• Journal of Families and Better Life
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• v.24 no.3 s.81
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• pp.43-58
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• 2006

The purpose of this study is to analysis the effects of religious activities on adolescents' life satisfaction. For this purpose, we surveyed the general trend of adolescents' religious activities and life satisfaction as well as life satisfaction according to demographical variables. In addition, this study analyzed adolescents' life satisfaction according to variables related to individual adolescents' religious activities and to parents' religious activities. The analyses of the results are as follows. First, since the childhood, adolescents have been participated in religious activities habitually or by enforcement or encouragement of their acquaintances. However, most adolescents think that the main purposes of their religious activities are a receiving grace and self-growing. So, they are willing to participate in worship service and spiritual training camp. Second, adolescents' life satisfaction was high when they got a high grade in school or they felt their health condition is good. The life satisfaction of adolescents who belong to economically high class families and whose fathers were college graduates or above is high. Third, the facts that effect on adolescent's life satisfaction are not how long they spend their time on religious activity, but the contents, motives and purposes of religious activities and satisfaction with religious activities. Fourth, adolescents' life satisfaction was high when their parents have same religion to them and their fathers participated in religious activities and their mothers did not participate in religious activities.

• The Korean Journal of Health Service Management
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• v.9 no.3
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• pp.69-79
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• 2015

Objectives : This study was conducted to verify the influence organizational health has on customer orientation by hospital ownership. Methods : This survey was conducted on a public hospital, private hospital, and religious hospital, respectively, during March 2014 and a total of 210 questionnaires were used in the analysis. ANOVA and regression analysis were used to analyze the collected data. Results : The management environment factor of organizational health was statistically significant in the public hospital compared to the private hospital. The reliability factor of customer organization was statistically significant in the public hospital and religious hospital respectively compared to the private hospital. For reactivity, the religious hospital was statistically significant compared to private hospital. A positive influence was shown in the vitality factor at the public hospital, and community orientation at the private hospital, while both community orientation and career showed effects at the religious hospital. ICU had a negative influence on customer orientation at the private hospital. Conclusions : The reason vitality had a relatively more important effect on customer orientation in the public hospital was due that age group of 20~29 was the dominant socio-demographic factor. Furthermore, the influence of community orientation on customer orientation in the private hospital and religious hospital may be related to the nurses' career.

• The Critical Review of Religion and Culture
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• no.29
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• pp.134-167
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• 2016

This paper aims at exploring the characteristics and meanings of religious freedom controversy surrounding religious education, with special reference to proselytism, in protestant mission school in recent Korea. Most of protestant mission schools have been providing students compulsory religion class and chapel service in the name of religious education. According to the school authorities, religious education should be provided for the realization of founding philosophy, and they say that mission school has the right to religious education. On the contrary, many non-christian students argue that their religious liberty is seriously violated by required religious education especially compulsory chapel worship. So serious conflicts broke between mission school authorities and students. Supreme Court decided that Soongsil University has the right to maintain compulsory chapel service, ruling that Daegwang High School should not maintain required chapel worship. It seems that Supreme Court gave different decisions to high school and university respectively, considering the differences between high school and university in application for admission to a school, students' critical consciousness, school's autonomous rights, etc. However, these precedents are being challenged by many peoples and groups. There are three agents which are involved in religious freedom controversy in mission school. The first are mission school authorities supported by religious groups, the second government supported by political parties, and the third mission school students guided by NGO. Among them protestant groups are playing the major role in making religious freedom problems in mission school. Protestant groups try to convert mission school students to protestantism by compulsory chapel service and religion class. Such a protestant proselytism becomes a cause of oppressing students' human rights and religious liberty. In this situation government has a responsibility to protect the students' rights to religious freedom. But government seldom impose sanctions on the protestant mission schools' compulsory programs. The reason why government does not restrict mission school's unlawful religious education is because protestant groups have strong influence in voting. Eventually civil movements organizations involved in religious freedom controversy for the sake of students's human rights. In conclusion, the assailment is protestant proselytism, the accessory is government, the victim is students in the religious education in mission school in recent Korea.

