• 농촌의학ㆍ지역보건
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• 제27권1호
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• pp.65-78
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• 2002

This study was conducted to identify the social support to living alone elderly in some rural communities and the level of life satisfaction. For the purpose of this study, face-to-face interviews and questionnaire were performed with 315 old people(male 43 and female 272) aged over 65 living alone in rural communities covered by 14 community health posts within Gyeongsangbuk-do Province randomly selected. The followings are summaries of findings; The average score of support from their children was $4.29{\pm}2.73$ out of 8. Variables that showed a significant difference were religion, level of living, type of medical insurance, frequency of meeting with children, time taken from houses of children by usual means of transportation, and subjective health status. It was found that the score of support from children was high for the elderly who had a religion, a good level of living, benefit from medical insurance, a high frequency of meeting with children, or a good subjective health status, or who resided close to their children's houses. The level of the support from friends and relatives showed a significant difference depending on the subjective health status, of which the average score was $4.13{\pm}2.61$ out of 8. The average score of the level of life satisfaction was $6.83{\pm}4.24$(male $7.60{\pm}4.09$ and female $6.71{\pm}4.26$) out of 17. Male elderly showed the higher level of life satisfaction than female elderly. Variables that showed a statistically significant difference in the level of life satisfaction were religion, level of living, medical insurance, hobby, children, disease, subjective health status, and ADL. That is, the level of satisfaction with life was found to be higher for the elderly who had a religion, a good level of living, benefit from medical insurance, a hobby, children, no diseases, or a good ADL, or who thought that they are healthy. The regression analysis with support from children as a dependent variable showed that the level of support from children was higher for the elderly who had a good level of living, frequency of meeting with children, or a good subjective health status. The regression analysis with the level of support from friends or relatives was higher for old people who had a good level of living. The regression analysis with the level of life satisfaction as a dependent variable showed that the factors which related to the level of satisfaction were sex, religion, level of living, hobby, ADL, and subjective health status. That is, it was found that for male elderly who had a religion, a good level of living or a hobby, or who thought that they were healthy, the level of life satisfaction was higher.

• 한국식생활문화학회지
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• 제3권3호
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• pp.245-258
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• 1988

A food life style itself is substrative relations with culture, and is concerned with our daily life. Especially a food taboo comes from the intelligence which resulted from an ancestor's life experience. Accordingly, we can say a food taboo began with human appearance, settled in convention of folklore society, and forms it's own boundary todays. Since a practice of a food taboo is combinded firmly with various sociological factors such as religion, custom, and so on, it is very hard to change, even though the belife of a food taboo is not true. According to the result, first, significant factors effecting on a practice of a food taboo was a level of age, a level of education, religion, family pattern, behavior of subject and her mother for food life management, education of subject and her mother, and religion of subject and her mother. Second, in analysis of factors according to classification of food taboo a practice of a food taboo which classified to food of animal, food of plant and the other food showed significant differences, comparing religion of subject with her mother. Third, a result examined practice frequency and review of science, non science indicated that foods such as Egg of Globefish, Lettuce, Coffee, Persimmon, dried Persimmon, Soybean and Sugar are tabooed on the basis of science, and foods such as Vinegary food, Thieved food, Soup of Tangle and Dogmeat tabooed on the basis of non science. But in the case of Puja, it's basis of science is not identified. These food taboos are tabooed by more then 50% of subjects including who answerd 'there is some case to practice it' Therefore, we should continue analysis of science for the reason of a food taboo, at the same time, provide the origin and try to have a rational food life.

• 대순사상논총
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• 제43집
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• pp.31-66
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• 2022

