• Journal of the Korean Society of Radiology
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• v.12 no.6
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• pp.727-735
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• 2018

Targeting the radiological technologists working in Gyoungsangnam province, this study was performed to obtain the fundamental data to improve the competency and right awareness of the hospital infection management, and to educate infection management of radiological technologists by analyzing the status, awareness, and performance of the hospital infection management. During April 1, 2018 to April 31, 2015, after we sent out a total of 400 questionnaires for the survey to radiological technologists working at the clinic located in Gyoungsangnam province, 320 questionnaires suitable for research were analysis by using SPSS 18.0 statistical analysis software. As the hospital infection management factors, 5 items for hospital infection and 60 items of the awareness and performance for the hospital infection management were used. 60 items of the awareness and performance for the hospital infection management were consisted hand hygiene, personal hygiene and clothing, medical equipment and supplies, cleaning and waste, examination and environment. And as the sociodemographic characteristics, the gender, marriage, age, level of education, working organization, working period, and working department were used. Consequentially, the awareness for the hospital infection management($4.19{\pm}.60$) and the performance($4.22{\pm}.52$) were confirmed as high level. Using these results, the hospital infection management level of the radiological technologists working in Gyoungsangnam province was found to be high in arareness and performance of hospital infection management. There was a significant correlation between the degree of awareness and performance of radiological technologists for hospital infection management. Furthermore, in the multiple regression analysis of cognitive factors on performance, it was found that 66.1% explanatory power had a significant positive influence. In order to improve the awareness of hospital infection management of radiological technologist working in various departments, the infection management education and improvement of hospital work environment are necessary. And also, It is important to participate actively in hospital infection management and preventive education and to play a pivotal role in securing expertise in hospital infection management.

• Korean Journal of Heritage: History & Science
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• v.43 no.2
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• pp.60-81
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• 2010

Jeju Island, in Korea, shows many characteristics that are differentiated from the rest of Korea. Its culture is rooted in mythology which advocates a egalitarian, rather than hierarchical, social structure, the place of women in the home is relatively high, and the formation of buildings, the separation of cooking and heating facilities, and the living format of residential homes is dissimilar. These disparities in culture indicate that Jeju Island's heritage was not formed only from influences from the North, but also from other places as well. To fill in the blanks, residential homes in Jeju Island were compared with those scattered throughout the East China Sea, which connect the southern coastline of the Korean peninsula and Jeju Island. The regions encompassed by the East China Sea, sharing the Kuroshio current and a seasonal wind, can be considered as one cultural region integrating cultural aspects from the continental North and the oceanbound South. The unique characteristics of southern culture as seen in southern residences was examined through an investigation of the sacred places in which gods were considered to dwell. First, the myths of these areas usually concerned with the ocean, and a sterile environment made sustenance impossible without a dual livelihood, usually taking on the forms of half-farming and half-fishing, or half-farming, half-gardening. Although family compositions were strongly matricentric or collateral thanks to southern influence, a patriarchical system like those found in the North were present in the upper classes and in the cities. Therefore, residential spaces were not divided based on age or gender, as in hierarchical societies, but according to family and function. Second, these areas had local belief systems based on animism and ancestor worship, and household deities were closely related to women, agriculture and fire. The deities of the kitchen, the granary and the toilet were mostly female, and the role of priest was often filled by a woman. After Buddhism and Confucianism were introduced from mainland Korea, China and Japan, the sacred areas of the household took on a dual form, integrating the female-focused local rites with male-centered Buddhist and Confucian rites. Third, in accordance with worship of a kitchen deity, a granary deity, and a toilet deity led to these areas of the home being separated into disparate buildings. Eventually, these areas became absorbed into the home as architectural technology was further developed and lifestyles were changed. There was also integration of northern and southern cultures, with rites concerning granary and toilet deities coming from China, and the personality of the kitchen deity being related to the southern sea. In addition, the use of stone in separate kitchens, granaries, and toilets is a distinguishing characteristic of the East China Sea. This research is a part of the results gained from a project funded by the Korea Research Foundation in 2006.

