• Asian Oncology Nursing
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• v.8 no.1
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• pp.24-31
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• 2008

Purpose: The purpose of this study was to evaluate resilience of children with cancer and their mothers. This study aims to identify the main factors behind the resilience of these patients and their mothers. Method: To measure the resilience of cancer patients, Kim's (2002) resilience scale was utilized. The Korean Family Functioning Scale revised by Chae (2004) was used to calculate the resilience of mothers. Respondents for this study consist of 60 pediatric cancer patients and their mothers. Data was collected a Medical Center in Seoul, Korea. Descriptive statistics, t-test, ANOVA, and the Pearson's correlation coefficients were used for data analysis. Results: The resilience mean of pediatric cancer patients is 98.32 ($3.09{\pm}0.03$) and of mothers is 64.95 ($3.08{\pm}0.25$). There appears to be a high resilience in pediatric cancer patients who hold religious beliefs. Similarly, there is a high resilience for mothers who are employed. And there is a significant positive correlation between the resilience of pediatric cancer patients and their mothers. Conclusions: As the study indicates that there is a definite relationship between the resilience of pediatric cancer patients and their mothers, it is vital to improve the condition of both the patient and his mother to augment the healing process.

• Journal of the East Asian Society of Dietary Life
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• v.3 no.1
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• pp.27-36
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• 1993

To point out the Confucian Influence in Chosun, we deal with religious ceremonies, the decline of drinking tea, the spread of dog meat and the development of nutrition for the aged. The result is follows. First, the chosun confucianism changed the Buddhist familty ceremonies of Koryeo period into the confucian cermonies formed by Chu-Tzu's influence. So, buddhist sacrificial table turned into confucian one which was more systematric and more formal on the basis of chosun culture of food. Second, Chosun confucian scholars shrank from drinking tea because tea was the symbol of Buddhism. As a result, our people came to drink " Sung-nyung(scorched-rce tea)" and the common people drank Maggeolli instead of syung-nyung. Furthermore, this resulted in developing some kind of beverages. third, the people of Chosun had little rejection to dog meat and it was popularized in Chosun, Dog maet was popular in Chinese countries, Chu. Chin. and early Han. Later, dong meat almost disappeared except the purpose if healing. the reason why people had little rejection to dong meat in Chosun was that Chosun Conflucianism was the revival of Chu. Fourth, Chosun's state religion was confucianism which emphasize filial duty, the basis of humanity. The gentry researched into medication and nursing I case their old parents got sick. As a result, nutrition for the aged was developed.

• Journal of English Language & Literature
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• v.59 no.4
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• pp.569-592
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• 2013

In Reservation Blues, Sherman Alexie examines how Indians can survive successfully in contemporary America, overcoming the tragic history of colonialists' violence and the resultant traumata. For Alexie, both reassembling the parts of the colonialist history through remembrance and testifying its unjustness play important roles not only in the decolonization process which probes the remnants and the negative effects of the colonialism deeply rooted in the lives of Indians but in the procedure of healing the political, cultural, and religious traumata. However, it should be noted that the ultimate aim of Alexie's decolonization does not lie in erasing every trace of the colonialism but in transforming its legacy into a story of survivance. The recovery of the tribal voices and the preservation of Indian traditions, blood, and cultures are essential in the survivance of Indians. Yet, Alexie's tribalism should not be viewed as an exclusive one. He knows well that it is neither possible nor desirable to maintain an exclusive tribalism based on blind adherence to a mythic or "pure" past. Exclusive tribalism is a cause for alarm in the contemporary world, a dynamic place where diverse cultures consistently change through collision, exchange, and negotiation. In Reservation Blues, Alexie stresses a spiritual and cultural flexibility that makes the cultural interpenetration possible as a key element of the meaningful survivance of contemporary American Indians.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.191-227
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• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.

