• Journal of Families and Better Life
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• v.22 no.4
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• pp.141-156
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• 2004

This study was intended to find out the differences of characteristics between the married women who were participating in the voluntary activities and those who were not. Based on the review of various theories on the volunteerism, the three variable groups - demographic, psychosocial and family related- were identified as the possible factors which differentiate the characteristics of those two groups. The results were as follows 1) Significant group differences were found in the age, the last child's age, education, income, sense of health, religion, the degree of religious activities, leisure satisfaction and type of leisures. 2) Married women participating in the voluntary activities showed more sociable, higher sense of responsibility to the society and more distinct feeling of social identity. 3) Family -related variables such as family function, type of family, the degree of socialization in the family and experiences and quality of contact with successful volunteers were found to be closely related to the married women's participation in the voluntary activities.

• Journal of the Korean Home Economics Association
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• v.32 no.2
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• pp.129-144
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• 1994

This research is to examine the homogeneity in premarital resources that is exchanged in mate selection and its effect on marital satisfaction among the urban couples in the early period of marriage. Structured questionnaires from 310 urban couples who had been married less than three years were analyzed in this study. First the urban couples tended to seek homogamous selection in age educational level in socioeconomic status of the parents and themselves, Second those who had a spouse from his(her) own religious parental socioeconomic status showed higher level of marital satisfaction than those who had not. The rewards from personal traits such as physical attractiveness gender-role identity personality role-expectation value orientation and perceived reward found to have strong and positive associations with marital satisfaction. Parental approval and semi-arranged marriage were associated with marital satisfaction. Third perceived rewards from these resources and parental approval had significant effects on marital satisfaction; almost half of marital satisfaction was explained by these premarital factors.

• Journal of the Korean Society of Clothing and Textiles
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• v.25 no.8
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• pp.1398-1407
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• 2001

The “Changzu”(footbinding)was an old chinese traditional custom practiced during more the thousand years and was applied to only woman. It prevents young girl’s foot from growing when she is 3 to 8 years old by big toe and forcing her to were the lotus shoe called LIANXIE. In china, the feet and shoe had special symbolic meaning other than usual simple of supporting body and protecting the foot, they are symoblic aspects of implication interal new meaning. In this study was investigate the internal meaning symbolized by Changzu from various perspectives such as religious, aesthetic, and group unconsicous aspects. In conclusion, the Changzu is a symbol that representing a dilemma which on one hand women would like to attract man physically while on other hand woman should be chaste and modest morally. And aiso it is group image representing groups unconsicous desire to preserving the artificial identity bestowed upon Chines woman by Chines man.

• SUVANNABHUMI
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• v.4 no.2
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• pp.1-16
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• 2012

In 2010, nearly thirteen hundred Buddhist monks from all over the world converged on to the small Indonesian resort town of Berastagi to celebrate the inauguration of the Taman AlamLumbini, a replica of Myanmar's most iconic Theravada Buddhist temple, the ShwedagonPaya. Nestled on Christian lands within a predominantly Muslim country, the building of the Taman AlamLumbini marked several years of negotiation amongst various religious communities, local government mediators, and patrons. This study makes a preliminary assessment of the ways in which cultural and historical discourses were used by participants to evoke a sense of transnational connectedness outside the realm of formal bilateral diplomacy. Through particular Buddhist ceremonies, rituals, and imagery, Myanmar sponsors and Indonesian patrons promoted a sense of broad pan-Asianism that linked monks, state officials, and local lay practitioners into a single community. A brief examination of the key speeches during the opening ceremony reveals that national interest and identity were still very much in play.

• Journal of the Korean Society of Costume
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• v.66 no.6
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• pp.67-78
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• 2016

Research on ancient Indonesian 'sacred cloths' is essential since it shows a different perspective into Indonesian identity. Based on its function, the 'sacred cloths' are either made as a medium for religious ceremonies or as a medium for the living and the dead. The consuetude of preparing and creating the 'sacred cloths' are done to achieve the finest 'sacred cloths' worthy to be presented to God. The research aims to analyze the characteristics of ancient Indonesian textiles and to focus on the 'sacred cloths.' The research is divided into two parts, and this paper is the first part. The paper analyzes the characteristics of ancient Indonesian textiles by focusing on the period, religion, region, and color of the 'sacred cloths.' The subsequent research analyzes the characteristics of ancient Indonesian textiles by focusing on the techniques and the patterns of the 'sacred cloths.' In this first part of the main research, the analysis reveals that animism developed in various ways in Indonesia from 500 BC to AD 1800. It was also as kingdoms of Buddhist, Hinduism, and Islam. The changes of religion may differ according to its region. Indonesian regions are divided into six big regions that produce textiles. These islands are Sumatra, Borneo, Java, Celebes, Nusa Tenggara, and Bali. By space and time, the colors of Indonesian textiles represent the ideology of one religion. Indonesia produces primary colors of red, yellow, and blue(RYB). The colors are produced by extracting leaves of Indigo, Indian Mulberry root shell, Sappanwood's branches, Candlenut fruit, Turmeric root, and Mangosteen rind. Indonesia is a religious country, therefore the meaning of creating each 'sacred cloth' shows piety of the maker and the wearer.