• Korean Journal of Culture and Social Issue
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• v.21 no.2
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• pp.253-277
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• 2015

The purpose of this study was to identify work-family balance values(work-family centrality, marriage value, child-care value, work value etc) in Korea, Japan and U. K.. Moreover, This article investigated the attitudinal generational gap in each countries. Participants were 311 Korean, 324 Japanese and 322 English married working women, who were in the thirties fifties. The major findings of this study were as follows. Compared to Japan and U. K., Korean married working women were more work-centered and likely to seek for extrinsic work value as well as intrinsic work value. While they were highly thought that a woman should work despite of her marriage, it was also strongly concerned if their work negatively affected family life, they should be better to quit their job. These results showed that conservative-liberal values were coexisted in Korean participants. Secondly, U. K. participants were more centered on the family-oriented value and thought that women were not necessary to work in work-family conflict, in comparison to Korean and Japanese. As a result of cluster analysis, they were a lot distributed in 'woman's family care oriented group' which was weigh on woman's role as a family care giver as well as 'family value oriented group'. Thirdly, Japan participants not only were less family-centered but also less work-centered. In the similar vein, they were less motivated and oriented to all of intrinsic and extrinsic work values compared with participants in Koran and U. K. On the other hand, Japanese participants, in sharp contrast to Korean, had a liberal viewpoint in work-family related values, such as woman's work, career break caused by work-family conflict, and family values. We were trying to interpret these results in consideration of socio-economic-politic as well as psychological aspects.

• The Journal of Korean Academy of Sensory Integration
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• v.21 no.1
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• pp.59-73
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• 2023

Objective : To examine changes in participation patterns of children with Autism Spectrum Disorder (ASD) in play activities during COVID-19 by reviewing relevant literature. Methods : This scoping review was conducted via five steps. we created a research question and searched for relevant literature published in English through CINAHL, PubMed, ERIC, MEDLINE, Google Scholar and Google search engine. After selecting the literature based on inclusion criteria, data were charted based on 10 items (i.e., author name, journal name, publication year, nation, authors' majors, research method, participant' age and gender as well as quantitative and qualitative results of study). The results were analyzed using descriptive numerical and thematic analyses. Results : After reviewing 437 articles and 152 websites, six articles were included. Theses articles were conducted by experts from various fields and countries. Five themes were highlighted in selected articles: COVID-19 resulted in (1) decreased time of outdoor play, (2) increased play time on screen, (3) increased time spent with family, (4) increased sensory difficulties, and (5) recommendations for services for children with disabilities and during COVID-19. Conclusion : This study suggests telerehabilitation programs about parental behavior strategies in order to solve difficulties in which children with ASD may experience when participating in play activities during disasters. Study results can be used as fundamental evidence to emphasize importance of play activities and to systematize role of occupational therapists and service guidelines for supporting play activities of children with disabilities in disasters.

• 한국노년학
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• v.29 no.4
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• pp.1559-1575
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• 2009

As the basic old-age pension system was enforced in 2008, the base for old-age income security was founded. However, due to the basic old-age pension played a minor role as assistant allowance, it did not reach to sufficient level to cover full income security system. It is estimated that the dependency on private transfer income among the elderly who are difficult to be economically independent is still high. Therefore the poverty rate of the elderly households, who are not economically active or who are not protected by old-age income security system, is more likely to be higher than that of non-elderly households. Based on the assumption that public transfer income system should become a central means of old-age life guarantee, this study examined the poverty mitigation effects among the elderly households by comparing the private transfer income and the public transfer income. For this purpose, we selected single-elderly-households who have been considered the most vulnerable to poverty. We used 2006- 2008 Household Income and Expenditure Survey dataset that contained single-elderly who were older than 65 years old. To understand the conditions of poverty among single-elderly-households and the degree of poverty-reducing effect originated from income transfer system, we compared the poverty rates of total households and the whole elderly households. Next, we analysed the poverty of the single-elderly-households by social demographic factors such as gender, age, and economic activity. Our major findings are as follows: First, the poverty rate of the whole elderly households were not reduced, even though the basic old-age pension and long-term care management system were enforced in 2008. Second, half of the elderly households including single-elderly-households belonged to the absolute poverty line. Relatively higher level of poverty among the single-elderly-households was found especially those who were female, unemployed, low-educated, older, and rural single-elderly-households. Third, the effect of the public transfer income on mitigating the single-elderly-households poverty showed a little progress. However, even greater poverty reducing effect was found by the private transfer income system. Fourth, in a group of the public transfer systems, the public assistance such as supporting living costs contributed more to reduce poverty of the elderly population than the public pension system did.

