• The Journal of Asian Finance, Economics and Business
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• v.7 no.6
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• pp.287-296
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• 2020

The study investigates the relationship and influence between religiosity, reward, and engagement in the public administration sector, both directly and causally via moderation. This study involved one hundred and twenty-three respondents in three local government organizations in Malang City, East Java Province, Indonesia, namely, the Malang City General Hospital, the Population and Civil Registry Office, and the Investment Office. The sampling method uses stratified random sampling from the total population of civil servants in Malang in the three institutions. The data analysis model of this study uses a quantitative approach with a unit of data analysis using the path analysis method. The analytical tools used are smart-PLS and SPSS. The results reveal that the direct combined effect of reward and religiosity has a positive and significant influence on the engagement. However, moderation between reward and commitment, which is bridged by religiosity, does not show positive and significant results. The non-positive relationship shown by testing moderation concludes that there is a separation of purpose between the portion of religiosity in the world of work, where religiosity in this study is only described as part of the concept of worship, and the relationship between the person and his God.

• Journal of the Korea Fashion and Costume Design Association
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• v.11 no.2
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• pp.85-98
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• 2009

The modern trend in costumes, influenced by postmodernism, is to use of various patterns and images borrowed from diverse cultures of many ethnic groups. The Yo tribe studied in this paper is miner ethnic group in China, whose traditional costume is very splendid and modern. In addition, its embroidery pattern has a high artistic value in that its shapes are diverse and splendid and each one has its own peculiar elegance. As for the research method, I examined the Yo tribe's history, culture, traditional costumes and design patterns through related books, research papers, internet sites, and etc. The results of the paper are as follows. The Yo tribe's costumes consist of a jacket, trousers or a skirt, an apron and a belt. Although the color of the costumes is all black, there are splendid embroidery decorations with the colors of red, orange, yellow, green and white on the chest or shoulder part of a jacket, the adjusting lines, cuffs, or a part of a trousers and aprons. The types of the patterns represented in the Yo tribe's traditional costumes are related to nature, ancestor worship, ethnic legends, history, religion, and agricultural lives. The method by which the Yo tribe expressed on their costumes is a "peach-blossom" technique, which uses cross-shaped embroidery with wrap and woof threads. Because it is not apt to express delicate and detailed patterns, the Yo tribe's patterns tend to show abstract and geometrical forms.

• Journal of architectural history
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• v.14 no.3 s.43
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• pp.53-76
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• 2005

Through a field study of the folk houses, 'Closed ㄱㄴ Type' in Goyang-si, Gyonggj-do, focused on the dweller's life by the method of ethnographic interview, observation, and physical survey. L and opposite L type of inner and outer buildings form a closed inner court, and innermost backyard for woman is enclosed by fence. Form and space of the house contains dweller's traditional life. Outer space of a front gate becomes semiprivate space, for thrashing and piling up harvest and raising vegetables and pigs. Confucius principle does not fully dominate dweller's life of ancestral rite at Daecheong floor, and separation of man's and woman's quarter. Superstitious worship activities took place for lord of site and house. In everyday life, Anbang, inner main room, is assigned for parent's quarter instead of woman's quarter, and Geornbang, next room, was for son's family. Anbang has symbolic meaning for a place of deathbed. House contains agricultural activities, crop harvesting, thrashing, putting into storage, hulling rice, and keeping grain near kitchen. At present, rooms are needed more; sheds are made into rooms, rooms are enlarged toward outside, half outside space like Daechong floor becomes interior space by sash screen. And modern facilities of kitchen and bathroom are equipped for convenience. At the end, meaning and generative principle of those forms are discovered.

• Korean Journal of Occupational Health Nursing
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• v.29 no.3
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• pp.202-207
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• 2020

Purpose: COVID-19 infections have been erupting in places of worship, long-term care facilities, and call centers in Korea since January 2020. This study aims to diagnose and present an infection control system solution for long-term care facilities where at-risk elderly individuals are actively engaged in communal life. Methods: We conducted comparative analyses of infection control systems between long-term care facilities and medical institutions respective of relevant laws and this study's evaluation system. Results: To prepare for future infectious diseases, it is necessary to establish a long-term care facility infection control system and strengthen the standards thereof, to strengthen long-term care facility evaluation standards and to newly establish medical charges for infection control. Conclusion: Systematic procedure fortification and financial support provisions are necessary for infection control at long-term care facilities.

• Journal of the Korea Furniture Society
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• v.24 no.2
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• pp.156-182
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• 2013

In this paper, the origin, development and features of a Korean folding stool are studied. A folding stool is a piece of collapsible seating furniture with its legs crossed in the form of the letter "X" and no back attached. In China, the folding stool was introduced from the West around the second century A.D. The folding stool of Korea was influenced by that of China. It is known from the records that the king used the folding stool from the Three Kingdom period. During the Koryo period, Chosun period and the modern period, the folding stool was used to show the authority of the king and nobleman. The folding stool was also used at outside places such as a hunting ground, a ceremonial walk, a battlefield, a garden etc. due to its portableness. Buddha worship policy of Koryo period supported the usage of the folding stool for shanding (禪定) by ascetics of Buddhist temple, or aristocrats. In a contemporary period, the folding stool is continuously produced and used as one kind of a folding chair due to its functionality, movability, storability and efficient space utilization. This research will serve as a momentum to investigate the origin and development of the East Asian seating furniture culture, and contribute to the further study and manufacturing of Korean seating furniture.

