• Journal of Fashion Business
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• v.25 no.3
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• pp.17-35
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• 2021

The purpose of this study was to analyze the different consumption patterns of fashion products according to the demographic characteristics and religious variables of Muslim women in Indonesia. The research method consisted of a questionnaire, which surveyed Muslim women in Indonesia, whose ages ranged from teens to 40s. The final questionnaire made use of 301 responses, and the analysis methods included 𝛘²-testing, factor analysis, and ANOVA. The results of this survey are as follows: For differences in average monthly clothing purchase costs, there were significant differences according to age, monthly income, final education, and whether or not the respondent wore a hijab, but there was also significant difference according to marital status and religious faithfulness. Muslim women's clothing purchasing factors were practicality, visibility, fit-to-wear, and design. In terms of the differences in factors which were considered when purchasing clothing, they depended on whether or not the respondent was married, practicality and visibility according to age, visibility according to final education, and religious faithfulness. There were significant differences in practicality and visibility, but not according to monthly income. When accounting for the differences in the places where Muslim women bought fashion products, there were significant differences according to marital status and age. In terms of the differences in reasons for choosing a place of purchase, there were significant differences according to age, monthly income, final education, and the degree of hijab wearing.

• Korean Journal of Human Ecology
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• v.5 no.1
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• pp.14-27
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• 2002

The purpose of this study is to identify the ritual dress used by the 12 religious bodies of Dankun followers to help understand the teachings of these currently operating religious groups in Korea. The findings from the survey and related literatures are used to analyze the characteristics of these ritual dresses in terms of their items, construction, form, and color. The results of the study are as follows: first, most of the religious groups of Dankun followers have established the code for ritual dresses and they are named as 'chaebok'(제복, sacrificial robes), 'yebok'(예복, ceremonial dress), 'chungbok'(정복, formal attire), 'pubbok'(법복, Buddhist formal dress), or 'tobok'(도복, Taoist garments). The official headgear is usually named as 'chaemo'(제모), 'soogun'(수건), 'moja'(모자), or 'yoogun'(유건, 儒巾). Though, there are some groups which do not use any specific names for headgear. Second, the ritual dresses of most groups are composed of the 'hanbok'(한복,韓服) or usual Western-style dress, a traditional outer wear, 'po'(포,袍), and a headgear, as a basic attire. Third, the traditional 'hanbok' is worn as a base garment and an outer wear is worn above. The different types of outer wear are used: mostly 'chaksu jueui jikyoun po'(착수주의직령포, 窄袖周衣直領袍) for men and 'kwangsu jikyoung po'(광수직령포, 廣袖直領袍) and other various styles for women. The headgear from the ancient times are worn by both men and women. Fourth, the most frequently-used color for ritual dress is white for both men and women's dress. The colors from the Yin and Yang ideology are also used in the ritual dresses. Finally, the kinds of materials are not considered as an important element for the ritual dresses.

• The Research Journal of the Costume Culture
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• v.10 no.2
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• pp.160-177
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• 2002

Wedding ceremony is a most basic and significant rite of religion. Clothing fur the ceremony is also assumed religious in essence. Thus this study focuses on ideas and religious qualities implied in wedding dresses for women in the latter period of Chosen. Among those wedding dresses for women in the public class, in this study, Yeom-Eui(염의), Won-Sam(원삼) in green and Hwal-Ot(활옷) are discussed. Yeom-Eui seemed preferred by only some of the nobel class who still considered manners and customs as very important. The rest people often wore a brilliant Hwal-Ot rather than Yeom-Eui under influences of a loosened social position system and sumptuous moods. Since a wedding is the reflection of social condition and at the same time a religious rite, the above mentioned difference in wedding dresses between the class of scholars obsessed with Confucianism and the rest public seems attributable to differences in values and religious views between the two groups. Of course, Hwal-Ot was also transmitted from the Chinese nation of Tang, so it complied with a contemporary flunkeyism about Chinese culture. Won-Sam and Hwal-Ot were designed with patterns representing the very significance of wedding and those wishing worldly blessings more children and more sons, longevity and wealth and prosperity. The fact that wishes of more children and more sons were more often implied by patterns of wedding dress in the latter Chosen indicates the legitimate oldest son-oriented patriarchical family system at that time influenced to such contemporary dresses. Meanwhile, those patterns used for Won-Sam and Hawl-Ot were influenced mainly by Confucianism, but sometimes based on Buddhism and Taoism. It suggests that the Chosun dynasty emphasized Confucian manners and customs to restore previous values which had been about to be collapsed since wars with the Chinese Ching and Japan, but nevertheless in the public class, Buddhism and Taoism were more deeply prevailed. This was supported by patterns and colors shown in wedding clothing.

