• Journal of the Korea Fashion and Costume Design Association
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• v.17 no.4
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• pp.145-160
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• 2015

The purpose of this study is to develop cultural tourism products of Jeju Free International City, utilizing the images of its blessed natural environment listed on the UNESCO World (Natural) Heritage Site. To do this, the concept of cultural tourism products is defined, and the current situation and features of Jeju cultural tourism products are closely researched and examined, and then through survey study, responded by Jeju residents and tourists, purchasing behaviors, consumer preferences of Jeju tourists, and improvement plans for tourism products are examined in detail. According to the survey, the important elements for cultural tourism products of Jeju are extracted and employed in the development of tourism T-shirts, and the developing process of souvenir shirt designs using the unique images of Jeju are presented. Five textile pattern designs, based on the nature images of Jeju 'gotjawal' forests, are created and employed in 5 souvenir shirt designs, and this led to the development of 10 styles of tourism souvenir shirts. With their trendy design embodying unique images of Jeju, practicality, and functionality, these shirts are not just for tourists visiting Jeju but also for everybody, any age, and anywhere. The suitability and validity of the designs as the cultural tourism products representing Jeju are evaluated by consumer preference survey. Through this study, the infinite possibility of developing cultural tourism products utilizing unique natural environments of Jeju are confirmed. Development of tourism souvenir shirts reflecting the current fashion trends and tourists' tastes can be led to the construction of positive images of Jeju, the success in attracting tourists, and, eventually, market extension for cultural tourism products.

• Journal of Christian Education in Korea
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• v.65
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• pp.55-80
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• 2021

This study attempted to find a Christian religious alternative to the seriousness of the problem of low birth rate which has become a national and social problem, and its alternative. Korea is a low birth rate country. The phenomenon of low birth rate and childbirth avoidance is a reality that not only are national problems but also Korean churches are experiencing serious problems, and will continue to affect them. It will affect the church in four major ways. First, is a sharp decline in the number of members. Second, is the decline of Sunday schools. Third, various family problems and generational conflicts will arise. And it brings problems such as a crisis of faith among members. Young people living today have an unconventional attitude toward marriage, childbirth, and parenting. But for Christians, childbirth is a way of living in that God blessed us to "be fruitful, multiply, and fill the earth." In other words, childbirth must be recognized as a blessing from God, not a human decision. Therefore, we must know how precious the fetus is in front of God and that it is a precious life. Thus, we should be interested in how to nurture the life God has given. To do so the church's role is education is to shape the value of life from a biblical perspective. Therefore the church needs to see how the Christian faith of young and married couples who are about to marry, give birth, and raise children, affects the childbirth and rearing of children. And it is necessary to study what the role of church and Christian education is to solve the problem of low birth rate and to suggest alternatives. For this study, we will first identify the factors of low birth rate. Then we will confirm childbirth and the blessing of God through the Bible. Finally, the role of the church in low birth rate and educational alternatives will be presented.

• Journal of Christian Education in Korea
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• v.64
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• pp.109-144
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• 2020

In the 21st century, Our Korean churches should be reborn and truly restored in the situation korean churches have been criticized socially and adversely affected Christian missions. In this situation, the researcher analyzed the Zeraim(Agriculture) of the Jewish scripture Talmud as an alternative to solving the problems of the Korean church. In order to achieve the purpose of this research, the background of the emergence of Talmud, the main contents of Talmud Zeraim, and the application of Talmud Zeraim's Christian education were divided and analyzed. Through the Jewish Talmud Zeraim, five possibilities of application were suggested to solve the problems of Korean churches. First, it is a Christian education for a blessed life. Second, it is a Christian education that pursues social justice, life, and integrity of creation. Third, it is Christian education for a life that appreciates God's grace. Fourth, it is a Christian education for realizing the commandments and practicing the teachings. Fifth, it is a Christian education that pursues conventional spirituality. Researchers believe that the mission and direction of Christian education without losing their identity and faith under the numerous hardships in history should be found in the faith and life of Jews who have regained their traditional spirituality centered on the law (Torah) and Talmud which are the God's words. From now on, the Korean church should boldly clear up its mistakes and move on to education that humbly accepts the sounds of social criticism and can make a fresh recovery.

