6.713, P=.000) - walk (t=2.027, P=.050) - work (t=2.132, P=.040) - relate (t=4.143, P=.000) - sleep (t=4.071, P=.000) - enjoy (t=3.881, P=.000) Conclusion : The terminal cancer patients who were offered hospice care had significantly lower hospice care pain and pain interference than those without hospice care. According to these results, hospice care can be regarded as an effective modality in relief of pain in the terminal ill-patients.

• Cross-Cultural Studies
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• v.44
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• pp.315-342
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• 2016

There exists a general misunderstanding of the Musical as being both a dramatic genre and a musical genre. This misunderstanding lies in the fact that music fills the role of the drama. In other words, there exist a series of narrative episodes that help the development of the drama and music generates the ambience that corresponds to each episode. In this case, music is subordinated to the drama and thus becomes secondary. However, this paper seeks to show that in the Musical, musical composition is so strongly linked to the development of the drama that it is through the musical development that the drama unfolds. This paper seeks to explore this view through one of the most successful musicals of our time, Les $Mis{\acute{e}}rables$. A musical adapted from a novel is not the retrenchment of a series of episodes from the original novel. The process of dramatizing the novel compels the musical creators to observe what to draw out as a dramatic action. The interesting points of a musical consist of how the musical creator has reflected his understanding of the fiction through the composition of the music. This is why this paper has created a table analyzing the forty musical compositions in Les $Mis{\acute{e}}rables$. This table is meant to visualize the musical motifs employed in this play in order to explain the relationship between the musical composition and the development of the drama. The theme of Les $Mis{\acute{e}}rables$ lies in the transformation of Jean Valjean. His change includes the process of transformation from a thief to finding Jesus and his denial of being a sinner to his confessions of sinning. This paper explores the transformation of the dramatic action of Jean Valjean, which is symbolized by such themes as Misery, Love and Name established in musical form. The dramatic conflict between Jean Valjean and Javert as well as between Jean Valjean and $Th{\acute{e}}nardier$ is also explored through the composition of music. The success of Les $Mis{\acute{e}}rables$ lies in its successful constitution of music that embodies the in depth interpretation of the original play.

• Journal of Christian Education in Korea
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• v.74
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• pp.7-31
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• 2023

The climate crisis threatens Earth's ecosystems and biodiversity. In particular, it can be said that the cause of the global crisis began with human greed. An educational alternative is needed to change the Christian worldview that causes greed. The purpose of this study is to find ways to apply democratic citizenship education to Christian education as an alternative to overcome the climate crisis. The contents of the study to achieve the purpose were first the essence of Christian citizenship education was examined by dividing it into citizenship education, democratic citizenship education, and Christian citizenship education. Second, The model of democratic citizenship education was established by defining its goals, content, methods, and directions within the context of Christian citizenship education. Third, the application plan of Christian education for democratic citizenship education was classified into 7 categories and proposed; environmental education to overcome the climate crisis, ethical education to restore the public role of the church, education to form God's character, education to realize the village education community, education that promotes Christ's peace and Christ education that fosters consideration for multicultural individuals, and literacy education to prevent the negative impacts of digital media culture. Next, the plan to apply democratic citizenship education to Christian education is, first, to reduce human greed and restore God's creation order through environmental education that can overcome the climate crisis. Second, through ethics education to restore the church's public nature, it is necessary to restore the church's role for the church's moral empathy and publicity. Third, through the education that forms the God's character, it is necessary to form a mature character of faith in which personality and faith are harmonious and balanced. Fourth, schools, villages, and churches form a community through education that realizes a village education community so that the members of the village can obtain educational results. Fifth, through education that aims for the peace of the God Christians should be able to live as Christian democratic citizens who achieve peace in the kingdom of God. Sixth, through education that considers multicultural people, faith education that helps them overcome discrimination, exclusion, and hatred toward multicultural people with the love of Jesus Christ and seek a life of coexistence. Seventh, through literacy education that prevents the harmful effects of digital media culture, personal ability to read and write in media should ultimately be improved to the ability to practice socially.

• Journal of Christian Education in Korea
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• v.72
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• pp.245-271
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• 2022

The purpose of this study is to develop a nursing clinical practice education model that applies case-based learning and co-teaching to nursing students, and to secure the validity of the developed model. To verify the validity of the nursing clinical practice education model, it was applied to the subject of 'Health Response and Nursing VI (Perception/ Cognition) Practice' in the 2nd semester of 2021 at J University in Jeonju, and the instructor's response to the model was evaluated. Surveys and focus group interviews were conducted on confidence in clinical practice and teaching and learning models. After deriving the case-based learning stage and co-teaching elements through a review of precedent literature and case studies, an initial model was devised after expert review, and the devised model was reviewed for internal validity by nursing education experts, and then modified and supplemented. As a result of the learner response evaluation conducted after applying the model to the clinical practice subject for external validation verification, the confidence in clinical performance was 4.22 points and the satisfaction with the teaching-learning model was 4.68 points. Summarizing the results of the focus group interview, the importance of prior learning and the learning of selected cases based on actual cases, learning terminology and professional knowledge, eliminated fear of the practice field, felt familiar, and learned various cases. He said that he was able to think critically through the time to organize the knowledge learned in the practice field. In addition, through co-teaching, it was found that field leaders and advisors taught the theoretical and practical aspects at the same time through examples, thereby experiencing practical education closer to practice. It is expected that the nursing clinical practice education model developed through this study, applying case-based learning and co-teaching, will be an effective teaching and learning model that can reduce the gap between theory and practice and improve the clinical performance of nursing students.

• Korean Journal of Hospice Care
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• v.7 no.1
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• pp.5-14
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• 2007

Objective : This study was done to identify the status of Spiritual Well-Being in Nursing Students and to investigate the correlation between related various characteristics and Spiritual Well-Being and to provide baseline data for ride school-life and development of Spiritual-education program for nursing students. Method : The data was collected from 188 christian Nursing students by using questionary method. they are all all agreed to participate in this study. Their Spiritual Well-Being were measured using Spiritual Well-Being scale developed by Paloutzian & Ellison(1983) and translated by Choi(1990) and reversed by Kang(1996). Results : The data was analyzed by using SPSS/PC+12.0. The summary of results were as follows; 1. The mean score of Spiritual Well-Being were $63.95\pm10.256$(range from 20-80) 2. There were significant differences between the grade(F=6.101, p= .001), type of religion(F= 17.703, p= .000), In Christian, the level of devotee(F=8.194, p= .000), duration of church attendance(F=7.947, p= .000), regular attendance of chapel(F=4.242, p= .000), regular reading(study) of Bible and prayer (F=5.863, p= .001=0). perceived personal encounter with Jesus(F=4.160, p= .000), religion of parent(F=9.320, p= .000), perceived attitude of parenting(F=4.146, p= .000), hope to admit/transfer to other course or not(F=-2.050, p= .050). Conclusion : Our results were valuable to provide basic guidelines for ride school-life and for the development of Spiritual-education program for Nursing students.