• 한국식품조리과학회지
• /
• 제23권2호통권98호
• /
• pp.235-244
• /
• 2007

This study was performed to investigate Seoul undergraduate students' thoughts on funeral rites and sacrificial rituals as well as ritual foods. A total of 542 students offered answers that the importance of sacrificial rituals was connected to filial piety for the ancestor, the customs descended from the past, and the belief that descendents received fortunes. The students didn't know the funeral rites process, but acknowledged they needed to know funeral rites, and would perform their parents' sacrificial rituals. We also found that students whose hometowns were Gangwondo and Jejudo were familiar with sacrificial rituals foods as well as their preparation and cooking. Also, the older the students, the better they knew the funeral rites process, sacrificial rituals and ritual foods. There were great differences in sacrificial rituals according to parent and student religions. Buddhists knew the most about funeral rites and sacrificial rituals, followed by Roman Catholics and agnostics. Protestant Christians were not interested in sacrificial rituals. The funeral rites process and the handing down of sacrificial ritual foods had significant differences based on sibling number. The more brothers and sisters in a family, the more committed they were to performing their parents' sacrificial rituals and the higher their interest in sacrificial ritual foods.

• 가정과삶의질연구
• /
• 제14권1호
• /
• pp.65-84
• /
• 1996

This study aims at the extraction of what is universally to be taught in modern Korean Families and its scalization. That is it attempts to provide the criterion by which we can determine what to teach children in the family not in society or school. For this purpose this study firstly reviews the preceeding studies on the subject. As a result of the review we postulate the hypothetical structure consisting of 12 domains. Secdndly we gather the parent's view on the topic by interviewing 192 parents of the students. On the basis of this study we can construct the questionnaire(Likert scale; 5 point) After we conduct an extensive empirical research(518 parents) in order to generalize 179 items of the worked-out questionnaire. We apply factor analsis(principal axis factoring oblique (promax) rotation) in the verfication of the validity. As the consequence we select 87 items consisting 15 factors which explain 71% of common variance. We name the 15 educational factors extracted in the scale as follows; Values & Sociality Training for basic living habits The maintenance of the culture life on the family Religious life Learning guide Economic life Patriotism Independent living Table manners The management of commodity The preservation of family unity Sex & a Frendship with the opposite sex Esteem for a traditional way of life Respect for the Old Filial piety. The reliabiliy of the scale is the cronbach a=.96 which turns out to be satisfactory.

• 가정과삶의질연구
• /
• 제1권2호
• /
• pp.127-138
• /
• 1983

The purpose of this study is to investigate the family values and the factors of satisfying family life. Throughout the study the changes of family values and marital satisfaction were examined. The results of the study are as follows; 1) Whereas the family values of people living in urban community were modernized to a great extent- in position of wife, role of husband and wife, preference between son and daughter, view on filial piety- the family values of people living in rural community were remained its traditional form. Form both areas modernization of family values was found in support of old parent. 2) Both Seoul and Andong showed the significant difference on family values according to subjects' education and age. In Seoul, the socio-economic level was influential factor in determining subjects' family values. 3) Marital satisfaction was found higher among people living in rural community than in people living in urban community. Since its very important not only to the individual but also to the society for a human being to be content in his surrounding , the reestablishment of the housewives family values should be followed so that other family members may approach the modernized family values.

• 영어어문교육
• /
• 제7권2호
• /
• pp.167-185
• /
• 2002

The purpose of this article is to examine the relationship between sin and grace represented in The Power and the Glory. This work is composed of two thriller patterns of the pursuer and the pursed. The first pursuit is that the whisky priest, the representative of religious order is pursued by the lieutenant, the representative of secular order. And the second pursuit is that the whisky priest is trying to escape from God. In the course of his flight from God the whisky priest discovers his sinful nature and this self-recognition helps him restore his proper relationship with God. When he was a young priest he had religious piety, but he didn't feel true love for others. Ironically, after he is corrupted he finds his sinful nature and regrets his wrong behavior. He then comes to understand God's will and his responsibility to have love for the miserable human beings. The whisky priest is willing to accept his destiny as a martyr, after having repented his sins to God. Though the lieutenant captures the whisky priest and executes him, he doesn't feel triumph or hope but feels empty. The Power and the Glory shows us the irony that the lieutenant's power is a symbol of his weakness, while the priest's weakness is a symbol of his power.

