• The Korean Journal of Archival Studies
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• no.52
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• pp.241-275
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• 2017

This study reinterprets the meaning of the record contents from the viewpoint of the record continuum to find ways to enhance the usability of records that are emphasized by the electronic record environments. In general, in academic discussions and practical examples, record contents are recognized as digital media produced by putting a high level of computer technologies and a big budget based on some records related to specific subjects. To enhance the usability of, and spread the meaning through, records, it is necessary to shift the awareness in record contents. For this purpose in Chapter 2, to grasp the meanings of the church records as well as the utilization direction, it is necessary to analyze the organization and function. Therefore, the analysis of the organization and function of the church was examined. In Chapter 3, this study attempted to find the meaning of the contents of church records in each dimension of the record continuum in relation to the mission of the church, which was identified through the organization and function analysis of the church. In Section 3, which corresponds to Dimension 4, the meaning of church record contents is diversified in society. In the end, this study suggests that the meaning and use value of records can be found in everyday life and can then be spread to society as well.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.427-476
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• 2020

Park Wudang formally registered Daesoon Jinrihoe in 1969. While it shares ideas and history with other Jeungsanist groups, this paper argues that its organizational profile is unique. The two major institutional structures, the bonbu (headquarters) and the bangmyeon (branch) have together created space for the rapid development of this Korean new religion. The bonbu is a centralized hierarchy, while the bangmyeon exhibits the strong loyalty and cohesiveness of the clan. Running throughout both structural forms is the lineage concept, which is conceived here as an articulating paradigm able to operate in different organizational forms. This finely-balanced institutional structure makes a major contribution to Daesoon Jinrihoe's ability to fulfill its religious mission. The first side of this balance is the headquarters, which includes the core organization based in Yeoju as well as some outside temples and training centers. All of these were established under the direction of the Lord of Principle, the Dojeon, Park Wudang. Park Wudang also fixed the Dao Constitution, the Doheon, which serves as a blueprint for governance. From the Central Council to the various institutions for propagation, guidance, and auditing, current management practices conform closely to Park Wudang's organization vision. The second aspect of Daesoon Jinrihoe's organization is the branch structure. The larger branches, such as Yeongwol and Geumreung, are complex organizations in their own rights. The paper concludes by characterizing the two major axes of headquarters and branch as organizational types. Using Robert Quinn and Kim Cameron's institutional typology, the paper concludes that the bonbu is a classic centralized hierarchy with its focus on efficiency. The bangmyeon, in contrast, with its high level of group identity and spirit, comes approximates the clan institutional structure.

• The Journal of Korean Philosophical History
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• no.35
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• pp.309-334
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• 2012

This study attempts to study in what form Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty has existed and discuss the contents and characteristics of ideological aspects forming the foundation of private Taoism. While Guan Yu Belief(關帝信仰) in the late of $Chos{\breve{o}}n$ Dynasty is a folk belief focusing on Guan Yu, Seoneumjeulgyo(善陰?敎) and Musangdan(無相壇) are religious groups with organization. In case of Seoneumjeulgyo(善陰?敎), 'Seoneumjeul' contains perspective of Tian(天觀) of Confucianism but the ascetic practice method is to practice by reciting the name of the Buddha and the targets of a belief are Gwanje, Munchang, Buwoo. This shows the unified phenomenon of Confucianism, Buddhism, Taoism of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Guan Yu Belief started at the national level led by the royal family of $Chos{\breve{o}}n$ after Japanese Invasion of Korea in 1592 was firmly settled in non-official circles. Guan Yu in the late of $Chos{\breve{o}}n$ Dynasty is expressed as the incarnation of loyalty and filial piety as well as God controlling life, death and fate. As this divine power and empowerment were spreading as scriptures among people, Guan Yu Belief was settled as a target to defeat the evil and invoke a blessing. Seoneumjeulgyo is the religious group that imitated 'Paekryunsa(白蓮社)' of Ming Qing time of China. Seoneumjeulgyo emphasized 'sympathy' with God through chanting. And it expressed writing written in the state of religious ecstasy as 'Binan(飛鸞).' Binan is also called as revelation and means to be revealed from heaven in the state united with God. Seoneumjeulgyo pursued the state united with God through a recitation of a spell and made scriptures written in the state united with God as its central doctrine. Musangdan published and spread Nanseo(鸞書,Book written by the revelation from God) and Seonso(善書) while worshipping Sam Sung Je Kun(三聖帝君). The scriptures of Folk Taoismin the late of $Chos{\breve{o}}n$ Dynasty can be roughly divided into Nanseo(鸞書) and Seonso(善書). Nanseo is a book written by the revelation from God and Seonso is a book to the standards of good deeds and encourage a person to do them such as Taishangganyingbian(太上感應篇) and Gonghwagyuk(功過格). The characteristics of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty are as follows. First, a shrine of Guan Yu built for political reasons played a central role of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Second, specific private Taoist groups such as Temple $Myory{\breve{o}}nsa$ and Musangdan appeared in the late of $Chos{\breve{o}}n$ Dynasty. These are Nandan Taoism(鸞壇道敎) that pursued the unity of God through 'sympathy' with God. Third, private Taoism of $Chos{\breve{o}}n$ was influenced by the unity of Confucianism, Buddhism, Taoism with private Taoism in the Qing Dynasty of China and religious organization form etc. Fourth, the Folk Taoism scriptures of $Chos{\breve{o}}n$ are divided into Nanseo and Seonso and Nanseo directly made in $Chos{\breve{o}}n$ is expected to be the key to reveal the characteristics of Folk Taoism.

