• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.53-79
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• 2004

This paper explores the relationship between Korean immigrants to the United States and their religious identity from the cultural point of view. Most scholarly studies on Korean immigrants in the United States have been dominated by sociological approach and ethnic studies in examining the social dimension of the Korean immigrant communities while neglecting issues concerning their religious identity and cultural heritage. Most Korean immigrants to America attend Korean churches regardless their religious affiliation before they came to America. One of the reasons for this phenomenon is the fact that Korean church has provided a necessary social service for the newly arrived immigrants. Korean churches have been able to play a key role in the life of Korean immigrants. Korean immigrants, however, have shown a unique aspect regarding their religious identity compared to other immigrants communities in the United States. America is a nation of immigrants, coming from different parts of the world. Each immigrant community has brought their unique cultural heritage and religious persuasion. Asian immigrants, for example, brought their own traditional religions such as Hinduism, Buddhism. People from the Middle Eastern countries brought Islamic faith while European Jews brought the Jewish tradition. In these immigrant communities, religious identity and cultural heritage were homo genously harmonized. Jewish people built synagogue and taught Hebrew, Jewish history, culture, and faith. In this case, synagogue was not only the house of worship for Jews but also the center for learning Jewish history, culture, faith, and language. In short, Jewish cultural history was intimately related to Jewish religious history; for Jewish immigrants, learning their social and political history was indeed identical with leaning of their religious history. The same can be said about the relationship between Indian community and Hinduism. Hindu temples serve as the center of Indian immigrantsin providing the social, cultural, and spiritual functions. Buddhist temples, for that matter, serve the same function to the people from the Asian countries. Chinese, Japanese, Vietnamese, Tibetans, and Thais have brought their respective Buddhist traditions to America and practice and maintain both their religious faith and cultural heritage. Middle Eastern people, for example, have brought Islamic faith to the United States, and Mosques have become the center for learning their language, practicing their faith, and maintaining their cultural heritage. Korean immigrants, unlike any other immigrant group, have brought Christianity, which is not a Korean traditional religion but a Western religion they received in 18th and 19th centuries from the West and America, back to the United States, and church has become the center of their lives in America. In this context, Koreans and Korean-Americans have a unique situation in which they practice Christianity as their religion but try to maintain their non-Christian cultural heritage. For the Korean immigrants, their religious identity and cultural identity are not the same. Although Korean church so far has provides the social and religious functions to fill the need of Korean immigrants, but it may not be able to become the most effective institution to provide and maintain Korean cultural heritage. In this respect, Korean churches must be able to open to traditional Korean religions or the religions of Korean origin to cultivate and nurture Korean cultural heritage.

• Journal of the Korea Fashion and Costume Design Association
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• v.4 no.2
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• pp.5-29
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• 2002

This study was to analyze the social identity described in the dress of the American novelist Pearl S. Buck's (1892-1973) major works. A novelist pursues varying and refined expressions in an effort to convey to readers the character' identities of his or her own creation. In particular, Pearl S, Buck was a great writer who was awarded the Novel Literature Prize, and since her work The Good Earth recorded a world-wide bestseller, she might well be called a popular novelist. She depicted well her characters' identities from divers viewpoints with her unique delicacy and realistic expressions. For this study, the following seven works which are considered to feature the dresses for character's identity well were selected out of her 85 works: The Good Earth (1931), Sons(1932), The Mother (1934), A Housed Divided (1935), The Hidden Flower (1952), Love and the Morning Calm (1953) and Letter from Peking (1957). For an analytical tool, the content analysis method was used. In order to systematically review the social identity described in the dress individuals' identity were classified into the following categories based on the identity theories: Social identity were divided into ① age identity ② sex, gender identity ③ economic identity ④ occupational identity ⑤ political identity ⑥ religious identity ⑦ kinship identity ⑧ regional identity. The characters' age identity, sex, gender identity, economic identity, occupational identity, political identity, religious identity, kinship identity, regional identity were depicted by their dresses and physical features. All in all, it is hoped that this study would provided important cues to the understanding of the other party's identity through his or her dresses in mutual relationship: It is believed that this study would be useful because they are arranged through the analysis of the dresses featured in the great writer's works using a consistent framework of analysis.

• Journal of Korean Academy of Nursing
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• v.42 no.1
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• pp.1-8
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• 2012

Purpose: This study was conducted to identify the protective factors that influence suicide probability in religious male high school students. Methods: The data was collected from Nov. 5 to Dec. 10, 2009. Data were collected by self-report questionnaire from 255 students selected from 2 religious male high schools in B city. The instruments for this study were the Suicide Probability Scale for Adolescence (SPS-A), Inventory Parents Peer Attachment-Revision (IPPA-R), Spiritual Well-being Scale (SWBS), and Ego-identity Scale. The data were analyzed using t-test, one-way ANOVA, Scheffe test, Pearson correlation coefficients and stepwise multiple regression with the SPSS 14.0 program. Results: The protective factors of suicide probability in religious male high school students were identified as existential spiritual well-being (${\beta}$= -.46, p<.001), self-identity (${\beta}$= -.30, p<.001), and mother attachment (${\beta}$= -.21, p<.001). These three factors explained 61.5% of the variance in suicide probability. Conclusions: The results suggest that improvement in spirituality, ego-identity, and mother attachment for religious male high school students is important to reduce the probability of suicide.