• Asian Journal for Public Opinion Research
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• v.5 no.4
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• pp.302-318
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• 2018

This study is an attempt to explore the perceptions of the public on women in higher education and employment, using data from the World Value Survey, had 90,350 respondents, of which 48.03% are male (N=43,391) and 51.87% are female (N=46,878). This study indicated that women, younger people, upper class people, religious people, and married people are more likely to have strong views against women's education and employment.

• (The)Study of the Eastern Classic
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• no.49
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• pp.297-323
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• 2012

This study investigates the religious perspective of Kang You Wei in order to understand the origin of the reformation ideas in the Da-tong-shu. This study focuses on how the religious perspective of Kang You Wei influenced his reformative ideas of the end the traditional Chinese family structure and the establishment of socialist institutions to overlook the welfare of each individual. His religious perspective embraces both Confucian ideals, Buddhism and Christianity. He believed in the existence of the human soul, and admitted the social value of religion. Kang believed in natural rights and the equality between men and women given that the equality is given by Tien(天) & Shang-di(上帝). Thus, his religious perspective constitutes the fundamental parts of his reformative ideas reflected in the Da-tong-shu.

• Journal of the Korean Society of Costume
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• v.52 no.4
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• pp.111-123
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• 2002

The purpose of this study is to correctly understand the shaping process of Mongolian women's costumes, which had close connection with Korean costumes. 'Nomadic' factors of Mongol costumes are trousers and jacket, with deel(袍) pleated in the waistline for horse riding, and knee-covering narrow-sleeved long dress for men and women alike for protection against the cold. However, Married women wore bogthag(gogo: ) containing symbols derived from nomadic way of life. 'Foreign' factors are divided into two kinds; foreign culture applied to Mongolian costumes(woven stuff, Koryo style), and transformation in costumes to adjust to the environmental alteration owing to extended territory(pigap(比甲), Jacket and skirt), the last of which served as the chief distinction between nomadic and Y an fashions. 'Religious' factors are unique patterns and colors while retaining their symbolism. Some aspects(mongke tengri or eternal sky) of Shamanism is reflected in avoidance of washing, while positive effect of Lamanism is evidenced in yellow cosmetic applied on the forehead and 16 sky devil dance clothes.dance clothes.

• Asian review of World Histories
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• v.2 no.2
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• pp.147-167
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• 2014

The urban modernity that became an irresistible model for elites in Asia in the decades before and after 1900 was far from being gender-neutral. It represented an exceptional peak of patriarchy in its exclusion of respectable middle class women from the work force, from ownership and control of property and from politics. Marriage was indissoluble and the wife's role in the male-headed nuclear family was to care for and educate the abundant children she produced. Puritan religious values underlined the perils for women of falling outside this pattern of dependence on the male. Though upheld as modern and civilized, this ideal was in particularly striking contrast with the pre-colonial Southeast Asian pattern of economic autonomy and balance between women and men, and the relative ease of female-initiated divorce. Although attractive to many western-educated Southeast Asian men, including religious reformers determined to 'save' and domesticate women, urban respectability of this type was a poor fit for women accustomed to dominant roles in commerce and marketing, and at least equal ones in production. Southeast Asian relative failure in the high colonial era to adapt to the modern market economy may also have a gendered explanation. We should not be surprised that patriarchy and puritanism became more important in Southeast Asia as it urbanized in the late 20th Century, since this was echoing the European experience a century earlier. The question remains how far Southeast Asia could retain its relatively balanced gender pattern in face of its eventual rapid urbanization and commercial development.