• Journal of Digital Convergence
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• v.20 no.5
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• pp.671-680
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• 2022

The purpose of this study is to suggest the direction of the funeral culture industry suitable for the age of longevity and well-aging through a study on changes in the perception of funeral culture among the elderly. The survey of this paper was conducted by Gallup Korea, and the survey method was a 1:1 individual interview using a structured questionnaire. The survey was conducted from October 1 to October 25, 2021, targeting 127 elderly people over the age of 65 living in Seoul, Incheon, and Gyeonggi-do. The number of valid subjects was 110, and the sampling method used was allocation by sex/age/income level/religion. As a result of the study, as for the change in the perception of funeral culture among the elderly, women preferred cremation to men (p=0.034). It was investigated that the level of income (p=0.004) and religious status (p=0.020) had an effect on funerals while alive. According to the presence or absence of thoughts about death, there was a significant difference in the membership of the mutual aid product (p=0.008) and the intention to return to a religious organization (p=0.004) when a memorial service was held. The results of this study are expected to be usefully utilized in presenting the direction and policy of the funeral culture industry suitable for the age of well-aging in the future.

• Journal of Preventive Medicine and Public Health
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• v.50 no.5
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• pp.311-319
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• 2017

Objectives: This article aimed to compare alcohol consumption between the populations of Queensland in Australia and Alberta in Canada. Furthermore, the associations between greater alcohol consumption and socio-demographic characteristics were explored in each population. Methods: Data from 2500 participants of the 2013 Alberta Survey and the 2013 Queensland Social Survey were analyzed. Regression analyses were used to explore the associations between alcohol risk and socio-demographic characteristics. Results: A higher rate of hazardous alcohol use was found in Queenslanders than in Albertans. In both Albertans and Queenslanders, hazardous alcohol use was associated with being between 18 and 24 years of age. Higher income, having no religion, living alone, and being born in Canada were also associated with alcohol risk in Albertans; while in Queenslanders, hazardous alcohol use was also associated with common-law marital status. In addition, hazardous alcohol use was lower among respondents with a non-Catholic or Protestant religious affiliation. Conclusions: Younger age was associated with greater hazardous alcohol use in both populations. In addition, different socio-demographic factors were associated with hazardous alcohol use in each of the populations studied. Our results allowed us to identify the socio-demographic profiles associated with hazardous alcohol use in Alberta and Queensland. These profiles constitute valuable sources of information for local health authorities and policymakers when designing suitable preventive strategies targeting hazardous alcohol use. Overall, the present study highlights the importance of analyzing the socio-demographic factors associated with alcohol consumption in population-specific contexts.

• Journal of the Korean Institute of Landscape Architecture
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• v.35 no.3
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• pp.71-81
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• 2007

This study focused on the one and only temple of on the coastline of the West Sea, Kimje's Manghae Temple and Mt. Jinbong. The purpose of this study was to research the unique sense of place of the area by researching the location and view that clearly shapes the identity of the landscape. The following are the results. 1. The cultural landscape of Manghae Temple and the natural landscape of Mt. Jinbong have characteristics which take in the coastline and skyline, respectively. Specifically, from the existential vertical-horizontal images of "sky - land - Mt. Jinbong" and "moon - cloud - sea", an ascending reflection of the landscape surroundings can be found. 2. The "Sea - Manghae temple - Mt. Jinbong - sky" is the representation of the moderate 'inside-space' which belongs to the particular landscape area and which also shows the topophilia to Manghae Temple. Through this kind of interpretation, the sense of place of Manghae Temple and Mt. Jinbong reveals an intra-structure of an Imaging Landscape implying harmony and moderation, which is a unified organization of the surrounding phenomena(Temple and Mountain) and the essence (the doctrine of Buddhism) that matches Jin-muk's asceticism and lifestyle. 3. While the cultural landscape of Manghae Temple has a strong religious reference, the natural landscape Mt. Jinbong emphasizes the geography of the landscape. In other words, the motivating factor of Manghae Temple is a metaphorical sense of place such as through the "prospect of the sea" or "the Western Sea Paradise" and Mt. Jinbong, the landmark of the Kimje-Mankyung Plains and the focal point of the West Sea sunset, is highlighted as a simile for this sense of place. 4. Keeping this sense of place and territory respectively and showing the. bond with the sense of place which develops rhythmically and continuously, Manghae Temple and Mt. Jinbong are sublimated into a unified intra-structure, which reflects the Imaging landscape characteristics of "Mt. Jinbong, a focal point of the Mankyung Plains facing the West Sea" and "Manghae Temple, looking out to sea".

