• 대한가정학회지
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• 제41권2호
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• pp.123-139
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• 2003

This study examines the characteristics of 45 sects of seven new aboriginal religious groups in Korea including Jeungsan sect, Tangun sect, Soowoon sect, Won Buddhism, Bongnam sect, Gahksedo sect, Shamanism sect through field study and various documents. The purpose of the study is to elucidate how their religious ideas are reflected in their ceremonial costumes and what characteritics and underlying meanings these costumes have, and I reached the following conclusions 1. The new religious groups in Korea modified or mixed the designs or names of existing outfits to convey their ideas or beliefs in their costumes. 2. The costumes of new religious groups turned out to have certain characteristics in common: they all reflected the times, Korean tradition, ancestor worship. 3. I looked at the symbolicity, names, and types of the outfit, and their color scheme to establish their structural characteristics, and it turned out that they an symbolized the creeds and ideas of each religion. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, for instance, had to do with Buddhism Taoism, and Confucianism. The most common type of costume consisted of traditional hanbok top, pant, robe, and some type of headpiece for men, and hanbok top and, skirt for women, and if women were to wear a robe, it usually meant the sect believed in sexual equality. There was also a tendency to simplify or minimize the dress code, which seems to indicate that the sect was trying to adapt itself to, the times. The most common type of the outer garment for men was a robe with narrow sleeves, straight lapel, and no slits, and a robe with wide sleeves, straight lapel, and slits for women. The color scheme of the costumes included blue, white, yellow, red, and black, reflecting the influence of the Yin-Yang and Five Elements idea and traditional preference for white of Koreans. 4. These religious costumes were worn at various ceremonies, ritual, and various anniversary services for the master and other dignitaries of the sect to render greater piety to those gatherings, to distinguish the sect from other religious groups, to clarify the meaning of the ceremony, and to heighten the devout feelings of the participants. Thus, the structure (the symbolicity, names, and types of the outfit, and their color scheme) and religious background of the costumes of the new aboriginal religious groups in Korea turned out to have inherited and mixed various element of traditional Korean outfit and those of existing religions to symbolize their religious ideas. Many religions in and fall, and each has its own dress codes, and I hope this study provides a framework and data for other researchers and leaders of new religious groups that will emerge in the future.

• 한국문헌정보학회지
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• 제46권3호
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• pp.271-295
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• 2012

이 연구는 한국전래동화에 의한 독서치료적 상황을 살펴보기 위하여 미국과 한국에 현존하는 이중언어(한국-영어)로 된 27편의 한국전래동화 내용을 분석하여 5가지 상황적 요소로 나누었다. 생물학적(성별/연령), 공간적(가정, 또래, 사회), 관계적(수평, 수직, 단독, 기타)요소들과, 사건해결방식(자력, 조력, 자연, 미해결)과 8개 주제별로 분석하였다. 얻은 결과는 (1) 한국전래동화 내용에는 생물학적 요소에서 남자 주인공이 많으며, 연령별로는 어른이 가장 많이 등장하였고, (2) 공간적 요소로는 사회에서 일어나는 사건이 많았으며, (3) 수직적 관계 요소에서 갈등을 많이 보였고, (4) 문제해결 요소에서는 외부의 조력에 의해 문제가 해결되는 경우가 많았으며, (5) 주제 요소에서는 신념과 가족구성을 다룬 것이 많았는데, 신념 중에는 욕심과 지혜 등의 주제를 많이 다루고 있었고, 가족구성 중에는 효성과 계모에 대해 많이 다루고 있었다. 이런 것들은 한국문화의 원형적인 가치들이며 다문화 가족과 한국문화를 이해하는데 중요한 독서치료적 가치가 될 것이다.