• The Journal of Korean Academic Society of Nursing Education
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• v.20 no.4
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• pp.569-576
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• 2014

Purpose: This study investigates the factors affecting spirituality in nursing students. Method: A total of 247 nursing students participated in the study. Data were analyzed by frequencies, t-tests, ANOVA, Pearson correlation coefficients and multiple stepwise regression via SPSS WIN 18.0. Results: The mean scores for hope, gratitude, and spirituality were above-average. However, there were significant mean differences in spirituality according to religion, religious activity, voluntary service, satisfaction with the nursing field, and motivation for entering a college of nursing. Spirituality positively correlated with hope and gratitude. Significant predictors of spirituality included hope, gratitude, voluntary service and religious activity. The regression model explained 51.3% of perceived spirituality. Conclusion: To improve spirituality among nursing students, nursing educators should develop educational intervention programs to promote hope and gratitude, and support participation in voluntary service and religious activity.

• The Journal of the Korea Contents Association
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• v.14 no.10
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• pp.776-787
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• 2014

When a urban religious cluster is transformed into a religious cultural town, it will help restore the urban community spirit and boost the social, cultural competence of a city. It can be achieved through the desirable values associated with love, service, reconciliation, and communication of each religion combined together. Also, it can facilitate urban regeneration and local revitalization. This study has established measures to stimulate Mokseong-dong in Andong City, an area with lots of religious, cultural facilities, by transforming it into a religious cultural town. The purpose is to play a key role in leading the regional education and culture and stimulating the area. To establish an identity of the religious, cultural town with multiple religions, a development concept was created under the theme of reconciliation, communication, and service. Specifically, a measure to reorganize the area into a space for reconciliation, communication, and service was created with an operation and stimulation program, focusing on the religious facilities. In addition, in order to transform the religious town into a hub of urban regeneration, measures to achieve the following were created: growing together with the surrounding area; establishing a cooperation system involving local residents; establishing an administrative, financial support system. If the religious, cultural town is revitalized, it can boost the quality of local residents and stimulate the local economy.

• Journal of the Korean Society of Food Culture
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• v.12 no.5
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• pp.549-560
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• 1997

The purpose of this study was to understand the arrangement of the religious food and religious diet in Kang-Rung region which was recogniged as cultural region. Investtigation was done by interview person to person, and the results are as follows. 1. The arrangement of religious food and regious diet in Kang-neung region were differed from home to home. 2. In Kang-neung region, Chu-suk religious ceremonies and religious diet were setted much religious diet than memorial service which was held on an anniversary of their's death. 3. At first line, they have arranged Hynbab and Kuk, or Papbaab and Miyegkuk or Paogikuk. On the other hand, Songpyen was placed in traditional standard setting. At second line, they have arranged Songpyen, Kijung, Aegeok, Yukgeok, Nurumgeok, DonBaegigeok, Memilgeok, and cooked octopus(muneo) on the Aegeok. They have also arranged fishes which were the cooked Alaska pollack(rnyongtai), codfish(daeku), flatfish (kajami), yellowtail(bangeo), salmon(yeoneo), trout(songeo) and Saegsunjeon, Dubujeon, Wanjajeon, Kokumajeon. At third line, they have arranged Yuktang, Sotang, Eotang, Altang which is boiled eggs. Altang was arranged instead of steamed chicken. At fourth line, they have arranged Bukeopo, Cuttlefish(dried Ojingeo), Gajamisikhe, Myungtaeposikhe. On the other hand, Sikhe was necessarily placed on the setting of traditional standard service for the ancestor. They have arranged also Chinese bellflower(Doragi), Fernbrake(Kosali), Spinach, Osmund (Kobi), Greenbean Sprouts, Leopard plant(Komchwi), Gourd(Pak), and Lentinus edodes (Pyokjo), but Kimchi was omitted. At fifth line, they have arranged Date, Chestnut, Persimmon, the fruit of Actinidia arguta(Dare), Heron, Banana, Kwajeul and Kangiung were considered as dishes. Dasik and biscut were also used for setting dishes.

• 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 Korean Society of Costume
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• v.50 no.5
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• pp.5-24
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• 2000

The results from the consideration of this are as follows. 1. Silla Kingdom has been the name of chronolongical era, from king Bubhung 2nd years to Jinduck 4 years. 2. From Dang dynasty has been received to King of Silla, first class-third class of Dang's office and rank. 3. After unification of Silla Kingdom, Dang dynasty's envoy and missionary and many commercial men and artist come froze Dang to Silla, threfore, influenced their costume habbits and behabiers from royal families costumes and common peaples costume, without concern of that one's social position. 4. Ancient Silla Kingdom performed a religious service an emperor's ceremony, but after unification, performed King's level a religious service, therefor King's ceremonial costumes are Dang dynasty's king's level Myunryukwanbok.

