• Korean Journal of Child Studies
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• v.18 no.1
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• pp.81-107
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• 1997

This study investigated parental perceptions and practice of filial piety and in child rearing practices regarding filial piety. The subjects of this study were 681 parents. 1) The results showed that most parents perceive, practice and teach their children the 12 virtues of filial piety. 2) There were significant differences in fathers' view (perception, practices, education) of ancestor- worship as found according to child developmental stage. The significant of difference in mother's perceptions of emotional-care, ancestor-worship and persuasion and moral training was found according to child developmental stage. The significant differences in mother's practices in moral-training, economic-support, persuation, and ancestor-worship were found according to child developmental stage. The singificant differences in mother's child-rearing in gratefulness, moral-training, emotional-care, persuasion, obedience to parents, and ancestor-worship were found according to child developmental stage. 3) Traditional child-rearing behavior has declined.

• Proceedings of the Korean Institute of Interior Design Conference
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• 2005.10a
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• pp.85-89
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• 2005

Within a short period of time of evangelical activities in Korea, the Korean Christianity has been explosively grown since 1884. Now Korea became one of the top countries exporting many missionaries to other countries. We call the 1970s and after as the time of diversity in Korean churches and those buildings. In this period, Korean churches have grown larger and bigger, so called mega-churches. Including Yoido Full Gospel Church, Seoul with 10,000 seats, there are 22 mega-churches in Korea out of the world top 50 mega-churches. Having the necessity of knowing the composition of worship space of mega- or super-mega-churches, we analyzed and classified the information of mega-churches which were built after 1970s. We collected resources through blueprints, visitations of buildings, and interviews by phone, For this study and research, we selected total 66 churches. Based upon the existing theories, we categorized the plane of worship space, its axis, the arrangement of attendant seats, the location of the choir, and the pattern of a cross section of buildings. We also brought the conclusion of specific characteristics given through the analysis according to the time period, the style, and the denomination of megachurches.

• Korean Journal of Culture and Social Issue
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• v.23 no.4
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• pp.475-495
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• 2017

The present study aimed to understand young adult women's disordered eating symptoms with materialism and pathological celebrity worship. Specifically, we hypothesized that pathological celebrity worship and internalization of sociocultural attitudes towards appearance would mediate the relationship between materialism and disordered eating symptoms among young adult women. A total of 601 female college students participated in this study. As hypothesized, we found that materialism predicted pathological celebrity worship and increased internalization of sociocultural attitudes towards appearance, which in turn, led to a higher level of disordered eating symptoms. Our findings suggest that young adult women's disordered eating behaviors should be understood as a sociocultural phenomenon rather than as an individual woman's personal issue.

• The Research Journal of the Costume Culture
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• v.29 no.1
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• pp.103-120
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• 2021

This study interprets Siberian shaman costumes from the perspective of Siberian shamanism's spiritual culture by combining theoretical and empirical studies. According to the natural environment and language families, the Siberian people are classified into the Altai, Tungus, Ural, and Paleo-Siberian groups. Se Yin's research classifies the spiritual culture of Siberian shamanism as cosmic, spiritual, and nature view. Eliade's research has divided Siberian shaman costumes into form, headdress, and ornament. According to the present study, shaman costume form and decoration reflect the Siberian three-tiered cosmic view, such that the shaman's head, body and feet correspond to the upperworld, middleworld and underworld. In addition, animism, totemism and ancestral worship appear in the shamanism's spiritual view. For example, the costume's form shows the totem of each tribe, while the costume accessories reflect animal worship, plant worship and ancestral worship. Finally, shamanism's nature view mainly manifests through three processes: personification, deification, and ethics. As an intermediary between man and the spirits, shaman use their clothing to reproduce the image of half man and half spirit. The shaman's costumes are deified and considered to have divine power. For example, the animals represented on the costume help the shaman travel through space. Generally, good animals help a shaman enter the upperworld, while animals that help a shaman enter the underworld are considered evil. Also, the number of hanging accessories represents the shaman's ability.

• Journal of the Korean Institute of Landscape Architecture
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• v.25 no.3
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• pp.186-198
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• 1997

Although Jaesil are historical products which is related to our traditional culture, they have not been studied extensively. This study deals with the location and the spacial compositional characteristics of Jaesil, a traditional building special functions in culture. The summarized results are as follows : 1) Jaesil wee constructed in 15c~20c. Jaesil in Kyungpook province were built by the intelligent classes in 17c~18c, while Jaesil in Kyungnam province were built by the rich farmer classes with economic power in 19c~20c. 2) The functions of Jaesil were the following : It was used for the purpose of worship, school, temple. The main function in Kyungpook province was worship, while the main functions in Kyungnam province were worship and school. 3) The relationship between Jaesil and villages were as follows : Jaesil in Kyungpook were located in the mountains apart from villages and their main elements of landscape were valleys or rivers . While Jaesil in Kyungnam was located in the residental spaces and their main elements of landscape were an artificial pond or no water landscape. 4) The plane form of Jaesil, Which was constructed specially 'The ㅁtype' of Jaesil were common in Kyungpook province and tis type expresses the enclosure and centrifugal force. While 'The 一type and 二type' were common in Kyungnam, and this types expresses the poenness and practicality.

