• Child Health Nursing Research
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• 제21권1호
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• pp.74-81
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• 2015

목적 본 연구의 목적은 백혈병 경험 청소년들의 영적 안녕과 생의 의미 정도를 알아보고 영향을 미치는 요인을 파악하기 위함이다. 방법 백혈병으로 진단받고 C대학병원에서 관해유도요법을 마친 후 외래에서 추후관리를 받고 있는 11-21세 청소년 102명을 대상으로 자료를 수집하였다. 영적 안녕은 Paloutzian과 Ellison (1983)의 영적 안녕 측정 도구를, 생의 의미는 Kang 등(2007)의 청소년 생의 의미 측정도구를 사용하였고, 관련 요인을 파악하기 위해 자아존중감과 사회적 지지를 측정하였다. 수집된 자료는 SPSS를 이용하여 영적 안녕과 생의 의미 영향요인은 stepwise multiple regression analysis로 분석하였다. 결과 백혈병 경험 청소년들의 영적 안녕은 중간 수준이었고 생의 의미는 높은 수준을 나타냈으며 자아존중감, 사회적 지지, 영적 안녕은 생의 의미와 양의 상관관계를 보였다. 회귀분석 결과 영적 안녕에 영향을 미치는 요인은 자아존중감과 가족의 지지였으며, 생의 의미에 영향을 미치는 요인은 자아존중감, 실존적 안녕, 가족의 지지, 친구의 지지였다. 결론 백혈병 경험 청소년들이 질병과정을 성공적으로 이겨내고 생의 의미를 찾도록 돕기 위해서는 자아존중감과 실존적 안녕을 높이고 가족 및 친구 지지를 촉진시켜줄 수 있는 간호중재 프로그램의 개발과 실행이 필요하다고 본다.

• Asian Pacific Journal of Cancer Prevention
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• 제14권6호
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• pp.3593-3601
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• 2013

Background: For a number of reasons from cultural compatibility, to accessibility, to cost, traditional healers are a major source of health care in developing countries. In Malaysia, it's been estimated that upwards of 80% of the population consult traditional healers even if simultaneously seeking treatment from the Western medical system. Partially as a result of the widespread practice of visiting traditional healers, cancer diagnosis and treatment in Malaysia is often delayed or interrupted resulting in late presentation, advanced stage diagnosis, and a higher mortality rate than in Western countries. However, there is very little research on the role of traditional healers in cancer treatment in Malaysia. Materials and Methods: This qualitative study was designed to identify the roles traditional healers play in cancer diagnosis and treatment, with an eye to alleviating the cancer burden through educational responses with four publics in mind-policy makers, Western medical personnel, traditional healers, and the general public. In-depth interviews were conducted with 14 Malay traditional healers, 13 cancer survivors who had seen both traditional healers and Western doctors, and 12 cancer medical specialists. Results: Analysis of the data from these 39 participants revealed four roles traditional healers play in cancer treatment-medicinal healer, emotional comforter, spiritual guide, and palliative caregiver. Conclusions: Three roles (emotional, spiritual, palliative) can be seen as complementary to the allopathic system. Emotional and spiritual roles may augment the effectiveness of biomedical treatment. Cancer awareness and education programs need to position traditional healers as complementary, rather than an alternative to Western medical treatment; Validating the roles Traditional Healers can play in cancer treatment in MY through health promotion and education will contribute to alleviating the nation's cancer burden.

• 한국산학기술학회:학술대회논문집
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• 한국산학기술학회 2011년도 추계학술논문집 1부
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• pp.189-193
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• 2011

본 연구는 2011년 9월부터 10월까지 부산 경남지역의 병원에 근무하고 있는 간호사 총 153명 간호대학생 총 147 명을 대상으로 설문 조사 수집하였으며, 300 를 배부하여 자료가 불충분한 100 부를 제외하고 최종 200부를 분석하였다. 조사자의 직접방문을 통한 개인별 면담으로 조사하였다. 본 연구에서는 건강한 사람보다는 불건강한 즉 질병에 노출된 가능성이 많은 사람들을 간호대상으로 하는 간호학생과 간호사의 영적 요구도를 파악하고 비교하기위한 목적으로 수행하였다. 따라서 향후 연구에서는 본 연구의 결과를 토대로 간호대학생과 간호사의 영적 요구 도를 파악하고 그것을 바탕으로 간호대상자의 영적간호에 더욱 효율적이고 체계화된 교육프로그램 개발이 필요한 것으로 사료된다.