• 대한가정학회지
• /
• 제39권11호
• /
• pp.27-42
• /
• 2001

This paper reviews researches related with the elderly caregiving, which hale published during the 1990s. After analyzingthe 29 articles in this field, the major findings are as follows: First, the advantageous position in life chances which is consisted of socioeconomic status and resources tends to reduce th burden for the elderly care. The higher in social status, the more resources older adults have, the more advantageous in controlling their relationship with their children and caregivers. Second, values based on familism is more associated with providing caregiving services for their parents than those of filial piety. Third, the tendency that daughter-in-law takes the role of the primary caregiver suggests a possibility of diminishing her enthusiasm, and finally comes to recognize her role as an enforced one, as time goes by. Fourth, cargiving burden affects the diverse aspects of caregiver's way of life. When the lower class elderly has dementia, caregiving stress and hassle have reached at their peak level. For meeting the needs of reducing the burden for the elderly care, this study suggests community- based approach for the elderly care. This approach attempts to share the caregiving burden with local community. To share the burden means that the boundaries of caregivers does not limit family members, but to expand community. This attempt includes a plan that establishes multipurpose community center which provides comprehensive services and care for the aged. The theoretical rationale of this approach are also discussed.

• 대한한의학원전학회지
• /
• 제34권3호
• /
• pp.55-72
• /
• 2021

Objectives : This paper investigates the significance of the transmission ritual (TR) documented in the Huangdi Neijing (HN) and its effects on medicine pursued by HN's authors (medical bureaucrats). Methods : Descriptions of knowledge transmission and related ritual were identified from HN texts. They were compared with similar types of actions in ancient China, then historically reconstructed. They were also approached from the perspective of ritual studies. Results : It appears highly probable that TR in HN had actually been performed by the authors themselves, which shows characteristics of rites of passage. The participants accepted the in-group order based on patrimonial piety. TR consecrates the participants as well as its object, which is medical knowledge. Conclusions : In the field of TR, the participants shared not only a specific document or knowledge, but also their common experiences of medical perfection and sanctity. They constructed their noble group identity through TR. At the same time, TR inhibited arguments inside the group, in favor of one-way communication.

• The Journal of Asian Finance, Economics and Business
• /
• 제9권1호
• /
• pp.259-271
• /
• 2022

The role of Islamic spirituality in the relationship between organizational justice (OJ) and job satisfaction is investigated in this study (JS). The three components of OJ in this study are distributive, procedural, and interactional justice. Islamic spirituality (IS) is founded on piety values, and IS was used as a moderating factor in this study to alter the link between OJ and JS among Malaysian employees of small and medium enterprises (SMEs). Four hundred sets of the questionnaire were issued using a simple random selection procedure, yielding 276 completed responses, suggesting a 69 percent response rate. Multiple Linear Regression Analysis (MLRA) was used to test the proposed relationships. The findings of the study demonstrate that the three OJ aspects have a considerable impact on employee JS, indicating the significance of these elements in ensuring that employees are satisfied with their jobs. IS, on the other hand, had no effect on the link between the OJ dimensions and JS. This research has added to the existing body of knowledge by giving further empirical evidence on the impact of OJ aspects on employee JS in SMEs, notably in Malaysia.

