• Journal of Home Health Care Nursing
• /
• v.13 no.1
• /
• pp.5-15
• /
• 2006

Purpose : This study was done to examine the home care service provided by home care nurses and the level of client satisfaction in community. Method : Data were collected from 120 clients who received the home care service at the community home care service center in Pusan from 2th May. 2003 to 31th May 2003. The tool for measurement of satisfaction was composed of 16 items and was 4 score scale by Kim. Data were analyzed by using SPSS/WIN 10.5 program. Result: 1) 67.5% among 120 clients was over sixty years old and 30.6% of clients received home visits 20 times by home care nurse. 2) The total number of home care services was 15,783. And most of the clients received therapeutic nursing care. 3) The mean score of satisfaction on provided home care services was 3.31, among 16 items, "The home care nurses kept up the secret of patients and family" was the highest($3.67{\pm}0.48$). the total level of satisfaction of home care services was very high, with mean score $3.31{\pm}0.32$. Conclusion : The satisfaction level of home care services was very high. so we can expect that the prospect of home care services is very challengeable. Therefore we should try to expand the service recipients with promotional education to assure close ties with the public health centers for the continuous home care service linking and make more efforts to improve the quality of the service.

• The Korean Journal of Community Living Science
• /
• v.16 no.1
• /
• pp.73-88
• /
• 2005

As the proportion of the elderly population in rural Korea has increased rapidly, the quality of life of the rural elderly has become a major public and policy concern. In this regards, most of the researches on rural elderly have focused mainly on the 'risk factors or problems' of rural areas, ignoring the 'positive or protective aspects' of rural community on the quality of life of elderly. This study attempts to explore the possible positive influence of rural community on the quality of life of elderly and to examine the linkage among ecological characteristics of the communities, social interaction and quality of life of rural elderly. To achieve this goal, a community case study was conducted in four Korean rural villages. The data were collected using participant observation method and in-depth interviews (person-to-person, group interviews). All the interviews were tape-recorded and transcribed verbatim for the analysis. The data was analyzed using the reflective qualitative analytic technique. The major findings of this study are as follows : All of the four villages have strong community ties and provide contexts which make it possible for older people to share their everyday life with neighbors and to actively participate as a community member. Although the four villages were geographically not far from each other, the pattern of social interaction and the nature of everyday-life of the elderly were nevertheless different depending on the ecological environment of each community, the relationship history among the community members, and the shared experience of historical events in recent Korean history. Elderly men have smaller networks and have less frequent contact with community members than elderly women. The political and practical implications of this study are discussed.

• Journal of Families and Better Life
• /
• v.23 no.3 s.75
• /
• pp.25-33
• /
• 2005

This study examines socio-demographic characteristics of married couples and their desire for a second child. Questionnaires were completed by 355 married men and women who have only one child currently. The participants were classified into four groups by their desire, or a lack thereof, for a second child. Group I consisted of married people who wanted to have another child, and whose spouse wanted the same. Members of Group II were in a marriage where only the wife wanted to have another child. Members of Group III were in a marriage where only the husband wanted a second child. Group IV consisted of participants who did not want another child, and whose spouse agreed with thor The research questions were (1) how different those four groups are in terms of socio-demographic characteristics, (2) what are the reasons to stop having children and to have another child, and (3) what are the perceptions of the current low fertility rate in Korea, and the policies designed to increase birth rata The results indicate that wife' age, husband's educational level, expectant level of household economy, age at marriage, marriage duration and the time length between marriage and birth of the first child were significantly different among the four groups. The reasons to stop having children were expected constraint of privacy and time, physical and psychological burden and economic pressure. The most pronounced reason for wanting another child was the desire to give their first child a sibling. Group III had more serious disagreement about having another child than did Group II. There were significant differences among the four groups in the perceptions of possible consequences of the low birth rate. These perceptions included: undermined competitiveness of the nation and weakened family ties.

