• Journal of Distribution Science
• /
• v.19 no.11
• /
• pp.37-48
• /
• 2021

Purpose: The importance of sustainability in the supply chain has steadily risen in recent decades as a result of the growing awareness on the social issues. The purpose of this research is to examine the relationship between social sustainability practices and performance outcomes, as well as explore the mediating role of supply chain integration on that relationship. Research design, data and methodology: PLS-SEM model is developed to identify the impacts of sustainability on performance outcomes and the mediating role of supply chain integration. We received 285 responses from medium and large companies located in Vietnam, and after filtering, 206 responses were used for further analysis. Results: Our findings showed that sustainability impacts significantly on integration and performance in the supply chain. Moreover, the result indicates that supplier integration and internal integration mediate the relationship between social sustainability practices and supply chain performance, while customer integration mediation role was not found significant at all. Conclusions: Our results prove that social sustainability practices can link all the stakeholders and enhance collaboration. To maintain sustainable development, firms should embrace values of sustainability to improve the well-being, working condition, and healthcare of their employees as well as the advancement of local society.

• Journal of the Korean Home Economics Association
• /
• v.18 no.1
• /
• pp.67-82
• /
• 1980

The objectives of the study were to determine 1) energy uses for residential requirements, 2) if energy consumption and adoption of energy conservation attitudes and practices vary with independent variables family size, stage of family life cycle, homemaker's level of education, income, heating system, and number of electrical household items, and 3) if there is a correlation between energy conservation attitudes and practices. Questionnaires were given to the randomly selected homemakers I Seoul in the summer (September, 1979) and the winter (February, 1980). Analysis of variance and correlation were used to analyzed the data which consisted of 537 usable responses of 895 returned in the summer and 554 responses of 794 returned in the winter. The results are as follows: 1) The order of consumption rate of the direct energy uses for residential requirements was found to be heating and air conditioning, cooking, refrigeration, T.V., lighting, and miscellaneous. 2) Energy consumption and adoption of energy conservation attitudes and practices were significantly related to family size, homemaker's level of education, and the stage of family life cycle. (1) Families of five members revealed higher scores in attitudes and practices than families less than five or more than six. (2) The higher the homemaker's level of education, the more energy consumption and the higher scores I attitudes and practices were found. (3) Families in the middle stage of family life cycle tend to use more energy than younger or older families, but their scores in attitudes and practices were high. 3) There was a significant correlation between energy conservation attitudes and practices. However, the scores of the conservation practices were not as good as the attitudes. It may be attributed to either a lack of knowledge and/or financial difficulties, or a dissonance between the concept and implementation of energy conservation. 4) Recommendations for the energy-saving and energy-related public policies are: (1) to use such human resources as attitudes, values, feelings of agreement, and cooperation, as well as nonhuman resources for the energy conservation, (2) to develop a educational program and a creative system I order to implement energy conservation programs, and (3) to consider direct as well as indirect energy uses I selecting goods and services.

• Journal of Korean Academy of Nursing
• /
• v.21 no.3
• /
• pp.396-417
• /
• 1991

In order that nursing care an essential quality of nursing practice be acceptable and satisfying, it is necessary that client's culture be respected and that nursing practice be appropriate to that culture. Since cultural elements are an important influence on health practices and life patterns related to medical treatment, recovery from and prevention of disease, nurses need to have an understanding and knowledge of social and cultural phenomena to aid in the planning of nursing interventions. To understand the health practices surrounding health and illness, the health beliefs and practices of both folk and professional healing systems should be ascertained. Cultural data are required to provide care of high quality to clients and to reduce possible conflict between the client and the nurse. It is nursing's goal to provide clients from various cultures with quality nursing care which is satisfying and valuable. The problem addressed by this study was to identify Korean health practices which would contribute to the planning of professional caring practice with the culture : ultimately this study was intended to make a contribution to the development of the science of nursing. The concrete objectives of this study were ; 1) to identify Korean health practices, 2) to interpret the identitial health practices through traditional cultural thought, and 3) to compare the Korean health practices with those of other cultures. The investigator used the ethnosceintific approach outlined by spradly in a qualitative study. To discover ancestral wisdom and knowledge related to traditional health practeces, the subjects of this study were selected from residents of a small rural mountain village in south west Korea, a place considered to be maintaining and transmitting the traditional culture in a relatively well -preserved state because of being isolated from the modern world. The number of subjects was 18, aged 71 to 89. Research data were collected from January 8 to March 31, 1990. Five categories of health practices were identified : “Manage one's own mind”, “Moderation in all thing”, “Live in accord with nature”, “Live in mutuality with others”, and “Live to the best of one's ability”. Values derived from these ways of thinking from Confucianism, Taoism and Buddhism help fashion a traditional way of life, examplified by the saying “Benifience to all”. Korean thought and philosophy is influenced primerily by Confucianism, Confucian principles of ethics, embedded deeply in the peoples' minds, form the idea that “heaven and human being are intimately united” based on concept that “heaven is, so to speak, reason”. Twoe Gae's theory of existential subjectivity develops the concept of self which is the basis of the spirit of reverence in modern Confucian philosophy. The human md is granted from heaven out of the idea of matter, and what control the mind is the spirit of reverence. Hence the idea of “The primacy of the mind" and provided that one should control one's own mind. The precepts of duty to parents, respect for elders and worship of ancestors, and moderation in all behavior put a restraint on life which directed that one live earnestly according to Nature's laws with their neighbors. Not only Confucianism, but also Buddism and Taoism have had an important effect upon these patterns of ideas. When compared with western culture, Korean health practices tend to be more inclusive, abstract and intuitive while westerner health practices found to be mere concrete, practical and personal. Values and beliefs based and pragmatism and existentialism infuence western civilization, Ethical values may be founded on utilitarianism, which considers what is good for the persons in their circumstances as the basis of conduct and takes a serious view of their practical lives including human aspirations rather than an absolute truth. These philosophical and ethical ideas are foundations for health practices related to active, practical and progressive attitudes. This study should be enable nursing not only to understand clients as reflections of the traditional culture when planning nursing practice, but to dovelop health education corresponding to cultural requiments for the purpose of protection against disease and improvement of health, and thus promote sound health practice. Eventually it is hoped that through these processes quality nursing care as the central idea of the science of nursing will be achieved.

