• 제목/요약/키워드: National Religions

검색결과 80건 처리시간 0.024초

거주특성에 따른 노인건강요구 조사 (Study of Health Services Need of the Elderly According to Residence Characteristics)

  • 소희영;김현리
    • 지역사회간호학회지
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    • 제16권1호
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    • pp.23-31
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    • 2005
  • Purpose: this study was to compare the health service need according to residence characteristics. Method: The subjects consisted of 194 elderly people classified into two groups of living in community and living in institution. Data was collected from January to March, 2004 by a structured questionnaire that included general characteristics. health related variables, MMSE-K, nutritional status, pain, depression and ADL scale. The collected data was analyzed by the SPSS program including descriptive analysis, $X^2$ test, t-test and Pearsons Correlation Coefficient. Result In general characteristics, there were differences in religions and spouses and all the group of people were aged. In health related variables according to residential characteristics. cognitive level (MMSE-K) of the elderly living in institutions was lower than that of the elderly living in community and the group of living in institutions showed more than 'moderate level' of subjective and relative health perception and their ADL was confirmed to be more dependent. But there was no significant difference among depression, BMI, nutritional status, number of present disease and pain according to residence characteristics. It was identified that pain had) positive correlation with nutritional status. ADL, and the number of present disease, and ADL showed negative correlation with cognitive level. Subjective and relative health perception had positive correlation with depression and negative correlation with nutritional status. In conclusion. the need of the health service of the elderly identified according to residential characteristics showed differences only in cognition and ADL. The elderly living in institutions showed relatively poor results. Conclusion: The concern of nutritional status is necessary to increase health status for the elderly, especially more concern and support is necessary for the elderly living in community.

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식민지시대 한국 '신종교' 단체의 동향과 특징 -『조선(朝鮮)の유사종교(類似宗敎)』(촌산지순(村山智順), 1935)의 재검토를 중심으로- (The Characteristics and Fluctuations of the Korean New Small Religious Organizations in the Japanese Colonial Rules -the Review of 'Joseon's Pseudo Religion'(Murayama Jijun, 1935')-)

  • 김민영
    • 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.

Molding the East Asian Dragons: The Creation and Transformation of Various Ecological and Political Discourses

  • NGUYEN Ngoc Tho;PHAN Thi Thu Hien
    • 대순사상과 동아시아종교
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    • 제2권2호
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    • pp.73-99
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    • 2023
  • The dragon is a special imaginary figure created by the people of East Asia. Its archetypes appeared primarily as totemic symbols of different tribes and groups in the region. The formation of early dynasties probably generated the molding of the dragon symbol. Dragon symbols carried deep imprints of nature. They concealed alternative messages of how ancient people at different locations dealt with or interacted with nature. Under pressure to standardize in the medieval and late imperial periods, the popular dragon had to transform physically and ideologically. It became imposed, unified, and framed, conveying ideas of caste classification and power, and losing itsecological implications. The dragon transitioned from a semi-ecological domain into a total social caste system. However, many people considered the "standardized" dragon as the symbol of the oppressor. Because of continuous orthopraxy and calls for imperial reverence, especially under orthopractic agenda and the surveillance of local elites, the popularized dragon was imbued within local artworks or hidden under the sanctity of Buddhas or popular gods in order to survive. Through disguise, the popular dragon partially maintained its ecological narratives. When the imperial dynasties ended in East Asia (1910 in Korea, 1911 in China, 1945 in Vietnam), the dragon was dramatically decentralized. However, trends of re-standardization and re-centralization have emerged recently in China, as the country rises in the global arena. In this newly-emerging "re-orthopraxy", the dragon has been superimposed with a more externally political discourse ("soft power" in international relations) rather than the old-style standardization for internal centralization in the late imperial period. In the contemporary world, science and technology have advanced humanity's ability to improve the world; however, it seems that people have abused science and technology to control nature, consequently damaging the environment (pollution, global warming, etc.). The dragon symbol needs to be re-defined, "re-molded", re-evaluated and reinterpreted accordingly, especially under the newly-emerging lens-the New Confucian "anthropocosmic" view.

