• 한일민족문제연구
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• 제32호
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• pp.35-68
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• 2017

The map where so-called 'New Religion' of Korea in the Colonial Era is entangled with 'Religion (Christianity, Buddhism, Shindo)' recognized by the Japanese Government General of Korea and nationalism. Accordingly positive research on how religious ideal and ideology in 'New Religion' in Korea was practically applied and practiced in the society is a crucial task. Meanwhile there is survey data representing the status in the long term from 1860s to early 1930s in regard to 'New Religion' of Korea in the Colonial Era. In other words it is 'Pseudo Religion in Joseon' by Murayama Jijun published in 1935. Most part of them are shown through statistics data. In particular he took a look at the distribution of 'Pseudo Religion', ups and downs of religious influence, faith consciousness, its impact and religious ideological movement and social movement. Therefore, if this statistical data could be utilized through quellenkritik, it is thought to have value of significant reference in research on Korea's 'New Religion'. This paper utilizes many statistics included in the survey data among critical review on recognition in Murayama's 'New Religion in Korea' as basic texts. During the procedure this paper seeks to look at the geology of Korean 'New Religion' and attempts basic consideration in the quantitative term related to trend and ups and downs of the groups. Through this basic research I hope that 'public concern of New Religion' in modern Korea and research on re-establishment will move forward.

• 복식문화연구
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• 제5권1호
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• pp.43-56
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• 1997

This thesis is a study on the properties of new religious ritual dress in Korea to help understand new religions more completely. A new religion means 'Newly born religions'and it is an opposite conception of the existing religion. The new religions in Korea have been established, changed and become extinct beginning with 'Dong-Hak'movement by Choi Jea Woo in 1860. Sometimes they've caused social problems with their number increasing after the rapid industrialization in 1970's. There are about 350 new religions and 2,000,000 christians in Korea now. Some of theme are pseudo religions wearing the mask of religion and also there are great new religions that will contribute to our spiritual history. The latter shows the thoughtful properties of the union of religion, postnatal creation, nation's independence, and human's centralization. There are properties of pluralism, nation's independence, symbolism, and thoughts in a new religious ritul dress.

• 대순사상논총
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• 제22권
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• pp.317-344
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• 2014

There are many modern elements in religions appeared in the early Korean modern era. From the nationalism perspective, most religions had tendencies toward anti-feudalism and anti-foreign power. Pak Eun Sik(朴殷植) emphasized the importance to explain those religions as the National Religion in his writing 《Korea Painful History(韓國痛史)》. That is, he realized those as one of Korean spirits or souls keeping Korean identities like the Jew's Judaism or the Turk's Islam. In the paper, I try to analyze religions on Kang Jeung San(姜甑山) with Daesoonjinri-hoe as the central figure from Pak's perspective. In the early Korean modern era when Kang went his own the Savior way, Korea and its society got into uncontrollable confusion because of strong demands both of a feudal-state breaking and against pillaging foreign-power especially Japan. For all countries of the world, it is difficult to change from a feudal state into the modern nation state to keep existing society order. Because the reformation under old social systems means the incomplete reformation. So in this era new religions showed the neglected class of people the vision of new society. Meanwhile Korean society try to become a modern state, and now became a recognized modern state in international society. But it is still insufficient to debate on groups and their roles for Korea modernity in that time especially new religions. Since Korea independence, new religions including Daesoonjinrihoe have not receive good reviews because of a certain religion group expansion and the government's regulation and control toward new religions. Till today, I think, Independence Movement as well as reform of modern awareness have not relatively receive reasonable reviews. So I hope to serve as a momentum that in early Korea modern era new religions receive reasonable and positive reviews.

