• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.149-164
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• 2004

Various social surveys conducted by mass media and government agencies in recent years in Japan suggest that the percentage of those who believe in religion are between twenty and thirty percent. However, more than seventy percent of Japanese visit Shinto shrines or Buddhist temples during the New year period. Although there are varying interpretations on whether Japanese people are religious or not, detailed research shows the existence of certain religious tendencies among Japanese. I base my estimates on research surveys of college students covering a period of almost ten years. It is helpful for understanding the religiosity of the Japanese to differentiate between "clear-cut religion" and "peripheral religious phenomena." The exact boundary between these two categories, however, is difficult to clearly demarcate. "Clear-cut religion" refers here phenomena which are directly related to established religious organizations such as shrine Shinto, Buddhist sects, or Christianity. "Peripheral religious phenomena" covers such phenomena as fortune telling, mystical phenomena, religious customs and similar matters. It is often said that the younger generations are less concerned with religion. Our seven surveys questioning several thousand college students, conducted between 1995 and 2001, show that only between six and seven percent of the students state that they believe in religion. Additionally, the extent of negative attitudes toward religion quite remarkable. On the other hand, students who take part in conventional ritual such as a New year's visit to a shrine or temple and visiting the graves of ancestors amount to about fifty percentage. In spite of the prevailing negative attitude toward religious groups, these students have apparently kept a certain level of interest in religious customs. Moreover, they show a relatively strong interest in fortune telling, mystical phenomena, or supernatural phenomena. The exact degree of a positive attitude toward peripheral religious phenomena differs according to the level of being informed on these matters. As a whole, they largely rely on information gained from their families and local communities. Therefore, we can conclude that there is a degree of transmission of religious culture among younger generations.

• Journal of the Korean Society of Food Culture
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• v.19 no.2
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• pp.158-169
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• 2004

This study was performed in order to investigate to dietary behavior, perceived stress level and their correlations for University students. Dietry behavior of 72% subjects was poor and only 1.8% was good. The dietary behavior of subjects was correlated with their residence type. The overage stress point was $1.76{\pm}0.53$ and female students was more stressed than male. Stress elevate the food uptakes and digestion disorder in female students. 12 Factors of stress was analyzed in University students, identification, study, friends and off-school activity related factors were more influenced in female students and health related factor was dominant in male. The subjects who more stressed in factor of religion and around people were preferred salty taste. Study, friends, health related stress factor effect to digestion and food uptake level. Religion, boy or girl friends and sex related stress factor effect to alcohol uptake

• International Journal of Advanced Culture Technology
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• v.7 no.3
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• pp.58-64
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• 2019

Background: Communication is important for the elderly to maintain existing social relationships while creating new relationships based on good communication skills to lessen psychological and emotional distress and lead a healthy life in advanced age. Aims: This study identifies the difference between the social network-based quality of communication life and the overall quality of life in the elderly and how much the quality of communication life affects the overall quality of life. Methods: This research includes a survey of the elderly aged 65 and over living in small cities of South Korea. Data sets of 201 elderly were analyzed. Results: This study found a significant correlation between the quality of communication life and the overall quality of life. Religion also influences the elderly's quality of communication life. The elderly's quality of communication life has 40% explanatory power of the overall quality of life. Conclusion: Consequently, senior citizens' quality of life will be improved through the enhanced quality of communication in addition to financial and health conditions by participating in various community activities similar to those provided by religion to increase opportunities for communication.

• 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.

• Journal of the Korean Society of Costume
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• v.58 no.2
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• pp.93-106
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• 2008

Asia Folk Costumes are certainly different from the Western Costumes. This distinction is based upon the effect of environment, technology, and social structure, and especially, which was generated by religion, ideology, and philosophy. The ideas of fundamental ground of this eastern features are religions such as Buddhism, Taoism, and Confucianism. The religion of the East has determined the form of traditional costumes, affecting the costume up to now. This study aims at the investigation of the effect of religion on the formation of East Asia Traditional Costumes around Korea, China, and Japan and its figurative beauty. Study was carried out by chiefly referring to literatures. Eastern Aesthetics was formed by accepting aesthetic concepts, acquired from the idea of Three Religions. Especially, the ideas of non-duality(不二), emptiness(空), five aggregates(五蘊), mind control(心法), derived by Buddhism, and nature theory(自然論) and creationism(創造論) of Taoism, and abstinence theory(節制論) and decorum(禮法) and the principles of Yin and Yang(陰陽) of confucianism have had great effect on the aesthetics of costume. The figurative features of costume, affected by three religions are described by the factors; First, non structural feature, second, the beauty of abstinence and chastity of ample silhouette, third, the feature of natural color and achromatic color, fourth, the figurative feature of costume by the principles of Yin and Yang, and fifth, bright ornaments. The aesthetic values of the East Asia Costume are 'A Beauty of Vacancy', 'A Beauty of Concealment', 'A Beauty of Nature', and 'A Beauty of Symbolism'. As philosophy, culture, and ethnics itself, the religions of Asia have had effect on the overall culture, which is inclusive of social structure, as well as art and aesthetics, and have decided the style of costume.

