• Proceedings of the Korea Contents Association Conference
• /
• 2015.05a
• /
• pp.125-126
• /
• 2015

According to the provisions of the United Nations, the proportion was 65 years of age or older population is 7% more than in the total population aged society. Due to the rapid decrease fertility and medical technologies and the improvement of living standards, the average life expectancy has emerged as an aging society. In the case of our country, and in 2011 the proportion of the population aged 65 and over 11.4%, the future is even faster aging rate is expected to launch in 2026, the super aged society. The days went by relying on caring for personal piety. Nursing crime is often due to the patriarchal family culture and afford. To care for patients with severe human or plant in the home, not to assume that society. Expanding the scope of long-term care insurance service person and the family burden reduced through measures to apply for health insurance, nursing care can prevent crime.

• The Research Journal of the Costume Culture
• /
• v.5 no.1
• /
• pp.29-42
• /
• 1997

Our ancestors had done their best for the moral training and home management, further more for the governing a country through observing the decorums. The 4 main decorums, i. e. the Coming-of-Age Ceremony, Wedding Ceremony, Funeral Rites and the Ancestor worship Ceremony during the Chosun Dynasty had guided well our ancestors'life harmoiously. The Wedding Ceremonies of them was one of the most happy events in their lives meaningful of the filial piety and the union of two families. The Wedding ceremonies consist of the 6 etiquetes, i. e., Eui-Hon (matchmaking), N뮤-Chae (present), Nab-Pye(bride's presents to her parents-in-law), Chung-Gi(ask the other part about an auspicious day), Moon-Myung(choice of an auspicious day), Chin-Young(take and meet a bride) in order of sequence. Chin-Young consists of Cho-Hon, Sa-Dang-Go-Woo, Sung-Bok, Cho-Rye, Boo-Myung-Ji & Mo-Song, Jun-An-Rye, Hab-Geun-Rye, Sin-Bang-Chi-Reu-Gi, Hyun-Goo-Rye, Myo-Hyun and Jae-Haeng ete, considerably complicated programs in order.

• Journal of Families and Better Life
• /
• v.26 no.5
• /
• pp.39-49
• /
• 2008

This research reports on a qualitative analysis of email facilitated reflective dialogue with seven college students whose parent dies. The study was exploratory in considering cultural values on intact family and asked the question: What do children experience after parental death in terms of the relationships with intra and extrafamily systems? Young adult children of single parent family expressed that they felt social pressure to practice filial piety toward their single parent. They made efforts to fulfill the social expectation and to achieve social desirability. Social stigma from extrafamily systems affected the experiences of the bereaved children. In terms of intrafamily system, young adult children tend to idealize their deceased parent. Single parents depended on the young adult children, which made parent-child relationship enmeshed or conflicting. The holistic view of the study highlights the importance of interactions between individuals and the intra and extra family systems when understanding family loss experience of the bereaved young people.

• Journal of the Korean Institute of Rural Architecture
• /
• v.9 no.2
• /
• pp.113-120
• /
• 2007

The Cho-sun Dynasty had put in operation positive Jeong-Pyo Policy for diffusion Confusion ethics, educate the people and control the mind of the people. Prize methods for Jeong-Pyo Policy are Jeong-Ryeo, Jeong-Moon, remit corvee, present a post and present goods. The purpose of this prize was to memory filial piety, faithful wife, faithful subject and there was Confucianism inside. The building of Jeong-Ryeo had been built by king order. When a family got a Jeong-Ryeo form a king, the family had great honor, and it became a village's great pride. Although Gyeongnam province has the most people who have taken the prize, yet it is insufficient of the present condition or the architectural analysis data about Jeong-Gak. In this study, I considered architectural characteristics of Jeong-Gak in the West Gyeongnam.

• Journal of the Korean Home Economics Association
• /
• v.24 no.3
• /
• pp.143-153
• /
• 1986

This study is intended to develop a scale to measure familism. Construction of this scale is based on a sample of 448 married males and females living in Seoul. This scale to measure familism is developed by employing a type of item analysis method called correlation analysis. 13 items are selected by correlation analysis, and these are found statistically significant even by analysis based on the criterion of internal consistency. Validity of this scale is evidenced by logical validation, jury opinion and independent criteria. Reliability estimate assessed by Cronbach's alpha coefficients is .759. This scale comprises the following 4 aspects of familism: 1) Support for filial piety and ancestor worship. 2) Integration of individual activities into family ones for achievement of family objectives. 3) Obligation to support individual family members and give them financial assistance when needed, on the assumption that properties such as land, money, etc. belong to family. 4) Mutual aid in psychological and social aspects between parents and married children, and married children and their married siblings. It is concluded that this familism scale represents an improvement on other measure of familism, but that a number of methodological issues remain to be further studied.