• Journal of the Korean Society of Costume
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• v.66 no.7
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• pp.34-49
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• 2016

The ancient 'sacred cloths' of Indonesia have diverse characteristics. The purpose of this study is to analyze the characteristics of ancient Indonesian textiles, focusing on 'sacred cloths.' The research is divided into two parts. The first part analyzes the creation period, religious importance, region where the cloths are found, and color of the 'sacred cloths.' The second part focuses on the textile-making techniques and the ritual patterns of the 'sacred cloths.' This research is the second paper. This research analyzes 225 Indonesian sacred cloth examples chosen for their religious function in ceremony, and reviews 10 books and 8 research papers. Field research was done in the Museum of Bali, the Indonesian Museum of Textiles, and nine weaving production houses in eastern Bali. Indonesian sacred cloths express their cultural philosophy and function through production techniques, colors, techniques, and visual patterns. The 'sacred cloth'-making techniques are classified as Batik, Prada, and Ikat. The regions that contribute to the textile production determine what patterns show up on the cloths. Sumatran patterns are philosophical, lavish, and prestigious. Bornean patterns are barbaric and prestigious. Balinese patterns are complex, decorative, warm, festive, calm, and aristocratic. Javanese patterns are symbolic and repetitive. Celebes patterns are artistic and simple. Nusa Tenggara patterns are symbolic and narrative. The forms shown on the textiles, whether geometric, human and animal, natural objects, or abstract patterns, determine how to classify the varied patterns. As a result, ancient Indonesian sacred cloths characteristics portray Indonesian identity as Bhinneka Tunggal Ika(Unity in Diversity).

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.111-132
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• 2022

In the 1920s, a new religion emerged in Tay Ninh Province, Southern Vietnam, under the name Caodaism; also known as the Third Universal Salvation of the Great Dao. It is the result of the typical combination of three main religions (Buddhism, Daoism, and Confucianism). Different ethnic groups populated Tay Ninh, such as Chinese, Khmer, Cham, and Kinh. Additionally, the core principle of Caodaism is known as The Three Religions Returned to the Origin, and it is also expanded as The Five Branches Reunited. The Five Branches are humankind's five ways of self-cultivation: the Way of Humans, the Way of Deities, the Way of Saints, the Way of Immortals, and the Way of Buddhas. Although Caodaism was only founded in 1920, this religion is well known domestically and internationally. This is because Caodaism has a distinctive identity; it is a new religion that advocates a syncretistic combination of essential religious teachings that follow the harmonization and reconciliation between the East and West as well as between the past and present. Moreover, the Tay Ninh Holy See is the most important, first, and largest Cao Dai temple in Vietnam. The temple is located in Tay Ninh Province in southwestern Vietnam. This article aims to introduce the Tay Ninh Holy See as the birthplace of Caodaism and as the largest Cao Dai religious palace, not only in Vietnam but also in other countries that practice Caodaism. A brief overview of Tay Ninh Holy See's origin, history, and planning will be provided. Most importantly, the style of the architecture at the Tay Ninh Holy See will be comprehensively analyzed to shed more light on the meaning of each section and the details of this temple structure.

• Journal of Christian Education in Korea
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• v.70
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• pp.75-106
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• 2022

The religious discourse produced by the daily newspapers can be viewed as a 'social-relationship' discourse rather than a religion's 'faith-identity' discourse. As a social relationship discourse, the understanding of Korean Church (Protestantism) discourses should be understood in the context of the social structural changes in South Korea. The public discourse produced by the media shows a reality that has been interpreted with specific values and standards on the premise of Spatio-temporal specificity rather than the actual social reality. This research approaches the Korean Church discourses produced by the daily newspaper from a social constructionism perspective. Moreover, the globalization theory is especially highlighted due to the social structural changes in South Korea. The research purpose is to reflect on the relationship between Korean society and the Korean Church in the 21st-century Korean situation through content analysis and discourse analysis in Korean newspapers. As a result of analysing the Korean Church discourse produced by the daily newspapers over the past 18 years (2004-2021), it was found that various mutual conflicts between Korean society and the Korean church were occurring.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.151-166
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• 2003