• Research in Community and Public Health Nursing
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• v.15 no.2
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• pp.289-297
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• 2004

Purpose: This study was conducted to determine factors affecting workers' physiological somatic complain using the Job Stress Model proposed by the National Institute for Occupational Safety and Health (NIOSH). Method: Data were collected from the 1st to the 30th of December 1999. The subjects were 2.123 workers employed at 155 work sites. Collected date were analyzed through SAS/PC program. Result: According to individual characteristics, younger and women groups showed significantly higher physiological somatic complaint than elder men groups. By work condition, groups with higher physiological somatic complaint included workers of irregular shift work. Dark lighting, improper temperature in winter, improper ventilation, inappropriate humidity, unpleasant work environment and crowded work place were significantly related with physiological somatic complaint. By work-related factor, physiological somatic complaint was high in those with higher variance in work load, quantitative work load, role conflict, job burden, role ambiguity and future ambiguity. On the other hand, physiological somatic complaint was low in those with little underutilization of ability. As for the relationships between physiological somatic complaint and non-work related factors, physiological somatic complaint was high in workers who had a side job, were bringing up infants alone, cleaned the house alone, cared for the elderly and disabled persons, were studying, were volunteering at another organization, and were spending 5-10 hours in religious activities per week. Physiological somatic complain was in significantly negative correlations with overall social support, supervisory support and family support, but in significantly positive correlations with co-worker support. Conclusion: The main predictors of physiological somatic complain were gender, shift work pattern, overtime work, ventilation, role ambiguity, role conflict, future ambiguity, job control, variance in work load, overall social support, worker with side job, worker who cleans the house alone, worker who is studying. These predictors explained 19.10% of the total variance of physiological somatic complain.

• Asian Journal for Public Opinion Research
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• v.6 no.1
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• pp.31-38
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• 2018

Leading up to the 2019 presidential election in Indonesia, campaigns have emerged through social media, particularly Twitter, using various hashtags, such as #2019GantiPresiden (2019 Change President) and #TetapJokowi (Always Jokowi). This paper tries to understand the presidential candidates' power map in forming opinions and influencing voter behavior by analyzing Twitter from August 6, 2018 to September 15, 2018, just before the beginning of the official campaign period, by searching for the keyword "pemilihan presiden RI Tahun 2019" (RI presidential election in 2019). According to our NodeXL's analysis, there were 1,650 active Twitter users talking about the 2019 presidential election. The 1,650 Twitter users have formed a communication network of 46,750 relationships formed from messages in the form of tweets, comments, and retweets. Our analysis found that those mentioning "pilihan presiden 2019" form large communication networks around four clusters: one for each of the two candidates (Jokowi and Prabowo) and two for opinion leaders who are undecided about the election (Gus Mus and Mas Piyu). GusMus is a religious leader, as an official of the PBNU Rais Syuriah (an Islamic organization) and has a large following both on and off Twitter. "MasPiyu" is an unidentified Twitter user; he only has a large following on Twitter, but does not have support offline.

• Journal of the Korea Institute of Building Construction
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• v.14 no.2
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• pp.150-155
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• 2014

The success of construction projects is heavily dependent on the work ability of the field managers who manage the execution of projects. The work ability of field managers is influenced by various elements such as job stress and individual characteristics. The purpose of this study is to reveal the factors influencing the work ability of construction field managers in Korea. Work ability is evaluated bases on the Work Ability Index(WAI) developed by the Finnish Institute of Occupational Health, while job stress is measured using the Korean Occupational Stress Questionnaire Short Form developed by the Korean Occupational Safety & Health Agency. The results showed that field managers under higher job stress have lower work abilities. In addition, it is revealed that exercise or religious practice have a positive influence on work ability. This study will help to increase the work ability and enable the efficient management of organization at building construction sites.

• Asia Marketing Journal
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• v.14 no.4
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• pp.23-33
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• 2013

This case focuses on WE CAN Cookies, a social enterprise in South Korea that was founded in 2001 with the support of the Korean Roman Catholic Church. WE CAN Cookies specializes in the making of high quality organic cookies. As a nonprofit organization that uses a labor force of mostly mentally disabled workers, the company faces many challenges that normal companies do not experience. The company had to initially overcome the social prejudice that the handicapped cannot make good cookies. Despite the religious background and social agenda of the company, it started making inroads as a cookie-making business only after its managers, including the nuns who run it began adopting modern management philosophies and practices. The WE CAN Cookies case illustrates three main marketing-related concepts: One, WE CAN Cookies is a good example of how social enterprises face a broader spectrum of challenges when compared to conventional profit-seeking enterprises. Two, WE CAN Cookies demonstrates that social enterprises need flexibility in formulating their business strategies. Even though WE CAN Cookies is subject to many constraints, as a social enterprise it can also take advantage of new opportunities for obtaining support from the government and from the private sector. Three, WE CAN Cookies shows that these types of operations need to create greater balance in their social and business competencies to ensure the long term viability. Social enterprises are certified by governments with the stated goal of improving the lives and the wellbeing of special interest group. As important as achieving these objectives are, social enterprises also must additionally be able to build their operational capabilities not only in manufacturing but also in functions such as marketing.