• Journal of the Korean Society of Food Culture
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• v.14 no.4
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• pp.395-403
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• 1999

The origin as well as the culinary aspects such as ingredients, types, preparation methods of Dasik and materials and ornamental patterns of Dasik mould(다식판) are discussed and analyzed through the literature survey. 1. The origin of Dasik came from the custom of Umdha(飮茶) together with the Worship of Buddhism(숭불정책) and the abundant production of rice due to the Policy for Agricultural Development(권농정책) of the Koryo Dynasty. 2. The main ingredient of Dasik was rice flour and wheat flour and thereafter, plant materials such as Song-wha(송화), Mungbean starch flour(녹두녹말가루) and Hwang-yul(황율) were followed. Honey, sugar and syrup were used as coagulating agents. Dasik was often colored by the addition of Omija(오미자), a plant material containing red pigment. 3. Originally. Dasik mould was not used until Jeungbo-Sanlim-Kyungje. Major types of Dasik were reviewed from the literature survey. 4. The materials of Dasik mould were wood or porcelain. Their shapes and ornamental patterns were reviewed. Circular design was predominant in the wood and lettered designs were predominant in porcelain. 5. Utilization of Dasik recorded in Koryo-History(고려사) and Chosun-Wangjo Shilloc(조선왕조실록) were reviewed.

• Women's Health Nursing
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• v.10 no.2
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• pp.91-98
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• 2004

Purpose: The purpose of this study was to examine the relationship between spiritual well-being, depression, and health status of elderly women in a community for providing the basic data necessary to improve the practice of nursing. Method: The participants were 295 elderly women, over 65 years old in Gwangju and Kyongbuk province, Korea. The data were collected between April 15th and June 15, 2003 using a structured questionnaire and were analyzed using SPSS Win 8.0. Result: Factors such as religious belief (p<.001), type of religion (p<.001), participation of worship (p<.001), significance of religion (p<.001), education(p=.001), spouse(p=.015), financial supporter(p=.001), and living satisfaction(p<.001) showed a statistically significant relation with spiritual well-being. There was a negative correlation between spiritual well-being and depression(r=-0.32, p<.001),and between health status and depression(r=-0.50, p<.001). However, there was a positive correlation between spiritual well-being and health status(r=0.32, p<.001). Conclusion: In order to promote spiritual well-being in elderly women, it is necessary to develop a nursing intervention program classified by the type of religions, followed by studies on the results of proven intervention programs.

• Journal of the Korean Institute of Landscape Architecture
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• v.27 no.3
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• pp.32-38
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• 1999

This paper search the difference between the village groves for enclosing and the village groves for rest in Chinan-Kun region. Both charged 72.5%(37 groves) of all(51 groves). The form of village groves for rest was various, but that of those for enclosing was linear. The average area of village groves for enclosing was 2,755.4$m^2$ and that of those for rest was 661.2$m^2$. So village groves for enclosing was 4.2 times larger than that of those for rest. In function of village groves, it was identified that function of complementing vacant part was more important than of rest in human settlement region. In the transformation of village groves, the village groves for enclosing were transformed into other productive use than those for rest. Although the worship service were performed annually in the past, that were almost disappeared in present. The forest state of village groves were almost deciduous ones. In vegetation structure, the number of upper trees of village groves for enclosing was 5 times more than that of those for rest. In average appearing rate of upper trees, the village groves for enclosing was 2 times more than that of those for rest. The most principal dominent species of both in upper trec was Zelkova serrata. The species showing highly appearing rate of upper trees were Zelkova serrata, Carpinus tschonoskii, Celtis sinensis, Qercus acutissima, Pinus densiflora, Castanea crenata, Salix glandulosa. etc.

• Journal of the Korean Institute of Rural Architecture
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• v.12 no.3
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• pp.19-26
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• 2010

This study is aimed to look into the craftsmanship non-educated constructors in Korean-style secondary stations(Gong-So) of Naepo region which is located in the northwestern Chungcheongnam-do. Although the area was persecuted as one of three cradles of Korean Catholicism, Catholic activities flourished there. The 13 cases of Korean-style secondary stations were selected through a survey report list about modern cultural assets of Chungcheongnam-do published in december 2004. This study examined the methods of plan layout and framework of Gong-So to look into craftsmanship of non-educated constructors, the results are as follows; The methods of plan layout are divided into three types according to existence and arrangement of inner column(Nae-Ju); 'Layout with Nae-Ju' is considered as the primary form of Korean-style Gong-So with using regular Nae-Ju. 'Layout with the different position of the center between Nae-Ju and exterior column(Oe-Ju)' and 'layout without Nae-Ju' is appeared in Korean-style Gong-So which is important to assembly and alter function. The methods of framework are appeared variously according to different plan layout for securing worship space. The unusal beam(Chung-Ryang) is used to solve different spans of altar and narthex. When space was formed widely without Nae-Ju, diagonal members and M letter type rafters are used, they are influenced by the technique of western wooden roof truss.

• Journal of the Korean Home Economics Association
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• v.49 no.4
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• pp.67-76
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• 2011

This study had two goals: 1) to explore generational differences in traditional family rituals and 2) to investigate the association between family values and family rituals. Using survey data from 500 married men and women in their 20s to 60s, we classified three generations: 1) 1941-1950 birth cohort (aged 59-68), 2) 1951-1970 birth cohort (aged 39-58), and 3) 1971 and later cohort (aged 38 or less). These generations represented post-colonialism, modernization, and the information era in Korea, respectively. The results demonstrated that birth-related traditional family rituals had been maintained across the generations. Ancestor worship was less likely to be observed by later generations. Further, the way in which family values was associated with family rituals differed across the generations, indicating that traditional family values had different influences on everyday family life culture across generations.