• 대순사상논총
• /
• 제19권
• /
• pp.125-143
• /
• 2005

This study offers an analysis of how Protestant Christianity in South Korea incorporated many beliefs and practices of Korean traditional religions in order to make the new faith more appealing to the masses. The paper also examines the way in which specific Protestant doctrines and practices were modified or accentuated to suit the disposition of the Korean people. In agreement with Confucianism, for example, Protestant churches in general emphasized the values of diligence, self-cultivation, righteous living, and, most importantly, filial piety. By overtly and subtly permitting ancestral rites to be conducted by Christians, moreover, Protestant Christianity evaded successfully the potential alienation of the tradition-bound Koreans. From Buddhism, Protestant Christianity syncretized such elements as the daily dawn prayer and all-night prayer as well as the practices of baekilgido ("a hundred-day prayer") and chunilgido ("a thousand-day prayer"). Hundreds of prayer centers that exist deep in the mountains also manifest a Buddhist influence. Shamanistic influences are also evident in Korean Protestantism, replete with the latter's emphasis on this-worldly success (health, prosperity, long life, etc.), faith healing, and conceptualization of God as being merciful and generous. What all of this reveals is that Christian conversion in South Korea did not involve an exclusivistic change of religious affiliation, meaning that it did not require the repudiation of traditionally held beliefs. Instead, millions of South Koreans eagerly embraced Protestant Christianity precisely because the new faith was advanced as an extension or continuation of traditional religious practices.

• 한국의사학회지
• /
• 제36권1호
• /
• pp.51-72
• /
• 2023

IM Won-jun(任元濬, 1423~1500) was an Confucianism Doctor in the former period of Joseon Dynasty. Through IM Won-jun's historical trace we could know the range of Uiseoseubdoggwan(Medical Learning Officer)'s duty not limited to study medical books at that time but extended to medical treat, educate, recommend medical policy, personnel manage, carry out administrative work, carry out all the works concerned with medical books, make new medicines at different official period. Among these after learning duties the Royal Family of the Joseon Dynasty awarded high grades to medical treatment for king and king's mother, but from the viewpoint of advancement of medicine controling the top of medical policy as a chief of Jeonuigam had important meaning. The system of Uiseoseubdoggwan(Medical Learning Officer) in the Joseon Dynasty played the role of cultivating widely the man of ability who leaded medical development by sharing the man of ability between medicine and confucianism which was dominant learning at that time, so the knowledge and professional skill of medicine, Yin-Yang and the Five Elements theory, the spirit of relief of the world were spreaded across to national administration, education, publication culture, putting philosophy of filial piety into practice in the Joseon Dynasty.

• Journal of Hospice and Palliative Care
• /
• 제1권1호
• /
• pp.1-5
• /
• 1998

Grief is the ordinarily self-limited complex of symptoms and processes that constitute the acute reaction to a significant loss. And it is the reaction of the dying as well as the bereaved. Every culture has had its own ways of grief and mourning. The definition of healthy grief and mourning, in terms of both emotional expression and the length of time it should continue, mostly depend upon the type of culture as well as the type of religion. So the manner of grief and mourning greatly differs from culture to culture. In the most of the Asian countries, influenced by Confucianism, Taoism, and Buddhism, death is traditionally considered the most significant life cycle transition. In Chinese culture, many rituals have evolved to help family members deal with their loss, over the past five thousand years. Confucianism taught the virtues of filial piety and righteousness. These rules and many customs added since the time of Cofucius, have been loyally followed and practiced by many Asian people. However, Buddhists have different ideas. They believe in karma and reincarnation and in predetermination of one's present life by good or bad deeds in the present life and past lives. Display of uncontrollable emotion is not encouraged. Continuity of family relations after death is very important. The ancient practice of the ancestor worship is still followed in many Asian households. Many Buddhist do not practice ancestor worship; family members honor the deceased by placing a memorial plate in the temple for continued chanting purposes. The mourning rituals have been dramatically curtailed in the past 50 years. For example, political, social and economic forces have shaped the current mourning practices of Chinese in different countries. There are many clinical implications in helping Asian to deal better with the emotional strains of the experience of loss. The therapiest must respect the cultural framework through which the client perceives family losses.