• SUVANNABHUMI
• /
• v.8 no.2
• /
• pp.113-129
• /
• 2016

Brunei Darussalam is a Malay Islamic Monarchy practicing and upholding traditional heritage. Brunei Darussalam is rich with tangible and intangible cultural heritage shaped by its way of life. One of the traditions maintained and preserved in the country is traditional textile weaving. The tradition covers both consumption and production. In the context of consumption, traditional textiles have multiple roles and symbolic meanings. In the context of production, the tradition showcases great skills and the distinctive cultural, social, intellectual, spiritual, and emotional values of the people of Brunei. This paper will explicate the distinctive values and characteristics of Brunei people from the practices of textile weaving.

• Knowledge Management Research
• /
• v.12 no.4
• /
• pp.17-40
• /
• 2011

This study examines the differences of enacting models and influential causes of benefit-sharing practices between Korean automobile networks and the Japanese networks. The case study method is chosen for this research because only small numbers of supply networks adopt benefit-sharing practices. I employ semi-structured interviews with managers from four automobile manufacturers and eight of their suppliers in South Korea and Japan. I find that Japanese automobile networks have adopted a higher level of trust-demanding, with a higher level of value-creating models such as supplier development, joint-new-product development. Whereas, the Korean networks have adopted the lower trust demanding, also less profitable models such as supplier's suggestion and buyer's suggestion. In terms of work-related cultural values, I find that Japanese networks emphasized collectivism. Both buyers and suppliers in the Japanese networks are supposed to have common causes. In contrast, Korean networks emphasized individualism. Both buyers and suppliers of Korea generally do not identify that they are common group members with a common cause. I also find that a slight differences of the enacting models and the causes between foreign-owned networks and domestic-owned networks within each country. Foreign-owned networks have adopted lower trust demanding, also less profitable models. The findings demonstrate that the cultural values have a decisive influence on the adoption of benefit sharing models for the networks in Japan, and South Korea.

• Journal of Korean Society on Water Environment
• /
• v.30 no.2
• /
• pp.159-165
• /
• 2014

Vegetative Filter Strip (VFS) is one of effective Best Management Practices (BMPs) to prevent sediment-laden water problem, is installed at the edge of source area such agricultural area so that sediment occurred in source area is trapped by VFS before it flow into stream or river. Appropriate scale of it needs to be simulated before it is installed, considering various field conditions. In this study, a model using VFSMOD-w model and Genetic Algorithm to determine effective VFS length was developed, it is available to calibrate input parameter related to source area sediment yield through thousands of VFSMOD-w simulations. Useful DBs, moreover, are stored in the model so that very specific input parameters can be used with reasonable values. Compared simulated values to observed data values for calibration, R2 and Nash-Stucliffe model efficiency coefficient were 0.74 and 0.65 in flow comparison, and 0.89 and 0.79 in sediment comparison. The model determined 1.0 m of Filter Length, 0.18 of Filter Slope, and 0.2 cm of Filter Media Spacing to reduce 80% of sediment by VFS. The model has not only Auto-Calibration module also DBs for specific input parameters, thus, the model is expected to be used for effective VFS scale.