• Journal of the Korean Society of Costume
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• v.57 no.3 s.112
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• pp.165-175
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• 2007

Religion affects all the dimension of human beings, and at the same time it forms one dimension of human beings. Costume Is considered as a result that reflects the phases of the time and the characteristics of a wearer. Costume, also, has been influenced by religion that has led one's belief, social spirit and culture for a long period of time. The Eastern aesthetics has expanded the area of thoughts with the concepts that originated from Buddhism, Taoism, and Confucianism. Among the concepts, Non-Dualistic Theory is the core idea of Buddhism.'rho theory contains the moaning that one should not lean to one side between existence and nonexistence and should not be obsessed with the center. It was the most powerful Buddhistic idea that had an influence on Asian aesthetics. Korean traditional costume is not an exception. This study has a significance that it was conducted to understand the relation between religious principle and traditional custom through mainly using documentary records. The formative characteristics of Korean traditional costume influenced by Non-Dualistic Theory ran be summarized as non-structure like, indeterminate forms, amorphousness and anti-decoration such as plainness, temperance and achromatic color. Aesthetic value was expressed through 'the aesthetic of emptiness', 'the aesthetic of hiding', and 'the aesthetic of nature'. Although the appearance of a religious symbol can change, an essential element in religion lasts as human society remains. Although our clothing culture has converted to western style, Korean traditional aesthetics is placed deep inside of 'the Koreans' spirit and has a consistent effect on our overall culture of clothing.

• 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.

• Asian Pacific Journal of Cancer Prevention
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• v.16 no.18
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• pp.8519-8524
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• 2016

After diagnosis of cancer, many patients show more inclination towards religion and religious activities. This qualitative study using semi-structured interviews explored the perspectives and experiences of 17 Iranian cancer patients and their families regarding the role of religion in their adaptation to cancer in one of the hospitals in Tehran and a charity institute. The content analysis identified two themes: "religious beliefs" (illness as God's will, being cured by God's will, belief in God's supportiveness, having faith in God as a relieving factor, and hope in divine healing) and "relationship with God during the illness." In general, relationship with God and religious beliefs had a positive effect on the patients adapting to their condition, without negative consequences such as stopping their treatment process and just waiting to be cured by God. Thus a strengthening of such beliefs, as a coping factor, could be recommended through religious counseling.

• International Journal of Costume and Fashion
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• v.8 no.1
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• pp.65-74
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• 2008

Religion is deeply connected with human culture and life, and affects all areas of religious people's lives. The aim of this study was to find out how fashion-conservativeness of religious people and non-religious people differ in Korea. Ten religious people and ten atheists all in their twenties were interviewed to find out the differences between religious people and non-religious people related to their viewpoints on clothes. The twenties age group was selected because people in their twenties are sensitive to fashions and styles, and a fair proportion of males and females were selected. The subjects were asked demographic questions, questions about their religion and faith, whether or not they thought they were conservative or affected by religion, and finally, what they thought of photographs of certain styles. 12 photographs from the 2006-7 F/W collections of London, Paris, New York and Milan were presented to the subjects. The photographs were from the Vogue U.K. website and divided into 6 major styles based on verbal evidence used to describe the collections in catwalk reports: "Sexy," "attitude/confidence," "luxury," "sophisticated/chic," "feminine," and "rock." In conclusion, religious people were found to be more conservative than non-religious people in their twenties because they prefer more conservative and covered up styles, have more negative views of bold and skin-showing trends, and regard some styles to be too sexy when non-religious people do not.

• Journal of Arbitration Studies
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• v.32 no.2
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• pp.135-157
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• 2022

Religion has a very close relationship with our everyday lives. In particular, religion maintains an absolute and ultimate value system and is deeply associated with all sectors of society such as politics, economy, thought, arts, culture, and science. The original meaning of religion in Buddhism means the teachings that become fundamentals. There are numerous religions around the world, and each religion has its own object of faith, different system, and unique rites and lifestyles. Therefore, evaluating or denouncing other regions based on the doctrines or conventions of a specific religion can lead to conflicts and disputes. The Buddhist Vinaya Pitaka related to alternative dispute resolution (ADR) is a method regarding the operation of a community. Vinaya Pitaka contains Buddha's teachings about individual and organizational ethics and on community life and activities. It is the Buddhist dispute resolution (BDR) of the Vinayata Pitaka that contains knowledge on howto remedy disputes among the four types of disputes that can occur. Vinaya Pitaka contains the principles and systems of BDR, and it is sufficient background for succeeding in the development of harmony today. The messages of laws, ethics, and Buddhist teachings are clear in these characteristics. The systems, progress, and procedures for various rites, events, and disputes as well as for everyday life, etc. display a rational operating system through karma. In particular, when disputes occur, the cause of the dispute is resolved as much as possible through transparent fairness and being unanimous using the seven remedies for disputes. Buddhist priests pursue private autonomy of ADR through karma, repentance, acceptance, etc. to maintain and continue the integrated functions of Buddhist priest harmony.