• 한일민족문제연구
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• 제32호
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• pp.35-68
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• 2017

The map where so-called 'New Religion' of Korea in the Colonial Era is entangled with 'Religion (Christianity, Buddhism, Shindo)' recognized by the Japanese Government General of Korea and nationalism. Accordingly positive research on how religious ideal and ideology in 'New Religion' in Korea was practically applied and practiced in the society is a crucial task. Meanwhile there is survey data representing the status in the long term from 1860s to early 1930s in regard to 'New Religion' of Korea in the Colonial Era. In other words it is 'Pseudo Religion in Joseon' by Murayama Jijun published in 1935. Most part of them are shown through statistics data. In particular he took a look at the distribution of 'Pseudo Religion', ups and downs of religious influence, faith consciousness, its impact and religious ideological movement and social movement. Therefore, if this statistical data could be utilized through quellenkritik, it is thought to have value of significant reference in research on Korea's 'New Religion'. This paper utilizes many statistics included in the survey data among critical review on recognition in Murayama's 'New Religion in Korea' as basic texts. During the procedure this paper seeks to look at the geology of Korean 'New Religion' and attempts basic consideration in the quantitative term related to trend and ups and downs of the groups. Through this basic research I hope that 'public concern of New Religion' in modern Korea and research on re-establishment will move forward.

• 한국문헌정보학회지
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• 제22권
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• pp.259-304
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• 1992

This paper examines 'Religion Class' in the scheme of the DDC. The major findings of the study are summerized as follows. 1. The first edition of DDC was published in 1876 in order to classify Amherst College Library collections. In spite of the continuous study and revision of the experts, the frameworks of the DDC systems are still kept unchanged. Only their subdivisions, reflecting those developments in the academic world, are developed and detailed more sophisticatedly. 2. The division of 200 does not function as generalities for all class of religion. Therefore, it is necessary to amend the division of 200 to serve generalities for all the religions of the world. 3. Standard subdivision for the christian religion and for the non-christian religion is different. So, the mnemonic nature has become weakened due to the dual standard subdivisions and the classification number becomes much longer and complicated. Therefore, one standard subdivision for all religions of the world is required. 4. Religion science was organized in late 19 C and developed continuously, but the DDC does not accomodate the religion science as a science. Accodingly, the DDC should be revised recognize religion science as a science not the christian science. 5. The deployment of classification scheme in Dewey's 200 is severely biased. That is to say, 9 division were assigned for christian religion, whereas only 1 division was assigned for non-christian religion. Therefore, an adjustment should be made to allocate subdivisions equally to all religions of the world. 6. General classification order of religion is prehistoric, primitive, ancient, modem and world religion in religion science. But, DDC does not accept this general classification order of religion, sticking to the biased expansion towards christianity. Therefore, DDC must adopt the general classification order of religion in the religion science. 7. Lastly, because of the limitation of decimal notation in DC, DDC does not accomodate new subject equally and classification number becomes longer. Therefore, centesimal expansion is proposed in order to make the classification number short, to enlarge its capacity of inclusion of new subject and to maintain consistency in the scheme.

• Child Studies in Asia-Pacific Contexts
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• 제2권2호
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• pp.109-122
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• 2012

Despite the fact that Muslims are fast becoming part of the world population, they are the least known group. Moreover, Muslims have been seriously misunderstood and negatively perceived because of several tragic events related to terrorist attacks or wars in the Middle East countries. In this light, the current study examined how parenting values and practices varied by importance of religion, gender, and generation, based on the questionnaire data collected from 312 Muslim fathers and mothers living in Jakarta, Indonesia. The most salient result of this study was that the religion was at the center of everyday lives. The importance of religion in their lives clearly translated in their parenting styles by engaging in religious practices with their children. At the same time, Muslim parents in Indonesia had a high level of expectation for their children's education and making happy family life as well as being faithful as Muslim. This study contributed to promoting cultural sensitivity towards Muslims by examining Indonesian Muslim parents' parenting values and practices.