• 디자인학연구
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• 제16권4호
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• pp.37-46
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• 2003

조선 후기인 18세기 전후에는 각종 민화(Min-Wha)들이 민중들의 생활 속에서 중요한 의미를 지니게 되면서 소재나 기법에서 독특하고 다양한 작품들이 등장하게 된다. 이러한 민화 가운데에서 특이한 표현 양식 중 하나로 혁화(Hyuk-Wha)를 들 수 있다. 혁화는 그 기법으로 볼 때, 서예의 표현 양식의 하나로 분류되는 비백서에서 유래를 찾을 수 있는데, 버드나무 껍질이나 갈대류의 줄기를 바르게 펴서 붓 대용품으로 써서 작업한 비백서의 다소 거친 질감과는 시각적으로 큰 차이를 보이고 있다. 또한, 혁화의 발전 과정은 민화 전체의 발전 과정과 밀접한 관계를 가지고 있다. 그 중에서도 도교적인 길상문자 문자도 및 유교적인 효제문자도와 깊은 연관성을 가지고 있으며, 다른 형식의 창의적이고 차별화 된 문자도 형식으로 발전하기도 한다. 그런 까닭에, 문자가 내포하고 있는 의미와 한자의 뛰어난 조자력을 상징적으로 조형화 한 혁화는 오늘날 그래픽 분야의 워드 마크(Word Mark)나 브랜드 로고타입(Brand Logotype) 등에 응용되는 픽토그래피(pictography)와도 연관이 있다고 할 수 있다. 과거 민중의 집안을 꾸미고 장식하는 용도로 성행했던 혁화는, 오늘날 다양한 장식용품의 등장과 현대화된 주택의 발달로 그 용도는 거의 소멸되었다 해도 과언은 아니다. 그동안 민화의 한 부분으로 자리를 잡고 서예 및 문자도 와 더불어 발전해 온 혁화가 서구에서 활발하게 활용되고 있는 현시점에 비추어 볼 때, 그에 대한 재조명이 필요하다 할 것이다.

• 한국보건간호학회지
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• 제7권1호
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• pp.31-48
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• 1993

Nowaday, there have a lot of changes in the demands of the aged persons. Their problems also came to the fore with diverse forms under the influences of industrialization, urbanization and nuclear family. To make the matter worse, the aged population is mounting rapidly. Also, such structure as nuclear family is widely disseminating uncomfortable to the aged. People is mainly being guided by self interest above everything else. Indeed, they had, all together, bad effects on our traditional value system regarding 'respect for the aged and devotion to patients'. It seems unfortunately obvious that the family responsibility is gradually weakening to support the old who is a dependent family. The result is that the aged must have suffered all sorts of hardships in lightenning psychological, physical and economical difficulties. First, to grasp the situations and conditions supporting for single aged persons from each view of psychological, emotional, family-relational, healthy, social and economical standpoints, and second, to analyze their own recognition levels thinking of their health conditions and the relationships between the supporting environments of old family dependants and their psychological healths and then finally, to propose suggestions being able to be helpful for living comfortably in an old age and thereby, building up good family relation. The statistical techniques used to analyze 115 respondents living in Puchun city are frequency, $x^2$ test, t-Jest, ANOVA, Pearson's Correlation Coefficiency and Regression analysis (SPSS package), pertnent to prove the hypothesis suggested in this paper. Of course, it is needless to say that more data are needed on this point. However, several main research findings can be summarized as follows: First, the better single aged persons may be in the habit of eating a meal and the higher they may think of their physical health conditions and movement, the more they want to participate in economic activities to be free from economical dependence upon their children and to overcome lonliness. Second, single aged women appear to have had higher ability to take care their health for themself than single aged men do. It is why signle aged women do not, in general, have big problems to manage their health. But, as shown in this paper, single aged person"s were more liable to the diseases of the aged and, thereby, requiring special medical treatment badly to be healthy. Third. single aged persons revealed potential desires to free themself from socio economic dependence upon their children even in simple labor Job which can draw a monthly salary of about W200, 000. Fourth, they are generally satisfied with their children's filial piety toward them. Nonethless, most of them appear to be reluctantly dependent upon their children and live lonly lives very much. Fifth, they seem to have some hesitation in expressing their candid opinions as that then are some others along with family environmental factors for psychological and emotiona stability. Accordingly, it is safe to conclude by saying that much attention should' be paid no only to socio-economic supports and better medical services for the aged but also to political supports of the society and towards their children for the aged's emotiona support, for improving the quality of their lives in old age and promoting efficiency in suporting for old family dependants.

