• Journal of The Korea Institute of Healthcare Architecture
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• v.28 no.3
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• pp.39-46
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• 2022

Purpose: Religious facilities often intend to contribute to surrounding neighborhood and local community. While motivated by religious aims, churches can play a role in social welfare for elders in local community. It is obvious that the role will be different from official social welfare services from government and this study aims to examine the possibility of churches in the role of elderly social welfare in terms of space and program. Methods: Researchers interviewed management of four existing welfare programs by churces in order to understand operation of social welfare program for elders by churches. The second step was case study of four churches in Suwon City area. The potential for social welfare space use for elders was examined. Results: Researchers found the role of churches in providing welfare relevant programs and services but its function is not well established yet. Financial support is needed and another support is need from welfare experts. Implications: While churches has not well established the role in elderly welfare in local communities, churches can further develop welfare services utilizing space, manpower, and activity programs.

• Journal of the Korean Society of Clothing and Textiles
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• v.34 no.5
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• pp.873-887
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• 2010

Yuan Shi Kai, the first President of the Republic of China, established a ceremonial uniform system based on ancient styles in 1914 just before the national polity was changed to the Empire of China in 1915. This system is Jisiguanfuzhi (a system on costumes for memorial services), and figures included in the system are Jisiguanfutu (figures showing costumes for memorial services). This study is the first to examine Jisiguanfuzhi and Jisiguanfutu and to approach the background idea of the establishment of the system with a focus on the meaning of 'unity.' Jisiguanfuzhi regulates the ceremonial uniform system of all classes from the President along with the 1st-class to the 5th-class people. The uniform consists of a crown, robe, belt, the mid-section cloth, and boots. In addition, the uniforms of ritual musicians and dancers are included. The basic principles in establishing the system were the restoration of ancient systems, the adoption of convenience, the acceptance of current practices, and the implication of symbolism. Jisiguanfuzhi clarifies that the pattern of the ceremonial uniforms was modeled on Juebianfu, for religious services. The reason for choosing Juebianfu for religious services was to achieve 'unity' and Juebianfu was associated with 'unity' because it was common to all, from the emperor to the gentlemen class, in ancient times. Yuan Shi Kai tried to show flexibility to the gentlemen class who represented the intellectuals at that time by adopting Juebianfu for religious services, fearing that the gentlemen class might oppose the attempt to restore the imperial system. Therefore, although Jisiguanfuzhi adopted mostly Mianfu and royal sacrificial robes, it also emphasized 'unity' by professing that the uniforms were based on Juebianfu for religious services.

• KDI Journal of Economic Policy
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• v.40 no.1
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• pp.31-43
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• 2018

There is a large amount of empirical literature reporting that people who regularly attend religious services tend to have better health outcomes. However, it remains an unanswered question as to whether the observed correlation reflects any causality. Exploiting exogenous changes in church attendance driven by law changes in 21 states of the U.S., I find tentative but suggestive evidence that the observed strong correlation between religious participation and health is likely to be driven by endogenous selection.

• Korean Security Journal
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• no.43
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• pp.37-65
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• 2015

There has been discussions and investigation on the nexus between religion and citizen's supports for suicide attacks and terrorist groups conducting such acts. In terms of the relationship, there were two potent hypotheses attempting to explain the process and mechanism of the relationship: religious belief hypothesis and coalitional commitment hypothesis. previous studies examined these hypotheses have been carried out across different cultural, religious, and political contexts. Until today, however, there are still lack of concrete evidence, which is generated from empirical studies, supportive evidence for any of these hypotheses. Therefor this study aims to investigate the association between religion and popular support for suicide attacks by using a survey data collected from three middle east countries, Egypt, Morocco, and Pakistan. In analysis, a step-wised regression analysis conducted with a set of variety of variables considered to be related with the association. This study found that variables reflecting religious belief hypothesis, such as prayer to God, religious devotion were unrelated to support for suicide attacks. Yet, prayer time predicted reduced supports for suicide attacks. Further, attendance at religious services, thought to enhance coalitional commitment, predicted support for suicide attacks. Yet, it showed negative association with support for suicide attacks. These findings suggest that regular attendance at religious services and regular prayer have combined effects reducing on the willing to support for suicide martyrdom. However, this study findings affirmatively support for neigher religious belief hypothesis nor coalitional commitment hypothesis. Instead, it suggests the needs for further research examination on the relationship as well as corrections of these hypotheses. Finally, Implications for the research findings for preventing suicide attacks are discussed.

