• Research in Community and Public Health Nursing
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• v.18 no.4
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• pp.601-610
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• 2007

Purpose: This study investigated attitudes toward general elders and elders with dementia among nursing students before beginning the clinical practicum. In addition, students' characteristics differentiating the attitudes were examined. Methods: Attitudes were measured with questionnaires developed for Asian culture at the beginning week of the first semester of the junior year in two baccalaureate programs. Responses from 120 out of 121 students were analyzed using Pearson correlation coefficient, paired t-test, ANOVA, and Scheffe test. Results: Students held negative attitudes toward both types of elders except for generosity dimension toward general elders showing a neutral attitude. Elders with dementia were evaluated more negatively than general elders in all the dimensions of vitality, generosity and flexibility. Vitality and generosity toward general elders were different according to intimacy and the degree of communication with elders. Generosity toward general elders was also different according to students' religious beliefs. Students with interest in elders/issues showed more negative attitudes of vitality and flexibility toward elders with dementia. Conclusions: Students in general had negative attitudes toward elders and more negative attitudes toward elders with dementia. We need to put more efforts into the entire nursing curriculum in order to improve attitudes toward elders with particular concern over attitudes toward elders with dementia.

• SUVANNABHUMI
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• v.15 no.1
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• pp.181-203
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• 2023

Cultures often adopt the good versus evil dichotomy within their narratives of religious texts, aural anecdotes, and cultural mythologies. The Ramayana narrates a divine story that transcends time of the battle between the forces of good and evil, between Prince Rama and Ravana. Numerously adapted through time, the Ramayana is today told through moving visuals and has been adapted by Mani Ratnam through Raavanan (2010). Raavanan is adapted to the premise of hero versus villain using the good versus evil premise as Dev Prakash (Rama) searches to rescue his wife Raagini (Sita), who is abducted by Veeraiya (Ravana). The film, however, departs from the Ramayana as Raavanan is told through the perspective of Veeraiya. In the film, Veeraiya is portrayed as a flawed anti-hero who battles against injustice instead of being the antagonist. He seeks revenge for his sister and stands up against the oppression of his tribe. In this battle, he questions ideological understandings of justice and morality that have been conventionally interpellated within society. This paper discusses how Mani Ratnam, through the film Raavanan, contests hegemony, ideology, and class differences within modern cinema and society alongside the more significant question surrounding India's sociocultural conditions.

• The Journal of the Korea Contents Association
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• v.18 no.10
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• pp.194-202
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• 2018

This study was designed to analyze the impact of Christian counseling for the common faith and religious wellbeing within the Korean Luther Church, and to provide church growth factors based on the results. The study target was based on the survey results of a total of 83 members who were attending layman in the ${\bigcirc}{\bigcirc}{\bigcirc}$ church, which is affiliated with the Korean Lutheran Church. The research tool used NCD questionnaire for church health diagnosis by the Korea Church Growth Institute for the church growth model and the reliability of Cronbach's ${\alpha}$ in this study was 0.91. The collected questionnaire was tested for correlation to verify the relationship between church development and growth, and for multiple recursive analysis to confirm factors affecting church development and growth. The results showed that church's services, programs, and atmosphere were highly correlated with development of church, including counseling. The research showed that the relationship between church services, programs, and friends, including counseling, was highly correlated with spiritual growth and self-growth, while community activities and mutual communication were low. Therefore, for continuous church growth, the importance of community programs in the church is considered necessary.

• 한국노년학
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• v.37 no.3
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• pp.583-600
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• 2017

The purpose of this study is to explore qualitatively what kind of coping strategy the Korean older adults use when they are depressed and why. Participants were users, older than 60, of an elderly welfare center in Seoul, and answers of 34 respondents who experienced depression were included in the analysis. The collected data were analyzed through content analysis. The results of the analysis showed that strategies to cope with depression used by participants were composed of 6 domains and 11 sub-domains: health behavior (medical approach / exercise and diet), family and social contact (social interaction / going out and going on a trip / communication with family), Religious activities (Religious activities), lifelong education (hobbies / educational activities), productive activities (labor), health risk behaviors (drinking and gambling / resignation). The depression coping strategies of the older adults and their characteristics are as follows. First, older adults used diverse problem-focused coping strategies to cope with depression. Second, older adults considered various coping strategies together and used them simultaneously. Third, the facility space for older adults functions as a shelter. Fourth, although there were cases where medical approach was used, the intention to reuse was very low. Through this study, the following suggestions were made to help older adults cope with depression more successfully. First, access to various coping strategies should be promoted. Second, more places where older adults can spend their time comfortably need to be provided. Third, resistance to mental health care should be resolved.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.1-44
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• 2022