• 한국식생활문화학회지
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• 제3권3호
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• pp.219-243
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• 1988

The sacrificial rite has its origin in the old China's primitive folkways faith based upon animism (B.C. 25c). From the animistic faith, Confucianism made its appearance in B.C. 551. Inevitably, the procedure of Confucian sacrificial rite was developed on the basis of the preceding primitive faith. In Korean culture, the god of Chinese Confucianism introduced to Korea in A.D. 108 was mixed properly with that of Buddhism imported in A.D. 372. Traditionally, Korean primitive religion (from B.C. 10c to B.C. 2c) was the sacrificial rite practiced by 'shaman.' The 'shaman' who was able to utilize ecstasy for the good of community was gods itself, and naturally the main form of the sacrificial rite was an exorcism with a sacrificial offering (food). After Korean primitive religion had been grafted to Buddhism and Confucianism, the character of Korean culture had to become compound. The most essential conception in sacrificial rite is a discrimination of a ghost, one is the evil spirit and the other is the good spirit. According to this conception, the good spirit is a spirit which ascended to heaven, in contrast, the evil spirit is a one which did not ascend to heaven and dispersed into this world. The sacrificial rite is a method to help the evil spirit ascend to heaven or to prevent harms from it. The mode of sacrificial rite especially the dead ancestor worship was transmitted from generation to generation as a purpose of the wealth and honors of descendants. Descendants believed that the evil spirit would not harm them only after receiving sufficient food and the right sacrifice. As a result, the sacrificial rite food was the sign of filial piety and a compensation for the evil spirit. How did the Korean religious culture which was consisted of three different religions-Shamanism, Buddhism. Confucianism-be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the items of sacrificial rite food according to each period. In consequence of the research, each religion had lost its uniqueness and became mixed to each other and settle down in Korean culture.

• 한국산학기술학회논문지
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• 제18권7호
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• pp.529-538
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• 2017

본 연구는 자연물 역할놀이에서의 인성동화를 활용한 독서와 이야기 나누기가 유아의 인성함양에 미치는 영향을 밝히는데 목적을 갖고 대전지역 소재 유아교육기관 내 만 5세 유아 40명을 대상으로 8주 총 16차 실험 연구 하였다. 그 결과를 보면 다음과 같다. 첫째, 숲 체험 활동을 통한 자연물 역할놀이가 유아의 인성함양에 긍정적인 효과가 있음을 실증해 주었다. 둘째, 기본행동 항목 중 신중과 효도에는 실험에 따른 차이가 나타나지 않았지만 유아의 청결과 끈기에 있어 실험효과가 검증되었다. 셋째, 사회성과 관련한 우정, 친절, 상냥함과 도덕성을 나타내는 정의 봉사 양심 모두 실험효과가 유효한 것으로 확인되어 유아의 독서와 이야기 나누기를 통한 자연물 역할놀이가 또래 간의 상호작용을 통한 사회성과 도덕성을 높여주는 교육적 효과를 입증해 준 것으로 평가할 수 있다. 이는 자연물 역할놀이에서 상호 간의 소통과 협력을 통해 서로 배려하고 고마움을 표현하며 이해하고 도움을 주는 과정과 정서를 주고받으면서 사회적 덕목을 증진시키고 특히 사이좋게 서로 자연을 대하는 마음과 생명을 소중히 여기려는 공공적 약속과 규칙을 지키는 윤리적 덕목이 교육적 관점에서 매우 큰 효과가 있음을 시사한 것으로 평가할 수 있다.