한국에서 백의호상(白衣好尙) 현상이 고착된 배경에 관한 논의 - 유창선(劉昌宣)의 백의고(白衣考)를 중심으로 - (Discussion on the Background of the Baekeuihosang Phenomenon in Korea - Focusing on Baekeuigo written by Yoo, Changseon -)

  • 서봉하
    • 복식
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    • 제64권1호
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    • pp.152-164
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    • 2014
  • Korean people have revered the white color and enjoyed wearing white clothes. Various kinds of white clothes have been worn by the Korean people, ranging from everyday wear(便服), and scholar's robe(深衣) for the upper class, to religious costumes like Buddhist monk's robe(僧服), shaman costumes(巫服) and costumes for ancestral rites(祭服), or mourning(喪服). There have been many differing opinions by historians regarding the background of this Baekeuihosang(白衣好尙, the preference for white clothing) tradition and even now, it is frequently being discussed. This study aims to consider and discuss the background of this Baekeuihosang tradition, focusing on Chang-seon Yoo's Baekeuigo(白衣考, the consideration of white clothing), which was published in Dong-A Ilbo in 1934. The purposes of studying literature such as the Baekeuigo is to analyze the arguments on the origin of Baekeuihosang, to analyze Chang-seon Yoo's claim of its origin, and to discuss the culture of Baekeuihosang. Chang-seon Yoo claimed that the existing discussions on the background of Baekeuihosang based on the lack of dyes, or undeveloped technique, economic privation and national control strayed from historical facts, according to literature review. It is not worth discussing the farfetched arguments such as the use of costumes for ancestral rites as everyday wears, or the nation of sorrow. Baekeuihosang tradition mostly originated from the effects of many religions and the taste for innocence, or naturalness. White clothes were infused with the sorrow and emotion of Korean people and were also worn to show resistance to foreign power as symbols of ethnicity. Therefore, there should be a new view of the discussion of white clothes and Korean aesthetic sense, away from the logic distorted by the Japanese colonial view of history.

단청디자인 원형에 대한 연구 -미황사 대웅전을 중심으로- (Research for the Design Archetype of Dancheong -Through the Main Hall(Daewoong-jeon) of Mihwangsa Temple-)

  • 오치규
    • 한국콘텐츠학회논문지
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    • 제11권7호
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    • pp.142-152
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    • 2011
  • 21세기는 디자인의 시대다. 디자인은 세계적으로 다양하게 발전하고 있으며 또 변하고 있다. 그와 동시에 각국에서는 자신의 정체성을 나타내는 디자인에 대한 원형을 찾기 위한 노력이 동시에 진행되고 있다. 본 연구의 목적은 한국 디자인의 원형을 단청 분석을 통해서 찾고자 한다. 단청은 우리 문화의 조형성을 이해하는 중요한 단서이다. 이를 위해 본 논문에서는 전라남도 해남 미황사의 단청을 분석하였다. 대웅전 천정화에 시문된 천불도와 범자문양, 학문양, 모란문양, 연화문양을 디자인적인 측면에서 살펴본바 첫째, 시각적 차원뿐 만아니라 공간적, 상징적, 조형적 차원에서 새로운 문화적 가치를 엿 볼 수 있었다. 둘째, 미황사 단청은 디자인의 형상을 통해 당시의 미학을 고스란히 보여주는 시각적 표현의 결정체였다. 셋째, 단청은 불교에서 유교로 전환한 종교적 의식에 구애받지 않고 우리의 디자인 원형은 자연스럽게 이어져 오고 있음을 보여주고 있다. 본 연구를 통하여 단청은 우리의 삶을 묻어나게 하는 미의 원형으로서 존재하며 우리 민족의 의식을 연결하는 혼합체라는 것을 보여주었다.