• 한국벤처창업학회:학술대회논문집
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• 2009.10a
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• pp.265-288
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• 2009

The study has found that the main reasons affecting to the mature conjugal relations of middle-aged persons are closely related with sede factors brought about after marriage. Comparatively the factors before marriage have more or less weak power on the conjugal relations. They are mature relations wp between husbands and wives, stable and enough incede, and religious activities, which have deep relations with the satisfactory conjugal relations. C. G. Jung divided the whole life span as self-assuredness period in the first half and self-convergence period in the second half. The first is the period when one does his or her best to get external and physical self. On the contrary, the second is the middle-aged period one finds his or her meaning of life in the religious, philosophical, intuitional, and spiritual world, which lead life into harmony and integration. Therefore if one overcomes some psychological crisis related with middle-aged development he or she can enjoy happy senescence(old age). The study has suggested through literature investigation the definition of middle age and the developmental traits of middle age, and the relations between religions and conjugal relations of middle-aged husbands and wives. Futhermore, it has analyzed the theories which religions have close relations with the life satisfaction of middle-aged conjugal relations. In order to give an analysis the influence of the variable of religious activities and religious maturity, with the degree of conjugal satisfaction, 400 middle age are selected as the object of the study whose ages are ranging from 35 years to 60 years, and who reside in Seoul or near Seoul. They were asked to fill out the questionnaires asking about religious activities, religious maturity, and the conjugal satisfaction from March 25th to April 30th, 2009. The results of the survey have been statistically processed and analyzed. First, the higher religious maturity gives positive influence on the general religious activities including public service, human relations, and spiritual stability. That is, this result indicates that the individual, spiritual, and formal religious activities give to a degree influence on the religious maturity. Second, the maturity of religious life resulting from religious activities has a causation with the satisfaction of conjugal life. In more details, religious activities has a positive influence on the satisfaction of conjugal life(T=31.36, p<.001) In more details, religious activities has a positive influence on the religious maturity(T=31.36, p<.001), and religious activities has a positive influence on the satisfaction of conjugal life(T=33.81, p<.001), and the religious maturity has a positive influence on the satisfaction of conjugal life(T=28.64, p<.001) Third, as we analyze the main effects which religious activities and the religious maturity could give influence on the satisfaction of conjugal life, it is found that both religious activities(F=15.95, p<.001) and the religious maturity(F=23.94, p<.001) give a positive influence on the satisfaction of conjugal life. In conclusion, it is sure that religious activities and the religious maturity have a close relations with the satisfaction of conjugal life. Therefore it can be said that religious activities at the protestant religion, buddhism, and catholic religion can give an important influence on the satisfaction of middle-aged conjugal life.

• Journal of Korean Academy of Nursing Administration
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• v.6 no.2
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• pp.227-243
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• 2000

The purpose of this study was to identify the relationship between nursing organizational climate and job satisfaction of nurses in general hospitals and also the factors which had influences in the nursing organizational climate and job satisfaction of nurses. Data were collected from 200 nursing managers and 800 nurses with structured questionnaires at 11 general hospitals in Taegu and Kyungbuk-area, from June 1 to June 30, 1999. Data were analyed with SPSS 7.5 using program such as t-test, ANOVA and stepwise multiple regression. The results were as follows: 1) In the nursing organizational climate there were significant differences by age(F=9.246, p=.000), religion(f=5.658, p=.001), educational level(F=4.660, p=.010), position(F=27.016, p=.000), and the total length of service(F=7.274, p=.000). Also there were significant differences by subsidiary school(F=11.224, p=.000), the number of beds(F=9.893, p=.000), the number of nurses(F=6.365, p=.000), and kind of medical agency(F=5.251, p=.000) in the hospitals. 2) In the nurses' job satisfaction there were significant differences by age(f=11.528, p=.000), religion(F=3.003, p=.000), position(F=22.485, p=.000), career the department of the present service(F=5.157, p=.000), total career of service(F=9.243, p=.000), and salary(F=5.507, p=.000). Also there were significant differences by religious background(F=4.779, p=.009), subsidiary school(F=7.039, p=.000), the number of beds(F=7.039, p=.000), and kind of medical agency(F=2.778, p=.006) in the hospitals 3) There was significant correlation between nursing organizational climate and job satisfaction of nurses(r=.686). 4) The nursing organizational climate was explained 21.8% by salary 9.5%, position 7.4%, religious background of hospital 4.1%, and subsidiary school of hospital 0.8%. 5) The nurses' job satisfaction was explained 70.9% by nursing organizational climate 46.7%, salary 21.9%, kind of medical agency 1.4%, position 0.3%, religious background of hospital 0.3%, religion 0.3%.