• 대순사상과 동아시아종교
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• 제1권2호
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• pp.13-39
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• 2022

The author examines three new religious movements in South Korea: Jehovah's Witnesses, the Unification Church, and the Daesoon Jinrihoe, and aims to identify the factors that are conducive to the growth of each. All three organisations believe in a coming paradise, and the article explores their respective attempts to interest the populace in their appeal. Discussion is given to membership statistics and the problems of measuring allegiance and moves on to consider methods of propagation. Most obviously, evangelisation strategy is important: Jehovah's Witnesses and Unificationists have tended to engage the interest of strangers, while followers of Daesoon Jinrihoe are more inclined to evangelise family and friends. Additionally, there are other factors that determine an organisation's progress: cultural appropriateness, engagement in social and educational work, and attitudes to conflict and peace, the latter being particularly important in a society that has experienced war and occupation. Reference is made to the ways in which these three organisations finance themselves, and it is argued that financial resources merit greater attention in the scholarly study of religion, since monetary assets are needed to secure a spiritual movement's existence. Of the three organisations under discussion, the Daesoon Jinrihoe has been the most successful, being South Korea's largest new religion, while Jehovah's Witnesses are in steady state, and the Unification movement is experiencing slight decline.

• 대순사상과 동아시아종교
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• 제1권2호
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• pp.161-163
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• 2022

• International Journal of Costume and Fashion
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• 제8권1호
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• pp.65-74
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• 2008

Religion is deeply connected with human culture and life, and affects all areas of religious people's lives. The aim of this study was to find out how fashion-conservativeness of religious people and non-religious people differ in Korea. Ten religious people and ten atheists all in their twenties were interviewed to find out the differences between religious people and non-religious people related to their viewpoints on clothes. The twenties age group was selected because people in their twenties are sensitive to fashions and styles, and a fair proportion of males and females were selected. The subjects were asked demographic questions, questions about their religion and faith, whether or not they thought they were conservative or affected by religion, and finally, what they thought of photographs of certain styles. 12 photographs from the 2006-7 F/W collections of London, Paris, New York and Milan were presented to the subjects. The photographs were from the Vogue U.K. website and divided into 6 major styles based on verbal evidence used to describe the collections in catwalk reports: "Sexy," "attitude/confidence," "luxury," "sophisticated/chic," "feminine," and "rock." In conclusion, religious people were found to be more conservative than non-religious people in their twenties because they prefer more conservative and covered up styles, have more negative views of bold and skin-showing trends, and regard some styles to be too sexy when non-religious people do not.

• 산경연구논집
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• 제5권4호
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• pp.13-22
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• 2014

Purpose - This study aims to examine new product adoption (NPA) in the context of clothing in Iran. Research design, data, and methodology - Data were gathered from cloth owners in Iran, focusing on famous cloth brands cloth. Further, using the proportionate stratified sampling method, a total 438 usable questionnaires were returned and analyzed through the use of structural equation modeling (SEM). In addition, LISREL software was used to analyze the data collected through the structured questionnaires. Results - Overall, the study findings indicate that education has a positive effect on new product adoption, whereas the impacts of religion and Attitude towards Consumption (ATC) on new product adoption are negative and significant, but the effect of age, peers, and income on new product adoption is not significant. Conclusions - Using date obtained from a large random sample of Iranian consumers, this study offers a deeper understanding of the attitudinal and personal antecedents of consumers' new product adoption in an emerging market. Using the findings of the articles and conclusions will be useful for market researchers and, of course, business persons.

• 한국식생활문화학회지
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• 제25권2호
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• pp.141-149
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• 2010

A number of factors are thought to influence people's food choices, and there has recently been an increasing emphasis on understanding the consumer's motives behind choice of food types. For one thing, an individual's personal food-related tastes are thought to certainly influence personal food choice. This study aimed to discover the new motives for food, and what motives determine the food choice of foreigners living in Korea. Subjects (N=210) completed a Food Choice Questionnaire (65 questions) measuring specific motives and sociodemographic conditions (9 questions). Factor analysis and ANOVA were used to ascertain the food choice motives. Fourteen factors emerged, which were labeled health, mood, convenience, sensory appeal, natural content, price, weight control, familarity, political value, ecological protection. and religion. We also found that motives for new food choices include national image and information, ethnic food, and sanitation. Items were analysed to determine differences according to nationality, religion, occupation, and length of residence in Korea. All subjects thought sanitation is the most important motive in choice of food, and health, natural content, and ethnic food were also important.