한국에서 공공성 개념은 종교와 다른 사회 영역 간 매개물이 되고 있다. 이런 상황은 종교와 연관된 공공성 개념과 의제에 대한 논의를 요청한다. 이 글에서는 공공성과 신앙을 연결시킨 논의들과 살펴보면서 의제들을 추출하고, 시사점을 모색하는 차원에서 공공성 개념과 관련된 성물 사례들과 천주교 성지화 사례를 분석하였다. 구체적으로, 제II장(공공성과 신앙)에 따르면, 종교의 공공성에 관심을 가진 기독교 신학자들과 사회학자들은 대체로 신앙을 통한 사회 참여와 변화를 전제하거나 지향한다. 이 맥락에서는 기독교 이외 종교의 공공성에 대한 근거, 공적 영역에서 종교간 평등, 공론장에서 종교단체의 위상과 종교 연구자들의 참여 등이 종교 공공성 담론의 의제가 될 수 있다. 제III장(성물과 공공성)에서는 종교 공공성을 '종교 안 공공성'과 '종교 밖 공공성'으로 구분하였다. 그 구분에 따르면, 천주교와 불교의 성물 사례들은 의례가 종교 안 공공성을 확보하는 핵심 요인임을 보여준다. 그리고 불교의 진신사리 논쟁 사례는 종교 밖 공공성이 본래적인 것이 아니라 여러 외부적 논쟁 속에서 구성되는 것이라는 점을 보여준다. 제IV장(성지화와 공공성)에서는 종교 밖 공공성과 연관하여 천주교 성지화 사례들과 그에 대한 다른 종교들의 반대 논리를 분석하였다. 성지화 사례들은 천주교 내부에서 종교 안 공공성을 창출하지만, 여러 종교가 얽힌 공론장에서 종교 밖 공공성에 대한 평가와 논쟁을 유발한다. 실제로 성지화에 반대하는 측은 '천주교가 다른 종교의 유산과 가치 등을 없앤다는 논리'를 공공성의 약화나 종교편향을 유발한다는 논리로 확장해서 대응하고 있다. 이 글은 종교 공공성 개념이 종교에 관한 논의를 다양화하는 매개물이라는 점을 보여준다. 그리고 이 글에서 제시한 종교 공공성과 관련된 의제들, 구성론, 종교 안 공공성과 종교 밖 공공성의 구분 등은 공공성 이면의 배려, 평등, 자유 등의 가치에 주목하게 만든다.

• 한국생활과학회지
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• 제22권1호
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• pp.57-74
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• 2013

The purpose of this study was to identify how age-identity is associated with the attitude toward the elderly and self-esteem of the aged. The subjects were 366 adults aged 60 and over. The statistics used for the data analysis were reliability test, frequency, percentage, mean, standard deviation, one way ANOVA, correlation and multiple regression. The results of this study were as follows; First, The majority of elderly acknowledged psychological ages as their actual ages. Secondly, The degrees of elderlys' age-identity was 2.12, and the levels of the attitude toward the elderly was 60.62. Also, The degrees of elderlys' self-esteem was 24.16. The surveyed data showed higher means than medians. Third, The age-identity of elderly was significant with respect to spouse, religion, career, living state, sex, age, gap of actual age, health state, economic state, education, monthly living expenses. And the attitude toward the elderly was stastically significant with respect age-identity, career, spouse, religion, living state, health state, education, monthly living expenses, economic state, gap of actual age, and age. Moreover, The elderlys' self-esteem level was significant with respect to spouse, age-identity, living state, religion, career, economic state, monthly living expenses, the attitude toward the elderly, health state, education, and age. Finally, The variables affecting the age-identity of elderly were health state, economic state, religion, age that explained about 34% of the total variance. And The attitude toward the elderly were age-identity, health state, gap of actual age that explained about 19% of the total variance. Also, The variables that affect elderlys' self-esteem were economic state, age-identity, the attitude toward the elderly, sex, monthly living expenses that explained about 33% of the total variance.

• 성인간호학회지
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• 제18권5호
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• pp.746-759
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• 2006

Purpose: This study was designed to systematically explore and elicit information about terminally ill cancer patients' and primary family caregivers' subjectivity of death. Method: Using Q-methodology, 21 terminally ill cancer patients and 19 primary family caregivers sorted 40 statements during personal interviews. Results: The results of this study show that terminally ill cancer patients have four factors ('Attachment to life', 'Hope for heaven', 'Resignation to reality', 'Avoidance of pain') of response and primary caregivers have four factors('Dependence on religion', 'Faithfulness to reality', 'Obedience to fate', 'Agony of reality'). Comparing the subjectivities of death of terminally ill cancer patients and primary family caregivers, 'Hope for heaven' and 'Dependence on religion' reveal the similarities of their outlook. On the other hand, 'Attachment to life', 'Resignation to reality', 'Avoidance of pain', 'Faithfulness to reality', 'Obedience to fate', 'Agony of reality' reveals different aspects of their outlook. The group of terminally ill cancer patients and their families divided into four types. Type A was 'Attachment to life and Agony of reality', type B was 'Attachment to life and Obedience to fate', type C was 'Hope for heaven and Dependence on religion' and type D was 'Resignation to reality and Faithfulness to reality'. The positive group was C or 'Hope for heaven and Dependence on religion'. Conclusion: There are significant differences found in the subjective structure of death among terminally ill cancer patients and primary family caregivers. Therefore, it is necessary to develop an individualized nursing intervention for terminally ill cancer patients and family caregivers.

