• 가족자원경영과 정책
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• 제13권2호
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• pp.1-21
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• 2009

The purpose of this study is to provide further direction to the culture program at the healthy family center by analyzinge its different concepts of family living culture, which is based on changes in the family values of an individual. This research was conducted on residents in the area of Seoul and Kung-gi from March 1, 2007 to March 30, 2007. The survey was distributed to 300 people, and 186 surveys were collected. Among those 186 surveyed, 179 were finally analyzed. Findings from the survey are as follows: First, age, gender, and marital status show differences in familism, consciousness of men's and women's equality, and recognition of family cultural ritual. As to planning the healthy family culture program, the program participants' age, gender, and marital status should be considered to successfully plan and operate the program. Second, regarding the view of family life from three aspects including the degree of recognition of family cultural ritual, familism, and the consciousness of men's and women's equality, all three variables show differences in the view of family life. Therefore, it will be highly effective to organize two separate groups: one presents lower recognition of family cultural ritual and family-based values, and another possesses a higher sense of equality. Third, the result of reviewing relative effectiveness to the proper family life value, wedding, consciousness of parents respect(=filial piety), and sacrificial rituals, funeral rites were founded to highly effective to family living view. Therefore, it will be highly effective to include these topics, when the family cultural living program is planned.

• 가족자원경영과 정책
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• 제22권4호
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• pp.17-32
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• 2018

The purpose of this study was to explore the effects of family life stress and family values on marital stability among middle-aged couples. The subjects included a total of 302 men and women aged 45-64 who had been married for more than 20 years and were living in Seoul. The collected data were statistically analyzed with the SPSS 21.0 Package. First, Cronbach's alpha was calculated to measure the reliability of the scale that assessed the variables of the research model. Then, mean and standard deviation were calculated to determine the degrees of family life stress, family values, and marital stability among the subjects. Finally, a hierarchical multiple regression analysis was performed to identify factors that affected the subjects' marital stability. The results revealed that the level of family life stress in middle-aged married men and women was slightly higher than the mean value. Of all the sub-scales of family life stress, the subjects were found to experience the most stress from factors related to financial pressure, followed by family relationships, a sense of loss within a family, and work-family compatibility. Therefore, financial problems were one of the critical stressors for middle-aged married couples. Also, for this demographic, the levels of family values and marital stability were higher than the medians. The factors affecting marital stability in middle-aged couples were identified to be family relationship stress, financial stress, subjective economic status, family values, stress related to work-familycompatibility,religion,andage.Thedegreeofmaritalstabilitywashigherinmiddle-agedcouplesa stheirstresslevelsfromfamilyrelationshipsandfinancialproblemswerelower.Moreover,thehigherthes ubjectiveeconomicstatusandthemoretraditionalthefamilyvalues,thehigherthedegreeofmaritalstabili ty.Finally,marriedcoupleswhowerereligioushadalowerlevelofstressfromwork-family compatibility, and the younger the couples, the higher the degree of marital stability.

• 대한가정학회지
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• 제49권4호
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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.

• 가정과삶의질연구
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• 제20권5호
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• pp.1-11
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• 2002

This study was conducted to investigate how the community values taught at home by parents affect the soundness of family life. The 914 participants in the sample were parents residing in Seoul. Major findings are described in the following: 1) The general level education of community-oriented values at home, which was measured by the level of parents' practice of community-oriented behavior, was very insufficient. 2) The soundness of family life was measured in six sub-areas. The six areas showed varying degrees of soundness, but the overall level of soundness was satisfactory. The conjugal relationship had the highest degree of soundness, whereas the general everyday atmosphere at home marked the lowest level. 3) The only significant independent variable that affected the practice of community values was the participants's subjective perception of their social class standing. 4) The level of practice of community values and social class variables were found to influence the soundness of family life. The level of practice of community values was an especially strong predictor in all areas of family soundness. In conclusion, the education of community values at home, measured by the parental practice of community-oriented behavior, positively influences the soundness of the family.

• 가정과삶의질연구
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• 제21권4호
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• pp.93-101
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• 2003

From the perspectives of traditional Korean familism, the family was a life-giving and morality-building institution. The family was also a location where people of Chosun society developed an identity as humans. Due to these characteristics of the family in the traditional familism, that is, the family as the basis of life, morality, and identity, the family was a unit that transcends personal desires, thus the institution enjoyed a long-lasting stability. However, with industrialization, the transcendent values have been taken away from the family, and the modern Korean family has changed into a private unit of personal happiness and the interests of only the immediate members. Surely the traditional familism had values that are contradictory to the civil society, such as sexual discrimination and family egoism. In spite of the limits, the traditional familism contains some family values that can be utilized to improve today's family cultures in Korea. For example, the approach to the family as a unit for life, the emphasis on transcending personal interests for the sake of family stability and deep intimacy, and the importance of the family in human lifes could inspire today's Korean families.

