• Korean Journal of Social Welfare
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• v.43
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• pp.222-245
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• 2000

The purpose of this study is to analyse the realities of fundraising and distribution of the local community chest in Korea. Until now little empirical study has been conducted concerning the culture of giving. Using the sample of 900 citizens selected from 7 cities and another sample of 230 from policy-making group in 16 local community chest, this study analysed empirical1y how the capacity, motivation and opportunity of the prospective donors are related to giving and the current issues of fundraising and distribution. According to the results of analysis, the level of motivation in giving culture is very low. Also it was found that religious beliefs is the most important motivating factor in giving. Participation in volunteer activities is another important factor to influencing giving. Some effective fundraising strategies are suggested including strengthening the motivation of prospective donors, workplace donation and joint-fundraising with religious organization or other foundation, coordinating fundraising activities between the community chest and other social welfare agencies. Program-oriented distribution and change of some distribution standards are stressed as an effective distribution strategy.

• Journal of Yeungnam Medical Science
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• v.23 no.1
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• pp.96-102
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• 2006

Jehovah's Witnesses refuse a transfusion of blood or blood products because of religious beliefs; this refusal at times presents a dilemma for the treating physician. We report a case of a 25-year-old Jehovah's Witness patient who underwent a reoperation for a previous proximal humerus shaft fracture and experienced unexpected massive hemorrhage intraoperatively and postoperatively. The postoperative lowest hemoglobin level was 2.9 g/dl. The patient recovered from the severe anemia without any clinical sequala. We review the legal, ethical and religious issues and suggest the best possible medical care that Jehovah's Witness patient would permit.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.2
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• pp.35-54
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• 2024

This article focuses on the image of the ancestor of Quanzhen Daoism from a narrative perspective and also evaluates the influence of this image on the development of Quanzhen Daoism in terms of belief, genealogy, and the compilation of sacred history. Quanzhen Daoism has a rich tradition of narrating andwriting its history. In fact, narrating history is actually a form of constructing history. From the recounting of events such as the birth of the founder of the religion, Wang Chongyang (王重陽, 1112-1170), his conversion to Daoism, his practice and preaching, and his 'ascent to immortality' in Quanzhen historical hagiographies, readers can observe the recording of miracles as a narrative feature. The narratives of religious texts differ from ordinary historical narratives in that the former maintain the core concern of simultaneously promoting belief in miracles and strengthening the religious lineage of the respective tradition. Therefore, exploring the relationship between the narrative of the image of the ancestor and the development of the Quanzhen Sect, along with the establishment of beliefs, is the starting point of this article.

• Acta Via Serica
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• v.6 no.1
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• pp.31-54
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• 2021

Radicalisation has become an important issue for the Kyrgyz Republic with an increasing number of individuals leaving the country for conflict zones. The government of the Kyrgyz Republic adopted a number of policies to prevent radicalisation and violent extremism among youth. One of these measures is piloting a new subject, titled, History of Religious Culture, (История религиозной культуры) in public schools. The analysis in this paper aims to explore the experiences of teachers, who have taught the new class. The article also examines any differences in the level of resilience of pupils in schools, piloting and not piloting the new subject, towards radicalisation and violent extremism. Data used in this article comes from a survey with 760 adolescents across public schools in six regions of the country and key informant interviews with teachers who have taught the new class. Qualitative findings showed a positive experience of teachers who reported expanding their pupils' and their own knowledge of various religions. Quantitative findings indicate that the new class, History of Religious Culture, may have had a positive impact on violence-related beliefs in pilot schools that reported views less supportive of violence. The study concludes that the government's response to radicalisation and violent extremism has expanded beyond a security approach by including education. This, however, poses a risk of securitising education.

• Korean Journal of Health Education and Promotion
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• v.26 no.3
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• pp.97-110
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• 2009

Objectives: This study investigated Korean public's beliefs on helpfulness of various resources and preferred ways of addressing symptoms of mental health problems. Methods: A household survey was conducted on a stratified sample of adults aged between 18 and 74 (N=1,584). The participants were asked to provide their opinion on helpfulness of 39 resources for problems presented in the vignette, either depression(DEP) or schizophrenia(SPR). Descriptive statistics and factor analysis were conducted to summarize their opinion and to identify the underlying structure of beliefs about helpfulness of various resources. Results: Counselors/psychologists/social workers, family, psychiatrists, other therapists, and religious leaders were believed to be the most helpful. Methods that require one's initiatives marked percentages much higher than those of 'waiting to get better' or 'dealing with it alone'. The percentages for medications were lower than other methods in general, but higher than those of a western sample especially on antidepressants and anti-psychotics. Psycho/social approach was favored more for SPR than for DEP, and popular/cultural approach was favored much more for DEP than for SPR; physical/medical approach was strongly unfavored against DEP. Conclusion: Strategies need to be developed for utilizing various helpful resources to diversify modality of mental health services and facilitate referrals and gatekeeping. The differences in beliefs on helpfulness of various methods between DEP and SPR point to the need for problem-specific strategies.