• Women's Health Nursing
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• v.9 no.1
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• pp.39-49
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• 2003

This study is an attempt to provide fundamental information on how to manage menstruation discomforts by surveying the subjective viewpoint s on menstruation from female college students. Utilizing 40 Q-samples in Seoul between May 1 and June 30, 2001, data has been collected from 30 randomized P-samples. Data analysis involves the PC QUANL Program, Q-factor analysis, and Principal Component Analysis. The result of the data analysis gives four types of categorizat ion as follows : The first is the "inconvenience-recognizing" type that includes 10 subjects out of 30. During menstruation, this type of subject usually complained of physical discomfort such as pain in the lower back and abdomen. Even though they considered menstruation to be troublesome, they did nothing about the in convenience. The second is the "positively-accepting" type that includes 7 subjects out of 30. This type of subject takes menstruation as natural and even a privilege for a woman. They think they are blessed to conceive a new life through their biological cycle. Therefore unlike other types, they rarely complained of any physical and psychological discomfort caused by menstruation. The third is the "destined course" type that includes 6 subjects out of 30. This type of subject endures the discomfort caused by menstruation with out any medication or medical treatment. They appeared to take menstruation a s fate without having any specially negative or positive attitude. The fourth is the "negatively-accepting" type that includes 7 out 30. This type of subject takes menstruation as negative, even if it is unavoidable for a woman. Menstruation, very negatively taken, felt uncomfortable and caused them to have pain in the lower back and abdomen and an oversensitive nervous system. The four types of attitude towards menstruation show their own characteristic features in dealing with menstruation. Understanding these features in detail will enhance nursing implementation which is related to menstruation. This study is intended to provide fundamental information with which nurses can deal with menstruation problems by investigating subjective viewpoints about menstruation. This study is a stepping stone on which further study on this subject can build to develop an effective and efficient way to deal with menstruation discomforts.

• Journal of Korean Academy of Nursing
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• v.24 no.2
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• pp.264-277
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• 1994

In Korea the concept of social support was first used as a research concept in nursing and has not had much application in the clinical field. Another problem is that research on social support has used a direct translation of the words “social support” into Korean as “sawhejuk jiji”. Three questions were posed to direct the re-search. 1) Is there a concept of social support in Korean society? 2) if so, what words or expressions are used to de-scribe it? 3) further, if so, how is social support structured and how does it function? In order to answer the research questions a three-step research methodology was used : The first step consisted of a literature review on re-search related to social support and on information on the background of, and the way of thinking re-lated to interpersonal relations among Korean people. The second step, which was done to identify whether there is a concept of social support in korean society, involved interviewing a sample of the population. The third step involved a panel discussion that included the members of the research team and three consultants, a sociologist, a philosopher and a scholor in korean literature. A review of the literature on interpersonal relationships in traditional korean society identified a four cirole structure that explains interpersonal relationships. The first circle with “me” at the center is the family but here “me” disappears into the “we” that is essential for a cooperative agricultural society. In the second circle are those close to “me” but outside the family. The third circle includes those with whom “I ” have infrequent but regular contact and with whom correct conduct is important. The last circle is all the people with whom “I” have nothing in common. They are excluded in interpersonal relationships. The literature on interpersonal relationships showed that within the traditional Korean society people lived in villages where most people were very familiar with each other. “Yun”, the social network established the connection and “Jung”, the feeling of affection increased with time as the connection was strengthened. In the traditional village psychological support was provided through “Mallaniki”, “Pumashi” and “Kae” with the latter two also providing material support. In modern Korea there are more informal and formal social networks, like social services and community activities on the formal level and cultural and leisure groups along with “kae’s on the informal level. But even with this modern variety of groups, most social support comes from informal networks that resemble the traditiorlal “Pumashi”, “Kai” md “Mallaniki”. The six member research team interviewed 65 people in order to identify whether there is a concept of social support and then analysed their responses. There were 20 different words describing the reception of the social support and these could be grouped into seven major categories : virtuous, fortunate, helped, supported, blessed, attached(receiving affection) and receiving (grace) benevolence. there were 27 words describing the act of social support which could be categorized into seven major categories : love, looking after, affection(attachment), kindness(goodness), faith, psychological help and material help. for the meaning of social support translated as “sawhe juk jiji” there were a total of 14 different answers which could be categorized into 3 major categories : help, agreement, and faith. In third step, the results of the literature review and the answers to the questions were discussed in a pannel. The results of the discussion led to the following definition of social support in Korea which is shaped like a the four sided pyramid on a base. Social support is the apex of the pyramid and four sides are made up of : “do-oom” (both emotional and material help), “jung” (connectedness, or relationship bound by affection, regard or shared common experience ), “midum” (faith or belief in), “eunhae” (kindness or benevolence). The research team identified “Yun”( the basic network of relationships) as the base of the pyramid and as such the foundation for the components of social support in Korean culture. On “Yun” rest the other four components of social support : “Jung”, “Midum”, “Do-oom”, and “Eunhae”, For social support to take place there must be “Yun”. This is an important factor in social support. In private social network “Jung” is an essential factor in social support. But not in the public social network. “Yun” is a condition for “Jung” and “Jung” is the manifestation of support.