한국가족윤리 변천에 관한 연구 (The Transformation of Family Ethics in Korea)

  • 이정덕;김순옥;박허식;김경신
    • 대한가정학회지
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    • 제37권6호
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    • pp.23-40
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    • 1999
  • The aim of this study was to analysis the transformation of family ethics as appeared in Korean history. The contents of this study consist of two parts: literature reviews on the specific features of family ethics with lived history from the period of the Three States to 1950 decades and a survey research on family ethics and its transition after 1950 decades. For the latter, Questionnaires were distributed to the different each generations, from which 1194 data were obtained. The results can be summarized as follows: The transition of thought such as Buddhism, Confucianism and the change of economics condition are found to have impact on the family ethics in Korea. In contemporary history, The Korean War(6 ${\cdot}$ 25) had great influent on the change of the family ethics. Recently the conflict among the family members and family problems are influenced by the valiables such as generation and sex, especially with the changes of consciousness of feministic perspective. More over, while only miner change had appeared in Family Ethics during the society still remained in Eastern Value orientations before Cho-seon dynasty, the transformation Family Ethics seems to be the greatest with the cultural shock by the introduction of the Western Values depending on the religions and locality. Nevertheless, family-Centered orientations and confucianism(Hyo) have continued to remains as relatively important values.

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콩고민주공화국 비문해력 여성의 산후관리 이용에 미치는 영향 요인 (Influencing factors on postnatal care utility of illiteracy women in the Democratic Republic of Congo)

  • 신동은;송진성;소애영;;남은우
    • 보건교육건강증진학회지
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    • 제32권3호
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    • pp.85-96
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    • 2015
  • Objectives: This study aims to identify the influencing factors of using postnatal care among illiteracy women who live in the Democratic Republic of Congo. Methods: Household survey was done from February 1 to 8, 2013 in the Kwango district of Democratic Republic of Congo, and 400 childbearing women who has under 5 years old children and pregnant women was randomly selected and answered through the interview with a questionnaire. For analysis the data, ${\chi}^2$ test and logistic regression analysis were used. Results: Woman who can read, write and mathematical calculation was 195 (47.4%) of total 411 answers and 161 (39.2%) used postnatal care for their latest pregnancy. Age at first marriage (${\chi}^2=18.481$, p<.001), religions (${\chi}^2=11.165$, p=.011), languages (${\chi}^2=35.586$, p<.001), the experience of children death (${\chi}^2=16.507$, p<.001), antenatal care over 4 times (${\chi}^2=15.315$, p<.001), postnatal care (${\chi}^2=15.558$, p<.001) is significantly different from literacy level. Among illiterate women group, who are protestant (OR=.330), using Lingala (OR=.128), took elementary education (OR=.223) and farmer (OR=.040), used less postnatal care. Conclusions: For increasing usage of postnatal care among illiterate women, new approach method should be considered such as a visual communication method and a community health workers' training program for giving an outreach service to pregnant women care.

동.서양의 복식에 표현된 동물문양의 상징성에 관한 비교 연구 - 유교적 불교문화권과 그리스도교 문화권과의 비교를 중심으로 - (An analysis of symbols of animal patterns in oriental and occidental clothing - focusing on comparison of Buddhism- Confucianism and Christian cultural area -)

  • 이윤정
    • 한국생활과학회지
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    • 제15권3호
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    • pp.469-480
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    • 2006
  • Patterns in clothing symbolize some specific meaning that differs across cultures and religions, although patterns have been mostly used to realize human desires to overcome natural hazards in every culture or religion. This research aims to compare animal patterns of Korea (Confucian/Buddhism culture) with those of Byzantine (Christian culture), based upon a research method of literature survey. It is found through the research that both cultures used common patterns, such as dragon, butterfly, bat, honeybee, peacock, fish, and chicken. In the case of dragon patterns, Korea used it to symbolize emperor, dignity, or authority, while Byzantine used it for devil. Bat patterns had different symbolic meanings in both cultures: they mean happiness, longevity, prosperity or many off-springs in Korea while they mean misfortune or unhappiness in Byzantine. On the other hand, the rest of animal patterns, including butterfly, honeybee, peacock, chicken, had quite a similar symbolic meaning. Butterfly means change of life or beginning of new life in Korea, whereas it means resurrection in Byzantine. Honeybee symbolizes diligence, order, and cooperation. Many animal patterns were used in both cultures at the same time. Another difference can be found in terms of the kind of animals; for example, Korea used wild goose, pheasant, giraffe, deer, mandarin duck & turtle, while Byzantine used eagle, snake, pigeon. Of course, each and every animal has its own meaning, mostly positive. Except dragons and bats, both cultures have a similar meaning in most of animal patterns. Generally speaking, Korea used imaginary animals to pray for human happiness, but Byzantine used real animals to pray for resurrections.

