• Cartoon and Animation Studies
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• s.41
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• pp.1-29
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• 2015

This paper aims at studying how to express and be used the characteristics of New age consciousness in the popular culture. New age consciousness is used interchangeably with new age movement. The philosophy of new age is based on humanism, which the infinite potential power of human can change the human himself and the earth forward to be shown the new age of peace, hope and love in an instant. This consciousness is based on the Western secret art and Eastern consciousness against the Christianity and has begun to develop in the alternative religion influenced by Postmodernism and Counterculture movement on 1970's which is against the corruption of American society on 1960's. However, new age consciousness has tried to change to a social movement for the culture, the peace, the happiness of mankind and the healing society rather than a religion idea because of the limitation of the theory itself. Nevertheless, the new age culture contains the characteristics of the religion, and the characteristics has been easily borrowed to the mess media and infiltrated to us. In a broad sense, the religion includes both own religion beliefs and behavior and the social movements and tendencies about the established religion which pursues the holy and the highest value. The religion is valued as a complex culture phenomenon, which the religion presents the right direction and the meaning of life as well as contributes to the maintenance of social order and the social unification. For this reason, the religion and the culture have a deep relationship between mess media and needs to be captured and listen to religious longing lurking deep within the human consciousness in order to give the audience impressed and fun. In the study, the characteristics of New age such as reincarnation, illusion, meditation, monism and pantheism is analyzed for what affects students studying mess media and the popular culture. And then the study is analyzed the characteristics of new age consciousness in the animation through 'Avatar'. This study shed new light on the influence of religion which is ideological identity of popular culture, and I expect to be a little help to have the insight to examine the mess media with a various angles.

• Journal of Christian Education in Korea
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• v.62
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• pp.227-255
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• 2020

This paper aims to explore the nature of the making of speaking subject in early Korean Protestantism, focusing on the educational spaces for women. Traditional women could become a speaking subject through various educational programs provided by Protestantism in modern Korea. Especially three kinds of educational space played the crucial role of making women a speaking subject. The first was Bible class established for women in rural areas. Since most Korean women were unable to read and write, Protestant churches taught them Hangul[Korean alphabet] before teaching the Bible. Korean women studied the Bible in Bible class, Women's Bible School, and Women's High Bible School. Through this education, traditional women were liberated from the world of ignorance and obedience, and then become a speaking subject. The second was speeches and discussions that have emerged in institutional spaces such as mission schools for girls and women's organizations. Students at mission school were able to learn how to express their opinions by way of public speaking and discussion classes. Women were able to become speaking subjects in the process of learning such techniques of modern language. At that time, representative discussion spaces were Lee Mun-hoe, Joyce Chapter, and YWCA. The third was testimony and dialect. Unlike sermons and public prayers, which were only allowed to male elites, testimony and dialectics are a form of speech that transcends gender or status constraints. Especially in the space of the revival movement, women confirmed their dignity through active testimony, and their religious identity was strengthened in the process. Dialect also served as the language of liberation for women suffered and alienated from male-dominant culture. Dialect is a device that exercises the right to speak against transcendental authority. Furthermore, in Protestantism of early modern Korea, the speaking subject's act of speech was elevated beyond personal matters to social issues, women's issues, and ethnic issues.

• Korean Journal of Community Nutrition
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• v.10 no.1
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• pp.111-121
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• 2005