• Journal of the Korean Home Economics Association
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• v.41 no.2
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• pp.123-139
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• 2003

This study examines 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 through field study and various documents. The purpose of the study is to elucidate how their religious ideas are reflected in their ceremonial costumes and what characteritics and underlying meanings these costumes have, and I reached the following conclusions 1. The new religious groups in Korea modified or mixed the designs or names of existing outfits to convey their ideas or beliefs in their costumes. 2. The costumes of new religious groups turned out to have certain characteristics in common: they all reflected the times, Korean tradition, ancestor worship. 3. I looked at the symbolicity, names, and types of the outfit, and their color scheme to establish their structural characteristics, and it turned out that they an symbolized the creeds and ideas of each religion. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, for instance, had to do with Buddhism Taoism, and Confucianism. The most common type of costume consisted of traditional hanbok top, pant, robe, and some type of headpiece for men, and hanbok top and, skirt for women, and if women were to wear a robe, it usually meant the sect believed in sexual equality. There was also a tendency to simplify or minimize the dress code, which seems to indicate that the sect was trying to adapt itself to, the times. The most common type of the outer garment for men was a robe with narrow sleeves, straight lapel, and no slits, and a robe with wide sleeves, straight lapel, and slits for women. The color scheme of the costumes included blue, white, yellow, red, and black, reflecting the influence of the Yin-Yang and Five Elements idea and traditional preference for white of Koreans. 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 symbolicity, 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 element of traditional Korean outfit and those of existing religions to symbolize their religious ideas. Many religions in and fall, and each has its own dress codes, and I hope this study provides a framework and data for other researchers and leaders of new religious groups that will emerge in the future.

• Fashion & Textile Research Journal
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• v.10 no.5
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• pp.762-770
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• 2008

The purpose of this study was to examine of the flower patterned fabrics used for the Shrouds during 15~18th century in Chosun Dynasty. The Shrouds at that time could be classified by the garments for the dead(殮襲衣) and the utensils used in religious services(殮襲諸具). And we looked into the types and the compounding methods of the flower pattern used for the utensils used in religious services(殮襲諸具) as well as the Shrouds accounting to the uses. Results of this study are as follows. 1) The flower patterned fabrics weaved as the uses of the garments for the dead(殮襲衣), item by item, were divided into the upper garment, the lower garment and men's Po(coat). 2) Seeing Jeogori, mixed various flower patterned fabrics, among the upper garment, there were focused on the various good meanings such as longevity, integrity and prosperity etc. 3) The flower patterns in men's Po(coat) were used a lot in Jangui and Dahnryoung. Cheollik, Dappo, Jeonbok, etc made of the flower patterned fabrics, were of small number but we can feel an aesthetic sense of men at that time. 4) The flower patterned fabrics weaved the lower garments, were used much more in the skirts than in the trousers, for reasons of the wrapping a dead body. 5) Seeing the flower pattern used the utensils used in religious services(殮襲諸具), the pattern of Lotus and Arabesque, among the types of flower pattern, had a majority.

• 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.

• Asian Pacific Journal of Cancer Prevention
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• v.14 no.3
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• pp.2147-2150
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• 2013

Gynecological malignancies account for 9% of all female cancers worldwide. In the Arab countries Breast cancer is the leading cancer in women followed by cervical cancer. Ovarian cancer ranks as fourth leading cancer in women. There are huge differences in the available resources among Arab countries. However the challenges facing the provision of gynecological cancers services shared similarities like the cultural and religious background. Most of the gynecological cancers are diagnosed at a later stage in Arab countries due to the lack of reproductive health awareness especially among older women combined with the cultural stigma of seeking medical advice for gynecological symptoms. This article discusses the current situation of gynecological cancer services in Arab countries and suggests some practical solutions.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.27 no.4
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• pp.321-342
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• 2016

Most of records in the catholic church archives are not only meaningful records of religion but also crucial information for history and various cultural studies. Although the catholic archives are regarded as the fundamental information resources for various studies, they are not easily accessible yet. Current online services of catholic archives were categorized by three types and online services of catholic archives were investigated in the three aspects, structure and design, contents, and interface. The major problem of current online services is the lack of digital contents, so this study suggested 5 steps for digital contents development to utilize online services of catholic archival information.

• Journal of Korean Academic Society of Home Health Care Nursing
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• v.13 no.1
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• pp.33-45
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• 2006

Purpose : The purpose of this study is to present the desirable level of home health care services by identifying the roles and activities by task of home health nursing specialists as well as to raise the level of professionalism in home health care services. Method : This is a methodological study. The roles and activities by task were identified through a review of literature and a state-of-the-practice survey, and were structured into a questionnaire after being reviewed and modified through a consensus of experts. The field survey was conducted on 136 home health nursing specialists at medical institutions, public health centers. public medical institutions, non-governmental organizations, and religious institutions in Seoul, Gyeonggi Province. Incheon, Busan, Daegu, and Gwanggju from June 4 to August 4. 2004. Seven roles. 34 tasks and 130 activities were identified in association with home health nursing specialists. Result : The roles of home health nursing specialists were identified as professional nursing service provider, advisor, educator, administrator, case manager, researcher and leader. Under these roles. 34 tasks and 134 task-specific activities were identified. Conclusion : The the roles and activities of home health nursing specialist identified in this study can be used in various home health care settings. These the roles and activities should provide the evaluation criteria of home health care services for institutions with existing home health care programs. An evaluation tool should be developed in order to ensure the hish quality of home health care services.