• Korea journal of population studies
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• v.25 no.1
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• pp.83-111
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• 2002

This study examines the structure of intergenerational relationship and its effects on old-age security of the Korean society. Of interest is the effects of the middle aged's attitudes on old parents'security on their intergenerational exchange relationship and on their own old-age security as well. This study also attempts to test the applicability of the social exchange perspective to the study of intergenerational support relationship in Korea The social exchange perspective considers intergenerational relationship as an exchange of aids and rewards between generations. However due to strong norm of filial duty and inadequate welfare system, supporting old parents is regarded as younger generation's duty in Korea This study utilizes a survey data conducted by Kim et al.(2000). Major findings can be summarized as follows. First, the middle aged who gives one-sided supports to their parents tends to have the traditional attitude on old parents' security. It implies that intergenerational support relationship in Korea is not consistent with the explanations from the social exchange perspective. This study suggests a 'chained reward system'as an altermative explaining the intergenerational relationship. Second, an absolute majority of the middle aged tend to think that they are responsible for their own old-age security regardless of the pattern of intergenerational support relationship and attitudes on old parents' security. It implies that the middle aged in Korea holds the status of 'marginal men' who supports their parents but can't take the similar supports from their children.

• 한국노년학
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• v.41 no.1
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• pp.69-83
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• 2021

The purpose of this study is to identify the characteristics and factors of each area by considering the gender health of the elderly as the integration of mental, physical, emotional, and social gender health based on the WHO gender health. The sexual health of the elderly is significantly different by gender, academic background, and region, and there is a clear difference in mental, physical, emotional sexual health and social sexual health. The mental, physical and emotional sexual health of the elderly in urban areas, those with high education and male is high, but the elderly in the rural areas, those with low education, and female are high in social sexual health. The factors affecting sexual health are as follows. Mental sexual health was positively influenced by satisfaction of sexual life and sexual knowledge. Physical sexual health was positively influenced by life and spouse satisfaction, and emotional sexual health was positively influenced by sexual relationship, spouse satisfaction, sexual life satisfaction and sexual knowledge. Social sexual health has a negative (-) effect on spouse satisfaction and sexual relationships. Integrated sexual health in old age can affect subjective health and quality of life, leading to successful aging. Sexual health education is needed to form a safe and healthy sexual life and interpersonal relationship. The 'sex' that appears as a cumulative trajectory of life should be accompanied by the accurate sexual health awareness and sex education that encompasses all generations. Therefore, in the composition of sex health education program, it is necessary to reflect the components that can enhance the sensitivity of adulthood to strengthen understanding and communication of spouse.

• Journal of Internet of Things and Convergence
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• v.8 no.5
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• pp.63-70
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• 2022

This study is a study that collects and analyzes data through An autoethnographyon as one of method of qualitative research, through which researcher have experienced firsthand in the process of developmenting and counseling there a new concept professional mental health mobile service platform as a mental health social welfare expert. The results of this study are as follows.First, there are people in Korea who are directly exposed to mental health issues and need to receive professional medical services, but there are also quite a few members of the public who have a desire for general mental health services, although the level of therapeutic intervention is not required. Second, considering the characteristics of modern society and especially in the pandemic situation of infectious diseases such as COVID-19, more and more people are preferring various mental health service platforms using mobile devices. Third, all generations complain of mental health issues such as family problems, stress, interpersonal relationships, and occupations, and other mental health problems such as self-harm and suicide accidents are frequently mentioned in connection with mental disorders such as depression, anxiety disorder, addiction, and post-traumatic stress disorder. Fourth, youngth s were exposed to various mental health-related issues, and above all, they were complaining of serious mental health problems such as self-harm and suicide accidents. Fifth, in delivering professional mental health services, mental health experts with the ability also to provide professional services online through mobile devices are needed as well offline. Finally, based on the results of this study, policy and practical suggestions related to the provision of mental health services in the future, and directions for follow-up studies were suggested.

• Korean Journal of Culture and Social Issue
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• v.10 no.2
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• pp.1-15
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• 2004

The drastically changing society has brought diverse types of families, and these diversities are changing the concept of the word 'family' itself. Inevitably, these changes cause different viewpoints among family members, developing into conflicts and social issues. In this paper, generational family problems, which are caused by changes within the family as a result of the variously, diversely changing society, are observed to suggest a resolution. Looking into the functional variety that today's structural change within a family demands, several positives changes described below have been observed; Firstly, the change in the way of interaction among family members; Secondly, the demand for continuance on relational functions including love, care, etc, as a psychological resource of family; Thirdly, the conversion from form's sake relationship to actual relationship; and Lastly, the usage of a clearer communications network. The interaction between the parent-children relationship, according to the changes in family life cycle, is also re-focused to seek resolutions for intergenerational conflicts. The results are as follows; Firstly, the changeability of various family types today must be accepted, and the functional aspects of changing families must be emphasized ; Secondly, the mutual-exchanging value of each generation must be accepted, strengthening relational functions between generations; Thirdly, it is necessary to refocus filial piety. In other words, though the intergenerational transmission of family functions may become the basis of lineage and clan formation, it won't be possible without interaction between generation.

