• Journal of Families and Better Life
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• v.15 no.1
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• pp.27-40
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• 1997

This article focuses on the environmentally responsible consume disposal behavior and the effects of socio-demographic variables and the ecologically concerned. consumer attitudes on it. Data was collected from 458 housewives who live in Ulsan city. The results indicated as follows. First the ecologically concerned. Second the environmentally responsible consumer disposal behavior of household durables and semi-durables differs significantly according to wife's religion and occupation. Third the ecologically concerned consumer attitudes was positively correlated with the environmentally responsible consumer disposal behavior. Fourth as the ecologically concerned consumer attitudes was controlled the effects of wife's religion was disappeared.

• SUVANNABHUMI
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• v.1 no.2
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• pp.113-118
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• 2009

• The Journal of the Korea Contents Association
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• v.9 no.12
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• pp.836-842
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• 2009

On April 14, 2008, National Human Rights Commission of Korea's recommendation led to severe argument that hiring qualification of religious school. it shall not be an unlawful employment practice for a school, college, university, or other educational institution or institution of learning to hire and employ employees of a particular religion if such organizations is, in whole or in substantial part, owned, supported, controlled, or managed by a particular religion or by a particular religious corporation, association, or society, or if the curriculum of such organizations is directed toward the propagation of a particular religion. An employer is a "religious organization" entitled to the exemption. So If the employer is a school, its history and mission, the religion of the faculty and students, and the religious focus of the curriculum must be examined. Consequently it is possible for religious educational institution to reject specific religionist.

• Journal of the Korean Society of Food Culture
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• v.3 no.3
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• pp.245-258
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• 1988

A food life style itself is substrative relations with culture, and is concerned with our daily life. Especially a food taboo comes from the intelligence which resulted from an ancestor's life experience. Accordingly, we can say a food taboo began with human appearance, settled in convention of folklore society, and forms it's own boundary todays. Since a practice of a food taboo is combinded firmly with various sociological factors such as religion, custom, and so on, it is very hard to change, even though the belife of a food taboo is not true. According to the result, first, significant factors effecting on a practice of a food taboo was a level of age, a level of education, religion, family pattern, behavior of subject and her mother for food life management, education of subject and her mother, and religion of subject and her mother. Second, in analysis of factors according to classification of food taboo a practice of a food taboo which classified to food of animal, food of plant and the other food showed significant differences, comparing religion of subject with her mother. Third, a result examined practice frequency and review of science, non science indicated that foods such as Egg of Globefish, Lettuce, Coffee, Persimmon, dried Persimmon, Soybean and Sugar are tabooed on the basis of science, and foods such as Vinegary food, Thieved food, Soup of Tangle and Dogmeat tabooed on the basis of non science. But in the case of Puja, it's basis of science is not identified. These food taboos are tabooed by more then 50% of subjects including who answerd 'there is some case to practice it' Therefore, we should continue analysis of science for the reason of a food taboo, at the same time, provide the origin and try to have a rational food life.

• The Journal of the Korea Contents Association
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• v.20 no.5
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• pp.212-221
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• 2020

The purpose of this study is to find out how the level of religious activity and participation in religious activities affect the satisfaction of the lives of the elderly. To this end, based on the 20th data of the labor panel survey, 3,261 people aged 65 or older were analyzed for technical statistics, average differences, and regression analysis. The research results are as follows. First, the existence of religion did not have a statistically significant effect on the satisfaction of the elderly's life. Second, the level of participation in religious activities was shown to have a statistically significant effect on the satisfaction of senior citizens' lives. In other words, the older people actively participate in religious activities, the more satisfied they were with Third, by type of religion, it was found that the Christian elderly had a statistically higher level of satisfaction in life than the Buddhist elderly. Based on these results, implications were drawn and policy suggestions were made.

• Korean Journal of Human Ecology
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• v.22 no.1
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• pp.57-74
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• 2013

The purpose of this study was to identify how age-identity is associated with the attitude toward the elderly and self-esteem of the aged. The subjects were 366 adults aged 60 and over. The statistics used for the data analysis were reliability test, frequency, percentage, mean, standard deviation, one way ANOVA, correlation and multiple regression. The results of this study were as follows; First, The majority of elderly acknowledged psychological ages as their actual ages. Secondly, The degrees of elderlys' age-identity was 2.12, and the levels of the attitude toward the elderly was 60.62. Also, The degrees of elderlys' self-esteem was 24.16. The surveyed data showed higher means than medians. Third, The age-identity of elderly was significant with respect to spouse, religion, career, living state, sex, age, gap of actual age, health state, economic state, education, monthly living expenses. And the attitude toward the elderly was stastically significant with respect age-identity, career, spouse, religion, living state, health state, education, monthly living expenses, economic state, gap of actual age, and age. Moreover, The elderlys' self-esteem level was significant with respect to spouse, age-identity, living state, religion, career, economic state, monthly living expenses, the attitude toward the elderly, health state, education, and age. Finally, The variables affecting the age-identity of elderly were health state, economic state, religion, age that explained about 34% of the total variance. And The attitude toward the elderly were age-identity, health state, gap of actual age that explained about 19% of the total variance. Also, The variables that affect elderlys' self-esteem were economic state, age-identity, the attitude toward the elderly, sex, monthly living expenses that explained about 33% of the total variance.