This study was to performed to assess social factors and physical health status. The subjects of the study were 103 elderly people of age over 85 years living in Ganghwa-gun area. The method of this research was based on the interview-survey with questionnaire. Chi-square test was the main data analysis method. The subject group was composed of 36 males and 67 females, the average age being 91.0 $\pm$ 3.2 years old for the males and 91.1 $\pm$ 3.4 years old for the females. The aged average height and weight were 161.0 $\pm$ 7.9 cm and 54.6 $\pm$ 7.8 kg in males, 141.0 $\pm$ 8.2 cm and 42.2 $\pm$ 7.9 kg in females which were lower than the Korean average standard but the mean BMIs of both male and female showed normal range. Their level of education was lower and they tended to be religious. The aged population might be economically poor. Their level of living standards tended to have been lower-middle and lower class. The mean age of their parents' death were 64.3 $\pm$ 17.2 years in males, 59.0 $\pm$ 14.9 years in females for the father and 70.9 $\pm$ 15.5 years in males, 66.8 $\pm$ 16.6 years in females for the mother. The rate of living together with their family or spouse in the female aged was $83.2\%$ higher than in the male aged. They tended to have engaged in hobbies that require less movement. Of the kinds of hobby, 'TV watching ($47.8\%$ in male and $44.9\%$ in female) was the highest. Ratios of the drinking and the smoking elderly were $30.6\%$, $25.0\%$ in male and $7.5\%$, $18.8\%$ in female but they tended to have never drunken and smoked. Of the subjects, $42.9\%$ spend 8$\~$9 hours for sleeping in male and $35.8\%$ spend 10 hours for sleeping in female. They tended to have not done any particular health behavior. The most common diseases were digestive disease in male, arthritis and hypertension in female. Most elderly males ($47.3\%$) and females ($61.2\%$) had 1$\~$2 diseases.

• Journal of Christian Education in Korea
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• v.63
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• pp.317-345
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• 2020

The dissolution and reconstruction of the male-centered social structure is being requested, but the Korean church still call on women and understand women's roles by limiting them based on traditional 'normal family ideology' and matherhood discourse. However, considering women's various aspects of life, life cycle, and individuality, confining women to existing biological maternal discourse is not suitable to help women grow as subjective leaders and contribute to society. The Korean church needs to find a new curriculum that encourages women to form subjective beliefs. In the life of Christian women of the period of port-opening, we can examine the process of the Korean Christian women establishing the subjectivity of the challenges of Protestant theology, which included stereotypes, gender division of labor, and matherhood discourse. Korean Christian women shared the oppressive experiences of traditional patriarchy after passing silent and receptive perceptions, forming a subjective perception of their injustice and seeking liberation. And it was able to act as a subject of faith by forming a procedural and constructive awareness within a sympathetic and relational community. The Korean church should reconstruct the Christian women's curriculum by reflecting on the curriculum that women formed themselves over 100 years ago.

• Journal of Christian Education in Korea
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• v.62
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• pp.101-133
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• 2020

This study is an attempt to grasp the fundamental characteristics and core structures of Bibliodrama, which has recently received a lot of attention in various fields including Christian education. Bibliodrama is a guided form of process-oriented staging of biblical texts in groups with the aim of mutually opening up the text and the biography of the participants in the implementation of holistic encounters (H. Aldebert). In the background of the birth of Bibliodrama can be found the hermeneutical efforts of the biblical scholar Walter Wink who sentenced the bankruptcy of historical criticism. He laid the biblical interpretative foundation for Bibliodrama which combines Bible and body. German theologian Gerhard Marcel Martin had a new experience of seeing the Bible through body activity during his life in New York, and based on that experience he began to work on the Bibliodrama. And the New Testament scholar Tim Schramm, who focused on the TCI (themecentered interaction) movement, found the optimal methodology to embody the interaction of biblical studies in Bibliodrama. On the other hand, Peter Pitzele, who wanted to realize the Bibliodrama in the tradition of Midrash, has developed a new type of Bibliodrama (Bibliolog) that is different from the European Bibliodrama. When we put together the positions of the pioneers of Bibliodrama, it turns out that it has three fundamental characteristics: body, interaction, and the empty space of the Bible. The body refers to the personality of learners participating in the Bibliodrama. They are not passive participants, but voluntary and active participants. Interaction is realized through the dramatic way of Bibliodrama. Bibliodrama aims for a dynamic process in which hermeneutical interaction occurs. The empty space of the Bible, which Bibliodrama pays attention to, allows us to understand why the Bible is not a fixed word but a living word that is still heard today. In order to understand the Bible as the content of education, Bibliodrama liberates the text that is fixed in a literal way and gives life by paying attention to the empty space of the Bible and reading it slowly.