• Journal of Korean Society of Forest Science
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• v.98 no.1
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• pp.66-81
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• 2009

From a new perspective of "humans and the culture of forming and conserving the environment", the sustainable forest management can be reformulated under the concept of "cultural sustainability". Cultural sustainability is based on the emphasis of the high contribution to sustainability of the culture of forming and conserving the environment. This study extracts the implications to cultural sustainability for the modern world by investigating a historical case of the culturo-social pine forestry in the Joseon period of Korea. In the legendary and recorded acts by the first king Taejo, Seonggye Yi, Korean red pine (Pinus densiflora) was the "Royal tree" of Joseon and also the "Sajik tree" related intimately with the Great Sajik Ritual valued as the top rank within the national ritual regime that sustained the Royal Virtue Politics in Confucian political ideology. Into the Neo-Confucian faith and royal rituals of Joseon, elements of geomancy (Feng shui), folk religion, and Buddhism had been amalgamated. The deities worshipped or revered at the Sajik shrine were Earth-god (Sa) and crop-god (Jik). And it is the Earth god and the concrete entity, Sajik tree, that contains the legacy of sylvan religion descended from the ancient times and had been incorporated into the Confucian faith and ritual regime. Korean red pine as the Royal-Sajik tree played a critical role of sustaining the religio-political justification for the rule of the Joseon's Royalty. The religio-political symbolism of Korean red pine was represented in diverse ways. The same pine was used as the timber material of shrine buildings established for the national rituals under Neo-Confucian faith by the royal court of Joseon kingdom before the modern Korea. The symbolic role of pine had also been expressed in the forms of royal tomb forests, the Imposition Forest (Bongsan) for royal coffin timber (Whangjangmok), and the creation, protection, conservation and bureaucratic management of the pine forests in the Inner-four and Outer-four mountains for the capital fortress at Seoul, where the king and his family inhabit. The religio-political management system of pine forests parallels well with the kingdom's economic forest management system, called "Pine Policy", with an array of pine cultivation forests and Prohibition Forests (Geumsan) in the earlier period, and that of Imposition Forests in the later period. The royal pine culture with the economic forest management system had influenced on the public consciousness and the common people seem to have coined Malrimgat, a pure Korean word that is interchangeable with the Chinesecharacter words of prohibition-cultivation land or forest (禁養地, 禁養林) practiced in the royal tomb forests, and Prohibition and Imposition Forests, which contained prohibition landmarks (Geumpyo) made of stone and rock on the boundaries. A culturo-social forestry, in which Sajik altar, royal tomb forests, Whangjang pine Prohibition and Imposition forests and the capital Inner-four and Outer-four mountain forests consist, was being put into practice in Joseon. In Joseon dynastry, the Neo-Confucian faith and royal rituals with geomancy, folk religion, and Buddhism incorporated has also played a critical humanistic role for the culturo-social pine forestry, the one higher in values than that of the economic pine forestry. The implications have been extracted from the historical case study on the Royal-Sajik tree and culturo-social forestry of Joseon : Cultural sustainability, in which the interaction between humans and environment maintains a long-term culturo-natural equilibrium or balance for many generations, emphasizes the importance that the modern humans who form and conserve environment need to rediscover and transform their culturo-natural legacy into conservation for many generations and produce knowledge of sustainability science, the transdisciplinary knowledge for the interaction between environment and humans, which fulfills the cultural, social and spiritual needs.

• Korean Journal of Forensic Psychology
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• v.13 no.2
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• pp.147-167
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• 2022

This study was conducted to find out the difference in judgment of murder cases by participants' generation according to the type of murder. 196 adults in their 20s and older were randomly assigned to one of the scenarios of parricide, filicide, and murder, then responded to the judgment(ex. judgment of the perpetrator, degree of deviation from social norms, and judgment of victim responsibility). Finally, 128 responses were used in the analysis. As a result, it was found that the main effect of the murder type and the interaction effect of the generation and the murder type were not shown in all dependent variables. However, the difference between generations was statistically significant in the judgment of the perpetrator (e.g., perpetrator blame, perpetrator responsibility, intentional crime, etc.), indicating that millennials made unfavorable judgments to the perpetrator. Especially, in the case of parricide, it was found that millennials made unfavorable judgments to perpetrators than older generations. Also, it was found that the participants of the older generation tended to make unfavorable judgments toward the perpetrator of murder rather than the perpetrator of parricide. Finally, based on these results, this study proposed the need to reconsider the 'victim of survivors' factor, which is considered as a weighing of an offense for special sentencing factors.