Contemporary Buddhist scholarship in Korea has been strongly affected by its origins in the Victorian era, when Western religious scholars sought to rationalize and historicize the study of religion. Modern Korean scholars, trained within the Western scholarly paradigm, share this prejudice which tends toward the rational. The result is a skewed understanding of Buddhism, emphasizing its philosophical and theoretical aspects at the expense of seemingly "irrational" religious elements based on the direct experience of meditation practice. This paper seeks to look at the historical context in which modern Korean Buddhist scholarship had been shaped during the colonial period of Japan. Two case studies will be examined particularly in the light of post-colonial perspectives of Buddhist studies: the case of Jonghong Bak(1903-1976) and the case of Donghwa Gim(1902-1980), two pioneering scholars in the field of Buddhist studies. They share similarities as well as differences. Both were born and active at almost the same period, during which Korean peninsula experienced modernization forced upon by Japanese colonialism. And thus, the experience of colonialism and modernization brought them into conflict between tradition and modernity. Their responses, however, were different. Pak, originally trained in Western philosophy, especially German philosophy, wanted to study Korean Buddhism in the context of the so-called Korean Philosophy per se. He was motivated to seek for the national and cultural identity of Korea. And thus his scholarship on Korean Buddhism naturally led him to look for an original Korean Buddhism distinct from the Buddhism of India, China and Japan. On the other hand, Gim, who became a monk in his youth, later went to Japan for college where he was exposed to modern Buddhist scholarship. He was the first to introduce modern Buddhist scholarship to Korea, and since then, contemporary Korean Buddhist scholarship owes much to his contributions. Despite his contributions to contemporary Korean Buddhist scholarship, if we look at his efforts in the light of post-colonial perspective, his ideas need to be reevaluate.

• The Journal of Korean Philosophical History
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• no.58
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• pp.201-243
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• 2018

Understanding the theory of how a religion accepts the perspective on death is a prerequisite to grasp the identity and characteristics of such religion. Furthermore, contemplating the perspective on death, itself has a significant meaning as the contemplation provides an insight on how religion has, currently is and how it would influence the practical life of the human race. This current study compares and analyzes the perspective on death accepted by New Religions of Jeungsan, Confucianism and Taoism. By comparing the perspectives on death, this study seeks to conclude the similarity and discrepancy of New Religions of Jeungsan, Confucianism and Taoism. The objective of this study is to summarize the religious characteristic and identity of New Religions of Jeungsan, and the social role of New Religions of Jeungsan. How does New Religions of Jeungsan preach afterlife? This question implies varieties of questions including: In what shape or form does human exist in afterlife?; Does human maintain their original identity in afterlife?; What happens to relations with family members in afterlife?; What is one's role in afterlife, and what would one experience in afterlife? or Does soul transmigrate or are reborn? This current study compares the answers to these questions one by one with Confucianism and Taoism.In general, this current study was conducted with a non-religious methodology. Death can be explained in three different domains: the psychological domain explaining the individual psychological awareness upon encountering death; the philosophical-religious domain explaining the death through the philosophical understanding of the human concept; and the socio-cultural domain explaining death through the social ceremonies upon death.This current study focuses on the philosophical domain of the perspective on death accepted by New Religions of Jeungsan, with a comparison of the socio-cultural significance. To understand the perspective on death preached by New Religions of Jeungsan, It is indispensable to explain the five key elements of Hon(魂), Baek (魄), Shin(神), Young(靈) and Seon(仙) that construe death. The perspective on death preached by New Religions of Jeungsan imposes a multi layer of acceptance and overcoming. This current study complements the problems and limits of previous studies by comparison with Confucianism and Taoism. Throughout this process, this current study intends to highlight the key elements of the perspective on death preached by Deasunjinrihoe, and identify the aspects of each key element. With the sophisticated discussion of the perspective on death provided by New Religions of Jeungsan with clarity, this current study will provide grounds for future studies to extract, in detail, the aspects of the perspective on death preached by New Religions of Jeungsan, in further subjects including: discussions on death such as rituals for death, treatment of bodies, funerals, educating death, euthanasia, or suicide; discussions on the existence of hell; discussions on psychological aspects of ones who encounter death; or discussions on rebirth of those who died during the creation era. This current study will provide an overview on what kind of perspective on death does those who are faithful to New Religions of Jeungsan have and currently are living their life with.