• (The)Study of the Eastern Classic
• /
• no.73
• /
• pp.65-89
• /
• 2018

This paper was triggered by the idea that the culture of ancestral rites and the patrilocality, which entail the excessive sacrifice on the part of the wife, that eventually led to the coinage of the expression, "housewives' holiday stress," is perhaps not the age-old traditions it claim to be, but rather a recent phenomenon. The purpose of this paper is to reveal that the loss of housewife's authority is the product of "becoming yangban (aristocrats)," which was a culture that was in fashion in the late Joseon dynasty. Until the late Joseon dynasty, women, in particular, the married women maintained an autonomous life which allowed them the authority to an extent, based on their properties that they brought from and the ties that they maintained with their original family and. However, such authority of the housewives disappeared since the invasion of Joseon by Japan and Qing in the year of Imjin (1592) and Byeongja (1636), respectively, as the daughters were excluded from receiving inheritance in a desperate attempt to maintain the impoverished family after the wars. However, patriarchy based on neo-Confucian custom and convention of patriarchal clan system could not spread to the entire population immediately after the wars, as it was impossible to include everyone in the aristocratic class (yangban). It was due to the increase of aristocrats within the continued social changes that occurred after the wars that the neo-Confucian patriarchy became the norm and ethical standard in Joseon society. Also, the theory of propriety in neo-Confucianism that everyone from the emperor down to commoners must abide by the patriarchal clan system was realized through Zhuzi jiali, i.e. Master Zhu's Family Rituals, which institutionalized the system of family rites by setting up ancestral shrines in every household. For the aristocrats who lost their financial footing, the only basis they could rely on to prove their aristocratic lineage is the strict compliance with the rituals. Also, for the once commoners who turned into aristocrats one day had to emphasize the formal propriety in order to distinguish themselves from the commoners. Hence, the culture of "becoming yangban" in the nineteenth-century Joseon was what solidified the patriarchal rituals, decorum, and clan system. As a result, women have become subordinated to the husband's families, which forced the women, i.e. the housewives to serve them and sacrifice themselves for them. At times, women self-imposed such restraints on them as they led themselves into believing that it was necessary to maintain the family for their sons.

• The Korean Society of Law and Medicine
• /
• v.24 no.4
• /
• pp.103-128
• /
• 2023

According to the current act of Decision-Marking in Life-Sustaining Medicine, the decision to withhold or discontinue life-sustaining treatment is primarily based on the wishes of a patient in the dying process. Decision-making regarding life-sustaining treatment for these patients is made by the patient, if he or she is conscious, directly expressing his/her intention for life-sustaining treatment in writing or verbally or by writing an advance medical directive and physician orders for life-sustaining treatment. It can be exercised. On the other hand, if the patient has not written an advance medical directive or physician orders for life-sustaining treatment, the patient's intention can be confirmed with a statement from the patient's family, or a decision to discontinue life-sustaining treatment can be made with the consent of all members of the patient's family. However, in the case of an unrelated patient who has no family or whose family is unknown, if an advance medical directive or physician orders for life-sustaining treatment are not written before hospitalization and a medical condition prevents the patient from expressing his or her opinion, the patient's will cannot be known and the patient cannot be informed. A situation arises where a decision must be made as to whether to continue or discontinue life-sustaining treatment. This study reviewed discussions and measures for unbefriended patients under the current law in order to suggest policy measures for deciding on life-sustaining treatment in the case of unbefriended patients. First, we looked at the application of the adult guardian system, but although an adult guardian can replace consent for medical treatment that infringes on the body, permission from the family court is required in cases where death may occur as a direct result of medical treatment. It cannot be said to be an appropriate solution for patients in the process of dying. Second, in accordance with Article 14 of the Life-Sustaining Treatment Decision Act, we looked at the deliberation of medical institution ethics committees on decisions to discontinue life-sustaining treatment for patients without family ties.Under the current law, the medical institution ethics committee cannot make decisions on discontinuation of life-sustaining treatment for unbefriended patients, so through revision, matters regarding decisions on discontinuation of life-sustaining treatment for unbefriended patients are reflected in Article 14 of the same Act or separate provisions for unbefriended patients are made. It is necessary to establish and amend new provisions. In addition, the medical institution ethics committee must make a decision on unbefriended patients, but if the medical institution cannot make such a decision, there is a need to revise the law so that the public ethics committee can make decisions, such as discontinuing life-sustaining treatment for unbefriended patients.

