• 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.

• Journal of the Korean Society of Clothing and Textiles
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• v.13 no.1 s.29
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• pp.1-12
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• 1989

The purpose of this study was to examine the effect of basic needs and demographic variables of adult women upon clothing values. This study was designed with causal model regrading the demographic variables as independent variable: the basic need as interventing variable: the eight clothing values as dependent variables. The major findings of this research can be summarized as following; 1. Age of women has a definite effect on marriage status, school career and income. Age has effect on marriage status in seven values except exploratory value. It has effect on school career in aethetic and political values, and it has also effect on school career and income in social and religious values. 2. Age has no significant direct effect on the basic needs. Marriage status and school career have significant direct effect on the basic needs. Marriage status has positive effect on the need for self-esteem in seven values except exploratory value. The need for self-esteem of unmarried women are stronger than that of married women. School career has negative impact on the need for safety. The women having higher school career do not have strong need for safety in aethetic and social values. 3. School career, income, needs for safety, belongingness, self-esteem and self-actualizing have significant direct effect on clothing values. School career has positive effect on aethetic and political values, and it has negative effect on religious values. Income has negative effect upon social and religious values. Need for safety has negative effect on aethetic values. Need for safety is positively related with need for belongingneses, and they have an effect on the social values. Need for self-esteem has positive effect on the aethetic and political values, and it has negative impact on theoretical, economic, social and religious values. Need for self-actualizing has positive effect on the theoretical values.

• Journal of Families and Better Life
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• v.14 no.1
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• pp.163-176
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• 1996

This study explores the overall social activities of the middle-aged women. The middle-aged married women of this study are the 40-59 years old and having youngest child above 10 years. Their social activities are categorized into work activities leisure avtivities social network with kin friends and neighbors and religious activities. The results are summarized as follows: (1) The work activities of he middle-aged married women are characterized by stable employment preparation of reentry to the job worries of unemployment and preparation of retirement(2) The leisure activities of the middle-aged married women are devided into two styles; family oriented activities and self developing activities. (3) In social networks especially the social relation with neighbor are increased and the relation with kinship tends to be bilineages. (4) Their religious activities are more supported by families than other activities. From he result this study suggests that : (1) The middle-aged m rried women might accept their midlife as a developmental stage. (2) The volunteer activities might be extended throughout the social activities (3) New social education programs for helping women's growth might be developed.

• Journal of Fashion Business
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• v.23 no.5
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• pp.48-66
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• 2019

The purpose of this thesis was to investigate the similarities between religious costumes and Kazakh and Tajik minority women's costumes in the Chinese northwestern minority population that believes in both Islam and Shamanism. The research was conducted by investigating the forms, colors, and patterns of 240 representative costume pieces and making quantitative comparisons between religious and traditional costumes. The results showed that the Kazakh and Tajik costumes were similarly formed, both intended to cover the human body. Both the Islamic and traditional headdresses were also similarly shaped. In terms of color, black, white, green, and blue were found frequently in the Islamic religious costumes, as were red and yellow. Red, white, and brown, ascribed to the colors of shamanism, signifying incantations, were also frequent, indicating that this was engrained in their lives. A review of the traditional costumes revealed the patterns of Islam. Plants, geometry, abstraction, and letter patterns were dominant, whereas the meaning of the Islamic patterns, rebirth, sun, life, and hope, influenced the traditional costume patterns. Patterns associated with incantations, like the animal horns shown in the shamanism religious costumes, were persistently observed even after the people were converted to Islam. This study on the similarities between religious and traditional costumes in the Chinese minority might help us understand the connection between religious and traditional costumes and elucidate the cultural costume transition process.

• Journal of the Korean Society of Clothing and Textiles
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• v.21 no.2
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• pp.414-429
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• 1997

This study aides at investigating the chang of habit in 'the Korean Catholic Womens's Religious Society' and analyzing its characteristics during the period from 1888 up to now. The research was carried out by investigating a wide range of documents including those on museums of religious society, and by considering the questionnaires and interviews on the present habit. The religious habit changed as a result of the social, cultural, and religious influence of period. The characteristics of their habit are analyzed in terms of four differnt periods as follow; (1) From the arrival of 'the Congregation of Sistersof 57 Paul de Chartres' to the year of Korean Endependence. (1888-1945) : The western style religious habit was introduced and settled later in korea by the members of forign religious society. The design of this religious halite might be originated from the mediaval times. (2) From the year of Korean Independence througt before the Vatican Council ll (1946 -1965) : Traditional habit style had been slowly modified. In this periord, ancient style coexisted with the reformed style. Also ordinary clothing style were observed in the religious society. (3) After the Vatican Council II(after 1965) : 'Decree on the up-to-date renewal of religious life'of the Vatican Council II affected strongly the traditional habile design. This led to a change from the ancient habit design to practical, modern and hygienic one. In addition, the habit was suited to the time and place as well as to the need of the apostolate. (4) Currently Situation(1996) : Mostly religious habit of korea is maintaining the style changed after the Vatican Council II. Present style is very simplyfied than the traditional one. But many religious societies make efforts for keeping the symbolic meaning of religious habit. All over the world, religious societies allowing ordinary clothes, but most korean women's religious societies still hold on religious habit.