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뱁시 시드와의 『인도의 분단』에 나타난 영국 제국주의 비판: 민족, 종교, 여성 (A Critique of British Imperialism in Bapsi Sidhwa's Cracking India: Nation, Religion, and Women)

  • 한재환
    • 영미문화
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    • 제14권2호
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    • pp.287-309
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    • 2014
  • The purpose of this paper is to critique British imperialism in Bapsi Sidhwa's Cracking India (1991) by analyzing the partition of India from the perspective of nation, religion, and women. Dubbed "Punjabi-Parsi-Indian-Pakistani," Sidhwa is in a position where she can view the partition from an objective and neutralized stance. Rather than focusing on the lives of nationally well-known political figures such as Gandhi, Nehru, or Jinnah, Sidhwa delves deep into the miserable lives of the lower classes before and after the partition. First, I analyze the process of the partition, as it is performed through the manipulation of British imperialism. By adopting the viewpoint of an 8-year-old Lenny, who is the daughter of a Parsi family, Sidhwa is able to critique both British imperialism as well as the male-dominated Indian society where the treatment of women is unthinkably harsh. Second, I focus on the tragedy of the confrontation of three religions, Hindu, Muslim, and Sikh. Religious people fight each other while they were forced to move from South to North or from North to South. I argue that the religious conflicts have much to do with political issues. Third, I want to argue that women are the major victims of the partition. Ayah, Hamida, and Papoo are victims of male-dominated India during the partition. They symbolize the feminized India, which is exploited and victimized by British Imperialism. Even though Ayah is shattered by Ice-candy-man while working as a prostitute and dancer, she decides to return to her home in India, which shows her challenge against male-dominated India as well as against British colonialism. In conclusion, Sidhwa tries to heal the suffering of the Indian women who fell victim to male-dominated Indian society by criticizing the problems of British imperialism. In addition, by dealing with the lives of silenced people, Sidhwa asks readers not to forget the historical tragedy and not to repeat the tragedy again.

일제강점기의 의례 매뉴얼과 민속종교 (Ritual Manual and Folk Religion during the Japanese Colonial Period)

  • 최종성
    • 역사민속학
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    • 제52호
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    • pp.197-250
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    • 2017
  • 관혼상제를 다룬 의례 매뉴얼의 출간과 필사가 일제강점기에 범람을 이루었다. 그러한 의례 매뉴얼은 대개 의례준칙, 사례서, 축문집, 종교예식서, 일용예식서 등 5종으로 분류될 수 있다. 이런 5종의 의례 매뉴얼은 목표와 내용이 서로 달랐지만, 당대 일반인들의 일상적인 민속과 종교의 형성에 깊은 관련이 있다는 점에서 상통하는 면이 있다. 당시 의례 매뉴얼은 엘리트 지식인의 지적인 성과물이기보다는 전근대의 예서와 문집에서 폭넓게 발췌하고 시대적 변화에 맞춰 첨삭을 가하는 수준에서 편집 발간된 것이며, 근대 인쇄술의 원조로 특정 계층에 제한되지 않고 폭넓게 유통되었다. 의례 매뉴얼은 깊이보다는 넓이를 강조하고 체화보다는 참조를 중시하는 민속지식을 대량으로 보급시키고 확산시켰다고 할 수 있다. 따라서 의례 매뉴얼에 대한 질적인 분석 못지않게 중요한 것이 그것이 얼마나 일반인들에게 참조되었는지를 판단하는 양적 이해라 할 수 있다. 일제강점기 의례 매뉴얼의 이해를 통해 당대는 물론 이후 20세기 민속의례 및 민속종교의 방향과 특질을 읽어내는 통로가 마련되길 기대한다.