• 한국간호교육학회지
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• 제5권2호
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• pp.232-249
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• 1999

The purpose of the study was to analyze the experiences of and the unmet needs for sex education of university students during their primary and secondary education. Development and refinement strategies of the sex education curriculum were constructed using the words of university students. The study was conducted during the second trimester of 1998 and the first trimester of 1999. and 356 male and female students were asked to submit weekly descriptive reports on the proposed issues related to sex education. The data were collected and analyzed by the researcher to present and summarize the in-depth meanings . The results were as follows: 1) The problems of the present sex education of primary and secondary education curriculum : it was revealed as too superficial and conventional: it brought about adverse effects because it was not efficient: also it was insufficient and not appropriate to the level of the students. The erroneous stereotypes of our society towards the sexuality act as barriers to effective sex education. 2) The abstract needs for sex education revealed on the analysis of adjectives used by the students were: 'honest, interesting, easy, useful, and correct' 3) The concrete needs for the sex education were: correct understanding of sexuality, establishment of the right sense of values towards sexuality, understanding of male and female sex psychology, knowledge of solutions for sexual problems 4) The developmental strategies for the sex education curriculum were structural, comprehensive, broad, and sufficient education content, concrete and honest explanations about sexuality : provision of early sex education; sex education provided by the parents ; establishment of an open environment for the sex education, graded education reflecting the developmental stages of the youngsters ; up-to-date sex education; preservation of the perspectives of the youngsters; provision of the same sex education opportunities for both girls and boys; practical use of audiovisual aides; open discussion; development of novel education methods like field trips 5) The change of knowledge, attitudes, and values towards sexuality after finishing the sex education course were: establishment of right sense of value towards sexuality ; reconfirmation of the concepts and value for life; belief of the necessity of sex education; change of attitudes towards womanhood; reinforcement of the self-conceit, consolidation of filial piety; and acquisition of the practical knowledge.

• 한국가정과교육학회지
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• 제27권3호
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• pp.47-61
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• 2015

본 연구는 중학생의 외모관리행동에 따른 바른 인성과 창의적 인성의 차이를 살펴봄으로써 외모관리행동에 따른 바른 인성과 창의적 인성 측면에서 어떤 점들을 고려할 수 있을지에 관한 기초적인 자료를 제공하는데 그 목적이 있다. 따라서 본 연구의 목적을 위해 광주광역시에 소재한 중학교 3학년 600명을 대상으로 2014년 2월 3일부터 2월 14일까지 설문지조사를 실시하였고 544부를 최종분석에 사용하였다. 자료 분석을 위해서 SPSS/PC WIN 19.0 프로그램을 사용하여 기술통계, 요인분석, 신뢰도 분석(Cronbach's ${\alpha}$), 일원분산분석(One-way ANOVA), Duncan-test를 실시하였다. 이와 같은 연구 결과를 살펴볼 때 외모관리행동 중 토털코디네이션 추구행동은 중학생의 관심도가 높고 바른 인성과 창의적 인성과 관련이 깊었다. 바른 인성에서는 기본생활습관과 효도 경애, 창의적 인성에서는 호기심, 사고의 개방성, 위험감수, 과제집착, 심미성에 긍정적인 결과를 보였다. 이러한 점을 고려하여 가정 교과 교육과정에 토털코디네이션 추구행동과 관련된 내용이 보완될 필요성이 있다고 생각된다. 또한, 의생활 영역과 관련된 방과 후 활동 프로그램을 실시하거나 자유학기제를 통한 진로탐색의 기회를 마련하여 토털코디네이션과 관련된 심층적인 교육이 이루어진다면 바른 인성과 창의적 인성에 긍정적인 영향을 미칠 것이라 기대한다.

