• Land and Housing Review
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• v.13 no.2
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• pp.81-90
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• 2022

This study is based on social needs for green healing spaces assumed to enhance mental health in a city. This study proposes development directions through the analysis of modern social recognition factors for neighborhood gardens. As a research method, web information data was collected using Textom among big data tools. Text Mining was conducted to extract elements and analyze their relationship through keyword analysis, network analysis, and cluster analysis. As a result, first, the healing space and the healing environment were creating an eco-friendly healthy environment in a space close to the neighborhood within the city. Second, neighborhood gardens included projects and activities that involved government, local administration, and citizens by linking facilities as well as living culture and urban environments. These gardens have been reinforced through green welfare and service programs. In conclusion, friendly gardens in the neighborhood for the purpose of public interest, which are beneficial to mental health, are green infrastructures as a healing environment that can produce positive effects.

• Journal of Korea Entertainment Industry Association
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• v.13 no.2
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• pp.207-217
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• 2019

The purpose of this study is to examine the physical and psychological effects of lifelong physical activity and the role of leader capacity, to provide practical basic data on intangible benefits and to suggest ways to activate the value of lifelong physical education. This study was conducted from September 1, 2018 to September 30, 2018, with a total of 206 questionnaires centering on men and women participating in sports in Jeollanam do. The two-step approach proposed by Anderson & Gerbing (1988) was used to examine the structural relationships between physical benefits, social benefits, mental benefits, self efficacy benefits, leisure cultural benefits, physical effects, mental effects, Respectively. The conclusions of this study are summarized as follows. First, physical and leisure cultural benefits have a positive(+) direct effect on leader capacity. Second, self-efficacy benefits, physical benefits, and leisure cultural benefits have positive direct effects on physical effects. Third, self-efficacy and leisure culture benefits have a direct positive effect on mental effects. Fourth, leadership competence plays a mediating role in the relationship between leisure cultural benefits and physical effects. In addition, it has a mediating role in the relationship between leisure cultural benefits and mental effects. In order to maximize the quantitative expansion and qualitative improvement of living sports and to enhance intangible value of participants in sports for all, the private capital investment such as the training of competent leaders, the development of various programs, and the investment support in the public sector, We hope that the role of the new welfare service delivery system shared with welfare will be provided.

• Proceedings of the Korea Contents Association Conference
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• 2008.05a
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• pp.170-175
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• 2008

Kimchi is Korean traditional culinary culture and one of the most representative, Korean cultural archetypes which reflect Korean sentiment and culture. Further, its virtue as a food has drawn attention from all over the world. One thing that you can count as the most important thing in successful cultural content is creative material. Kimchi is a life cultural content with universal quality which is shared with mankind in its culinary culture and originality generated from Korean people and its history. The rich cultural factors of Kimchi, in mental and material aspects, can be a platform for successful content which is globally competitive. Contents of Kimchi culture, which can be applied to various cultural business, has been developed on the basis of its colorful cultural factors. And with the cases used as standards, OSMU type cultural content development process of cultural archetype was suggested. This study was intended to suggest Korean cultural archetype's possibility to be developed into a life cultural content and tried to help building cultural content development process of Korean life cultural archetype.

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.487-494
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• 2022

The purpose of this study is to construct a personality strength-based group counseling program that can have a positive effect on the happiness of pop culture and arts people and to verify its effectiveness. To this end, 16 artists from entertainment agencies and art high schools in Seoul and Gyeonggi-do were recruited and assigned to experimental and control groups, and pre- and post-examinations were conducted on both groups as personality strengths and happiness tests. In order to verify the effectiveness of the program, the experimental group conducted a total of eight personality strength programs once a week and 60 minutes per session, and the control group was ignored. As a result of the study, the personality strength and happiness of the group participating in the program were significantly improved compared to the control group, showing that training to strengthen personality strength can lead a happier life by promoting the happiness of youth pop culture artists. This is meaningful in that it has created a starting point for managing the mental health of pop culture subjects.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.6 no.2
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• pp.288-309
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• 1999

