• Asian Pacific Journal of Cancer Prevention
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• v.13 no.9
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• pp.4651-4654
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• 2012

Organized introduction of prophylactic human papillomavirus (HPV) vaccination can reduce the burden of cervical cancer in developing countries. One of the most effective ways is through a national school-based program. Information on teachers is therefore important since this group may have a disproportionate influence in the success of any implementation. Objective: To assess teachers' knowledge and perception of HPV, cervical cancer and HPV vaccine prior to commencing a school-based HPV vaccination program in a multiethnic, predominantly Muslim country. Factors associated with acceptability of the vaccine were identified. Method: A bilingual questionnaire was applied to 1,500 secondary school teachers from 20 urban schools in Malaysia. Data collected were analyzed using SPSS version 17. Results: 1,166 questionnaires were returned. From this group, 46.1% had never heard of HPV while 50.9% had never had a pap smear. However, 73.8% have heard of the HPV vaccine with 75% agreeing to have it. 96% considered themselves religious with 79.8% agreeing to have the vaccine. Conclusions: A national school-based HPV immunization program can be implemented effectively in a multiethnic, cultural and religious country despite limited knowledge of HPV-related pathology among teachers. In addition, the perception that religion has a negative influence on such a program is unwarranted.

• International Journal of Advanced Culture Technology
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• v.7 no.1
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• pp.216-224
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• 2019

The number of patients from Middle Eastern Arabic countries is steadily increasing in respect to the South Korean government's medical tourism strategies. Word of mouth is one of the main determinants concerning the Middle Eastern Arab patients' medical tourism destination. Further, patients' satisfaction affects repurchase and revisit intention. This study aimed to measure the level of Middle Eastern Arab patients' satisfaction, and to measure the effect of different medical factors on satisfaction in such patients who are seeking medical attention in South Korea. A 110 Middle Eastern Arab patients who visited South Korea for medical purposes participated in our survey between November, 2016 and April, 2017. All factors had a high mean (${\geq}4.24$; ${\geq}84.8/100$) except for one factor (hospital halal meals (3.82; 76.4)). To identify factors influencing participants' overall satisfaction we used multiple regression analysis. Physicians, interpreters, and halal meals were the main factors influencing overall Middle Eastern Arab patients' satisfaction. Physicians and interpreters in Korea are recommended to be oriented to basic Islamic beliefs and Middle Eastern Arab patients' behavior. Daily communication, such as speaking directly to the patient, limiting important issues to two or three at a time, and translating sentence by sentence, could help to improve Middle Eastern Arab patients' satisfaction. Enlisting Middle Eastern nutrition specialists in medical institutions in South Korea may substantially improve non-medical services satisfaction such as halal food and dietary restrictions.

• The Journal of the Convergence on Culture Technology
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• v.8 no.5
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• pp.103-110
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• 2022

This paper attempted to systematize the settlement problem of Moroccan immigrants and the plan for Moroccan cooperation for various purposes by understanding Morocco's religious background and historical and cultural characteristics. Morocco is open to trade and typical in the social and cultural distance. It has been exchanging Western European culture, including Spain and France, but maintains a typical Muslim. In particular, Morocco was once a center of triangular trade, a diaspora and logistics hub, and advanced to North America. It will continue to serve as a bridgehead for the cultural spread of global square-traded. Now, Moroccan trade is formed around France and other European regions. This is encountered in Korea and other countries around the world due to the progress of opening and industrialization in the African region. Since COVID-19, soft power has been increasing women's accessibility. As a global triangular strategic location for business or service financing and regional access to Morocco, we demonstrate the local acceptance of cultural industries and services, the soft power of Korea.