• Sim-seong Yeon-gu
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• v.31 no.1
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• pp.1-40
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• 2016

This thesis is a study on the symbolism of 'Yeondo', a prayer for the souls in purgatory of Korean Catholic Church as a 'psychic container' for the spiritual transformation in the psyche from a perspective of analytical psychology. Yeondo' could be the 'rites of passage' of the last judgement for the souls in purgatory which is in between the heaven and the hell. And both the bereaved and the dead go through the stages of separation, transition and incorporation which are the schema of the 'rites of passage'. In particular, they have a special sense of solidarity at the stage of transition, a middle state. The symbolic process of 'Yeondo' is a spiritual transformation of recovery of paradise which could access by the confusion of death, purification and the rebirth. A spiritual reborn process of death and rebirth takes place by contacting the collective unconscious. In 'Yeondo', the death is not the end of life but the beginning of the eternal life. The confusion and disintegration caused by death can be purified and start incorporating. The rites of a paradise recovery has the meaning of trying constantly for the recovery of a wholeness. Praying for the blessing of God and a help from saints in paradise for the sake of the dead means to require conscious cooperation for the Self-realization. Integrating and recognizing unconscious also means something beyond the conscious. The blessed souls in purgatory recovers the paradise experiencing specific purifying process heading towards Self. Going into the center, abyss of unconscious will be recognized as an absolute part of oneself. One becomes the inner man, the transformed personality who is reached by the path of self-knowledge, the kingdom of heaven within oneself and can have the transpersonal energy, which enables to access to God's world and union with God. All desire and the will become one with God. In the final analysis, praying for the blessing of God and a help from saints in paradise for the sake of the dead becomes the path for the more and more conscious expansion of the alive. Therefore, 'Yeondo' as an initiation is the individuation process of the alive and the dead to reflect on themselves.

• 대한공업교육학회지
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• v.38 no.1
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• pp.259-274
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• 2013