• Journal of Families and Better Life
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• v.7 no.1
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• pp.97-118
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• 1989

The purpose of this study is to clarify the definition of middle age, to compare the different perspectives about mid-life crisis, and to identify the variables that cause the mid-life crisis of men and women.. For this purpose reviewing literatures and emprical research were conducted. For the emprical research, Mid-life Crisis Scale, Mid-life Indentity Scale, Family Relation Scale. Health Scale and Religious Scale were developed. The Sample was selected form the men and women living in Seoul, whose age is from 40 to 59 , and whose last child is older than 13 years of age. Among 820 respondents 218 men and 442 women were finally selected as datum sources. The data were analyzed by the statistical method such as the factor analysis frequency distribution, percentile, ANOVA, Pearson's correlation and regression analysis. The main results were as follows; 1) Men and women experience mid-life crisis some extent. The mid-life crisis score for men is 33.60 and 35.0 for women. This implies women reveal significantly higher crisis than men. As for women's mid-life crisis. self-awaring age, education, income, husband's occupation, employment status of wife and occupational status of wife have a significant influence Expecially employment status of wife seemed to interact with sex, husband's occupation and educational level of wife. however status of child, family pattern, son's existence are not as important an influence on mid-life crisis. 3) Among the psychological variables, work identity and physical identity have the strong influence on the mid-life crisis of men and women, It implies that mid-life crisis si lower when one has higher work identity and physical identity. 4) Mid -life crisis of men and women is influenced significantly according to family relation variables and health variables. It reveals that the better one's family relations and health sate, the lower one's mid-life crisis is. However menopause and the years after menopause do not influence on the mid-life crisis of women. 5) Mid-life crisis of women differs significantly according to the kind of religion and religious activity. That is mid-life crisis of women is lower when she believes in Protestantism and Catholicism and participate in more religious activity. Mid-life crisis of men is not significantly influenced by religious variables. After all among the five categories of variables that related to mid-life crisis, psychological variables-especially work identity and physical identity are observed to have the strongest degree of significance.

• Korean Journal of Culture and Social Issue
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• v.15 no.4
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• pp.469-486
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• 2009

This research aims to examine the differences in the christians' self-conscious feelings - shame and guilt-feeling etc. - according to their religious propensity. For this 711 christians were participated. First, we explored the relationship among demographic variables, religious propensity and self-conscious feelings, and then tested the differences in the self-conscious feelings according to 4 religious propensity - pro-religious, intrinsic-religious, extrinsic-religious and non-religious - groups. The result showed that intrinsic religious group is significantly higher in the guilt-feeling than extrinsic religious group, but there were no difference in shame. In conclusion, christian's intrinsic-religious, propensity seemed to relate to mature religious attitudes, but christian's extrinsic-religious propensity to immature attitudes. Finally the implications and limitations of the study, as well as suggestions for the further study were discussed.

• Journal of the Korean Home Economics Association
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• v.36 no.4
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• pp.63-78
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• 1998

In multi-value, multi-religions situation, we need to the research on the function of religion. This study focuses on the family life & value orientation of the people with the deferent religious affiliations. The out line of the research is a as fallow: 1) The religious life of the people with the deferent religious affiliations consists of three factors: value & attitude, religious belief and family life. 2) Among these different religions, Christian has the strong intention. 3) In general, women has the strong nature of religion more than man. 4) When the husband & wife are same religions, they get more intention of religion.

• Journal of the Korean Society of Costume
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• v.42
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• pp.5-24
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• 1999

The purpose of this study is to present new design for religious habits which represen traditional Korean characters as well as prope charisms of religious congregations. The preliminary research was carried out through questionnaires. The result of this survey suggests the way how to improve the design of habits as follows: 1. The habit has to be simple according to the spirit of vowed poverty. 2. It is necessary to take into consideration the reality of Korean culture and the climate with four seasons 3. The habit is to be of help to give witness to evangelical life and safeguard the dignity of the religious state. 4. It has to be appropriate to the environment and circumstance of apostolic mission. 5. It has be funtional and conducive to apostolic activities and labors. 6. The design has to be such as will not alienate ordinary people. 7. It should express the charism of each religiou congregation as well as Korean identity. Consquently four types of inculturated habit design were newly developed and actual dresses or suit have been manufactured as a apart of this study.

• The Journal of the Korea Contents Association
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• v.11 no.11
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• pp.241-252
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• 2011

This study analyzed the factors of the physical and social characteristics, self-esteem as well as life satisfaction of elderly women, and analyzed the effects of the physical and social characteristics on self-esteem and life satisfaction. The survey was conducted from January 10 to February 10, 2011 among the elderly women aged 60 or older in the Guri-si and its environs of Gyeonggi-do, and 380 responses were used in the data analysis. The statistical analysis methods were frequency analysis, factor analysis, reliability analysis, correlation analysis, t-test, ANOVA, and multiple regression analysis. As a result, the physical characteristics of elderly women were classified by the activities of daily living(ADL), physical function, and disease status. The social characteristics of elderly women were classified by the religious and social activities. ADL, physical function, religious and social activities were shown to influence the self-esteem. In addition, ADL, physical function, and religious activities influenced the life satisfaction of elderly women.