• The Journal of Korean Philosophical History
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• no.52
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• pp.393-424
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• 2017

This study investigates the relationship between South Korean youths' Confucian values and sense of citizen ethics while presenting outlook on the sense of citizen ethics based on the theory of human nature. The purpose of this study, by doing so, is to present educational measures. For this purpose, empirical research method was applied in this study. In the empirical study, youths were surveyed and the answers were statistically analyzed and discussed with a view to achieve the study purpose. In the empirical research part of the study, Korean youths' awareness on Confucian values was examined along with its relationship with the sense of citizen ethics. The effect of Confucian values on sense of citizen ethics and their relationship were analyzed to evaluate the receptivity of youths on Confucian ideas and usefulness of sense of citizen ethics. This study investigated a total of final 311 sets of data from male and female students at middle and high schools located in Seoul, Gyeonggi, South Korea. First, to identify the youths' Confucian values and level of sense of citizen ethics, descriptive statistical analysis was conducted. As a result, the survey subjects were found to have, concerning the Confucian values, world view M=3.54, human relations view M=3.66, morality cultivation M=3.76, and social order M=3.45, higher than 3.0 to represent positive levels. The morality cultivation, in particular, was recorded the highest among all whereas the social order was relatively lower, which represents the degree of relying on Confucian values to establish social order. Second, the sub-variables of Confucian values were verified according to the personal characteristics of the surveyed youths and differences in their entire perception was investigated. As a result, according to gender, morality cultivation was found higher in female students (M=3.85) than in male students (M=3.64). According to the subjective economic level of their household, world view was found higher in upper class (M=3.98) than middle-low class (M=3.25) and low class (M=3.22) while human relations view was found higher in middle-upper class (M=3.79) than low class (M=3.46). As for the family type, morality cultivation was found higher in extended family (M=3.83) than nuclear family (M=3.62); and social order was higher in extended family (M=3.54) than nuclear family (M=3.36). Third, to verify the study theme of identifying the effects of youths' Confucian values on sense of citizen morality, hierarchical regression analysis was employed in this study, which used the multi-level model of multiple regression analysis. As a result, the Confucian values was found to have significant positive (+) correlations with the entire sense of citizen ethics in order of human relations view(${\beta}=.499$), world view(${\beta}=.412$), social order(${\beta}=.341$), and morality cultivation(${\beta}=.241$). Confucian value showed significant positive (+) correlations with autonomy in order of morality cultivation(${\beta}=.458$), human relations view(${\beta}=.454$), social order(${\beta}=.362$), and world view(${\beta}=.158$). Confucian values was found to have significant positive (+) correlations with community spirit in order of human relations view(${\beta}=.295$), social order(${\beta}=.281$), and morality cultivation(${\beta}=.232$). As shown in the findings above, youths' Confucian values was found to have significant positive (+) effects on the sense of citizen ethics. It is noted that the higher the Confucian values, the more positive the sense of citizen ethics would be. Consequentially, the Confucian values was identified to play an important role in the sense of citizen ethics in the modern society. Based on this analysis, this study presented specific measures - the necessity and possibility of education on sense of citizen ethics under the theory of human nature. To this end, this study proposed to find an optimal interface between the contemporary sense of citizen ethics and Confucian ethics through the respect for human life and nature, man of virtue as the ideal human model, and united society as a desirable society model.