• Journal of Christian Education in Korea
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• v.70
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• pp.11-35
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• 2022

The purpose of this article is to suggest nine types of educational ministry based on the practical theology in Christian Education. For the purpose this article emphasizes an individual dimension including church, society dimensions. An individual dimension is based on the spirit of post digital era within sociocultural area in different with personal-existential area of the philosophical and theological perspective and life cycle theology area of the developmental psychological perspective. Post digital era means the humanization of digital, digital friendly, and emotional digital cultural characteristics. Post digital generation means child, youth, young adults those who are accustomed with post digital cultural of the post digital era. The educational ministry for the post digital generations categorized into nine types according to correlation with individual, church, and society as a field of ministry and critical scientific method, critical confessional method, and critical correlational method as an interdisciplinary which are composed of Christian tradition and contemporary science. Representative key competencies of nine types in the educational ministry are media literacy, relational identity, communication, high touch, discipleship, making and using media, integrative vocation, collaboration abilities, and home, school, and social resilience in relation with multicultural generations.

• 한국노년학
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• v.29 no.4
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• pp.1665-1683
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• 2009

The purpose of this study is to examine what the formation of a community incorporating two generations of people can give the elderly and the problems which are associated with establishing related programs of this kind. For this, the researcher enacted ethnographic method like as observant participation and in-depth interview on 24 participants. From this study, I found that the elderly and the children who took part in several programs to form the intergenerational linkages made the system meaningful in the following ways: first, the more harmonious the communication across between two age groups is, the more the understanding between them increases. Second, the sense of community has intensified the natural harmony. Third, the more self-satisfaction and confidence increases, the more self-efficacy is enhanced. Fourth, the purposeful and creative activities with peers have enabled the elderly to enjoy their leisure time. Fifth, the elderly have experienced the pleasure of learning and sharing common sense as a life-long learners. However, in the process of this program, several problems occurred such as the rigidly bureaucratic operation of the program and the elderly people's individual differences. In addition, the lack of a precisely-existing program necessary to form the intergenerational linkages and to bring together different generations was a problem. Finally, I have concluded that the effort to form the intergenerational linkages helps increase the understanding and cooperation across age groups and contributes to the successful aging of the elderly.

• The Research Journal of the Costume Culture
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• v.6 no.1
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• pp.1-13
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• 1998

As for the taboo of dress and its ornaments which was applied to only populace one-sidedly mainly under the power structure of feudalistic centralization of government like Chosun dynasty, the aspect of taboo was diversified all the more by having relation with various phenomenon of social structure characteristics, and the taboo items to be given in accordance with the flow of time shows the diversity. Especially, the structure of dress and its ornaments in Chosun period showed the side of social position relation and luxury control, and the taboo of dress and its ornaments which was derived from the current thought about China was given frequently. To respect the frugal virtue and moderate the life has relation with the stream of the times in individuals or nations. And, that it is externalized is dress and its ornaments. As the luxury about dress and its ornaments was serious in accordance with times, it appeared by having relation with whole economic question of nations. Then, this researcher thought this by relating this to the culture of customs. This researcher thought that the luxury about clothing gets to go to extremes and the law and order collapses, according as public morals get to be very lax. And, it can be said that the way to be able to control this is that the customs should be thoroughly obeyed and that the system to be able to play the role of braking is taboo. So, this researcher thinks that it is significant to examine the achievement which has contributed toward the life of dress and its ornaments by successive kinds on the basis of a true record of the Vidynasty and other all sorts of literatures about the real situation of prohibition order which has been from the first king to Kojong at the last period of nation. The criticism and taboo about luxury which have been discussed at Chosun period may be subdivided into some kinds in accordance with the subjects. But, in this tests, as it sis the real situation that the case to be due to the lavish necessary articles for marriage which is coming to fore as our social problem nowadays is increasing remarkably, this researcher tries to examine the taboo about the marriage luxury at Chosun period in the order of successive generations. Thus, before examining the taboo of marriage luxury, this researcher tries to examine about the taboo of textile luxury and study the taboo of marriage luxury, as the marriage luxury governs almost everything of textile luxury and it is regarded as the origin of marriage luxury, especially. And, this researcher tries to study as to how was the penal regulations based on it at the same time.

• Korean Journal of Social Welfare
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• v.66 no.1
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• pp.61-85
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• 2014

Lately, as the problem of the aged poverty becomes a big social issue, this paper studies the problem of financial stability with respect to the income and consumption of before-and-after retirement generations. After dividing the data in Korean Longitudinal Study of Ageing(KLoSA) into retired and non-retired groups, this study compares the difference among ageing groups by cross analysis and t-test. First, the result tells that the total personal income of retired group is lower than the one of non-retired group. Second, the public pension income benefit ratio of retired group is only 30% of it's total income, and the amount of public pension appears to be 40% of the total pension income. The benefit ratio of the personal pension income is low as about 1% in both groups, The private transfer income of the retired group takes relatively large portion in its total personal income. Third, as people gets older, financial stability gets worse because consumption does not decrease as much as the income decreases. Fourth, it is turned out that the expectation of old life supporting from nation is low in both groups. Fifth, the factors that affects the income of the public pension in the retired group are gender, age, education, and health status, when compared with the factors to the personal total income of the non-retired group. In terms of policy, this paper emphasizes the needs of the intensification of the public pension and the support for the revitalization of the personal pension.