• 여성건강간호학회지
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• 제7권2호
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• pp.121-130
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• 2001

Although the general concept of suffering care includes palliative care technology for terminally ill person to alleviate his pain, it is much more holistic including emotional, spiritual and other life dimension. This inclusive concept of caring can be possible with the fundamental reflection on the human suffering. Far from the concept of pain understood in the context of materialist medical approach, human suffering has many dimensions including aesthetic, psychological, and religious: its meaning is holistic. With this perspective, the experience of the suffering client must be reconsidered before one starts with an objective side or a subjective side of suffering. Indeed, the actual strategies of suffering care can be different depending on the definition of human suffering accepted by practicians. In this caring perspective, the body, mind and spirit are integrated so the objectivity and subjectivity can merge; the extended awareness with inner resource or energy, and the positive thinking about the God is meaningful especially for dying person, his family members and the caring team. Despite this impending importance of the inclusive understanding of human suffering, the actual nursing practice still does not reflect this growing understanding of human suffering. This approach, which tried to pursuit the more fundamental meaning of human suffering, can contribute to the development of nursing education and practice which pay attention to the more inclusive view of human suffering.

• 종양간호연구
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• 제1권2호
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• pp.168-179
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• 2001

Spirituality has been found as a factor that may influence an individual's health and response to illness and dying. The purpose of this study was to assess the reliability and validity of the Korean version of the Howden's Spiritual Assessment Scale(SAS). The SAS was developed based on the attributes of spirituality and constructed with 28 items, 4 subscales. The translation involved four steps : translation into Korean, checking agreement, back translation into English, and arriving at a consensus. Psychometric evaluation was done on 222 nurses from five hospitals. All responses were voluntary and anonymous. The Cronbach's alpa coefficient for internal consistency was .928 for the total 28 items and .700${\sim}$.805 for subdimensions. Item- total correlations ranged from .36${\sim}$.68. Principal Component Factor Analysis with Varimax Rotation yielded four factors with four or more items each loading at .40 or higher. These factors explained 51.3% of the total variance. The items clustered in this study were almost identical with initial scale. There was positive correlation(r=.648, p=.0001) between SAS and Ellison & Paloutzian's Spiritual Wellbeing Scale and negative correlation(r=-.418, p=.000) with Pines' Burnout Scale which indicate convergent and discriminant validity. In conclusion, this tool can be effectively utilized for assessing spirituality in Korea.

• International Journal of Costume and Fashion
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• 제14권2호
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• pp.33-50
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• 2014

Investigations on the symbolic role, spiritual health benefits and efficacy of the clothing items of the Ga wolomo (chief priest) have received little attention. Highlighting the relevance of these clothes, this paper focuses on the chief priest's dress code for his appointment, confinement, ordination, ceremonial and daily life activities. Data were collected through content analysis, participant observation and interviews with people from selected Ga communities, such as La, Teshie and Ga Mashie. The findings revealed that the selection of the chief priest is confirmed with a special clothing item. His traditional clothes and adornment also have meanings, importance and symbolic interpretations; explained in their uses, colour and style. As the spiritual head, the role of the chief priest's costume is very distinguished and symbolic in executing his duties; protecting, strengthening faith, confidence and assurance during spiritual healing, and when solving pertinent problems in the community. The paper concludes by recommending further research and documentation on other aspects of the Ga clothing culture, such as hand items and hair styles from the pre-colonial period to the present.

• 동아시아식생활학회지
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• 제13권6호
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• pp.568-576
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• 2003

This study was conducted to investigate the food habit, nutrition knowledge and health status of elementary school students in Kyung-buk area. As for dietary Pattern, 65.8% of students ate breakfast and 82.9% ate dinner on a daily basis. Their main dish for the meal was boiled rice with soup and this combination accounted for 60.3% of the breakfast items and 67.8% of the dinner items. Students in both rural and urban areas had dinner more regularly than breakfast. Overall knowledge on nutrition was 7.31 points out of 10. Urban students earned 7.33 while rural students did 7.29. Out of the maximum of 20 points, the overall grades on physical health were 15.57. (15.44 in rural areas and 15.70 in urban areas). As a result of their spiritual health condition, rural children recorded 6.63 point and urban children recorded 6.81 point on a 10 point scale. Furthermore, 32.8% of the children of the respondents had spiritual awareness phenomenon. The better the understanding of nutrition, the sounder mind and physical health stemed from the good dietary habits. Also the data showed that relatively young Parents had better dietary habits than the older ones.