• Journal of Hospice and Palliative Care
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• v.20 no.1
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• pp.26-36
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• 2017

Purpose: To explore the meaning of prayer in Korean patients with end-stage cancer who profess Christianity or Buddhism, given the significant differences between these religions. Methods: The Colaizzi (1978) analysis method was employed. In-depth interview were performed with 13 participants (seven Christians and six Buddhists) who were admitted to a University-affiliated hospital in Korea. Results: The six categories emerged: 1) communication with God, 2) mind discipline, 3) spiritual growth, 4) mysterious experiences, 5) perception of death and after-life, and 6) various forms of prayers. Conclusion: The participants' prayer experiences were described in a religious context. Christians believed that prayer is communication with God while Buddhists regarded it as disciplining of minds. Despite some differences between the religious groups, a general meaning of prayer was a desperate desire to solve their health issues by relying on God or someone who is more powerful than themselves. They also experienced personal and spiritual growth through prayer. This study explains the phenomenon of prayer experiences and shows that prayer is an important coping mechanism.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.49-92
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• 2018

I have examined some beliefs in the Thunder God and their magico-ritual techniques in Korea from the perspective of Korean national religious history and have classified these types of beliefs. In several myths from ancient nations in Korea, the Thunder God was the Supreme being governing the Universe including the sky, earth, and water, and he justified political power transcendently. In the medieval period, the Thunder God who was called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' was the object of Daoist ritual for rain. In the early Joseon period, people believed that the prehistoric stone tools known as thunder axes were the tools of the Thunder God, and thereby were imbued with medicinal power. In the late Joseon period, beliefs in the Thunder God developed in various ways such as the overcoming of wars and healing of diseases. Modern Korean national religions including Daesoon Jinrihoe reappropriated the Thunder God called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from the perspective of the Great Opening (Kaebyŏk) and the resolution of grievances (Haewon).

• Journal of Christian Education in Korea
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• v.75
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• pp.127-152
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• 2023

Purpose of study: This study aims to explore 'labyrinth walking,' a lesser-known Christian spiritual practice within the Korean church. Additionally, it intends to propose ways for implementing labyrinth walking through literature reviews encompassing theory and practice. Research content and method: The article begins with its exploration by defining labyrinth walking from a historical perspective. It was a spiritual practice that existed in the Middle Ages, involving the traversal of a labyrinthine shape, typically a single path on the floor, often accompanied by prayer or contemplation. The contemporary spiritual practice of labyrinth walking was recovered and reinterpreted by Christian scholars and spiritual directors during the mid and late twentieth century. Additionally, within Christianity, labyrinth walking, rich with symbolism representing Jesus' suffering and salvation, baptism, pilgrimage, and purification, comprises five essential steps: preparing, walking with prayer or contemplation, remaining in the center, returning, and journaling and sharing. By merging pilgrimage, walking, prayer, and meditation, the practice of walking the labyrinth can enable people to have an opportunity for retreat, to encounter and be accompanied by God, to experience moments of serenity and healing, to reflect on themselves, to create life-transforming resolutions, and to build a sense of community. As a result, many Korean churches should acknowledge the value of and utilize labyrinth walking to nurture faith and spirituality. Conclusions and Suggestions: Accordingly, this paper suggests some practical ways to employ labyrinth walking as a form of prayer, part of a ritual or religious activity, an embodiment of pilgrimage, and a tranquil and nonverbal experience. Furthermore, the study recommends that Korean churches establish proper goals, consider essential principles for labyrinth design and installation, and follow specific guidelines while conducting labyrinth walks.

• The Korean Nurse
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• v.37 no.2
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• pp.53-62
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• 1998

