• Korean Journal of Adult Nursing
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• v.13 no.4
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• pp.560-570
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• 2001

Purpose: The purpose of this study is to identify factors of the causal attribution of cancer and to determine related variables. Method: Subjects were one hundred and thirty three cancer patients. The tool of the perceived causal attribution used was developed by authors and basically founded on Kim's work(1993). The SAS program was used to analyze the data along with descriptive statistics, t-test, ANOVA, Duncan's Multiple range test, and Principal component analysis and varimax rotation. Results: 1) The perceived causal attribution measurement revealed four factors; overload, destiny, stress, and constitution. The total percentage of variance explained by the four factors was 44.3%. 2) The scores of destiny on women, having religion, unemployed, lower level of education, no spouse, groups of uterine cervix and lung cancer, not receiving an operation and receiving radiation were significantly higher than those other groups. 3) The scores of stress on women, having religion, and not having a job were significantly higher than those on men, without religion, and having a job. 4) The scores of constitution on those in their forties, women, not receiving an operation and receiving radiation were significantly higher than for those in their sixties, men, receiving operation and not receiving radiation. There was no significant difference in the factor scores of overload by any variables. Conclusion: Factors of the perceived causal attribution of cancer among Korean cancer patients were overload, destiny, stress, and constitution. The scores of each factor the perceived causal attribution was significantly different by general and disease related characteristics.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.5
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• pp.808-820
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• 2008

The costume of Islam cultural area has been affected by the strict social structure, formed by religion, and traditional costume of Islam has been maintained up to these days under the influence of religion. Islam Traditional Costume, which is the succession of the traditional costume of southwest Asia region, became armed with the form of closed costume due to the chastity and oppression. There are figurative features of Islam Folk Costume; first, the dimensional form due to the ampleness, covering the body, second, the reinforcement of closed form such as chador and burqa, third, the symbolism such as the adornment or incantational ornament, which has been inherited from the former times of Islam era, fourth, the color, simplified with black and white. The aesthetic values of Islam folk costume are represented with 'The beauty of abstinency', suppressing the ornamentation and color, caused by the strict social atmosphere under the influence of the form of traditional costume and religion, 'The beauty of concealment' due to the closeness, with affluent costume forms, covering the body and even concealing the face, and 'The beauty of symbol' which is demonstrated with incantational ornamentation of face and interior decoration. In some nations amongst Islam nations, the wearing of hijab is strictly regulated but black chador and burqa are regarded as negative symbols, representing the closeness and oppression of Islam. It is the product of Orientalism from the western perspective. The Islam Hijab culture is the symbol of oppression towards women, but, on the other hand, it is the device to protect women and the traditional culture, symbolizing the identity.

• Journal of Family Relations
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• v.22 no.2
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• pp.71-97
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• 2017

Objectives: The purpose of this research was to analyze the influence of self-actualization needs, dependence on parents, and work-family balance stress affecting on the marriage friendly attitudes among the unmarried women in twenties and thirties. Method: The participants were 315 unmarried women connected by SNS. The data were collected by questionnaire method through SNS by the smart phone using by the snowball sampling method and analyzed by t-test, ANOVA, and hierarchical multiple regression analysis. Results: First, there were significant differences in the marriage friendly attitudes according to education level, religion, dating. In the case of college graduates, having religion and dating partner, unmarried women had more marriage friendly attitudes. Second, the results of multiple regression showed that the marriage friendly attitudes among unmarried women was significantly influenced by education, religion, and the humanity factor among the self-actualization needs, emotional dependence on parents and work-family balance stress. In addition, the humanity factor among the self-actualization needs was found to be the most influential factor on the marriage friendly attitudes among unmarried women in this study. Conclusion: This study suggests the importance of emphasizing humanity education, having the emotional close relationship with the parents, and enforcing social systems for work-family balance for the greater marriage friendly attitudes of unmarried women in twenties and thirties.

• English & American cultural studies
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• v.14 no.2
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• pp.287-309
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• 2014