• Journal of Christian Education in Korea
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• v.61
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• pp.9-35
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• 2020

In the second half of the previous century the composition of the teacher population - and the composition of the pupil and parent population - in the Netherlands gives rise to the name change 'age of secularisation' to 'age of pluralisation'. In previous centuries the (religious or secular) worldview identity of the parents and the educational philosophy of the school were attuned to each other, and merged into a mono-cultural perspective on the identity development of pupils. The basis for both - the upbringing by the parents and the socialisation in the family on the one hand, and the teachers' efforts to enculturate the students at the school on the other - was a similar life orientation. The school choice of the parents was predetermined by their commitment to a particular (religious) worldview, very often inspired by Christianity. The religious identity of their children developed in a clear-cut context. However, in contemporary society plurality dominates, at home and at the school, both in case of the parents and the teachers. A direct relationship with a community of like-minded believers is no longer decisive for parents with varying cultural and religious backgrounds. Instead, a good feeling upon entering the schoolyard or the school building is a convincing argument in the process of school choice. The professional identity development of teachers and the religious identity development of children takes place in a plural context. Our question is: what does this mean for the normative professionalism of the teacher? To answer this research question we make use of the resources of the Dialogical Self Theory (DST) with its core concepts of 'voice' and 'positioning'. After presenting the Dutch dual education system (with public and denominational schools) we provide a lively description of a Dutch classroom situation occurring in a public school, as viewed from the perspective of the teacher. The focus in this description is on performative dialogue as a 'disruptive moment' and on its potential for the hyphenated religious identity development of teachers, which makes up a part of their normative professionalism.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.539-565
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• 2014

This paper provides the meaning of sacred places and pilgrimages in Daesoonjinrihoe, the most representative of the new religions in Korea. Daesoonjinrihoe stipulates Dojang(道場, it means temple complex) as the sacred places, which presently functions as the center of their religious faith. Also, The Daesoonjinrihoe devotees worship 15 deities at a sacred place, Yeongdae(靈臺). By seeing meanings of sacred places and pilgrimage in Daesoonjinrihoe, This article focuses on the process of the sacrificial rite of Daesoonjinrihoe related to the importance of religious ritual or place of faith and sacred places as pilgrimage sites. At this time, I explain the properties of sacrificial rite of it. The sacrificial rite of Daesoonjinrihoe, one of its major rites, is performed at both regular and irregular intervals. It is performed by either an individual or a group at a fixed time and place. The study of sacred places should focus not only artificial structures such as buildings but also the meanings given to them and the mechanism that created these meanings. Pilgrimage is journey undertaken by person who consider their destination sacred. By seeing meaning of pilgrimage, this paper focus on Daesoonjinrihoe' role in making a place pilgrimage sites and pilgrimage functions. The reason I focus on sacred places and pilgrimage in Daesoonjinrihoe is that these sacred places reflect people's attempt to invent religious memory and identity. Thus, I elucidate the role that Daesoonjinrihoe's sacred places and pilgrimage plays in remembering religious memory. I examine the messages that Daesoonjinrihoe's sacred places intend to convey to the followers through the created sacred places and pilgrimage. Sacred places are significant because it reflect important symbolic features of religion. Sacred places and pilgrimage are vehicles for remembering the religious memory and reinforcing various memories. Finally, Handing down of our valuable Daesoonjinrihoe's cultural heritage is our duty. So it is necessary to make an effort to conserve Daesoonjinrihoe's cultural heritage such as sacred places and concentration upon our interest continuously.

• Journal of Families and Better Life
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• v.7 no.1
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• pp.97-118
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• 1989

The purpose of this study is to clarify the definition of middle age, to compare the different perspectives about mid-life crisis, and to identify the variables that cause the mid-life crisis of men and women.. For this purpose reviewing literatures and emprical research were conducted. For the emprical research, Mid-life Crisis Scale, Mid-life Indentity Scale, Family Relation Scale. Health Scale and Religious Scale were developed. The Sample was selected form the men and women living in Seoul, whose age is from 40 to 59 , and whose last child is older than 13 years of age. Among 820 respondents 218 men and 442 women were finally selected as datum sources. The data were analyzed by the statistical method such as the factor analysis frequency distribution, percentile, ANOVA, Pearson's correlation and regression analysis. The main results were as follows; 1) Men and women experience mid-life crisis some extent. The mid-life crisis score for men is 33.60 and 35.0 for women. This implies women reveal significantly higher crisis than men. As for women's mid-life crisis. self-awaring age, education, income, husband's occupation, employment status of wife and occupational status of wife have a significant influence Expecially employment status of wife seemed to interact with sex, husband's occupation and educational level of wife. however status of child, family pattern, son's existence are not as important an influence on mid-life crisis. 3) Among the psychological variables, work identity and physical identity have the strong influence on the mid-life crisis of men and women, It implies that mid-life crisis si lower when one has higher work identity and physical identity. 4) Mid -life crisis of men and women is influenced significantly according to family relation variables and health variables. It reveals that the better one's family relations and health sate, the lower one's mid-life crisis is. However menopause and the years after menopause do not influence on the mid-life crisis of women. 5) Mid-life crisis of women differs significantly according to the kind of religion and religious activity. That is mid-life crisis of women is lower when she believes in Protestantism and Catholicism and participate in more religious activity. Mid-life crisis of men is not significantly influenced by religious variables. After all among the five categories of variables that related to mid-life crisis, psychological variables-especially work identity and physical identity are observed to have the strongest degree of significance.