• 대순사상논총
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• 제46집
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• pp.1-32
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• 2023

이 글의 목적은 2022년 종교 교육과정의 형태와 내용을 비판적으로 성찰하는 데에 있다. 성찰의 관점은 종교 교육과정이 국가교육과정인 이상 모든 고등학생에게 적용될 수 있어야 하고, 공유될 수 있어야 하며, 종교 범주를 활용한 성찰의 장(場)으로 기능해야 한다는 것이다. 이 목적을 위해 제2장에서는 2022년 종교 교육과정의 형태와 내용을 고찰하였다. 형태상으로는 종래 교육과정과 유사하다는 점과 함께, 특히 종교 과목을 '진로선택'에 배치한 근거가 약하다고 지적하였다. 내용상 특징으로는 '종교인 만들기'라는 지향성과 '유사종교'론을 지적하였다. 제3장에서는 내용상 특징 가운데 '종교적 성찰을 통한 종교인 만들기'라는 지향성을 고찰하였다. 그리고 종교인 만들기라는 지향성을 위해, 기존 교육과정의 핵심인 '메타 인지적 기술로서의 성찰' 개념을 '종교적 성찰'로 변형시키고 영성과 종교성 개념을 추가했다는 점 등을 지적하였다. 제4장에서는 내용상 특징 가운데 '종교와 유사종교'의 이분법을 고찰하였다. 이 부분에서는 '유사종교' 개념이 조선총독부의 행정 용어('종교유사의 단체')에 '해롭다는 인식'이 결합된 것이라는 점을 밝혔다. 또한 학교교육에서 '유사종교'를 판별하려는 것이 종교에 대한 조선총독부의 태도를 재생하는 것이고, 교사에게 종교와 유사종교를 판별하는 '자의적' 기준을 만들어 끊임없이 유사종교를 '발명'하게 만들 수 있다는 점을 지적하였다. 결과적으로, 2022년 종교 교육과정이 '종교적 성찰을 통해 종교인을 만들면서 유사종교를 발명하려는 교육과정'이라면, 종교 과목은 '종교를 위한 과목'이라는 시선에서 벗어나기 어렵게 된다. 게다가 이러한 시선이 정당성을 얻게 된다면 향후 사회적 논제는 종교 교육과정이 국가교육과정에 존재해야 하는지의 여부가 될 것으로 예상된다.

• 대순사상논총
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• 제35집
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• pp.73-107
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• 2020

대순진리회는 교단 내부 구성원들에 있어서나 학계에 있어서나 '민족종교'로 인식되고 있다. 그런데 이 민족종교의 성격이 꽤 복잡하다. 곧 민족종교로서 민족주의를 중심으로 한민족의 선민사상을 강조하면서도, 한편으로는 인류와 세계를 구제하겠다는 세계종교의 보편성도 내포하고 있다고 주장한다. 이를 민족종교의 특수성과 세계종교의 보편성이라고 말하고 있다. 그런데 이러한 특수성과 보편성의 논리는 단지 대순진리회에만 국한된 특징이 아니다. 이미 세계적으로 많은 종교들이 민족종교와 세계종교의 두 가지 측면을 동시에 가진다고 하는 이중성을 보여 왔다. 그 가운데 본고에서 주목한 것은 근대 일본에서 형성된 교파신도다. 근대 일본 정부가 국가신도체제를 구축하는 과정에서 탄생한 교파신도는 총 13개 종파가 형성되는데, 이들의 대부분은 일본인의 민족적 전통을 계승하는 민족종교라고 하면서도, 청일전쟁과 러일전쟁을 기점으로 본격적으로 세계종교를 표방하면서 해외포교에 나선다. 그렇다면 이처럼 민족종교의 정체성을 유지하면서 세계종교를 지향했던 교파신도의 해외포교는 어떻게 귀착되었고, 이들의 세계종교화는 현재 어떻게 진행되고 있을까? 본고에서는 이처럼 민족종교와 세계종교의 이중성을 보여 왔던 교파신도의 사례를 통해 대순진리회의 세계종교의 가능성을 살펴보고, 이를 위해 대순진리회가 지향해야 하는 길에 대해 약간의 제언을 하고자 한다. 이를 위해 한국사회에서 오랫동안 논의되어 왔던 '민족종교'론 또는 '민중종교'론의 역사적 흐름에 대해 살펴볼 것이며, 한국에서 민족종교이면서 세계종교를 지향하고 있는 원불교의 사례도 점검하는 것으로 민족종교와 세계종교의 경계에 서 있는 대순진리회의 새로운 지향점에 대해 검토해 보고자 한다.

