• Journal of Families and Better Life
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• v.22 no.4
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• pp.141-156
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• 2004

This study was intended to find out the differences of characteristics between the married women who were participating in the voluntary activities and those who were not. Based on the review of various theories on the volunteerism, the three variable groups - demographic, psychosocial and family related- were identified as the possible factors which differentiate the characteristics of those two groups. The results were as follows 1) Significant group differences were found in the age, the last child's age, education, income, sense of health, religion, the degree of religious activities, leisure satisfaction and type of leisures. 2) Married women participating in the voluntary activities showed more sociable, higher sense of responsibility to the society and more distinct feeling of social identity. 3) Family -related variables such as family function, type of family, the degree of socialization in the family and experiences and quality of contact with successful volunteers were found to be closely related to the married women's participation in the voluntary activities.

• Journal of the Korean Society of Costume
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• v.50
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• pp.33-50
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• 2000

A comparative and an analysis of the resemblance and the particularity of the women's headgear which has been developed in accordance with each of climate and historical beck ground of the Eastern Slavs: the Russians the Belarusians and the Ukrainians those are deeply influenced by the culture of costume of the Scythians which is considered as the origin of the Koreans culture of costume is presented in this study. A well-known Russian ethnographer D. K. Jelenin classifies the women's head gear of the Eastern Slavs as a platok a chepetch a shapka and a unmarried women's venetch by its structural figure. Those 4 kinds of head gears are the basic head gears of the Eastern Slavic woman. However the characteristics and the features of the head gears of the Eastern Slavic woman However the characteristics and the features of the head gears of each nations show us that they have been developed differently not only by the climatic and the geological influences but also by the influence of their historical background. Furthermore we could realize that the Eastern Slavs had classified a person's social position and a standing in family members by the head gear. The incantational and the religious meanings of the hair styles and the head gears are shown in this paper. For instance they has been considered that a married woman without a hat is a disgrace and it even affects to the harvest. Even they believed that a corn styled Russian woman's hat named "Roga" protects a mother and her baby from the evil spirit. It seems that such a ethnographical culture is caused by their own faith of Russian orthodox and a non-Christian ancient religious culture of those regions.

• Women's Health Nursing
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• v.21 no.2
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• pp.139-149
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• 2015

Purpose: This study was to define and analyze the expectations of middle-aged woman to their spouse. Methods: A sample of 39 middle-aged women was recruited from the workplace, religious organization and acquaintances. The survey was conducted with participants using self-reported questionnaire. The data were analyzed using Q methodology. Results: There were four different types of expectations of middle-aged women. First type was "Collaborative and self-development type," meaning that women developed self and were collaborated with their family or spouses. The second type was "Maintain their own life" meaning that women recognized and maintained their expertise without interference from their spouses. The third one was "Respect for the inner value" meaning that women gave continued respect and understanding their inner value. The last one was "Realistic acceptance" meaning that women kept the current situation without implementing new self-development type. Conclusion: There is a subjective structure within the types of expectations of middle-aged women for a life of happiness to the spouse.

• Korean Journal of Human Ecology
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• v.6 no.1
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• pp.89-96
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• 1997

The purpose of this study was to determine the clothing value, awareness of and concern about clothing's country of origin in Korea and England university women. University women in Korea and England were surveyed to determine the importance attributed to 32 descriptors defining 8 clothing values. Awareness of, and concern about, clothing's country of origin were determined mean-scores, t-test and $x^2$-analyses were done. A different rank order of importance for clothing values exists for both groups. The Korea sample rated aesthetic, economic, theorical, political, exploratory and sensory significantly higher and social, religious significantly lower than England sample. England sample appeared to be more aware, concerned about clothing's country of origin than Korea sample. More Korea women were able to recall country of origin. Over half Korea sample but less than 22% England sample recalled purchasing primarily domestic apparel.

• Journal of the Korean Home Economics Association
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• v.49 no.5
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• pp.23-32
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• 2011

This study will covered socio-cultural background and characteristic of the face-concealing culture of Istanbul which has liberal and westernized clothes culture for women even if it's an city in an Islamic country. This study depended on literatures related to religion, culture and costumes of the Ottoman Empire, especially costumic data on miniature of turkey, which was famous from 16th to 19th century. Since the 17th century, the Ottoman Empire has been gradually influenced by European countries but the change of women's clothes was not considerable. In the 18th century, women's clothes were influenced by foreign fashions. A veil to cover the face was gradually disappeared and traditional Turkish headdresses were replaced by European hats. Through face-concealing culture of Istanbul, we can see some socio-cultural features like Islamic religious character, one's social position, economic situation, westernization and renovation, beauty and completion of costume, duality for the reason of regional difference.