Culture is already deeply imbued in our lives. The furniture has become a way of life and the human became part of the culture. In this study, the aim is to explore the traditional furniture that is projected through the culture as a lifestyle. Therefore, the purpose of this study is to explore the cultural implication in Korean traditional wooden furniture. Specific research questions in this study are as follows; 1) How to reflected house structure culture at traditional woodcraft furniture? 2) How to reflected interior space culture at traditional woodcraft furniture? 3) How to projected life form style culture at traditional woodcraft furniture? 4) How to harmonize between modern life culture and traditional woodcraft furniture? In order to achieve the purpose of this study, the literature of review was used masters of Korea's traditional woodcraft furniture. To collect information of Korean traditional furniture, the furniture was selected representative pieces of Korean Joseon Dynasty and interviewed an important intangible cultural asset somokjang. Based on the explore of Korean traditional furniture, the conclusions of this study are as follows; first, in the viewpoint of house framework culture, most of traditional furniture was made u sing a narrow interior space and was to be placed in close contact with the walls, and was developed as a type of molding on the front of the furniture to pursue beauty. Second, in the viewpoint of ondol culture, traditional furniture was closed to the wall by using low height furniture and furniture legs the structure punghyeol was used to reflect the phenomena of convective heat and humidity. Third, in the viewpoint of life form culture, traditional furniture was made that sat-down at eye level configuration is proportional to its size and height and appropriately been made. And patterns reflect the wishes of most things in nature and to be blessed with longevity origin were used in the decoration of wooden furniture. Finally, in the viewpoint of modern life culture, traditional furniture is simple but not dirty, and splendid but not luxurious. So although traditional wooden furniture are in any room or place, never discouraged by the dignity.

• Korean journal of food and cookery science
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• v.24 no.6
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• pp.801-810
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• 2008

The principal objective of this study was to assess Korea's traditional ritual food culture, and to compare two types of ancestral rites the Hyang-Sa and Bool-cheon-wi rites which were held in the Daegu and Andong regions of Korea. In this study, we describe the performance of the Bool-cheon-wi rites held by two head families located near the Andong area namely, the head family of Seoae Ryu Seong-Ryong(1542-1607)(Seoae) who was well-respected for his writings and personality, and the head family of Dangye Ha Wee-Ji(1412-1456)(Dangye) who was well-known and famous as one of the members of the Sa-ryuk-sin. This research was conducted via diredt engagement in these memorial services and several interviews with the families. The results were summarized as follows; Foods used in the Hyang-sa rites including Mae(bap), Kook, Jaban(Jogee), Po(dried fish), Juck, boiled and seasoned vegetables, fruits, confections, and liquor. Jobap and Ssalbap were used as Mae at SD(Seo Dalsung), and PMPH(Pahoi Myogul Habin Park) used Jo, Hyunmy, Pi and Susu in the raw. The dishes on the table were arranged as follows. A wine cup was placed in the first row, Po(a dried pollack), and jujube and nuts in the second row, Ryukpo(slices of dried beef), Sangeogogi were set at the third row, and Soegogi, pork, Mu, and Minary were placed in the fourth row, and the head of the pig was placed in the center of the table at SD. A wine cup, Soegogi, and pork were positioned in the first row, Mu, Minary, Pi and Susu were placed in the second row, and Jogee, Jo, and Hyunmy were placed in the third row at PMPH. The sacrificial foods offered for Bool-cheon-wi rites were as follows; Mae(bap) Kook noodle Jogee Tang(stew) Po Juck Tucks boiled, seasoned and salted vegetables Jeon fruit confectioneries liquor(chungju). The head family of Seoae Yu Seong-Ryong utilized 5 types of Tang(meat stew, fish stew, chicken stew, vegetable stew, seafood stew), whereas the head family of Dangye Ha Wee-Ji utilized 3 kinds of Tang(meat stew, fish stew, vegetable stew). As a basic Tuck, Shi-roo-tuck(a steamed rice cake), piled up to 25 layers, was primarily utilized. In particular, Jung-Gae(Seoae's favorite food) was placed on the table. For grilled-meat food(Juck), Yu's family used raw meat and Ha's family the half-cooked meat. The main types of Jucks used were meat-Juck, fish-Juck, chicken-Juck, and these were not served one by one. Hyang-sa and Bool-cheon-wi rites have an the educational function, in that they allow for the carrying out of filial duties by a heartfelt performance of performing the ceremony, by taking great care from the pre-rite preparations to the post-rite period. In addition, these rites have various meanings, as events that strengthen the ties of blood relations of ancestors and themselves, and to promote and harmonize family friendships, they may also have religious meaning in the culture, as prayers are offered that all the family's descendants may be blessed, live long and enjoy abundance whlie respecting their ancestors. As for the role of Hyang-sa and Bool-cheon-wi rites in today's nuclear family society, it can be said that these rites remain especially important as a method to strengthen community consciousness by fostering an understanding of the meaning of existence itself, and thus inspiring the roots of consciousness.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.1-19
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• 2013