• 대순사상논총
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• 제22권
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• pp.317-344
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• 2014

There are many modern elements in religions appeared in the early Korean modern era. From the nationalism perspective, most religions had tendencies toward anti-feudalism and anti-foreign power. Pak Eun Sik(朴殷植) emphasized the importance to explain those religions as the National Religion in his writing 《Korea Painful History(韓國痛史)》. That is, he realized those as one of Korean spirits or souls keeping Korean identities like the Jew's Judaism or the Turk's Islam. In the paper, I try to analyze religions on Kang Jeung San(姜甑山) with Daesoonjinri-hoe as the central figure from Pak's perspective. In the early Korean modern era when Kang went his own the Savior way, Korea and its society got into uncontrollable confusion because of strong demands both of a feudal-state breaking and against pillaging foreign-power especially Japan. For all countries of the world, it is difficult to change from a feudal state into the modern nation state to keep existing society order. Because the reformation under old social systems means the incomplete reformation. So in this era new religions showed the neglected class of people the vision of new society. Meanwhile Korean society try to become a modern state, and now became a recognized modern state in international society. But it is still insufficient to debate on groups and their roles for Korea modernity in that time especially new religions. Since Korea independence, new religions including Daesoonjinrihoe have not receive good reviews because of a certain religion group expansion and the government's regulation and control toward new religions. Till today, I think, Independence Movement as well as reform of modern awareness have not relatively receive reasonable reviews. So I hope to serve as a momentum that in early Korea modern era new religions receive reasonable and positive reviews.

• 농촌의학ㆍ지역보건
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• 제27권1호
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• pp.65-78
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• 2002

This study was conducted to identify the social support to living alone elderly in some rural communities and the level of life satisfaction. For the purpose of this study, face-to-face interviews and questionnaire were performed with 315 old people(male 43 and female 272) aged over 65 living alone in rural communities covered by 14 community health posts within Gyeongsangbuk-do Province randomly selected. The followings are summaries of findings; The average score of support from their children was $4.29{\pm}2.73$ out of 8. Variables that showed a significant difference were religion, level of living, type of medical insurance, frequency of meeting with children, time taken from houses of children by usual means of transportation, and subjective health status. It was found that the score of support from children was high for the elderly who had a religion, a good level of living, benefit from medical insurance, a high frequency of meeting with children, or a good subjective health status, or who resided close to their children's houses. The level of the support from friends and relatives showed a significant difference depending on the subjective health status, of which the average score was $4.13{\pm}2.61$ out of 8. The average score of the level of life satisfaction was $6.83{\pm}4.24$(male $7.60{\pm}4.09$ and female $6.71{\pm}4.26$) out of 17. Male elderly showed the higher level of life satisfaction than female elderly. Variables that showed a statistically significant difference in the level of life satisfaction were religion, level of living, medical insurance, hobby, children, disease, subjective health status, and ADL. That is, the level of satisfaction with life was found to be higher for the elderly who had a religion, a good level of living, benefit from medical insurance, a hobby, children, no diseases, or a good ADL, or who thought that they are healthy. The regression analysis with support from children as a dependent variable showed that the level of support from children was higher for the elderly who had a good level of living, frequency of meeting with children, or a good subjective health status. The regression analysis with the level of support from friends or relatives was higher for old people who had a good level of living. The regression analysis with the level of life satisfaction as a dependent variable showed that the factors which related to the level of satisfaction were sex, religion, level of living, hobby, ADL, and subjective health status. That is, it was found that for male elderly who had a religion, a good level of living or a hobby, or who thought that they were healthy, the level of life satisfaction was higher.