• Journal of the Korean Society of Costume
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• v.42
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• pp.5-24
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• 1999

The purpose of this study is to present new design for religious habits which represen traditional Korean characters as well as prope charisms of religious congregations. The preliminary research was carried out through questionnaires. The result of this survey suggests the way how to improve the design of habits as follows: 1. The habit has to be simple according to the spirit of vowed poverty. 2. It is necessary to take into consideration the reality of Korean culture and the climate with four seasons 3. The habit is to be of help to give witness to evangelical life and safeguard the dignity of the religious state. 4. It has to be appropriate to the environment and circumstance of apostolic mission. 5. It has be funtional and conducive to apostolic activities and labors. 6. The design has to be such as will not alienate ordinary people. 7. It should express the charism of each religiou congregation as well as Korean identity. Consquently four types of inculturated habit design were newly developed and actual dresses or suit have been manufactured as a apart of this study.

• International Journal of Computer Science & Network Security
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• v.22 no.11
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• pp.222-228
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• 2022

In today's era of digital technologies, the problem of religious communication in the cyberspace is being actualized, since the globality and accessibility of the WWW makes it one of the most effective and promising channels for transmitting various kinds of messages, including those of a religious nature. Today, religious organizations and movements pay the closest attention to the virtual media space, not only using it to attract new followers, but also for religious PR, image-making and branding, informing the world about themselves through news from the life of the organization and its followers. An equally important form of electronic communication in the online sphere is currently the interaction of various religious movements and religious cultures in general, or the dialogue of confessions in particular. Research in the digital space makes it possible to identify important trends in religious spheres based on the analysis of the flow of information on the Internet, to demonstrate the specifics of individual media outlets and the consequences of their activities for interreligious dialogue, to study the role of the Internet in changing religious beliefs, the possibility of changing religious identity, retrospective development of religious enlightenment at the turn of the century, to determine the vectors of possible interreligious interaction and discuss the role of digital technologies in the work of religious structures, to state the need to continue an active dialogue between representatives of religious movements, to hold expert seminars on interreligious dialogue on a regular basis, and to record the risks generated by the digital space. Thus, the coronavirus pandemic served as a background and context, a litmus test and a catalyst for accelerating and intensifying interreligious, interfaith dialogue and dialogue between religious organizations and society.

• Journal of Christian Education in Korea
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• v.73
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• pp.39-54
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• 2023

In this study I want to explore faith formation through the framework of practice. First, I will describe discipleship as a lifelong process of identity formation, defining Christian religious education as a faith community's intentional work of equipping people to walk in the way of Jesus through apprenticeship in faith practices. I will argue that this process is more about the teaching of practices and engaging in theological reflection on practices than it is about dispensing correct information. This idea is not original with me, but has been expounded by many others particularly in the past decade in the U.S., as part of a larger movement within theological discourse emphasizing the centrality of practice. Second, I will describe some resources from educational theorists that can help us to understand what it means to educate through practices toward an identity as Christians. And finally, I will suggest that in our complex, broken and wounded world, as Christian religious educators we especially have a calling to equip disciples in two urgent faith practices: earth-care, and dealing with conflict.

• Child Health Nursing Research
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• v.24 no.1
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• pp.48-57
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• 2018

Purpose: This study was conducted to characterize the influence of achievement motivation and the parent-child relationship on ego identity in Korean nursing students. Methods: The participants were 217 Korean nursing students in the first and fourth year of university. Data were collected through self-report questionnaires composed of items assessing ego identity, achievement motivation, the parent-child relationship, and demographic characteristics. The data were analyzed using descriptive statistics, one-way analysis of variance, the $x^2$ test, and multinomial logistic regression analysis. Results: Ego identity was related to achievement motivation; moreover, the achievement motivation of students with moratorium and achieved identity status was significantly higher than that of students with low-profile moratorium and diffused identity statuses. Ego identity was not related to the mother-child relationship, but the father-child relationship of students in foreclosure was significantly higher than that of students with diffused identity status. The factors influencing achieved identity compared to diffused identity were achievement motivation, year in school, satisfaction with school, and having religious beliefs. Conclusion: These findings indicate that nursing students' ego identity attainment was more influenced by achievement motivation than by the parent-child relationship. It emphasizes that highly motivated students can develop their own identities regardless of the parent-child relationship.