• Journal of Korean Philosophical Society
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• v.145
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• pp.119-141
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• 2018

This paper is to address the consonance between Confucianism and Christianity, focusing on the first-generation clergy in Andong, North Gyeongsang Province, Korea. Andong has turned out many Confucian scholars since Yi Hwang, and thus founded the school of Togye (Yi Hwang's nom de plume). Meanwhile, some of Confucians in Andong converted to Christianity after reading the Bible. Thus, their religious activities and their interpretation of the Bible Confucian factors smacked of Confucianism, which suggests a need to reestablish the relationship between Confucianism and Christianity. This study produced the following results: First, the converts did not aspire to Christianity itself but to saving their country. The first-generation clergy in Andong wanted to sublimate their patriotic and Confucian spirits into Christianity, which is backed up by the independence movement planned jointly by Confucians and Christians in Andong. As for Confucians in Andong, their devotion to their country was a cause of the conversion to Christianity. Second, it was small wonder that Christianity was harmonious with Confucianism at least for early Christianity in Andong. In those days, Confucians in Andong had to achieve their realistic goals and thus did not need to deny Christianity. To relieve the national suffering, they had more need of Christian religiosity than Confucian morality. Likewise, missionaries wanted to propagate Christianity, and therefore did not deny the worldliness of Confucianism. On this wise, the two kept their identities and at the same time could compensate for their shortcomings from each other. This study names such Korean Christianity a 'humanistic religion.'

• Journal of Christian Education in Korea
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• v.74
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• pp.189-208
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• 2023

Spiritual direction is not a product created and developed by an individual, but a historical product that includes the church, believers, society, and the contexts of the times. Among the social changes related to spiritual direction, this study pays attention to monasticism and the Reformation. Focusing on these two social changes, this study analyzes the social dimension of spiritual direction indicated by the occurrence and change of spiritual direction and discusses its meaning. Around the time Christianity was officially recognized by the Roman Empire, monasticism began its long history, and Athanasius spread his ideal of monastic life and at the same time pursued the unity of the church and the monastic movement. Through this process, spiritual disciplines and educational models interacted and changed. During the Reformation period, Protestantism began to form new spiritual education and training. The Catholic Church pursued renewal through new concepts and practices of spiritual direction. Spiritual direction is being formed and recognized as a means of helping the spiritual life of individual Christians. The origin and change of spiritual direction mean that spiritual direction can be understood and applied differently reflecting the contexts and situations due to social interaction. Also, it should not be overlooked that spiritual direction can act as a cause of integration or division of the Korean Protestant churches.

• Journal of the Daesoon Academy of Sciences
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• v.50
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• pp.33-68
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• 2024

Byun Chan-rin (1934-1985) intertextually reconciled important world religions such as Christianity, Buddhism, Taoism, and Confucianism from the perspective of Pungryu (風流), also known as Seon (僊), which he considered to be the foundation of the Korean spirit. Naturally, his category of Pungryu also encompassed modern Korean national religions. He emphasized the necessity of a neo-religion in order to overcome the exclusive limitations of various world religions as each was bound by their own tradition, and hence deviated from the mainstream of the Great Way of Pungryu. He also appreciated various indigenous new religions in modern Korea, including concept of epoch-making and the practices of Kang Il-sun (姜一淳), as "neo-religion" that could overcome the limitations of world religions by elevating the magical activities of shamanism to the Great Way. His appraisal was positive, and he refrained from dismissing this growing movement as "superstitions" or "new emerging religions" embraced by the common people. From his viewpoint, the important indigenous new religions in modern Korea were not the ruling religions of the empire but alternative religions of the colonial people, and the concept of "Great Opening of the Later World (後天開闢)" in modern indigenous Korean religions and Kang's idea of the Resolution of Grievances for Mutual Beneficence (解冤相生) were creative evolutions of religion that overcame the contradictions and limitations of the world's religions. He presented the insight of a spiritual seeker who heralded the era of "SBNR" (spiritual but not religious), which seeks new possibilities for spirituality by escaping limitations of religiosity.