• 한국간호교육학회지
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• 제22권3호
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• pp.366-375
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• 2016

Purpose: This study was conducted to identify factors which influence suicidal ideation in students in girls' high schools. Methods: The participants were 202 students attending a girls' high school and a specialized girls' high school in D city. Data were collected from October 8 to December 23, 2013. Research tools were suicidal ideation, existential spiritual well-being, interpersonal relations, and depression. Data were analyzed using t-test, one-way ANOVA with Scheffe-test, Pearson's correlation coefficient, and multiple regression by stepwise selection with SPSS/WIN 12.0. Results: Suicidal ideation was negatively correlated with existential spiritual well-being, interpersonal relations, and positively correlated with depression. Effective variables were depression (${\beta}=0.54$, p<.001), existential spiritual well-being (${\beta}=-0.22$, p=.001), and grades (${\beta}=-0.10$, p=.042). These variables explained 52% of the variance in suicidal ideation. Conclusion: Based on the outcomes of this study, it is necessary to design an intervention program that teachers and community mental health nurses can use to increase existential spiritual well-being and decrease the depression and suicidal ideation for students in girls' high schools.

• 대한간호학회지
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• 제30권2호
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• pp.425-436
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• 2000

This study was carried out to assess home health care needs for welfare of solitude elderly person. The subjects of this study were 90 welfare solitude elderly person in Pusan City. Data were obtained by interview and observation using a structured questionnaire. The collected data were analyzed by t-test, ANOVA with SAS program. The results are as follows. 1. Among the home care nursing needs, environmental nursing needs topped the list, followed by spiritual, physical, psychological, communication & health knowledge and ADL nursing needs. 2. Home care nursing needs showed a significant differences by the general characteristic of the respondents. .In the age, there were significant differences in physical and communication & health knowledge nursing needs. .In the religion, there were significant differences in spiritual nursing needs. .In the marital status, there were significant differences in environmental nursing needs. .In the nursing provider, there were singificant differences in ADL, environmental and communication & health knowledge nursing needs. .In the medical benefit, there were significant differences in ADL, environmental, physical and communication & health knowledge nursing needs. .In the disease, there were significant differences in ADL nursing needs.. .In the household maintenance, there were significant differences in environmental nursing needs.

• Journal of Yeungnam Medical Science
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• 제22권1호
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• pp.27-42
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• 2005

본 연구는 노인의 영적인 안녕 정도를 측정하여 그들의 영적 안녕정도가 불안, 우울 및 삶의 질에 어떠한 영향을 미치고 있는 것인지를 검토하고, 불안 및 우울과 같은 노인의 정신 건강 상태를 평가할 때 영적 안녕이 중요한 요인으로 인정되는지 여부를 평가하기 위하여 활동성 노인 184명을 대상으로 실시하였다. 영적 안녕 정도는 영적 안녕 척도를 사용하였는데 두 개의 하위 척도인 종교적 안녕과 실존적 안녕으로 평가를 하였으며, 불안과 우울은 불안 우울 통합척도를 사용하여 측정하였다. 삶의 질에 대한 평가는 삶의 질에 대한 척도를 이용하여 주관적인 삶에 대한 느낌(QOL1)과 전반적인 삶에 대한 만족도(QOL2)로 나누어 평가하였다. 먼저, 영적 안녕 정도에 유의하게 영향을 미친 정신사회적인 요인들에는 교육을 받은 경우(p<.001), 종교가 있을 때(p<.001), 종교에 대한 만족도가 높을 경우(p<.001), 신체적으로 건강할수록(p<.01), 신체적 병력이 없는 경우(p<.05), 생활에 대한 만족도가 높을 경우(p<.001) 영적안녕척도 점수가 유의하게 높은 것으로 나타났으며, 특히 실존적 안녕척도 점수에서 유의한 차이를 나타내었다. 다음으로, 영적 안녕 정도와 삶의 질을 향상시켜주면서 불안과 우울을 감소시켜준 공통적인 정신사회적 요인으로는 종교의 만족 정도, 신체적 건강 상태 및 생활의 만족 정도 등으로 평가되었다. 마지막으로, 영적안녕척도점수와 불안, 우울 및 삶의 질 간의 관계를 살펴보고자 상관관계 분석을 한 결과, 영적안녕정도와 불안, 우울 및 삶의 질이 유의한 상관관계가 있는 것으로 나타났으며, 중다 회귀분석을 통해 평가한 결과, 영적 안녕 정도 중 특히 실존적 안녕 정도가 높을수록 불안 우울 통합 척도의 불안(p<.001)과 우울(p<.001) 모두가 낮아졌으며, 삶의 질 척도 중 삶에 대한 주관적인 느낌에 대한 척도 점수(QOL1)는 유의하게 감소(p<.001)하였고, 삶에 대한 전반적인 만족도(QOL2)는 유의하게 증가(p<.001)하였다. 따라서 종교적 안녕 정도보다 실존적 안녕 정도가 더 밀접한 영향을 미쳤다. 이상과 같이 활동성 노인에게 있어 영적 안녕 정도와 불안, 우울 및 삶의 질이 유의한 상관관계가 있었으며 노인 정신건강에 대한 평가를 실시할 경우 영적안녕이 중요한 요인이 됨을 검증해 볼 수 있었다.