• Journal of the Korean Home Economics Association
• /
• v.36 no.1
• /
• pp.51-63
• /
• 1998

The purpose of this study was to relate confucian ideas in Chosun-Dynasty with ancestral rites in order to recover our traditional rules of propriety and morality which is disappeared in mordern society. For this object, this study reviewed ceremonies of traditional society in examining original literature such as $\ulcorner$Kyung-moon-yokyal$\lrcorner$ by Lee Yul Kok, $\ulcorner$Karae-geep-ram$\lrcorner$, $\ulcorner$Oee-rae-mun-hae$\lrcorner$y Kim Jang Saeng, $\ulcorner$Sarae-pyun-ram$\lrcorner$ by Lee Jae which is written in Chosun-Dynasty. By this literatures, the main idea of ancestral rites represented in literture is that filial piety is the most important thing and a true heart rather emphasized more than formality. From this study, I figured out that our traditional ancestral rites and its performance offered the mode군 good opportunities to learn how to respect other and made a great contribution to create better cultural life in modern home.

• Proceedings of the Korea Contents Association Conference
• /
• 2016.05a
• /
• pp.81-82
• /
• 2016

본 연구는 K-Garden 조성붐과 관련하여 한국전통정원콘텐츠 발굴을 위해 조선시대 대표적 정원인 소쇄원의 공간적 특질을 효사상의 관점에서 조명하였다. 소쇄원의 효사상은 양산보의 효부에 나타난 효의 실천을 통한 수 제 치 평과 신분질서를 통한 상 하 공간의 위계, 후손들의 선대정원의 회복의지, 경관연출, 경관요소의 제명에 투영되어 있으며 이러한 효사상은 정원의 장소성과 연계하여 다양한 활용가치가 기대된다.

• Korean Journal of Child Studies
• /
• v.19 no.1
• /
• pp.5-25
• /
• 1998

Korean proverbs concerning parent child relationships were collected from literature. 95 proverbs were selected for this study. The proverbs were categorized by meaning; value of child, affection toward child, boy-preference, positive-negative affection coward daughter, importance of child's education, child-rearing stress, identification of parent, authoritative control, and filial piety. The subjects (223 married men and 224 married women) were asked to indicate their understanding of the meaning of the proverbs. The degree of agreement was analyzed. The results revealed variability in their understanding and the high degree of agreement on the proverbs. Demographic variables, age, educational level, and religion, appeared to be the important factors in the subjects' agreement.

• Journal of the East Asian Society of Dietary Life
• /
• v.13 no.2
• /
• pp.83-97
• /
• 2003

Yangroyun(養老宴), the ceremony for elderly people, originated with the ancient chinese, but the ceremony was held as almsgiving in the early period of Three Kingdom - Shilla.Goguryo.Backje. During the period, a king participated in the ceremony and gave elderly people grain and cloth. Also, in the unified Shilla dynasty, as it were. According to establish the aristocracy in the Three Kingdom Period, Yangroyun became the royal ceremony. In Goryo dynasty, Yangroyen was developed as a ceremony for awarding a person with filial piety prizes. In Chosun dynasty, Yangroyun was peformed in the rigid regulation. It was begun from the king Sejong, According to$\boxDr$Kyungkukdaejeon(經國大典)$\boxUl$, Yanroyun was held in September of the lunar year for over eighty years old, and queen held a banquet for the wives of the elderly. According to $\boxDr$Chosunwangjosilrok(朝鮮王朝實錄)$\boxUl$,$\boxDr$Gisaji(耆社志)$\boxUl$, and $\boxDr$Jungbomunhunbigo(增補文獻備考)$\boxUl$, Yanguroyun held totally eighty times in Chosun dynasty, however, in the late Chosun dynasty, Yangroyun was held few times.

• CELLMED
• /
• v.13 no.2
• /
• pp.1.1-1.5
• /
• 2023

The purpose of this study is to propose a role as healing music through Hoesimgok's interaction. The song "Hoesimgok (悔心曲, 回心曲, Regretting Song)" means a song that expresses regret. There's nothing more desperate than my parents in a song of regret. Your heart for your late parents must be the thing you regret the most. We always think that we should be filial to my parents, but we can't. We are under a lot of stress due to situations and environments that are unintentionally not filial. Audiences who show self-reflection on their filial piety become emotional identities with those who sing with the lyrics and actions of songs and music. Therefore, Hoesimgok is a song and a prayer. Music exerts a range of powerful biological effects beyond nice sound and furthermore, it is expanding to music therapy. It can also bring about peace of mind by regulating sympathetic nervous system excitation. Our results suggest that Hoesimgok can have the effect of making listeners as well as singers happy.