• Journal of Korean Academy of Nursing
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• v.1 no.1
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• pp.27-43
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• 1970

This study is designed to find out proper nursing activities for the needs of the colostomy patients, i.e., mental and psychological as well as physical needs for rapid recovery, and to help them build up the follow-up care for proper social adjustment. The study is based on 268 cases out of 381 colostomy patient's records kept in Ewha Womans University Hospital, Yonsei Medical Center, and National Medical Center in between the period from Jan. 1953 to Jan. 1970. The items of study are mainly on etiology, sex, age, duration of hospitalization, mortality rate, seasonal frequency, time from the onset of illness to the admission of the hospital, signs and symptoms. 1. Frequency of onset by etiology: Neoplastic disease 112 cases (42%), Inflammatory disease 33 cases (12%), Congenital malformation 30 cases (11%), Intussusception 25 cases (9.3%), Trauma 24 cases (9%), Volvulus 17 cases (6.3%), and Crohn's disease 6 cases (2.2%). 2. By sex: male 167 cases (62.9%), and female 101 cases (37.1%). So the ratio of portion of male and female 2:1. 3. By age: under 1·year·old 27 cases (10.1%) highest, 41-50 yrs 54 cases (20.2%), 51-60 yrs 42 cases (15.5%), above 71 yrs 5 cases (1.9%). 4. Duration of hospitalization: the shortest is 2-days and the longest is 470 days. 1-20-days 52%, 40-60 days 14%. 5. Mortality rate: Under the 10-days-admission 19.5%, and the beyond 30-days-admission 3.9%. 6. Seasonal frequency: Higher in summer (32% ). 7. Signs and symptoms: abdominal pain (56%), abdominal distention (54%), vomiting (40%), bloody mucoid diarrhea (38%) , pain of anal region (18%), abdominal tenderness, anorexia, indigestion, constipation, disuria, tenesmus, high fever and chilling sensation, bile tingled vomiting. Nursing activities for the patient's physical needs are as follows: Skin care for colostomy region, Prevention of colostomy constriction and depression, Removal of an offensive odor, The use of colostomy bag-selection for, and demonstration of the use of inexpensive colostomy irrigation equipment, Personal hygiene, general skin care, care of hair, finger nails and toe-nails, Oral hygiene, sleep and rest, aquate, Daily activities, etc. Measures for regulation of bowl movement. Keeping the instruction of taking food, Preparing the meal and help for anorexia, Constipation and it's solution, Prevention of diarrhea, helping the removal of mucous, and stretch constricted steam as needed. Nursing activities for pt's socio-psychological needs are as follows; Help the patient to make decision for the operation, Remove pt's anxiety toward operation and anesthesia, To meet the pt's spiritual needs at his death bed, Help to establish family and friends cooperation, Help to reduce anxiety at the time of admission and it's solution, Help to meet religious need, Help to remove pt's anxiety for loosing his job and family maintenance, Follow-up studies for 7 cases have been done to implement the present thesis. The items of the personal interviews with the patients are as follows: Acceptability for artificial anus, The most anxious thing they had in mind at the time of discharge, The most anxious thing they hat·e in mind at present, Their friends and family's attitudes toward the patient after operation, Relations with other colostomy patients, Emotional damage from the operation, Physical problem of enema, irrigation, Control of diet, Skin care, Control of offensive odor, Patient's suggestions to nurses during hospital stay and after discharge. In conclusion, the follow-up care for colostomy patients shares equal weight or perhaps more than the post-operative care. The follow-up care should include the spiritual care for moral support of the patient, to drag him out of isolation and estrangement, and make him fully participate in social activities. It is suggested that the following measures would help to rehabilitate the colostomy patients (1) mutual acquaintance with other colostomy patients if possible form a sort of club for the colostomy patient to exchange their experiences in care (2) through the team work of doctor, nurse and rehabilitation specialists, to have a sort of concerted effort for betterment of the patient.