This survey was done to construct a nursing theory according to Korean culture and to identify the Korean traditional view. From ancient time until now, shamanism has played an important role as determinant of Korean culture and of the personality formation of Korean people. The subjects are 321 patients and member of their families who were over 18 years old, and who are living in five large cities and two rural communities in Korea. Data collection was done from March, 8th to April, 29th in 1999. SPSS The tool developed by the investigator through literature review was used to measure the perception and the attitude of patients and their families to Korean shamanism. Collected data were analyzed by frequency, percent and $x^2$ test with SPSS program. The results are summarized as follows ; 1) While 35% of respondents answed that the destiny or fate(八字) was only relied on the abilities and endeavor of individual, 65% of respondents were fatalists(運命論者) or eclectic(折衷主義者) are compromised between the fate and endeavor. 2) While half of the respondents belief in divination(占) to some degree, the rest of them reported hardly any belief in divination. 3) There were almost twice as many respondents who directly consulted fortune-tellers were as respondents who did not consult fortunetellers. 4) The reasons for consulting fortunetellers were job problems, home problems, health problems by in that order. 5) The respondents almost always interpreted the cause of physical disease and mental disease as being psycho-sociological, but 1% of them explained mental disease as a shamanistic manitestation. 6) In case of disease, the reasons for consulting a fortuneteller was a) no hope of recovery from the sickness in any other way, b) the chronic disease in that order. 7) Of the respondents, 65% answered that diseases could not be cured by a 'Gut' (the performance done by the shaman), but 27% of respondents thought that disease could be cured by a 'Gut' in the case of mental disease. 8) Sixty six percent of the respondents answered that they have experienced praying for their wishes with clean water(井華水). 9) While 54% of the respondents answered that they have seen or heard the 'Beung Gut'(the performance to pray for recovery of sickness done by the shaman), 46% responded that they have never seen or heard it. 10) To the question 'do you intend to have a 'Beung Gut', 51.7% of respondents answer 'no' strongly, but 48% of them say 'yes' or took a compromising attitude. 11) Generally the respondents differed in perception and attitude to shamanism. In short, females more than males, old aged more than younger aged, lower educated more than higher educated, believers in Buddhism more than believers in any other religion, and blue color more than white color have more positive attitudes to shamanism. Also men living in rural communities have more positive attitude to shamanism than men living in the large cities. Consequently, Shamanism can be understood as an anxiety relieving cultural system even though Shamanism itself looks like a cultural complex.

• The Journal of the Convergence on Culture Technology
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• v.6 no.4
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• pp.245-252
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• 2020

Recently, as the income level of consumers increases, interest in tourism products has increased, competition among tourist destinations has been fierce. Storytelling ads are drawing attracting attention as one of the ways to establish differentiated positioning for tourism products. This study investigates the role of the involvement of tourism activity in the storytelling ads effects, and examines the effects of the attitude toward storytelling ads on tourist destination commitments, visit intention and SNS WOM (word-of-mouth) intention. This study also empirically tests the role of mental simulation in the relationship between storytelling ads attitudes and visit intention. A total of 255 usable responses were obtained from a sample of 270 consumers aged 18 or older in South Korea. Following the two-stage approach of model validation, measurement validity of each construct appearing in the structural model and hypothesized structural paths were tested. The findings show that all hypotheses are supported except H3 that posits the impact of attitude toward the storytelling ads on visit intention and mental simulation showed a moderate effect on the relationship between ads attitude and visit intention in the case of rational appeal. This study suggests that the production of storytelling ads of tourist destinations can be effective strategy to improve regional competitiveness and increase visit and SNS WOM intention.

• The Journal of the Convergence on Culture Technology
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• v.8 no.1
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• pp.59-66
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• 2022

This study was conducted to find out whether excellent and non-excellent players could be distinguished by the achievement goal orientation(task-orientation, ego-orientation) test and the self-management(physical, interpersonal, training, mental management) test targeting youth soccer players. The subject of this study were 299 players(144 middle school students, 155 high school students) including 131 representative players by age and 168 general players who registered with the Korea Football Association. The questionnaires for data collection include the Task & Ego Orientation in Sport Questionnaire(TEOSQ) developed by Duda and Nicholls(1989) and the athlete self-management questionnaire(ASMQ) developed by Heo Jeong-hoon(2003) was used. For data analysis, frequency analysis, factor analysis, reliability analysis, and discriminant analysis were performed using SPSS 23 version. As a result of analyzing the data, task orientation and ego orientation, which are sub-factors of achievement goal orientation, were both confirmed as tests that did not discriminate between excellent and non-excellent players. On the other hand, the self-management test was confirmed as a test that can discriminate between excellent and non-excellent players in body management, training management, and mental management excluding interpersonal management among the sub-factors of self-managemnet. In particular, among self-management, mental management was identified as the most important factor in discriminating between excellent and non-excellent athletes.