This study aims to determine the significance of the devotional offerings held in Daesoon Jinrihoe Temple Complexes (道場 dojang) and to interpret their identity. Firstly, the existing research insists that the significance of these rituals implies that offerings held by Daesoon Jinrihoe embody the order's religious purpose. However, this paper argues that the purpose of devotional offerings is not limited thereto. The reason is that the primary sources of Daesoon Jinrihoe defines the devotional offerings as practiced for purposes of worship, celebration, commemoration, the expression of gratitude, the dissemination of information, and to humbly beg pardon from divine beings. Additionally, the offerings are meant to express the solid faith of devotees. Considering the various purposes of practicing devotional offerings, rather than mostly being about prayer to divine beings, the meaning of the offerings could be better understood as forms of communication and exchange of unique ideas and intentions. Secondly, in the light of Korea's history of rituals, the devotional offerings of Daesoon Jinrihoe obviously differ from the rituals of Confucianism or the ritual for Heaven and Earth (圜丘祭 hwanguje). Indeed, the rituals of Daesoon Jinrihoe are rather alien to both of the aforementioned rituals. Accordingly, the identity of the devotional offerings in Daesoon Jinrihoe do neither succeed to the religious and cultural tradition of Korea nor transform it. It is rather the case that Daesoon Jinrihoe's devotional offerings should be identified as having been newly invented. In this regard, the devotional offerings of Daesoon Jinrihoe should be understood as an invented tradition that began in modern times. In other words, they are 'invented rituals to Heaven.'

• Journal of Christian Education in Korea
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• v.72
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• pp.147-164
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• 2022

Stories have been studied as an important educational method in Christian education. In recent discussions on religious education, stories are positively evaluated in terms of stimulating children's unique fantasy, as opposed to visual media, and in terms of face-to-face direct communication. Our most profound and passionate orientation to the world is shaped by stories. This is because stories move us by moving us and shape our unconscious to act accordingly. However, the subjects that supply stories to children now are various mass media and consumer culture. The story it tells instills a secular worldview and makes us dream of a world completely different from the kingdom of God. Our children need a story to imagine the kingdom of God. This paper focuses on story-style sermons in children's worship and tries to deal with the Christian educational implications of story-style sermons. To this end, first of all, I would like to treat the Bible as a story according to the approximate concept of the story and the position of literary criticism who approached the Bible as a story. The second will deal with narrative preaching. First, we will look at narrative sermons for adults, and then deal with narrative sermons for children. The two narrative sermons were treated separately in the sense of considering the characteristics of children rather than being separated. Lastly, I would like to draw out the Christian educational implications of narrative preaching.

• Child Health Nursing Research
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• v.6 no.3
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• pp.329-343
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• 2000

This study was conducted to measure the degree of Korean Gender Egalitarianism among the students from six different high schools(132 girls, 127 boys) in Sunchon si, Chunnam province from Dec. 7th to Dec. 15th in 1999. The survey on gender egalitarianism was done in relation to the public understanding of the subject matter, parents' hug times, and parent's communication skills. Korean gender egalitari- anism scale was standardized by Korea Woman Developmental Institutes in 1999. The data was analyzed by SAS program. Results were as follows: 1) Generally, girls are more conscious of gender egalitariannism than boys(t=-13.79, p<.001). Above all, the younger the students are, the more they feel equal(F=8.01, p<.01). In sibling cases, two sisters have the highest level of gender egalitarianism while two brothers have the lowest level of gender egalitarianism(F=9.20, p<.001). Students who come from religious families are more inclined to demonstrate gender equality(t= 2.42, p<.05). However, there is no difference in relation to the parents' ages or academic background or harmony within the family. 2) There is no difference that girls and boys generally communicate with their parents. In ages, 17 years old students communicate more than 18, 19 with parents(father F=3.97 p<.05ㆍmother F=5.31, p<.01). That is, the younger students can communicate with their mothers more often than the older ones. In sibling cases, two sisters have more openly communication to parents while two brothers have(F=2.84, p<.05). Students communicate with their parents regardless of parents' academic background. But those from the family in harmony have more open chance to communicate than those who are not in hamony(father F=21.66, p<.001ㆍmother F=13.37, p<.001). They can comm -unicate with their parents better when their fathers hug them than when they didn't get hugs(father t=-4.76, p<.001ㆍ mother t= -2.34, p<.05). They can also communicate with their patents better when their mothers hug them once or more than when they didn't get hugs(father t=-3.78, p<.001ㆍmother t=-5.64, p<.001). 3) There is no difference whether the father hugs or not, but the mother's hug is very important because students whose mothers hug them once or more have significantly more gender egalitarianism than those students whose mothers didn't do(t=-3.98, p<.001). Based upon these results, it is recommended that we reconsider the role of gender in the socialization of high school students and also include gender egalitarianism in sex education. In this context, further study should be done for the improvement of students' communication within the framework of egalitarianism based upon parents' hugs(semi-language). Continued study is especially important in regards to the mother's hug and its enhancement of the students' gender egalitarianism.