• 대한가정학회지
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• 제18권2호
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• pp.23-39
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• 1980

The purpose of this study is to investigate various factors which affect father's child-rearing attitudes through the examination of father-child relationships. In other words, the study aims at finding out how the variables possessed by father side operate on his child-rearing attitudes according to the sex and birth-order of children. Hence, the study is carried out on the hypothesis that father's variables such as age, education, occupation, religion, etc. show different aspects on child-rearing attitudes by way of a child's sex and birth-order. The results of the study show that the factors that affect father's child-rearing attitudes are child's variables such as sex and birth-order as well as father's variables such as education, occupation and religion. describing these factors I detail, the study shows that father has higher concern on daughter rather than on son; the higher education he has, the higher his concern is; and when father has a white-collar job or is a Christian, he shows higher concern on his children. The above mentioned factors are analyzed and classified as follows by the child-rearing contents: A. The factors which affect father's concern one his children are: 1) sex, 2) father's education and 3) occupation related to the sex and birth-order of children. B. The factors which affect father's participation in child-care are; 1) sex, 2) birth-order, 3) father's education, 4) occupation and 5) religion related to the sex and birth-order. C. The factors which affect father's disciplinary attitudes (Praise or scolding) are ; 1) sex, 2) father's education and 3) religion related to the sex and birth-order. C. The factors which affect father's disciplinary attitudes (praise or scolding) are; 1) sex, 2) father's education related to sex, and 3) sex in terms of negative attitudes. E. Finally, father's age is proved to be a factor that does not give any significance in his child-rearing attitudes.

• 한국언론정보학보
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• 제70권
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• pp.221-245
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• 2015

이 연구는 2014년 8월 프란치스코 교황의 한국 방문과 그에 대한 미디어의 반응을 '매개된 종교'가 사회 변화에 기여할 수 있는 담론적 잠재력을 드러내 준 사례로 규정하고, 교황 방한 기간 중 5개 중앙일간지 (<조선일보>, <동아일보>, <중앙일보>, <한겨레>, <경향신문>에 게재된 교황 관련 사설 및 칼럼을 분석했다. 교황 관련 기사들이 대체로 교황의 언행에 대하여 매우 긍정적인 평가를 하고 있음에 주목하여, '교황과 동일시한 가치'와 '반(反)교황과 동일시한 가치'의 이항대립을 찾아 유사한 가치들끼리 범주화 했고 그것이 갖는 정치적 함의를 한국 사회의 특수한 맥락 속에서 해석했다. 이를 통해 각 매체의 이념적 정향성에 따라 미세한 차이는 있었지만 교황을 매개한 언론은 대체로 한국 사회의 현실에 대한 평가와 이를 해결하고 극복할 방향에 대해서 일관적인 서사를 구성하고 있음을 알 수 있었다. 이 사례는 종교가 담론적 차원에서 사회 변화를 위해 대안적 가치 제공자로서의 역할을 담당해 주기를 바라는 세속 사회의 기대를 보여 주는 것으로 볼 수 있다.

• 복식
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• 제66권1호
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• pp.42-57
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• 2016