• 대순사상논총
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• 제35집
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• pp.73-107
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• 2020

대순진리회는 교단 내부 구성원들에 있어서나 학계에 있어서나 '민족종교'로 인식되고 있다. 그런데 이 민족종교의 성격이 꽤 복잡하다. 곧 민족종교로서 민족주의를 중심으로 한민족의 선민사상을 강조하면서도, 한편으로는 인류와 세계를 구제하겠다는 세계종교의 보편성도 내포하고 있다고 주장한다. 이를 민족종교의 특수성과 세계종교의 보편성이라고 말하고 있다. 그런데 이러한 특수성과 보편성의 논리는 단지 대순진리회에만 국한된 특징이 아니다. 이미 세계적으로 많은 종교들이 민족종교와 세계종교의 두 가지 측면을 동시에 가진다고 하는 이중성을 보여 왔다. 그 가운데 본고에서 주목한 것은 근대 일본에서 형성된 교파신도다. 근대 일본 정부가 국가신도체제를 구축하는 과정에서 탄생한 교파신도는 총 13개 종파가 형성되는데, 이들의 대부분은 일본인의 민족적 전통을 계승하는 민족종교라고 하면서도, 청일전쟁과 러일전쟁을 기점으로 본격적으로 세계종교를 표방하면서 해외포교에 나선다. 그렇다면 이처럼 민족종교의 정체성을 유지하면서 세계종교를 지향했던 교파신도의 해외포교는 어떻게 귀착되었고, 이들의 세계종교화는 현재 어떻게 진행되고 있을까? 본고에서는 이처럼 민족종교와 세계종교의 이중성을 보여 왔던 교파신도의 사례를 통해 대순진리회의 세계종교의 가능성을 살펴보고, 이를 위해 대순진리회가 지향해야 하는 길에 대해 약간의 제언을 하고자 한다. 이를 위해 한국사회에서 오랫동안 논의되어 왔던 '민족종교'론 또는 '민중종교'론의 역사적 흐름에 대해 살펴볼 것이며, 한국에서 민족종교이면서 세계종교를 지향하고 있는 원불교의 사례도 점검하는 것으로 민족종교와 세계종교의 경계에 서 있는 대순진리회의 새로운 지향점에 대해 검토해 보고자 한다.

• 한국사회복지학
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• 제65권4호
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• pp.341-365
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• 2013

본 연구는 종교와 세속적 기부행동(secular giving)의 관계에 있어 종교성의 조절효과를 실증적으로 검증함으로써 종교와 기부에 대한 새로운 지식의 구축에 기여하고자 하는 목적을 갖는다. 이를 위해 본 연구는 아름다운재단의 "2012 기부에 대한 국민인식조사" 자료를 활용하여 종교 및 종교성과 기부행동의 관계를 토빗 회귀분석을 통해 검증하였다. 분석결과, 종교가 없는 경우에 비해 개신교와 가톨릭인 사람들이 상대적으로 더 큰 규모의 기부를 행하고, 동시에 개신교와 가톨릭의 종교적 배경과 종교성은 기부의 절대적 규모에 정적인 방향에서 결합적 효과를 갖는 것으로 나타났다. 또한 절대적 기부규모에서 소득의 크기를 통제시킨 개념인 기부노력에 초점을 두고 분석한 결과, 종교유형의 영향력은 유의하지 않고, 개신교와 가톨릭의 종교적 배경과 종교성이 기부노력에 정적인 방향에서 결합적 효과를 갖는 것으로 나타났다. 본 연구는 종교와 종교성에 초점을 두며 이들 변수에서 기부로 이어지는 기부행동 기제에 대한 체계적인 이해의 초석을 제공하고, 종교적 배경을 중요하게 고려하는 기관들의 모금전략 수립에서 새로운 이해에 기반한 접근을 가능하게 할 수 있다는 점에서 연구의 의미를 찾을 수 있다.