• 한국생활과학회지
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• 제13권1호
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• pp.185-194
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• 2004

This study examined the characteristics of 45 sects of seven new aboriginal religious groups in Korea including Jeungsan sect, Tangun sect, Soowoon sect, Won Buddhism, Bongnam sect, Gahksedo sect, Shamanism sect that had given a considerable influence on the modem Korean society since the end of 19th century through the field study and the review of documents. The purpose of the study was to elucidate how their religious ideas were reflected in their ceremonial costumes and what characteristics these costumes had. The results were as follows: 1. The new religious groups in Korea modified or mixed the designs or the names of existing outfits to convey their ideas or beliefs through their costumes. 2. The costumes of new religious groups had common characteristics of the times, Korean tradition and ancestor worship. 3. All the ceremonial costumes symbolized the creeds and ideas of each religion in their names, designs, and colors. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, and of the headpieces such as Sky-Crown, Lotus-Crown, Ceremony-Crown, and Sevenfold-Crown, for instance, were related with Buddhism, Taoism, and Confucianism. The most common design of costume was consisted of traditional hanbok and some type of headpiece and robe for men, and hanbok modified to Western-style for women. Most sects adopted hanbok as their ceremonial costume, but they tend to simplify its design. The color scheme of the costumes reflected the influence of the Yul-Yang and Five Elements idea but the colors varied depending on seasons and occasions to suit their creeds and philosophy. 4. These religious costumes were worn at various ceremonies, ritual, and various anniversary services for the master and other dignitaries of the sect to render greater piety to those gatherings, to distinguish the sect from other religious groups, to clarify the meaning of the ceremony, and to heighten the devout feelings of the participants. Thus, the structure (the symbol, names, and types of the outfit, and their color scheme) and religious background of the costumes of the new aboriginal religious groups in Korea turned out to have inherited and mixed various elements of traditional Korean outfits and those of existing religions to symbolize their religious ideas.

• 한국의류학회지
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• 제21권8호
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• pp.1353-1364
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• 1997

The purpose of this study is to present a theoretical framework for analysis and interpretation of medieval look in fashion by investigating its aesthetic values. Accordingly, it would provide a better understanding of the medieval culture with its composite aspects. Modernism sought to make the Middle Ages in its own image.'New Medievalism' has on the whole tried to avoid reading the Middle Ages onto the modern world. Instead it designates a predisposition about the discipline of medieval studies broadly conceived. Consequently, it has changed the viewpoint of medieval culture from the one-sided angle into the diversified one. As recent studies based on New Medievalism have argued, a close look at the medieval culture revealed the dualistic nature of it, with contradictory aspects such as piety and secularity, ideality and formality coexisting. The characteristics of the medieval culture are categorized to asceticism, naturalism, mysticism and secularism. Asceticism, which is responsible for the melancholic and heavy atmosphere of the medieval culture, is related to christianity and despair of life. It is expressed in medieval dress in forms of body-concealing semi-fitted silhouette, coarse texture and dark color. As a reaction to the extreme splendor and exposure of recent fashion, the ascetic medieval look is attracting attention. The monastic look is characterized by body-concealing silhouettes and minimalized usage of colors and details. Naturalism is the feature seeking for purity of the nature and the human itself. It appears in terms of line as a smooth curve flowing along the body contours, or as a revival style of the Greco-Roman drapery in the medieval dress. Naturalism in the medieval look of the late 20th century fashion is expressed as a pure image with the use of sheer and soft fabric to form a smooth curve flowing along the body contours. Mysticism symbolizes the authority of the Christ and the glory of heaven. It is presented in the medieval dress of the body-concealing straight silhouette made of gorgeous fabrics, brilliant colors and decorations by gems and gold. The insecurity caused by the fin-de-siecle mood is creating a strong interest in religion and it is reflected in fashion as a medieval look reviving the solemn and magnificent style of the medieval dress. Secularism is a reflection of the medieval mind of indulging in the beauty of the mundane world. Heraldry and excessive decorations of the medieval dress are forms of this secularism. These styles of gorgeousness are being refined into a new medieval look of the 1990's. The medieval look of the modern fashion is featured in various styles, reflecting the pluralism of the postmodern society.