The Tibetan people are an ethnic group that is native to Tibet who have adapted to the region's harsh climate and environment, and developed their own culture. Religion played a central role in maintaining its traditional culture and society in the history. The objective of this study is to understand Tibetan costume and religion, and examine patterns that appear on the costume to study their religious symbolism. The significance of this study lies in explaining the symbolisms of the patterns that appear on the costume in terms of cultural maintenance and change. Based on literature review, I summarized the data about Tibet's environment, history and religion, and divided the residential district into three: ${\ddot{U}}$-Tsang, Amdo, Khamba. Then, I organized each region's characteristics and clothes, and studied Tibetan Buddhism (Vajrayana) costumes and features of the patterns that appear on the costumes. Through combining these data, I would like to examine the religious symbolism of the costume pattern of Tibet. Buddhism is at the heart of cultural and social maintenance and change in Tibet, and the patterns shown in the costume is influenced mostly from Buddhism. The features of general Tibetan costume vary with the region and life style, but the patterns that appear on the costume are used over a wide area to represent good luck and the spread of Buddhist teachings. The costumes for religious rites vary with religious sects, but most of the patterns are commonly used. The symbolism of pattern is a form of figure that represents the human psyche and physical world. The symbolism of pattern implies meanings such as compensation or futuristic wish. First, the lucky omen normally means long life, happiness and peace, and means religious salvation in Buddhist perspective. Second, warding off evil spirits normally means avoiding misfortune, and means dignity and self-protection, and protection of Buddhadharma in Buddhist perspective.

• 복식
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• 제58권2호
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• pp.93-106
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• 2008

Asia Folk Costumes are certainly different from the Western Costumes. This distinction is based upon the effect of environment, technology, and social structure, and especially, which was generated by religion, ideology, and philosophy. The ideas of fundamental ground of this eastern features are religions such as Buddhism, Taoism, and Confucianism. The religion of the East has determined the form of traditional costumes, affecting the costume up to now. This study aims at the investigation of the effect of religion on the formation of East Asia Traditional Costumes around Korea, China, and Japan and its figurative beauty. Study was carried out by chiefly referring to literatures. Eastern Aesthetics was formed by accepting aesthetic concepts, acquired from the idea of Three Religions. Especially, the ideas of non-duality(不二), emptiness(空), five aggregates(五蘊), mind control(心法), derived by Buddhism, and nature theory(自然論) and creationism(創造論) of Taoism, and abstinence theory(節制論) and decorum(禮法) and the principles of Yin and Yang(陰陽) of confucianism have had great effect on the aesthetics of costume. The figurative features of costume, affected by three religions are described by the factors; First, non structural feature, second, the beauty of abstinence and chastity of ample silhouette, third, the feature of natural color and achromatic color, fourth, the figurative feature of costume by the principles of Yin and Yang, and fifth, bright ornaments. The aesthetic values of the East Asia Costume are 'A Beauty of Vacancy', 'A Beauty of Concealment', 'A Beauty of Nature', and 'A Beauty of Symbolism'. As philosophy, culture, and ethnics itself, the religions of Asia have had effect on the overall culture, which is inclusive of social structure, as well as art and aesthetics, and have decided the style of costume.

• 한국보건간호학회지
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• 제14권2호
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• pp.446-463
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• 2000

The purpose of this study is to identify the recent attitude of nurses toward euthanasia. and to provide necessary basic information for on-the-job-training and student education. The subject of this study are 521 nurses working in the hospital attached to university in Seoul. to whom I distributed questionnaires which were made on the basis of the instrument of Tordella & Neutens. from 21. July. 2000 to 27. July. 2000. The collected data were statistically examined through SPSS program and were analysed through Frequency. Means. Factor Analysis. T-test. and ANOVA. The study results are as follows: 1. General characteristics of nurses are in age of average 26.9. in education of junior college graduate $83.7\%$. in both parent alive $85.2\%$. in marital status of single $77.5\%$. in religion of christianity $34.8\%$ against non-religion 38.3%. The term of employment is average 52.7 months and are in various post. The experience of family dying $46.3\%$ and of terminal care $56.8\%\;and\;82.5\%$ are information oriented to euthanasia. 2. The attitude toward euthanasia reveals 3.40 score in average. and is significant in relation to religion among general characteristics (p<.000). 3. Passive euthanasia reveals 2.48 score in average with significance in religion(p<.000), and duty post (p<.046). Natural euthanasia is 4.09 score which is in most characteristics positive direction with significance in information oriented group. Indirect euthanasia reveals 2.98 score and are significant in various group of age (p<.004). both parents alive (p<.005), marital status (p<.000). term of employment (p<.022), duty post (p<.005), and family dying(p<.028). Family commitment is 3.51 score with significance in both parents alive (p<.023) and term of employment (p<.020). Clear definition of euthanasia and analysis of its effects need to be studied in order to improve proper courses of nursing patients with terminal illness.