• Korean Security Journal
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• no.49
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• pp.157-183
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• 2016

Countries across the globe, including those in Europe, are waging a "war against terrorism" as international terrorist groups such as ISIS and lone-wolf terrorists have unleashed various large-scale attacks on rail infrastructure. Anti-South Korean sentiment exists in Muslim-majority countries because the nation has cooperated with the US for its military interventions in the Middle East, and ISIS has threatened to target South Korea four times since September 9, 2015. In addition, North Korea has been left isolated in the international community with its missile and nuclear tests, while further escalating inter-Korean tension and threatening to strike major facilities and attack important figures in the South. These situations imply that South Korea is no longer immune to terrorist attacks. If the nation fails to prevent or deter such terrorist attacks against rail networks, massive casualties, property damage and social confusion would be unavoidable, deteriorating national and international trust in its counter-terrorism policies. This may lead to a national crisis involving decreases in the number of tourists, dampened interest of foreign investors, and capital flight. This study aims to propose policy measures to enhance railroad security checks, based on the work of railroad police officers, for the sake of protecting citizens and public safety. The suggestions include an incremental expansion of railroad security checks; growth of the railroad police force and adjustment of their policing distribution with other police officers; enhancement of security systems across important rail networks; improvement of the Railroad Safety Act; Southeast Asia, including the corresponding strengthening of the national crackdown illegal immigrants, and plans for pre-emptive and regular cooperation among organizations related to the promotion of security checks and the prevention of terrorist attacks.

• SUVANNABHUMI
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• v.6 no.1
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• pp.107-135
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• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.

• Acta Via Serica
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• v.1 no.1
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• pp.95-104
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• 2016

The Silk Route in ancient times served as a link between the World's greatest civilizations and as a source of knowledge, art, religion and philosophy. This network of ancient caravan paths formed the first bridge between East and West, where two different civilizations came in contact with their respective cultural traditions and religious beliefs, as well as their scientific and technological achievements. One of the main routes of the Great Silk Route passed through the Karakoram, linking Kashgar with Kashmir and the Gandhara regions. The Karakoram Highway connects the Chinese province with Pakistan and follows the ancient Silk Route, which connected the Heartlands of Asia with the Western fringes and further beyond the entire continent of Europe. Evidences of the history of humankind, ranging from Pre-historic times to the spread of Buddhism from South Asia to China and the Far East, is depicted in the rocky cliffs on the waysides and on rough boulders scattered in the upper valley of the Indus River and its tributaries. The ancient trade routes also carried scholars, teachers, missionaries and monks of different beliefs and practices, who met and exchanged ideas. The Buddhists as well as Zoroastrians and other missionaries all followed the Silk Route, leaving permanent footprints of their passage. The ancient greater Gandhara is situated in the North-West of the Indian Sub-continent, with the steep mountain ranges of the Karakoram, the Pamir and the Hindu-Kush bordering it and the dry areas of Central Asia to its rear. A number of races from Central Asia migrated to Gandhara because of its mild climate and plentiful farm products and fruits. This area was an entry point of Western Culture into India and at the same times the exit point of Indian Culture, including Buddhism, to the West. In Gandhara, the diffusion of different cultures developed an art form, during the 1-7th centuries CE commonly known after its geographic name as "Gandhara Art". The Buddhism's route of introduction into China originated in Gandhara, then reached in Korea and Japan and other countries. The fame of Gandhara however, rested on its capital, "Taxila" which was a great centre of learning. From the time of the Achaemenians, down through Muslim period, Gandhara continued to establish and maintain a link between East & West, as shown by material evidences recovered from Taxila and other Buddhist centres of Gandhara during the course of archaeological excavations.

• (The) Research of the performance art and culture
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• no.39
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• pp.637-667
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• 2019

I have researched in the field the religious and performance culture of Indonesia through the musical iconography of Borobudur. There are many kinds of musical instruments which belong to India or Indonesia, performers being either court or folk musicians. Contemporary south-east Asian Indonesia has a broad religious heritage. Most of the population is Muslim, but the culture and customs are rooted in Indian Ramayana. I discovered, for example, the same percussion instruments played on a person's knees. I also came across similar string instruments with long and elliptical resonance casks on the iconography of the Incense Burner and Byam temple stone pagoda of Beakje dynasty in Korea and in Borobudur in Indonesia. The two musical instruments can not be found in other countries, such as Silla, Koguryŏ, China or the silk road area, but only Indonesia or India. This suggests that Beakje Buddhism is from the southern regions rather than China. I also discovered the same dancing motion with the court performers on the iconography of Borobudur, and the same musical instrument and performance in the Gamelan in today's Indonesian performance. Despite a disjuncture between the people and their past, the Shailendra Buddhism is alive in people's life and culture in the present day. So we can discover some familiarities between Indonesia's Gamelan and the percussional performance in Korean Buddhist rituals.