ursing as a profession is characterized by its holistic, mind-body-spirit approach to the patient. Also, nurses have historically been the leaders in health education and promotion. Parish nursing has a great potential for providing primary preventive health care. services as well as assisting people to access the health care system. While working in the community, parish nurses see the church as the new arena for delivering health care services. The parish nurse program was introduced by Granger Westberg in 1984. The concept of parish nursing is based on several beliefs; health is multidimensional and affects all aspects of an individual-physical, psychological, social, and spiritaul being. Parish nursing is one model in which churches can cooperatively work with health care institutions to address the needs of their parishioners. The role of the parish nurse is emphasized in four basic area: a) health education, b) health counseling, c) referal services, and d) facilitation and organization of support groups within the congregation. The parish nurse programs work chiefly in congregation or commuity where a certain language of faith is ready at hand. This means that the parish nurse works in an ecology of meanings and care which encourages the drawing on the message of God's grace, the practices and habits it encourages. The parish nurse may be involved in the church's health ministries and may work on either paid or volunteer basis; however, one of the most important qualification of the parish nurse is to have the nursing knowledge and skills to practice within the standards of Nursing Practice Act. The completion of standards of practice for professional nurses practicing as parish nurses had been identified as a priority by the HMA Executive Board (1996, HMA). In conclusion, parish nursing promotes health and healing by empowering the faith community, family, or individual to incorporate health and healing practices. There are several preconditions that should proceed to establish the foundation for successful development of the parish nursing program in Korea. First, reciprocal relationship with home health nursing should be considered. Second, correct terms and concepts of parish nursing should be studied and understood. Third, systematic study and investigation should be followed for further development of parish nursing. Fourth, strengths and weaknesses of different models should be studied to develop proper model of parish nursing for Korean situation. Finally, consensus of standardized education program and corporation with various religious communities as well as health institutions should be established. When these preconditions are met, the role of parish nursing as a new program for the promotion of holistic health will be established.

• Industry Promotion Research
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• v.8 no.3
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• pp.125-136
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• 2023

This study tried to establish a system of service paradigm by re-examining the Korean play culture through the people who play in the era of King Jeongjo and revealing the integration of modern service culture. The results of this study are as follows. First, King Jeongjo inspired the autonomy and creativity of the participants through the patronage of Changdeokgung Palace and led the renaissance era of Joseon as a creative play. The creative play of the service industry is reborn as a place of innovation that realizes development through a communicative intellectual network. Second, the 60th birthday Jin Chan-yeon and the aesthetics of slowness that evoke artistic play are the language of innovation that transcends language and culture. Artistic play becomes a channel of communication to share happiness with people around the world based on absolute beauty and aesthetic sensibility. Third, Jeongjo was a humanist in Joseon. This humanistic ideology leads to humanistic religion. K-service, which uses religious play as a medium, has a turning point towards healing and happiness as all participants in the service experience sacredness. There is an implication in that it pioneered a service culture by presenting a new paradigm by combining play and service, and laid the groundwork for building a unique area in global business.

• Journal of Korean Academy of Nursing
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• v.30 no.5
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• pp.1145-1155
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• 2000

The purpose of this study is to explore the concept spirituality and to gain understanding of nursing intervention that may improve spiritual well-being. The concept analysis framework developed by Walker and Avant (1995) was used to clarify the concept. In the study, 'Harmonious interconnectedness', 'Transcendence', 'Integrative Energy' and 'Purpose and Meaning in Life' emerged as the critical attributes of spirituality. The first attribute, 'harmonious Inter- connectedness', has three categories including intrapersonal, (self), interpersonal (others/ nature) and transpersonal (the Supreme Being). The second attribute, 'Transcendence', is defined as the ability to extend one's own self beyond the limits of usual experiences and to achieve new perspectives. This attribute is demonstrated by 'coping with situations', to 'self-healing', and 'transformation'. The third attribute of spirituality is 'Integrative Energy', which integrates all dimensions and acts as a creative and dynamic force that keeps a person growing and changing. 'Integrative Energy is also defined as an inner resource that gives a sense of empowerment. Therefore the highly spiritual person demonstrate 'inner peace', 'growing', 'inner strength,' and 'well-being'. The fourth attribute 'Purpose and Meaning in Life' represents a sense of connectedness with one's inner values and with a greater purpose in life. It is demonstrated by 'hope' and 'a powerful life'. In this study, the antecedents of the spirituality represented as 'spirit' and its potential enablers were 'Introspection/reflection', 'Interconnectedness with all living things', and an 'Awareness of a Higher-Power'. The consequences of this concept may be described as 'physical, psychosocial, and spiritual well-being'. Empirical referents of this are 'purposeful life' 'self-worth' 'hope' 'love' 'service' 'forgiveness' 'trust/belief' 'inner peace' 'self-actualization' 'religious practices' 'transformation' 'inner strength' and 'coping'. In conclusion, spirituality can be defined based on these critical attributes. Spirituality is a dynamic, integrative energy based on a feeling of harmonious interconnection with self, others and a higher power. Through it, one is enabled to transcend and to live with meaning and purpose in life.