• 가정과삶의질연구
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• 제28권4호
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• pp.77-87
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• 2010

The purpose of this research was to explore Korean-Chinese women's experiences of family separation. A qualitative approach was used to analyze the in-depth interviews with 14 Korean-Chinese women who lived away from their families in China. Korean-Chinese women showed the child-centered family values. The main reason of family separation was to provide children of better educational opportunities. Korean-Chinese women, their husbands, and their extended family members worked as a team to support children. Their cohesive family relationships reflected the unique sociocultural context of Korean-Chinese society. Family separation seems to be normalized for the purpose of child education. The research would contribute to understand how family values affect family life style.

• 가정과삶의질연구
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• 제34권2호
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• pp.29-50
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• 2016

This study aims to find out tendencies of transition of family values in newspapers which were published in May. The study was conducted on content analysis of Chosun and Donga daily newspapers in odd dates of May from 1970 to 2014. Based on preceding research, family values were classified into sub areas such as 'Value of Family,' 'Value of Marriage,' 'Value of Children,' 'Value of Filial Piety' and 'Value of Sex Role.' The collected articles were classified into five sub areas. This study collected 288 articles considering overlap count. According to the study, the newspapers seem to be interested in 'Value of Family' and 'Value of Children', but not 'Value of Marriage'. And academic, social, political efforts to improve family life or raise a necessity to change family values can evoke mass media's interest about family values. Meanwhile, some newspaper articles appear to support an opinion that 'The Healthy Families Act' postulates a claim like 'the traditional family is a normal family'. It seems that newspapers misunderstood about 'The Healthy Families Act.' So we should judge what is more right between two opinions because mass media can reconstruct reality. The tendency of transition of family values is actually slight or the tendency of family values in newspapers cannot show actual family values. Moreover, we have to reconsider that highlighting just 'paternity' can make men overlook other roles in the household like caring for children or cleaning.

• 가정과삶의질연구
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• 제15권4호
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• pp.269-286
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• 1997

The purpose of this study is to explore the degree of family strengths in Korea and the relationships of various characteristics to it. Family strengths the dependent variable is composed of four factors such as family commitment family communication family values and family crisis coping strategies. Independent variables are the following :i) family socio-demographic variables ii) individual variables iii) social variables. The main findings were as follows; 1. The degree of family strengths in Korea is generally high. Among four factors of family strengths the degree of family commitment is relatively higher and that of family values is relatively lower than the others. 2. The variables which independently affected the family strengths have influence in the following order ; individual marital satisfaction family's S.E.S(middle) self esteem, instrumental support from society and husband's income(middle level). These results show that the variable related to the family streng hs are multi-dimensional. Accordingly for the purpose of fortifying family in strengths educational programs should be prepared according to multi-dimensional characteristics.

• 한국콘텐츠학회논문지
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• 제18권6호
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• pp.529-544
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• 2018

본 연구는 다산 정약용의 가정생활관을 고찰하여 그 의의를 찾고, 실천성에 대해 논의하였다. 다산의 가정생활관은 다산시문집, 편지글, 선행연구 등을 참고하여 가족관, 의식주생활관, 가정경제관으로 나누어 살펴 보았다. 다산의 가정생활관은 자기관리와 절제, 근검절약과 분수 지키기, 순리적인 나눔과 베품으로 정리할 수 있었으며, 일상에서 실천적인 노력이 강조되었다. 첫째 자기관리와 절제는 말과 행동을 조심하기, 효를 실천하기, 가족 간에 화목하기, 독서하기, 선함을 잃지 않기, 심신을 수양하기 포기하기 말고 독립적이고 당당하기, 용모와 안색을 바르게 하기 등이다. 둘째로 근검절약과 분수는 항상 부지런 하고, 검소한 생활을 실천하며, 사치를 금하고 자신의 일을 열심히 하며, 과음을 경계한 것이다. 셋째는 순리적인 나눔과 베품의 실천은 환경을 탓하지 말고 분수에 맞게 지내고, 곤궁함에 대처하며, 사욕을 막고 나누고 베풀어 주라는 것이었다. 이와 같은 다산의 가정생활관은 오늘날 공유가치, 공동체사회, 복지사회를 구현해 가기 위한 규범과 가치를 담고 있다고 사료된다. 앞으로 다산의 가정생활관에 대한 교육콘텐츠의 개발을 위해 본고가 활용될 수 있을 것으로 보며, 이를 통해서 시대를 초월한 다산 정신이 계승되고 실천될 수 있기를 기대한다.

• 영어어문교육
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• 제11권4호
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• pp.79-96
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• 2005

Eugene O'Neill portrays Puritan values of the Mannon family inherited from their family past. Since Puritan values of the Mannons suppress the normal way of life and love, they retain only rigidity, without the charity which is the core element of the teaching of Christianity. With Puritan repression and its dissociation from the vital spring of life, the Puritan Mannons live in a world drained of life and in a world of hypocrisy between outer beauty and inner ugliness. Ironically, they think more of death itself, neglecting to feel the vitality of life. Working as a fate, Puritan values of the Mannon as 'Force Behind' in O'Neill's own term are the cause of suffering and destruction of the Mannons throughout the whole play. The mask-like house and faces are effectively used as a dramatic technique to express the distorted Puritan values.