• Korean Journal of Adult Nursing
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• v.18 no.5
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• pp.746-759
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• 2006

Purpose: This study was designed to systematically explore and elicit information about terminally ill cancer patients' and primary family caregivers' subjectivity of death. Method: Using Q-methodology, 21 terminally ill cancer patients and 19 primary family caregivers sorted 40 statements during personal interviews. Results: The results of this study show that terminally ill cancer patients have four factors ('Attachment to life', 'Hope for heaven', 'Resignation to reality', 'Avoidance of pain') of response and primary caregivers have four factors('Dependence on religion', 'Faithfulness to reality', 'Obedience to fate', 'Agony of reality'). Comparing the subjectivities of death of terminally ill cancer patients and primary family caregivers, 'Hope for heaven' and 'Dependence on religion' reveal the similarities of their outlook. On the other hand, 'Attachment to life', 'Resignation to reality', 'Avoidance of pain', 'Faithfulness to reality', 'Obedience to fate', 'Agony of reality' reveals different aspects of their outlook. The group of terminally ill cancer patients and their families divided into four types. Type A was 'Attachment to life and Agony of reality', type B was 'Attachment to life and Obedience to fate', type C was 'Hope for heaven and Dependence on religion' and type D was 'Resignation to reality and Faithfulness to reality'. The positive group was C or 'Hope for heaven and Dependence on religion'. Conclusion: There are significant differences found in the subjective structure of death among terminally ill cancer patients and primary family caregivers. Therefore, it is necessary to develop an individualized nursing intervention for terminally ill cancer patients and family caregivers.

• Journal of the Korean Home Economics Association
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• v.18 no.2
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• pp.23-39
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• 1980

The purpose of this study is to investigate various factors which affect father's child-rearing attitudes through the examination of father-child relationships. In other words, the study aims at finding out how the variables possessed by father side operate on his child-rearing attitudes according to the sex and birth-order of children. Hence, the study is carried out on the hypothesis that father's variables such as age, education, occupation, religion, etc. show different aspects on child-rearing attitudes by way of a child's sex and birth-order. The results of the study show that the factors that affect father's child-rearing attitudes are child's variables such as sex and birth-order as well as father's variables such as education, occupation and religion. describing these factors I detail, the study shows that father has higher concern on daughter rather than on son; the higher education he has, the higher his concern is; and when father has a white-collar job or is a Christian, he shows higher concern on his children. The above mentioned factors are analyzed and classified as follows by the child-rearing contents: A. The factors which affect father's concern one his children are: 1) sex, 2) father's education and 3) occupation related to the sex and birth-order of children. B. The factors which affect father's participation in child-care are; 1) sex, 2) birth-order, 3) father's education, 4) occupation and 5) religion related to the sex and birth-order. C. The factors which affect father's disciplinary attitudes (Praise or scolding) are ; 1) sex, 2) father's education and 3) religion related to the sex and birth-order. C. The factors which affect father's disciplinary attitudes (praise or scolding) are; 1) sex, 2) father's education related to sex, and 3) sex in terms of negative attitudes. E. Finally, father's age is proved to be a factor that does not give any significance in his child-rearing attitudes.

• Korean journal of communication and information
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• v.70
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• pp.221-245
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• 2015

This research defines Pope Francis's visit to Korea in August 2014 and the reactions from journalism to it as a case to show the discursive potential of mediated religion for social change. It analyzes the editorials and the columns on the Pope in five daily newspapers including the Chosunilbo, the Dong-A Ilbo, the Joongang Daily, the Hankyoreh, and the Kyunghyang Shinmun. Since the Pope receives positive evaluations for his remarks and behaviors during the visit from most of those articles, this research categorizes the values identified with the Pope and those with the "anti-Pope" into a form of binary oppositions, and interpret the meanings of the rhetorical strategies. The findings suggest that a consistent narrative is constructed by journalism regarding the harsh reality of Korea and the ways to overcome its structural problems. Based on the findings, I argue that mediated religion in this case is expected by the secular society to do its role for social change by being a provider of progressive and alternative values.

• Journal of the Korean Society of Costume
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• v.66 no.1
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• pp.42-57
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• 2016

The Tibetan people are an ethnic group that is native to Tibet who have adapted to the region's harsh climate and environment, and developed their own culture. Religion played a central role in maintaining its traditional culture and society in the history. The objective of this study is to understand Tibetan costume and religion, and examine patterns that appear on the costume to study their religious symbolism. The significance of this study lies in explaining the symbolisms of the patterns that appear on the costume in terms of cultural maintenance and change. Based on literature review, I summarized the data about Tibet's environment, history and religion, and divided the residential district into three: ${\ddot{U}}$-Tsang, Amdo, Khamba. Then, I organized each region's characteristics and clothes, and studied Tibetan Buddhism (Vajrayana) costumes and features of the patterns that appear on the costumes. Through combining these data, I would like to examine the religious symbolism of the costume pattern of Tibet. Buddhism is at the heart of cultural and social maintenance and change in Tibet, and the patterns shown in the costume is influenced mostly from Buddhism. The features of general Tibetan costume vary with the region and life style, but the patterns that appear on the costume are used over a wide area to represent good luck and the spread of Buddhist teachings. The costumes for religious rites vary with religious sects, but most of the patterns are commonly used. The symbolism of pattern is a form of figure that represents the human psyche and physical world. The symbolism of pattern implies meanings such as compensation or futuristic wish. First, the lucky omen normally means long life, happiness and peace, and means religious salvation in Buddhist perspective. Second, warding off evil spirits normally means avoiding misfortune, and means dignity and self-protection, and protection of Buddhadharma in Buddhist perspective.