• Survey Research
• /
• v.10 no.2
• /
• pp.45-69
• /
• 2009

This paper explores how multiple facets of social capital in Korea affects social conflict. The notion of social capital is composed of several elements including (1) social trust in generalized others (2) confidence in public sector fairness and the principles of democracy (3) social networks and closures and (4) community spirit and collective norms. We particularly examine how these multiple dimensions of social capital affect an individual`s tendency of social conflict orientation. The findings address the following four points. First, an individual, who trusts generalized others in a society, is less likely to be exclusive and conflict-oriented. Second, the more an individual has confidence in the efficacy of democratic processes and public sector fairness, the more (s)he is likely to be social integration oriented. When an individual, in contrast, gives strong support to a particular party (or government in power), the person is more likely to be conflict oriented. Third, an individual who mobilizes exclusive social closures to solve a problem is more likely to be conflict oriented. However, an individual who maintains a variety of inclusive social networks is more likely to be social integration oriented. Finally, the internalization of collective norms does not affect directly the tendency of individual's social conflict orientation. Increasing social capital at the individual level does not automatically guarantee societal level conflict resolutions. Rather, building extensive social closures based on strong family or hometown ties, school connections, political interests has detrimental effects on social integration and conflict resolutions. More, constructive social integration in a society requires higher level of open social networks, consistent administrative and democratic procedures, and social trust in generalized others.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.22 no.1
• /
• pp.345-353
• /
• 2021

This study examined the effects of social capital on psychological identity and practical wellbeing for the Korean baby boom generation. To achieve this, an empirical survey was carried out on baby boomers who use elderly welfare centers and cultural centers living in D City. The overall research results showed that trust (t=6.893, p<.05), participation (t=5.157, p<.05), network (t=8.093, p<.05), and norm and reciprocity (t=4.787, p<.05), as sub-factors of social capital for baby boomers, had a significant effect on their practical wellbeing. Psychological identity was moderated (t=2.023, p<.05) in the effect of trust on practical wellbeing, adopting the hypothesis. This means that the social ties and the strong trust relationship between family members and relatives, which built up amid rapid economic growth, work with positive expectations of social capital and have a major effect on practical wellbeing. Moreover, practical welling also rated high, along with the high trust relationship and psychological identity. Consequently, various exchange programs and group and volunteer activity programs for baby boomers should be established to decrease their psychological identity due to the loss of social roles. Moreover, the decline of activities at a time of retirement can slow practical wellbeing.

• Journal of Christian Education in Korea
• /
• v.76
• /
• pp.237-258
• /
• 2023

Purpose of Research: This study examines how an intensive Christian program focused on conversion and sanctification impacts youth spirituality. While previous research was qualitative, looking at program design and family-church ties, this research provides a needed quantitative analysis of the program's effect on youths' spiritual development. Research content and method: The research, centering on 'A' Camp's focus on conversion and sanctification, used a pre-post test model with Lee and Kim's metrics to gauge youth spirituality. Conducted in a 2023 summer camp, assessments on days one and three yielded 109 valid questionnaires, analyzed via paired t-tests. As a result of the analysis, relationship with God t=-9.65, traditional faith t=-6.22, influence of spirituality t=-6.35, religious activity t=-8.32, experience of transcendent power t=-8.67, living righteously t=-8.04 It was statistically significant in all areas. Conclusion and Recommendation: The study confirmed that programs emphasizing conversion and sanctification markedly improve youth spirituality, notably enhancing experiences of God and righteous living via the Holy Spirit. These findings are pivotal for guiding future youth education programs, especially those conducted in camp settings.