• 대순사상논총
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• 제19권
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• pp.193-211
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• 2005

Korean religionist have actively participated in the movements of national security and peace, human rights and dignity, freedom and equal rights, and other social issues. Recently, either progressive or conservative religionists have strongly shown their different approaches in solving social issues, i.e., national security and peace in connection of 'national security law.' A few religious leaders' public views have been misused by some politicians. It is important for both the religionists and journalists in religious newspapers how to bring a harmonious resolution among the people who are either in conservatism or in progressivism. Social participation of religionists is both to respond to the timely situation of civil society and to realize freedom, equality, and peace to the society. Although the principle of the separation of religion and state was established to secure both the right of politics and the freedom of beliefs, political groups have either utilized or suppressed religions. Some politicians have also wrongly applied separation of religion and state by excluding religious aspects in public schools. Religionists and journalists of the religious newspapers should not provide one-sided prejudice but to provide objective information and its righteous analysis to guide people in the right direction to solve social problems. Also, religious newspapers should open a field of discussion how to resolve some issues between the 'national security law' and freedom.

• 복식
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• 제66권6호
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• pp.67-78
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• 2016

Research on ancient Indonesian 'sacred cloths' is essential since it shows a different perspective into Indonesian identity. Based on its function, the 'sacred cloths' are either made as a medium for religious ceremonies or as a medium for the living and the dead. The consuetude of preparing and creating the 'sacred cloths' are done to achieve the finest 'sacred cloths' worthy to be presented to God. The research aims to analyze the characteristics of ancient Indonesian textiles and to focus on the 'sacred cloths.' The research is divided into two parts, and this paper is the first part. The paper analyzes the characteristics of ancient Indonesian textiles by focusing on the period, religion, region, and color of the 'sacred cloths.' The subsequent research analyzes the characteristics of ancient Indonesian textiles by focusing on the techniques and the patterns of the 'sacred cloths.' In this first part of the main research, the analysis reveals that animism developed in various ways in Indonesia from 500 BC to AD 1800. It was also as kingdoms of Buddhist, Hinduism, and Islam. The changes of religion may differ according to its region. Indonesian regions are divided into six big regions that produce textiles. These islands are Sumatra, Borneo, Java, Celebes, Nusa Tenggara, and Bali. By space and time, the colors of Indonesian textiles represent the ideology of one religion. Indonesia produces primary colors of red, yellow, and blue(RYB). The colors are produced by extracting leaves of Indigo, Indian Mulberry root shell, Sappanwood's branches, Candlenut fruit, Turmeric root, and Mangosteen rind. Indonesia is a religious country, therefore the meaning of creating each 'sacred cloth' shows piety of the maker and the wearer.

• International Journal of Costume and Fashion
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• 제8권1호
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• pp.65-74
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• 2008

Religion is deeply connected with human culture and life, and affects all areas of religious people's lives. The aim of this study was to find out how fashion-conservativeness of religious people and non-religious people differ in Korea. Ten religious people and ten atheists all in their twenties were interviewed to find out the differences between religious people and non-religious people related to their viewpoints on clothes. The twenties age group was selected because people in their twenties are sensitive to fashions and styles, and a fair proportion of males and females were selected. The subjects were asked demographic questions, questions about their religion and faith, whether or not they thought they were conservative or affected by religion, and finally, what they thought of photographs of certain styles. 12 photographs from the 2006-7 F/W collections of London, Paris, New York and Milan were presented to the subjects. The photographs were from the Vogue U.K. website and divided into 6 major styles based on verbal evidence used to describe the collections in catwalk reports: "Sexy," "attitude/confidence," "luxury," "sophisticated/chic," "feminine," and "rock." In conclusion, religious people were found to be more conservative than non-religious people in their twenties because they prefer more conservative and covered up styles, have more negative views of bold and skin-showing trends, and regard some styles to be too sexy when non-religious people do not.