• Journal of Christian Education in Korea
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• v.63
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• pp.377-406
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• 2020

The purpose of this study is to present a model for Christian peace education requested in the era of globalization. Globalization increases interdependence and unifies the global economy due to the development of innovative communication and transportation systems. The world is currently experiencing a period of unlimited competition without borders. Globalization has promoted growth and development, but has also caused problems. In the face of this absence of peace, this study was conducted to determine whether a Christian understanding of peace and peace education can serve as a way to overcome the challenges facing modern society and to meet people's desire for peace. It examines the concept of globalization and the situation of the absence of peace due to problems in the era of globalization, and examines the concept of peace and peace education from a Christian perspective. After that, the concept of Christian peace required in the era of globalization and the peace capability to be strengthened in peace education will be presented, and how to proceed. The christian peace education model strengthens students' peace capabilities which can be used to build a peaceful future world. The purpose of christian peace education in the face of globalization is to develop a peaceful relationship with oneself, others, the world, and the environment. The goal of christian peace education is to cultivate peaceful human beings by strengthening their peace capabilities, namely peace sensitivity, nonviolent communication, and peace imagination. This study's significance is that it presented an christian peace christian education model that strengthens learners' peace capabilities through a biblical and theological approach in the face of non-peaceful situations arising as a result of globalization.

• Journal of Christian Education in Korea
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• v.63
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• pp.183-219
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• 2020

The purpose of this study is to find out what their professionalism is and how their expertise grows among Christian alternative school teachers. Professionalism refers to the broad expertise such as specific knowledge, skills, and attitudes needed for a particular profession. The teacher expertise is also closely related to the life cycle of a teacher. The present study collected and analyzed the data using a mixed research method that combined a survey and interview. The survey, which involved 276 Christian alternative school teachers, asked about the current teacher's interest, the importance and retention of each element of professionalism, and, in addition, the level of external efforts and help in developing professionalism. The in-depth interview was conducted on 7 Christian alternative school teachers and identified the meaning of teacher professionalism, teacher quality and competencies, and environment for the professional growth. The results reveal that the professionalism recognized by Christian alternative school teachers is rather complex. It includes communication and relationship, calling and identity in addition to the curriculum and instruction expertise that reconstructs the curriculum from a Christian perspective. It is further found that teachers' decision to respond to the calling, subsequent continuous self-development, the teacher community that embodies such calling and efforts, and the school environment where autonomy and responsibility coexist, are equally important for their professional growth. Thus, in order to promote the professionalism of Christian alternative school teachers more effectively in the future, it would be necessary to provide programs that take the teacher's whole life cycle into account and are also directed to teachers themselves rather than to institutions. Considering the emphasis on the expertise in communication and relations, pre-service teacher education should focus not only on developing subject matter expertise, but also fostering communication and relational skills with students and other school community members.

• Korean Journal of Hospice Care
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• v.2 no.1
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• pp.182-192
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• 2002

Childhood Cancer Foundation of ROC(CCFROC) has been founded since 1982. Its goal is to provide comprehensive care for cancer children and their families. And in turn, under the provision of good and complete care, they can be back to the school and society. To achieve this goal, it needs to get every body's effort of the society together. The foundation has been founder under this concept and tried to fulfil this task. The first step is to educate the public to know that childhood cancer can be cured and the process of treatment is long and expensive. In order to reach this life-saving procedure, campaigns for raising money is most important thing. Then, pediatric hematologists / oncologists try to organize study group, named Taiwan Pediatric Qncology Goupp(TPOG), to make treatment protocols for childhood cancers. Its primary purpose is to increase the cure rate to prove the earlier the diagnosis and treatment, the better the prognosis. The second step is to provide full support of medical expenses and further to give help for emergent need to living. Through the varieties of active exercises of cancer children or families, foundation provides opportunities for them to share the experience during the different periods of diseases. The third step is to extend the scope of training activities for many kinds of personnel who devote to the care for cancer children. On the other hand, it promotes the cooperation or communication with international organizations and sets up recreation playing ground in the communities. The aim is to provide a comprehensive and integrated care for cancer children during their education, breeding and even accomplishment period. Besides the financial support of medical care, it provides social services to give psychological support for children and their families, to strengthen doctor-patients or doctor-families relationship. The foundation provides the mourning religious activities to cherish the memory of their children who passed away and to comfort their sadness. Since the childhood cancer is curable, its treatment should be active, comprehensive and it needs to provide to all cancer children without exception. Indeed, the work of CCFROC should be changed according to the environment and different time period. But, it needs the full support from the society. We hope the scope and content of the work will be more extended and its achievement will be better than now in the future.