• Cross-Cultural Studies
• /
• v.20
• /
• pp.149-182
• /
• 2010

This paper reports on an ongoing study that utilizes the literacy autobiographies of 10 Asian and 10 Western graduate students from TESOL Masters programs in Korea and America as data for a cross cultural study on the discursive process of identity formation and the development of critical consciousness (Freire, 2000). While the data suggests similarities and differences between cultures in terms of the effects of education, social relationships, media, and religion, no definitive claims may be made due to the small size of the research corpus. However, analysis of the data revealed that only four of the narratives could be judged as engaging in critical introspection of individual subjects systems of knowledge, values, and beliefs, as opposed to the other narratives that were primarily descriptive of individual personal experiences. As such, this study found that while the willingness and ability to engage in the critical practices which lead to the development of a critical consciousness are similar across cultures, they may be mediated by the literacy practices inscribed in education, media, and other social practices.

• Journal of the Korean Home Economics Association
• /
• v.40 no.11
• /
• pp.23-37
• /
• 2002

This study was designed to explore fundamental bases of parental role satisfaction and child-rearing practices by comparing Korean and Yanbian Korean-Chinese mothers who share the same cultural roots but live in societies with different ideology and values. Total of 314 mothers with children aged from three to six years participated in this study:- 160 Korean mothers from two cities in Korea and 154 Korean-Chinese mothers from two cities at YanBian in China. Parental Satisfaction Questionnaires by Hyun (1994) and Child Rearing Practice Measures developed by the researchers were used to measure mothers parental role satisfaction and child rearing practices. The results showed that Korean-Chinese mothers seemed to be more satisfied with their roles as parents than Korean mothers. Additional analyses with socio-economic variables reported that both Korean and Korean-Chinese mothers satisfaction about spousal support were higher and their role conflicts were reduced when the household income was higher. Interestingly, most Korean-Chinese mothers reported to be highly satisfied with spousal support whereas only highly educated Korean mothers seemed to be satisfied with spousal support. In addition, for child-related variables, Korean and Korean-Chinese mothers' parental satisfaction were not affected by their childrens gender or age but when they thought their childrens temperament was difficult, their role-conflict tended to increase.

• Journal of the Daesoon Academy of Sciences
• /
• v.19
• /
• pp.125-143
• /
• 2005

This study offers an analysis of how Protestant Christianity in South Korea incorporated many beliefs and practices of Korean traditional religions in order to make the new faith more appealing to the masses. The paper also examines the way in which specific Protestant doctrines and practices were modified or accentuated to suit the disposition of the Korean people. In agreement with Confucianism, for example, Protestant churches in general emphasized the values of diligence, self-cultivation, righteous living, and, most importantly, filial piety. By overtly and subtly permitting ancestral rites to be conducted by Christians, moreover, Protestant Christianity evaded successfully the potential alienation of the tradition-bound Koreans. From Buddhism, Protestant Christianity syncretized such elements as the daily dawn prayer and all-night prayer as well as the practices of baekilgido ("a hundred-day prayer") and chunilgido ("a thousand-day prayer"). Hundreds of prayer centers that exist deep in the mountains also manifest a Buddhist influence. Shamanistic influences are also evident in Korean Protestantism, replete with the latter's emphasis on this-worldly success (health, prosperity, long life, etc.), faith healing, and conceptualization of God as being merciful and generous. What all of this reveals is that Christian conversion in South Korea did not involve an exclusivistic change of religious affiliation, meaning that it did not require the repudiation of traditionally held beliefs. Instead, millions of South Koreans eagerly embraced Protestant Christianity precisely because the new faith was advanced as an extension or continuation of traditional religious practices.

• Human Ecology Research
• /
• v.52 no.1
• /
• pp.75-85
• /
• 2014

Family life culture embodies the ways of thinking and behaving among family members in everyday lives. With a noticeable growth of multicultural families since 2000, there has been an inflow of other culture into the existing Korean family life culture. This new phenomenon signals a potential transformation of the family life culture in Korean society. To forecast such changes, we compared the family life culture of Korean-Vietnamese multicultural families (as reported by 104 Korean husbands and their Vietnamese wives) with that of mainstream Korean families (as reported by 108 Korean married men and 92 Korean married women) by comparing family ritual practices and family values. We also sought to identify whether two cultures in Korean-Vietnamese multicultural families harmoniously coexist or clash by examining differences within couples. Results showed that Korean married men and Korean husbands of Vietnamese women were very similar in terms of family ritual practices and family values. Differences emerged between Korean husbands and their Vietnamese wives. Specifically, Korean husbands endorsed more traditional gender role beliefs while their family values were less patriarchal compared to their wives. Results suggest that more flexible gender role beliefs reported by Vietnamese wives may be a source of conflict in Korean-Vietnamese multicultural families. At the same time, it may be a driving force of change in their existing family life culture. It will be worthwhile to pay attention in future research to whether and how patriarchal values and flexible gender role beliefs would continue to coexist or modify each other.