• The Journal of Art Theory & Practice
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• no.1
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• pp.109-144
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• 2003

Orientalness is a concept that expresses the collective identity of the Orient in relation to the West. The concept itself is mutable and defined by the relationship between the two regions at different points in time. Changes in the concept depend on a number of factors, such as cultural influence, the political balance of power between the two regions, and on the interpretative scheme that defines the relationship. In addition, the geographical notion of the concept evolves culturally, socially and politically. During this process, Oriental-ness becomes Oriental-ism at times. I will attempt to survey and measure the progression of Orientalness from its emergence in early 17th century to its subsequent transformation in modern Korea as reflected in art theory and art works. The recognition of the comparative characteristics of Oriental art began when the Orient was exposed to the art of the West in the late Ming dynasty during the early 17th century. The changes in the artistic climate in China affected the late Chosun. I will start with a brief introduction of this time and the birth of Orientalness. The concept gradually changed during the period of Enlightenment(開化期) towards the end of the 19th century, and during the colonial period( 1910-1945) it took on a new form. Establishment of the concept of "Orient"as a single, unifying concept spanning across cultures and national boundaries has been attributed to late Meiji period Japan, whose intention at that time is believed to have been to build a pan-Asia(亞細亞) empire with Japan at its commanding center. It has been stressed that the real motive behind the formation of one single cultural unit, where the shared common written language was Chinese and Confucianism and Taoism were the common metaphysical traditions, was to build one political unit. When the notion of a geographical unit of Asia was replaced by the concept of Asia as a cultural and political unit, a massive growth of interest and discourse were provoked around the concept of Orientalism. When Orientalism was being formulated, Korea automatically became member of "one Asia" when the country became colonized. For Koreans, the identity of the Orient had to be defined in cultural terms, as the political notion of a nation was non-existent at that time. The definition of identity was pursued at two levels, pan-Asian and local. If Orientalism was an elite discourse centered in pan-Asian philosophical and religious tradition, localized Orientalism was a popular discourse emphasizing locality as the byproduct of natural geographic condition. After the liberation in 1945 from colonial rule, a thrust of movement arose towards political nationalism. Two types of discourses on Orientalism, elite and popular, continued as central themes in art. Despite the effort to redefine the national identity by eradicating the cultural language of the colonial past, the past was enduring well into the present time. As discussed above, even when the painting themes were selected from Korean history, the tradition of using history painting as a manifestation of political policy to glorify the local identity had its founding during the Meiji period. The elevation of folk art to the level of high art also goes back to the colonial promotion of local color and local sentiment. Again, the succession of the past (colonial) ideal was defended as the tradition assumed a distinct modern shape that was abstract in style. The concept of the "Orient" is of relative and changing nature. It was formulated in relation to Western culture or civilization. Whatever the real motive of the adoption of them had been, the superiority of the Orient was emphasized at all times. The essence of the Orient was always perceived as the metaphysical tradition as a way to downgrade Western culture as materialistic. This view still prevails and the principle of Orient was always sought in Confucianism, Taoism, and Buddhism. Even when Orientalism was employed by imperialist Japan in an effort to establish her position as the center of the Orient, the spiritual source was still in Chinese philosophy and religion. In art also, the Chinese literati tradition became the major platform for elite discourse. Orientalism was also defined locally, and the so-called local color was pursued in terms of theme and style. Thus trend continued despite the effort to eradicate the remnants of colonial culture long after liberation. These efforts are now being supported politically and also institutionalized to become the aesthetic ideal of the modern Korean art.