The purpose of this paper is to critique British imperialism in Bapsi Sidhwa's Cracking India (1991) by analyzing the partition of India from the perspective of nation, religion, and women. Dubbed "Punjabi-Parsi-Indian-Pakistani," Sidhwa is in a position where she can view the partition from an objective and neutralized stance. Rather than focusing on the lives of nationally well-known political figures such as Gandhi, Nehru, or Jinnah, Sidhwa delves deep into the miserable lives of the lower classes before and after the partition. First, I analyze the process of the partition, as it is performed through the manipulation of British imperialism. By adopting the viewpoint of an 8-year-old Lenny, who is the daughter of a Parsi family, Sidhwa is able to critique both British imperialism as well as the male-dominated Indian society where the treatment of women is unthinkably harsh. Second, I focus on the tragedy of the confrontation of three religions, Hindu, Muslim, and Sikh. Religious people fight each other while they were forced to move from South to North or from North to South. I argue that the religious conflicts have much to do with political issues. Third, I want to argue that women are the major victims of the partition. Ayah, Hamida, and Papoo are victims of male-dominated India during the partition. They symbolize the feminized India, which is exploited and victimized by British Imperialism. Even though Ayah is shattered by Ice-candy-man while working as a prostitute and dancer, she decides to return to her home in India, which shows her challenge against male-dominated India as well as against British colonialism. In conclusion, Sidhwa tries to heal the suffering of the Indian women who fell victim to male-dominated Indian society by criticizing the problems of British imperialism. In addition, by dealing with the lives of silenced people, Sidhwa asks readers not to forget the historical tragedy and not to repeat the tragedy again.

• Journal of Korean Historical Folklife
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• no.52
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• pp.197-250
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• 2017

Many kinds of ritual manual books for the four ceremonies (coming-of-age, wedding, funeral, and ancestral rites) were published and transcribed during the Japanese Colonial Period. The ritual manuals are classified by 5 different types: 'ritual standards', 'ritual books for the four ceremonies', 'ritual books for the written prayers', 'religious ceremonial books', and 'general manners books'. All of them contributed much to the formation of folk rituals and religions, even though the purpose and contents of each book were different. The ritual manuals were not intellectual results of elites, but rather compilations of pre-modern ritual books and contemporary manners. These were widely spread among the people with the help of modern printing techniques. The ritual manuals aimed at common readers who wanted to look for ritual references easily. They were not just made for the special upper class. We can understand the contexts and characteristics of folk ritual and religion of the $20^{th}$ century by comprehending the ritual manuals of the Japanese Colonial Rule.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.111-132
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• 2022

In the 1920s, a new religion emerged in Tay Ninh Province, Southern Vietnam, under the name Caodaism; also known as the Third Universal Salvation of the Great Dao. It is the result of the typical combination of three main religions (Buddhism, Daoism, and Confucianism). Different ethnic groups populated Tay Ninh, such as Chinese, Khmer, Cham, and Kinh. Additionally, the core principle of Caodaism is known as The Three Religions Returned to the Origin, and it is also expanded as The Five Branches Reunited. The Five Branches are humankind's five ways of self-cultivation: the Way of Humans, the Way of Deities, the Way of Saints, the Way of Immortals, and the Way of Buddhas. Although Caodaism was only founded in 1920, this religion is well known domestically and internationally. This is because Caodaism has a distinctive identity; it is a new religion that advocates a syncretistic combination of essential religious teachings that follow the harmonization and reconciliation between the East and West as well as between the past and present. Moreover, the Tay Ninh Holy See is the most important, first, and largest Cao Dai temple in Vietnam. The temple is located in Tay Ninh Province in southwestern Vietnam. This article aims to introduce the Tay Ninh Holy See as the birthplace of Caodaism and as the largest Cao Dai religious palace, not only in Vietnam but also in other countries that practice Caodaism. A brief overview of Tay Ninh Holy See's origin, history, and planning will be provided. Most importantly, the style of the architecture at the Tay Ninh Holy See will be comprehensively analyzed to shed more light on the meaning of each section and the details of this temple structure.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.1
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• pp.57-67
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• 2017

Based on the study on place name, meaning analysis of buddhist temple Palgyeng, and classifications of instructions and characteristics of writings on rocks, the main results of the study showed the following. Cheongamsa is located in the upstream of Muheulgugok Valley which was run by Hangang Jeong Gu(寒岡 鄭逑), a typical young man in the middle of the Joseon Dynasty, and overlaps with chief monk Byukam Lee Dukjin's(1896~?) object of Cheongamsa Palgyeng during Japanese colonial era. Including the mountain embracing Cheongamsa called Bullyeong-san, various characteristics of writings on rocks such as use of combination of place names including Sudosan, Seonlyeongsan, and Sinseondae, as well as Cheongamsa Temple, Bullyeongdongchun(佛靈洞天), Namuabitabul, Hogye(虎溪), Yeosan Waterfall(廬山瀑布), and Sejinam(洗 塵巖) show co-existence of Confucianism and Taoism mixed together in the temple. Especially for Cheongamsa Valley Hogye and Samsocheon(三笑泉) which is in the precincts of the temple, are realized as the symbol of the scenery of the three religion consilience of Confucianism, Buddhism, and Taoism through announcement using Hogyesamso(虎溪三笑) which originated from Yeosan Donglimsa, Jiangxi, China. Also, there are Yeosan Waterfall with a noble sense of place by negotiating with god, writing on rocks imprinted, and Yeosangyo(廬山橋) in Cheongamsa. As such, cultures of the three religion remain in various layers with the spirit of Hogyosamso symbolizing the consilience and coexistence of the three religion in Cheongamsa without the exclusiveness of Buddhism. Besides, the third precept of Yukhwagyeongbub, known to be practiced in Buddhist temples, which says "Do not only express self-assertion and ignore others" according to the dogma of working together in harmony, is in accordance with the spirits of Hogyesamso. As shown, Gimcheon Cheongamsa which is adorned with cultural landscapes of Hogyesamso, Gugokdongcheon(九曲洞天), and Palgyeng(八景), is not only good enough for the way of Buddhism and Confucianism but also for a place for the three religion consilience embracing the three religion.