• Women's Health Nursing
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• v.29 no.1
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• pp.55-65
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• 2023

Purpose: Coronavirus disease 2019 (COVID-19) has spread widely throughout the world, causing psychological problems such as fear, anxiety, and stress. During the COVID-19 pandemic, pregnant women have been concerned about both their own health and the health of their fetuses, and these concerns could negatively affect maternal-fetal attachment. Thus, this study aimed to explore the level of COVID-19 stress, resilience, and maternal-fetal attachment among pregnant women during the COVID-19 pandemic, and to identify factors influencing maternal-fetal attachment. Methods: In total, 118 pregnant women past 20 weeks gestation were recruited from two maternity clinics in Daegu, Korea, to participate in this descriptive correlational study during COVID-19. The factors influencing maternal-fetal attachment were analyzed using hierarchical multiple regression analysis. Results: The mean scores for COVID-19 stress, resilience, and maternal-fetal attachment were 57.18±10.32 out of 84, 67.32±15.09 out of 100, and 77.23±9.00 out of 96, respectively. Nulliparous pregnant women reported greater maternal-fetal attachment than multiparous pregnant women (p=.003). Religious pregnant women also reported greater maternal-fetal attachment than non-religious pregnant women (p=.039). Resilience (β=.29, p=.002), COVID-19 stress (β=.20, p=.030) and parity (β=-.17, p=.047) were factors influencing maternal-fetal attachment, and these factors explained 26.4% of the variance in maternal-fetal attachment (F=10.12, p<.001). Conclusion: Converse to common sense, COVID-19 stress exerted a positive influence on maternal-fetal attachment in pregnant women during the COVID-19 pandemic. Healthcare providers need to recognize the positive influence of COVID-19 stress and implement intervention strategies to strengthen resilience in pregnant women to improve maternal-fetal attachment.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.109-152
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• 2014

This paper deals with the artistic expression of religious thought in terms of the uniqueness of different images and creativity. The relationship between religion and art is complicated but popular in modern society. Film becomes the icon of modern culture to enhance the knowledge of religious traditions. Among many Korean religious films, Kang Daejin's work, The Way of Peace (1984) contains the life and thought of Kang Jeungsan(1871-1909), the highest god of Daesoonjinrihoe. First, the film, The Way of Peace, pays attention to the legitimacy of succession from Kang Jeungsan to Cho Jeongsan(1895-1958). Korea was beset with trouble both at home and abroad. China, Japan, Russia, and the US had the colonial desire to conquer the lands of Korea and to explore natural resources. Though the people of Eastern Learning(東學) protested government and Japanese colonialists, Jeungsan applied the principle of non-violence to the world. In order to save all the living beings of the world, he reordered the universe and renewed the harmonic relationship of human beings and their spirit. Second, The Way of Peace proposed the soteriology of peace and change to audience regardless of seekers(道人) or not. Jeungsan transformed the closed society to the open society, changed divided religions to the transcendent truth(道). He empowered the marginalized people such as women, the lowly, the elderly, and the sick, who were oppressed in the Confucian society. And he redeemed the people from the disease by healing all diseases and correcting disorders. In conclusion, The Way of Peace is a good resource of religious education by which we can overcome the religious illiteracy. The knowledge of new religious movements and Daesoonjinrihoe is necessary for us to understand the diversity of human nature. In the near future, the new images of Jeungsan should be created through multi-media and cultural contents for the new generation.

• Journal of Family Resource Management and Policy Review
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• v.15 no.2
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• pp.23-44
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• 2011

The purpose of this study is to present a desirable model of memorial rites on the basis of their essential significance, as recognized by middle-aged housewives. This study was based on an interview survey that was conducted with 40 housewives in their 40's and 50's who live in Seoul. The interviews were carried out from August 1, 2009 to October 20, 2009, using a semi-structured questionnaire. The main results of this study can be summarized as follows: First, the middle-aged housewives recognized the significance of memorial rites as an expression of their sincerity, or as a cultural demonstration of affection commemorating their ancestors. Secondly, the housewives mentioned possible changes to different memorial rites depending on the will of their children's generation. These included a grafting of different memorial rites between religions, or a shift of the memorial rites to a religious institution or a memorial facility, in addition to maintaining the current practice in one's home. Thirdly, we proposed memorial rites that are carried out in one's home (Confucian, Christian, Confucian plus Catholic, or Confucian plus Buddhist style), a religious institution (Catholic church or Buddhist temple), and a memorial facility (arboretum, graveyard or enshrine facility).