• Journal of Yeungnam Medical Science
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• v.21 no.2
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• pp.151-166
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• 2004

Background: Spirituality has been an important part of Transpersonal Psychology and is believed to have a large effect on the mental health because it has been systematized. The aim of this study was to determine the level of spiritual disposition on human beings along with its effects on one's mental health. Materials and Methods: The study targeted 400 women residing in Youn-Gil city of JiLin Prov., which is a district of the Cho-Sun tribe in China. Their spiritual well-being was studied using the Spiritual Well-being Scale-Korean Version. The spiritual well-being scale consists of 2 sub-scales of religious well-being and existential well-being. The study was evaluated using a lie scale, psychotic trend, and a combined anxiety-depression scale. The results were considered to be factors of one's mental health. The correlation between the spiritual well-being and each tendency was analyzed by regression analysis. Results: The total score of the Cho-Sun tribal women according to the spiritual well-being scale was 68.29 which was much less than the 100.65 of Korean Christian women. There was no significant correlation between the spiritual well-being and the Lie trend. However, it was found that 86%(344) of Cho-Sun tribal women scored above 70 in the Lie trend with a mean score of 74.57 which is higher than normal populations. Regarding the correlation between the spiritual well-being and psychotic trend, the psychotic trend became significantly higher when the religious well-being was at a high level. On the other hand, the psychotic trend became significantly lower when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and anxiety, the anxiety was significantly higher when the religious well-being was at a high level. However, the anxiety level was significantly low when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and depression, the depression level was somewhat significantly high when the religious well-being was at a high level. However, the depression level was significantly low when the existential well-being was at a high level. Conclusion: This study evaluated the effects of spiritual well-being on a person's mental health among Cho-Sun tribal women in Youn-Gil city of JiLIn Prov., P.R. of China. The results found that the religious well-being, which is a sub-scale of spiritual well-being, had negative effects while the existential well-being had positive effects on the mental health. These results proved that a person's religious disposition had negative effects on their mental health in a communitarian society.

• The Korean Journal of Community Living Science
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• v.16 no.3
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• pp.97-107
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• 2005

This study aims to examine the determinants affecting rural women's participation in community organizations in rural Korea. The data was collected through interviews with 958 rural women among 1,870 respondents who have lived in Up and Myen as an administrative unit of a rural community, and analyzed by the SPSS/PC Win V.10 program. The statistical method utilized for this study was the hierarchy multiple regression model. The major findings of this study were as follows. First, rural women with a high income, a larger farm, or a fruit farm are more likely to participate in agricultural cooperatives. Second, rural women with a high income, a larger farm, who are engaged in full time forming, and grow fruit and special crops, are more likely to participate in cooperative firms. Third, rural women who are educated and have a larger farm, a fruit farm, and high community attachment are more likely to participate in learning organizations. Fourth, rural women who were educated and have small households are more likely to participate in religious groups. Fifth, rural women with a small farm are more likely to participate in civic organizations. Sixth, there was no significance between all of these variables and participation in political parties.

• Clinical and Experimental Pediatrics
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• v.52 no.8
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• pp.851-855
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• 2009

Death is not only a medical problem; it is also an ethical problem. When doctors face a dying neonate, their knowledge of bioethics and the opinions of ethical specialists and religious leaders are helpful for them and the family of the dying baby. In recent years, due to the increase of surviving babies who have suffered from severe illness, those born too small or too early, and those with severe anomalies in neonatal intensive care unit (NICU), we have met with complicated bioethical problems frequently. To lessen the burdens of doctors and the parents of the dying baby, I reviewed medical, ethical and religious articles about bioethics in adult death. My suggestions are listed as follows: 1) regular bioethical education and activation of bioethical committees in NICU, 2) a well-controlled nationwide database, 3) a hospice unit space and programs for dying baby in NICU, and 4) social support for pregnant women and financial support for the NICU.

• Journal of the Korean Society of Costume
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• v.55 no.5 s.95
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• pp.1-13
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• 2005

The results from the consideration of this are as follows. 1. Kokuryo has been the exchange foreign relationship with the Han dynasty era, from king DaiMuSin 25 years to Bojang 27 years. 2 King of Kokuryo, from The North-Wei-dynasty has been received ceremonial costumes, first-third class of China's official rank. After unification of China, Su, Dang dynasty's envoy and missionary and many commercial men and artist come from China to Kokuryo, therefore, influenced their costume habbits and behabiers from royal families costumes and common peoples costumes, without concern of that one's social position. 3. Kokuryo King's ceremonial costumes are not the same as the China. Kokuryo performed a religious service an emperor's ceremony. And the Kokuryo King's religious mind was the Budism and Daoism. So that mural painting just showing the symbolic of the king's costumes , Myunryukwanbok.

• Journal of the Korean Society of Clothing and Textiles
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• v.8 no.1
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• pp.85-94
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• 1984

The purpose of this study was to see if a relationship existed between the level of modesty in clothing ana clothing values of male and female university students. The difference between sex was also investigated. A questionnaire composed of Engelbrecht's 'Modesty in relation to women's dress' and Creekmore's 'Measure of eight clothing values' was administerd to 1, 100 students and the data from 888 respondents (466 male, 422 female) was analyzed by t-tests. findings were as follows : 1. There was no significant difference between male and female in the level of modesty in clothing. 2. Each score of sensory, economic. social, theoretical, and religious clothing value of male students was significantly high and exploratory, aesthetic and politicalclothing value score of female students was significantly high at the .005 level of confidence. 3. Each score of sensory economic, theoretical and religious clothing value was significantly high in Modest group and exploratory, aesthetic and political clothing value in Immodest group was significantly high at .005 level of confidence.