• (The) Research of the performance art and culture
• /
• no.38
• /
• pp.143-191
• /
• 2019

This research argues that Pansori had patrons in its development. Patrons are commonly discussed aspect of history of any art form. Pansori is no exception. While Pansori originally began as the art of the common people, Yangban class became the primary audience. This paper examines the role of royal family of Choson dynasty in development of Pansori. Heungseon Daewongun (흥선대원군) in particular was a Pansori aficionado. The record around Daewongun's involvement to Pansori proves that heavy monetary investment was made. He hosted Pansori competitions and sponsored creation of Pansori tradition, Boseong Sori (보성소리) and Gangsanje (강산제). Also the aspect of Pansori patronage lies not just in Yangban class, but also in Jung'in class, which is roughly analoguous to European bourgeois in that they were not of Yangban class, but had gained monetary status, and had aesthetics of both Yangban and commoner class. I argue that Heungseon Daewongun's ties to the Jung'in class is reflected in his actions towards Pansori artists. The traditions he had sponsored have important characteristics, including sophisticated lyrics heavily utilizing Classical Chinese poetry, highly artistic musical composition, and conservative Confucian ethics. Those characteristics indicate that the Pansori traditions sponsored by the royal patrons have changed to cater to their artistic taste and philosophy. This paper conducts a textual comparative analysis between Gangsanje Pansori Jeokbyeokga (강산제 판소리 적벽가), Dongpyeonje's Pansori Jeokbyeokga (동편제 판소리 적벽가), and Seopyeonje Pansori Jeokbyeokga, who share the same plot yet offers a stark differences in tone, philosophy, and sense of humor. Daewongun was a primary sponsor of Pansori, which proves that Yangban class and the royal family have played important role as patrons of Pansori.

• MISULJARYO - National Museum of Korea Art Journal
• /
• v.100
• /
• pp.22-49
• /
• 2021

Bowonsa Temple (普願寺) is located to the north of Gayasan Mountain in Unsan-myeon, Seosan-si, Chungcheongnam-do Province. The cultural properties it enshrines were produced during the late Unified Silla and early Goryeo periods, and include an Iron Seated Buddha. The Japanese Government-General of Korea Museum planned a survey on historical remains in Chungcheongnam-do Province during the early Japanese colonial era, and a field survey was conducted at the Bowonsa Temple site in 1916 (Taishō 5). During this survey, the sculpture of the Iron Seated Buddha (knee: width 212 cm x thickness 167 cm) was found enshrined in a hut. The sculpture was moved to Gyeongbokgung Palace in the following year. However, it is clear that the colossal Iron Seated Buddha was being housed at the Bowonsa Temple site at the start of the Japanese colonial era. This Iron Seated Buddha is presumed to have been produced in 955 by State Preceptor Beopin Tanmun (法印國師 坦文, 900-975). Tanmun was born into an influential family that produced many high officials. He became a leading figure in the Hwaeom (Flower Garland) school of Buddhism under the patronage of King Taejo. He also led Buddhist events at the Goryeo royal court during the reigns of King Hyejong (惠宗, r. 943-945) and King Jeongjong (定宗, r. 945-949). With the emergence of Gyunyeo (均如, 923-973), who was sponsored by Queen Daemok (大穆王后, dates unknown) of the Hwangbo clan (皇甫氏), Tanmun was transferred to Bowonsa Temple far from Kaesong. However, even while there Tanmun strengthened his ties with his supporters under the patronage of the Chungju Yu clan. He appears to have produced this colossal sculpture of Iron Seated Buddha as a prayer for longevity and a happy life for King Gwangjong (光宗, r. 949-975). The inscription on the Stele of State Preceptor Beopin at Bowonsa Temple Site that reads "[I] created a Buddha triad in gold" also suggests the Iron Seated Buddha was produced at Bowonsa Temple. This Iron Seated Buddha is thought to have been enshrined originally in a hall at Building Site No. 3 within the Bowonsa Temple precinct. Since excavations at the temple site have revealed that the temple's main hall was erected in the Joseon period, the Iron Seated Buddha might have been enshrined in a different hall at the time of its creation. It is likely that the sculpture was placed in a hall at Building Site No. 3 since Goryeo-era roof tiles and porcelain have been frequently excavated there and the remains of a square Buddhist altar have survived at the site. At the time of its creation, the Iron Seated Buddha was likely enshrined in a Goryeo-era hall at Building Site No. 3 but was transferred to the main hall during a rebuilding project undertaken at Bowonsa Temple in the Joseon period.