• The Critical Review of Religion and Culture
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• no.29
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• pp.101-133
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• 2016

The term 'myth' is modern terminology. It was introduced to the East Asia from late 19th century to early 20th century. Under the rule of Japanese imperialism, some Japanese historians insisted that Dangun(檀君) has no relation with Kochoson(古朝鮮). Some Korean historians have refuted their conjecture. The arguments between Japanese and Korean historians bring about the motives of making the concept of Shinwa(神話) The purpose of this study is to investigate the historical procedures of making myth of Homogeneous Korean as a case study of "teaching religion". For the scholar the historic beginning is to be distinguished from later myths of origins. The scholars, particularly among the historians of China, Japan and Korea take it as the beginning of the history to investigate myths, for the ending parts of narratives are in themselves involved in a social constructs in order to give legitimacy to the story. It is apparent to satisfy for the current social demands of the nation-states building. It is also an act of casting and projecting their national values into the far distant past which is considered to be authentic and authorative. The western term 'myth' had been made up in Japanese historical context in order to build "nation-state concept". In Korea, the myth of homogeneous ethnicity of Koreans had been also reconstructed as modern myth during the late 19th and the early 20th century. We can call it the invention of the tradition accordingly.

• The International Journal of Costume Culture
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• v.4 no.2
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• pp.138-145
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• 2001

This study aims to compare the beauty of costume in the Gothic with that of Renaissance periods. By analyzing the beauty of costume which reflects the ideal of the age, this study attempts to provide the insight which can predict the beauty of future costume The characteristics of Gothic costume is the from of the loose enveloping of the body, which can be accounted for from the influence the Christian religion, and the emphasis on the vertical line influenced by the steeple in the Gothic architecture expressing the enthusiasm of the religion. The emphasis on height in the Gothic cathedrals was reflected in the hennin, pointed shoes, and lengthy sleeves of Gothic dress. The beauty of Gothic costume lies in the from of slender, the emphases on the vertical line, the we of heraldry and parti-color, and pointed hat and shoe. The Renaissance architecture shows a broad horizontal appearance. There is the similarity between the Renaissance costume and Renaissance architecture. The beauty of Renaissance costume lies in the form of the exposing body, the exaggerated silhouette, the emphasis on the horizontal line, the use of ruff and slash in order to display the beauty of human body and the beauty of cubic. The ideal beauty of Gothic and Renaissance costume was influenced by the spirit the age and was in contrast.

• Korean Journal of Adult Nursing
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• v.25 no.4
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• pp.464-472
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• 2013

Purpose: The purpose of this study was to identify aging anxiety and influencing factors of middle-aged adults. Methods: Descriptive correlation design was used. Three hundred and three middle-aged adults participated in the study and completed the questionnaires in the period from September 11 to October 15 of 2011. The data was analyzed using independent t-test, one-way ANOVA, Scheff$\acute{e}$ test, Pearson correlation coefficients, and hierarchial multiple regression analysis. Results: Aging anxiety of middle-aged adults was higher than a moderate level. Socio-demographic variables such as age, religion, education, economic level, perceived health status and experience of living with older adults influenced significantly on aging anxiety. In contrast, general self-efficacy, aging knowledge and attitude toward older adults were negatively correlated with aging anxiety. Hierarchial multiple regression analysis incorporating these variables showed an explanation rate of aging anxiety at 21%. And religion, perceived health status, attitude toward older adults, and general self-efficacy were statistically significant among variables that influence on aging anxiety. Conclusion: The findings of this study suggest that senior preparation programs that can enhance self-efficacy, induce positive attitude on older adults and promote health should be implemented to reduce aging anxiety of middle-aged adults.