• Journal of architectural history
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• v.24 no.1
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• pp.61-70
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• 2015

This is a study on the construction of the Heungcheon-Temple. The results are follows. 1) The Heungcheon-Temple was anticipated to be the Jeongneung. However, when completed, the Heungcheon-Temple was symbolized Buddhism; moreover, there was a stupa enshrined sarira. The stupa was a land mark in Hanyang. While king Sejong repaired the stupa, it disappeared during the regin of King Jungjong. Before it disappeared the stupa signified a Buddhist event and a rite of good fortune. 2) The stupa was constructed using a double-frame, and there was a stone-stupa in an octagonal multi-layer temple. This single location consisted of a sarira space and a worship space. 3) Buddhist Relic(Sarira) worship was to witness holiness and therefore reics could be moved according to need. It appeared as though Buddhist Relic worship occurred in Southeast Asia. 4) The Heungcheon-Temple stupa was considered a new and superior architectural-symbol to comfort people and recognize the new order of Ming and neo-Confucianism. Therefore, the stupa was a good alternative to politics, religion, and external relations during the early Joseon era.

• Archives of design research
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• v.18 no.4 s.62
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• pp.257-266
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• 2005

The purpose of this study is to investigate the psychological reaction to the image of the worship space in the church buildings and to quantify its contribution of the stimulation elements causing such reaction, and finally to suggest basic data for realizing emotional worship space of the church architecture. For this, 143 christians were surveyed to analyze the relationship between 23 emotional expressions extracted from the worship space and 32 images of the worship space. The combined data was described with the two dimensional dispersion using the quantification theory III. The analysis found out that 'simplicity-complexity' of the image consisted of the horizontal axis (the x-axis) and 'creativity' of the image the vertical axis(the y-axis). In addition, to extract the causal relationship between the value of emotional reaction and its stimulation elements quantitatively, the author indicated 4 emotional word groups such as simple, sublime for x-axis and typical creative for y-axis based on its similarity by the cluster analysis, The quantification theory I was also used with total value of equivalent emotional words as the standard variance and the emotional stimulation elements of the worship space as the independent variance. 9 specific examples of the emotional stimulation elements were selected including colors and shapes of the wall and the ceiling, shapes and finish of the floor materials, window shapes, and the use of the symbolic elements. Furthermore, 31 subcategories were also chosen to analyse their contribution on the emotional reaction. As a result, the color and finish of the wall found to be the most effective element on the subjects' emotional reaction, while the symbolic elements and the color of the wall found to be the least effective. It is estimated that the present study would be helpful to increase the emotional satisfaction of the users and to approach a spatial design through satisfying the types and purposes of the space.

• Journal of the Korean Home Economics Association
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• v.36 no.9
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• pp.35-47
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• 1998

The purpose of this study was to investigate the effect of household characteristics on household expenditures on wedding, funeral, ancestor worship, and 60th birthday anniversary. Data for this study were from the 1996 Annual Report on the Family Income and Expenditure Survey. OLS regression analysis was used to identify the effect of household characteristics on money spent on family ceremony expenditures. The household income, age of head, education of head, and family size were all significant factors for understanding family ceremony expenditures. The results also indicated that additional income from wife's labor force participation was associated with lesser expenditures on family ceremony, while business income, asset income, and transfer income had no effects on this category. The effect of the third quarter of 1996 was significant on family ceremony expenditures, indication that households spent significantly less for this category in the summer than did in the winter, holding other factors constant.

• Journal of the Korean Society of Costume
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• v.21
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• pp.129-142
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• 1993

We priority given to Jowoo-Kwan this study examined the ideologic backgrounds which had influences on Jowwo-Kwan throughout the Birds Worship Thought and the Yin-Yang and Five-Elements Thought. Jowoo-Kwan with bird-feathers to Jeol-Poong namely the orgin of the Korean Kwan-Mo existed as a northern cultural elements until the Three States. The customs of Joo-Kwan were greatly related to the hunting life of a horse-riding people and they were dominated the Birds Worship Ideology originated from the primitive religion of a northern people namely Shamanism. In the early days Jowoo-Kwan with natural bird-feathers was decorated with golden bird-feathers with the development of a so-ciety and it changed realistic and crative in the form. The results that Jowoo-Kwan is applied to the Yin-Yang and Five-Elements Thought as follows. The Higher front part represents Yang and on the other hand the lower back part does Yin. Thus Jo-woo-kwan consists of a ideologic Yin-Yang. By means of principles of the Five Elements Birds are included in four animals with the mean of God and especially we can confirm it from a red bird. Expresions of Jowoo-Kwan shows the influences of the Five Elements thought.

• Journal of Digital Contents Society
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• v.6 no.1
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• pp.63-68
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• 2005

Today, Korean Society have stood on the transformation of Globalization and information. Under these radical changes, the Korean church faced the crisis of decline. In fact, decreasing population of new generation in the church who lead digital age makes the future of Korean church look black. This research tried to suggest mission strategy for new generation through develop worship contents using multimedia.