This study tries to review 'Sakuteiki(作庭記)', the Book of Garden Making, compiled at the end of the 11th Century during the Heian Period of Japan, from the East-Asian perspective. 'Sakuteiki' is a Garden Theory Book, the oldest in the world as well as in Asia, and it contains the traditional knowledge of Japanese ancient garden culture, which originated from the continent(Korea and China). Traditional knowledge related to East-Asian garden culture reviewed in this paper is "Fungsu Theory"(風水, Asian traditional ecology: Fengshui in Chinese; Fusui in Japanese), stemmed from the culture to seek sound and blessed places to live in. Viewed from modern landscape architecture, the Fungsu Theory corresponds to ecology(science). The Fungsu Theory was established around the Han Dynasty of China together with the Yinyangwuxing(陰陽五行) Theory and widely used for making human residences including gardens. It was transmitted to Japan via Korea as well as through direct transaction between Japan and China. This study reinterprets garden design principles represented in Sakuteiki, which were selected in 5 key words according to the Fungsu Theory. The 5 key words for the Fungsu Theory are "the place in harmony of four guardian gods(四神相應地)", "planting trees in the four cardinal directions", "flow of Chi(氣)", "curved line and asymmetry", and "mountain is the king, water is the people". Garden design principles of "the place in harmony of four guardian gods(四神相應地)" and "planting trees in the four cardinal directions" are corresponding to "Myeongdang-ron(明堂論, Theory of propitious site)". The place in harmony of four guardian gods mentioned in Sakuteiki is a landform surrounded by the flow of water to the east, the great path to the west, the pond to the south, and the hill to the north. And the Theory originated from Zhaijing(宅經, Classic of dwelling Sites) of China. According to this principle, the city was planned and as a miniature model, the residence of the aristocrat during the Heian period was made. At the residence the location of the garden surrounded by the four gods(the flow of water, the great path, the pond, and the hill) is the Myeongdang(明堂, the propitious site: Mingtang in Chinese; Meido in Japanese). Sakuteiki explains how to substitute for the four gods by planting trees in the four cardinal directions when they were not given by nature. This way of planting originated from Zhaijing(宅經) and also goes back to Qiminyaoshu (齊民要術), compiled in the 6th Century of China. In this way of planting, the number of trees suggested in Sakuteiki is related to Hetu(河圖) and Luoshu(洛書), which are iconography of Yi(易), the philosophy of change, in ancient China. Such way of planting corresponds to that of Yongdoseo(龍圖墅, the villa based on the principle of Hetu) presented in Sanrimgyeongje (山林經濟), an encyclopedia on agriculture and living in the 17th Century of Korea. And garden design principles of "the flow of Chi(氣)", "curved line and asymmetry" is connected to "Saenggi Theory(生氣論, Theory of vitality)". Sakuteiki explains the right flow of Chi(氣) through the proper flow and the reverse flow of the garden stream and also suggests the curved line of the garden stream, asymmetric arrangement of bridges and stones in the garden, and indented shape of pond edges, which are ways of accumulating Chi(氣) and therefore lead to "Saenggi Theory" of the Fungsu Theory. The last design principle, "mountain is the king, water is the people", is related to "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory. Sakuteiki explains the meaning of garden through a metaphor, which views mountain as king, water as the people, and stones as king's retainers. It compares the situation in which the king governs the people with the help of his retainers to the ecological phenomena in which mountain(earth) controls water with the help of stones. This principle befits "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory which explains landform on the analogy of social systems, people, animals and things. As above, major garden design principles represented in Sakuteiki can be interpreted in the context of the Fungsu Theory, the traditional knowledge system in East Asia. Therefore, we can find the significance of Sakuteiki in that the wisdom of ancient garden culture in East-Asia was integrated in it, although it described the knowhow of a specific garden style in a specific period of Japan.