• Journal of dental hygiene science
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• v.12 no.3
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• pp.227-233
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• 2012

The purpose of this study was to examine the relationship of the oral health beliefs of male high school students to their oral health Practices and behavior of male high school students to promote their oral health beliefs and oral health. The subjects in this study were the boys 1, 2 grade who were selected by convenience sampling from three different high schools located in North Jeolla Province. A self-administered survey was conducted from May 20 to June 20, 2010. The collected data were analyzed by SPSS 12.0. The findings of the study were as follows: 1. Regarding oral health beliefs, the most common oral health belief among the students was to consider it necessary to receive dental treatment as early as possible in case of having any dental disease(4.44), and the least dominant oral health belief was to spend a lot of time talking with others about dental treatment(2.73). 2. As a result of analyzing their oral health beliefs according to general characteristics, religion and experiences of visiting dental clinics made statistically significant differences to oral health beliefs(p<0.05). The students who were in the upper grades outdid their counterparts in oral health practices(p<0.01), and those who were religious excelled the others who weren't in that aspect(p<0.001). 3. As for the links between oral health beliefs and oral health practices, the students scored highest in toothbrushing(3.65), and the students whose oral health beliefs were better were statistically significant different from the others whose oral health beliefs were worse in all the toothbrushing, use of oral hygiene supplies, regular dental clinic visit, dietary control and education/interest(p<0.05, p<0.001).

• Russian Language and Literature
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• no.66
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• pp.7-27
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• 2019

This paper studies how Eastern Slavic mythology is reflected in "The Eve of Ivan Kupala". The various motifs of Eastern Slavic mythology from end of 18th century to early 19th century appear in literature in various ways. Nikolai Gogol also reflects Eastern Slavic mythology in his works. Myths related to Kupalo, the protagonist in Kupala Night are closely connected to the works of Nikolai Gogol, gaining a new aesthetic function to act as artistic text. Kupala is connected to Petro, Kostroma to Pidorka, and Shirin to Vasavruk. The myth of the bracken flower, which is told that it blossoms on the eve of Kupala Night, is depicted in a lively manner in the literature. In addition, the belief in the myth that snapping the bracken flower brings treasure is connected to Russian religious and political beliefs, foretelling the destruction of Petro. The treasure obtained by owning the bracken flower, or klad, has also been passed down in various ways in the Eastern Slavic mythology. Nikolai Gogol allocates different materials on klad throughout his literature, describing the process of Petro finding the treasure in a more exciting manner. Through Pidorka's brother Ivasi, Gogol follows the Eastern Slavic motif that only the one with a pure soul can win the treasure. In addition, as Gogol's religious and moral perspective on gold and silver treasures was negative, Ivasi's death was inevitable. Adding religious meaning to the names of the characters in Gogol's work seems to be to add Russia's religious and political view on Eastern Slavic mythology. Ivasi is connected to Ivan, Pidorka to Pedora, and Petro to Peter. Gogol selected the religious meaning and the relationship among Ivan, Peter, and Pedora as the main theme of The Eve of Ivan Kupala and gained a new literary meaning by combining the characters of Eastern Slavic mythology with various motifs.

• Korean Journal of Human Ecology
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• v.13 no.1
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• pp.185-194
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• 2004

This study examined the characteristics of 45 sects of seven new aboriginal religious groups in Korea including Jeungsan sect, Tangun sect, Soowoon sect, Won Buddhism, Bongnam sect, Gahksedo sect, Shamanism sect that had given a considerable influence on the modem Korean society since the end of 19th century through the field study and the review of documents. The purpose of the study was to elucidate how their religious ideas were reflected in their ceremonial costumes and what characteristics these costumes had. The results were as follows: 1. The new religious groups in Korea modified or mixed the designs or the names of existing outfits to convey their ideas or beliefs through their costumes. 2. The costumes of new religious groups had common characteristics of the times, Korean tradition and ancestor worship. 3. All the ceremonial costumes symbolized the creeds and ideas of each religion in their names, designs, and colors. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, and of the headpieces such as Sky-Crown, Lotus-Crown, Ceremony-Crown, and Sevenfold-Crown, for instance, were related with Buddhism, Taoism, and Confucianism. The most common design of costume was consisted of traditional hanbok and some type of headpiece and robe for men, and hanbok modified to Western-style for women. Most sects adopted hanbok as their ceremonial costume, but they tend to simplify its design. The color scheme of the costumes reflected the influence of the Yul-Yang and Five Elements idea but the colors varied depending on seasons and occasions to suit their creeds and philosophy. 4. These religious costumes were worn at various ceremonies, ritual, and various anniversary services for the master and other dignitaries of the sect to render greater piety to those gatherings, to distinguish the sect from other religious groups, to clarify the meaning of the ceremony, and to heighten the devout feelings of the participants. Thus, the structure (the symbol, names, and types of the outfit, and their color scheme) and religious background of the costumes of the new aboriginal religious groups in Korea turned out to have inherited and mixed various elements of traditional Korean outfits and those of existing religions to symbolize their religious ideas.

• KOMUNHWA
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• no.33
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• pp.35-51
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• 1988

This ethnographic study is aimed at clarifying the religious aspects and socio-cultural meaning which appeared in the beliefs and symbols of the Dangsanje rites. Paekam village is located in Chilbomyon of Cheongeup county in North Cheolla province. Villag

• 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).