• Korean Journal of Culture and Social Issue
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• v.23 no.4
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• pp.605-634
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• 2017

The purpose of this study was to investigate families' responses and attitudes and the experiences of Korean LGBT individuals after revealing their sexual identity and sexual orientation and to determine how families' attitudes affected the mental health of these individuals. For this purpose, in-depth interviews were performed with 12 male and female LGBT participants, ranging from 19-30 years of age, who resided in Seoul and metropolitan areas, and reported coming out to or being outed by their families. One-to-one interviews were carried out using semi-structured questions, and the data from the interviews were analyzed using consensual qualitative research (CQR). Most of the families had very negative responses and attitudes to the participants coming out and exhibited rejection or avoidant attitudes; only a few of the families responded with receptive attitudes. As a result, the LGBT participants reacted with friction and coping behaviors, such as persuasion, participation in professional counseling, abandonment or avoidance, and running away from home. Most of the effects of the families' attitudes on the participants were negative psychological effects, such as anger, sadness, a sense of alienation, depression, anxiety, fear, trauma, helplessness, lowered self-esteem, alcohol dependence, and suicidal ideation and attempt, while receptive attitudes provided a sense of stability. For all participants, they reported that they were more likely to be hurt by their families' negative attitudes than by social attitudes. This study is significant because it provides framework for specifying families' attitudes and LGBT individuals' experiences after coming out in Korean society. It also outlines LGBT individuals' coping behaviors, psychological difficulties, and the process of coming out and provides suggestions for individuals to overcome. The results are expected to help counselors create practical strategies to better understand LGBT individuals and the psychological difficulties they may experience and provide proper interventions while counseling both the individual and the family.

• The Journal of the Convergence on Culture Technology
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• v.10 no.4
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• pp.467-472
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• 2024

This paper examines the history of karate, its utilization as military training, and its value as a national defense sport. Originating from Okinawa, karate was introduced into Japanese military training in the modern era and spread worldwide. During World War II, the Japanese military intensified karate training for close-quarters combat. Post-war, karate was introduced to Western society through the U.S. military presence in Japan. In contemporary militaries, various martial arts, including karate, are utilized in training programs such as the U.S. Marine Corps Martial Arts Program (MCMAP) and the Israeli military's Krav Maga. These programs integrate techniques from karate, judo, boxing, and other martial arts to create systems optimized for real combat. In military education, karate enhances individual physical and mental capabilities and improves unit combat effectiveness. Rigorous training develops physical fitness, mental resilience, and practical skills for close-quarters combat. Group training fosters camaraderie and unit cohesion. However, due to the changing nature of modern warfare, it is necessary to reconsider the proportion and methods of martial arts training in military education. With the advancement of high-tech weaponry, team operations have become more critical than individual combat skills. Rather than applying traditional karate techniques unchanged, it is essential to modify and develop them to suit modern warfare. Nevertheless, the value of martial arts training, including karate, remains significant in cultivating key soldier qualities such as physical strength, indomitable spirit, and camaraderie. It is anticipated that militaries worldwide will continue to evolve their martial arts training systems in line with changing times.

• Cross-Cultural Studies
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• v.45
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• pp.219-243
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• 2016

The life of Antonin Artaud exactly reproduces a very cruel drama. He lived in constant anguish and suffered from severe mental pain. This research will trace his thoughts in his writings while he was a prisoner of language. Artaud was a poet filled with anxiety about language, things, being, and thought. Whenever he tried to explain the mystery of being by means of mundane language, he experienced psychological agony. His poetic thoughts began to break down, because of his identity loss. Nevertheless, he was destined to grasp the world through language. Artaud had suffered from mental illness during his youth. His mental illness was associated with his difficulty in creating poetry. In this research, the letter, Correspondance avec Jacques $Rivi{\grave{e}}re$, is analyzed. The poet refers to "the collapse of the spirit's core, and the erosion of the fundamental thought that slips away" to convey his linguistic incompetence. Hereafter, he constantly demonstrated anxious mental symptoms. Even though he became mentally deranged, he maintained his consciousness, as is apparent in his writings. Also, his spiritual belief is reflected in his mental uneasiness. While he was traveling through the Tarahumaras area in Mexico, he was obsessed with its primitive belief in the Peyote rituals, and he immersed himself in performing them. His unchristian belief was the product of his mystical personality. Until his last breath, he did not give up writing. Artaud's mental derangement does not mean lunacy, but if one insists in calling it so, that is a metaphor. His derangement comes from his refusal to accept his limitations and from his aspiring to regard his body in the same light as his intellectual perceptions. His intellect could manifest more easily when his mind was elevated to the extreme. Artaud's lunacy is no different from that of a profound philosopher. The lives of poets who suffer from mental derangement are more poetic than the lives of those who do not. Artaud's atypical emotions provide a way of to measure our own limitations, helplessness, and resignation. His scream is nonsegmental but different from that of a mental patient. That difference is why people are interested in his works and wish to delve into his writings.