• Asian Pacific Journal of Cancer Prevention
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• v.14 no.12
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• pp.7459-7466
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• 2013

Background: Some 60 years after introduction of the Papanicolaou smear worldwide, cervical cancer remains a burden in developing countries where >85% of world new cases and deaths occur, suggesting a failure to establish comprehensive cervical-cancer control programs. Effective interventions are available to control cervical cancer but are not all affordable in low-income settings. Disease awareness saves lives by risk-reduction as witnessed in reducing mortality of HIV/AIDS and smoking-related cancers. Subjects and Methods: We initiated a community-based awareness program on cervical cancer in two low-income Muslim Uyghur townships in Kashi (Kashgar) Prefecture, Xinjiang, China in 2008. The education involved more than 5,000 women from two rural townships and awareness was then evaluated in 2010 and 2011, respectively, using a questionnaire with 10 basic knowledge questions on cervical cancer. Demographic information was also collected and included in an EpiData database. A 10-point scoring system was used to score the awareness. Results: The effectiveness and feasibility of the program were evaluated among 4,475 women aged 19-70 years, of whom >92% lived on/below US$1.00/day. Women without prior education showed a poor average awareness rate of 6.4% (164/2,559). A onetime education intervention, however, sharply raised the awareness rate by 4-fold to 25.5% (493/1,916). Importantly, low income and illiteracy were two reliable factors affecting awareness before or after education intervention. Conclusions: Education intervention can significantly raise the awareness of cervical cancer in low-income women. Economic development and compulsory education are two important solutions in raising general disease awareness. We propose that implementing community-based awareness programs against cervical cancer is realistic, locally affordable and sustainable in low-income countries, which may save many lives over time and, importantly, will facilitate the integration of comprehensive programs when feasible. In this context, adopting this strategy may provide one good example of how to achieve "good health at low cost".

• Korean Security Journal
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• no.50
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• pp.175-206
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• 2017

The current study described the history of Islamic extremism and the recent expansion of international Islamic extremism in Indonesia. For doing so, both content analysis of the existing written documents and qualitative interviews were conducted. For the content analysis, media reports and research articles were collected and utilized. For qualitative interviews, Indonesian students and workers in Korea, Korean spouses married to Indonesian, and Korean missionaries in Indonesia were contacted and interviewed. Qualitative interview was conducted between 30 minutes and 2 hours. On the spot, interviews were recorded and later transcribed into written documents. Due to the difficulty of identification of population and the uneasiness of accessability to th study subjects, convenient sampling and snowball sampling were used. According to the results, Islamic extremism in Indonesia had a deep historical root and generally shared similar historical experience with other muslim countries such as Afghanistan, Pakistan, Egypt, and Saudi Arabia where Islamic extremism was deeply rooted in. That is, Islamic extremism began as a reaction to the western imperialism, after independence, Islamic extremism elements were marginalized in the process of construction of the modern nation-state, and Islamic extremist movement was radicalized and became violent during the Soviet-Afghan War. In addition, after 9.11, Islamic extremism in Indonesia was connected to international Islamic extremism network and integrated into such global movement. Such a historical development of Indonesian Islamic extremism was quite organized and robust. Meanwhile, the eastward infiltration and expansion of international Islamic extremism such as IS and Al Qaeda was observed in Indonesia. Particularly, such a worrisome expansion was more clearly visible in the marginalized and underdeveloped countrysides in Indonesia. Such expansion in Indonesia could negatively affect on the security of South Korea. Geographically, Indonesia is proximate to South Korea. This geographical proximity could be a direct security threat to the Korean society, as if Islamic extremism in North Africa and Middle East becomes a direct security threat to Europe. Considering the presence of a large size of Indonesian immigrant workers and communities in South Korea, such a concern is very realistic. The arrest of an Indonesian Islamic extremism supporter in November, 2016, could be a harbinger of the coming trend of Islamic extremism expansion inside South Korea. The Indonesian Islamic community in South Korea could be a passage of Indonesian Islamic extremism into the South Korean society. In this context, it is timely and necessary to pay an attention to the recent trend of Islamic extremism expansion in Indonesia.