• (The) Research of the performance art and culture
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• no.18
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• pp.413-444
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• 2009

This paper is an analysis of stage and performance elements for the ceremonial procedures and dance featured in bongsudang-jinchan, a feast celebrating the 60th birthday of Hyegyeong-gung Hongssi (Crown Princess Hong of Hyegyeonggung), the mother of King Jeongjo, which took place in Hwaseong haegung palace in 1795. The primary sources used are data on bongsudangjinchan recorded in Wonhaeng-eulmyojeongriuigwe, Jeongjo-sillok, Hongjae-jeonseo, pictorial sources such as Folding Screens of Hwaseong-neunghaeng and Hwaseong Ilgi, which is a journal in Korean by Yi Hui-pyeong. A court ceremony to offer music, dance, flowers, and food, as well as wine and poetry which express the sentiments of chung (fidelity) and hyo (filial piety) was considered a national ceremony and has constituted a unique musical culture during the 500 years of Joseon dynasty. However, after the fall of Joseon dynasty, ceremonial music and dance, which have been organically linked within the overall symbolic system of ye (courtesy), became scattered to become independent 'pieces.' As a result, all of their philosophy, principles, and the time-space interpretation of court music and dance became greatly reduced, leaving only the artistic expression and formal structure of the music and dance to become emphasized. Since the 1990s, there has been many research and events aiming to re-create the court ceremonial tradition, resulting in the increase of the related performance activities. This is especially true with bongsudang-jinchan, which is now being performed on modern stage in various forms. However there are still many problems to be solved, such as the issue of re-creating and restoring the original, and the question of artistic value found in the traditional pieces. Until now, much focus has been paid to the outer re-construction of uiju document as recorded in Wonhaeng-eulmyo-jeongriuigwe. On the other hand, there lacked an in-depth study which analyzes the stage situation and performance elements. Therefore in this paper, after focusing on the stage structure and performance elements, it is concluded that bongsudang-jinchan, the only court feast to be held in Haeng gung, not only consists of the fundamental aspects of court performance principle as 'governing through ye and ak (music),' but also served as an important occasion to bring together the sovereign and the subject. Bongsudang-jinchan had features of both naeyeon (feast for ladies) and oeyeon (feast for gentlemen). It minimized the use of screens and allowed every guest to enjoy food, music, and dance together, but provided a separate tent for foreign guests, maintaining the ideal balance between equality and distinction among different gender and social status. A screen symbolizing the venue for the feast is placed for all of the government officials. The king then pronounces the beginning of the banquet in which the ideal of gunsin-dongyeon (king and officials dining together) is realized. This indicates that bongsudang-jinchan, compared to other court ceremonies that emphasize the principle of yeak (courtesy and music), focuses more on the spirit of harmony and rapprochement. The king played a more active role in bongsudang-jinchan than in any other royal feasts. Examples as recorded in uiju documents are; Jeongjo's conversation with his retainers after the 7th wine, king's bestowing of food and flowers to the officials, writing his own majesty's poems with regard to the festival, and asking the retainers to write replying poems. All these played an important part in making the occasion more rich, extensive, and meaningful. Moreover, as analysis of the structure of orchestral music and court dance featured in bongsudang-jinchan shows, it was like any other court banquet in that it employed minimal use of extravagance in movements and conversation. However, the colors and tonal texture used in the music and dance were more brilliant in this case. Compared to other banquets that took place before king Jeongjo, the dance style was more diverse, which included some of the latest additions. There were past performances arranged anew. Noteworthy are; the incorporation of "Seonyurak (Boat Dance)" and "Geommu (Sword Dance)," traditionally used for local officials and civilians feast, to suit the court taste; and the use of saenghwang (mouth organ), which was a rising instrument in pungnyubang (literati's private salon), for "Hakmu (Cranes Dance)." This especially indicates the nature of the 'open structure' pursued by the court banquets at the time, which strove to break away from the traditional rules and customs and accept something new.