• Journal of Korean Medical Science
• /
• v.33 no.49
• /
• pp.327.1-327.10
• /
• 2018

Background: It is difficult to decide whether to inform the child of the incurable illness. We investigated attitudes of the general population and physicians toward prognosis disclosure to children and associated factors in Korea. Methods: Physicians working in one of 13 university hospitals or the National Cancer Center and members of the general public responded to the questionnaire. The questionnaire consisted of the age appropriate for informing children about the prognosis and the reason why children should not be informed. This survey was conducted as part of research to identify perceptions of physicians and general public on the end-of-life care in Korea. Results: A total of 928 physicians and 1,241 members of the general public in Korea completed the questionnaire. Whereas 92.7% of physicians said that children should be informed of their incurable illness, only 50.7% of the general population agreed. Physicians were also more likely to think that younger children should know about their poor prognosis compared with the general population. Physicians who opposed incurable illness disclosure suggested that children might not understand the situation, whereas the general public was primarily concerned that disclosure would exacerbate the disease. Physicians who were women or religious were more likely to want to inform children of their poor prognosis. In the general population, gender, education, comorbidity, and caregiver experience were related to attitude toward poor prognosis disclosure to children. Conclusion: Our findings indicate that physicians and the general public in Korea differ in their perceptions about informing children of poor prognosis.

• Korean Journal of Social Welfare Studies
• /
• v.49 no.2
• /
• pp.233-256
• /
• 2018

The purpose of this study was to investigate the effects of social support on career maturity and self-reliance of inmates in a juvenile reformatory. This survey was administered to the adolescents in S juvenile reformatory, which represents juvenile reformatory across the nation. Statistical analysis were performed using SPSS 22.0 for 115 complete responses. Results are as follows: First, the effects of social support on career maturity was found to be statistically significant, $R^2=.411$, p<.001. That is, support by friends and religious program personnel remained a significant influence on career maturity, after controlling for sociodemographic variables. Second, the effects of social support on self-reliance was also found to be statistically significant, $R^2=.520$, p<.001. It was shown that the support of friends and family as dependent variables, had statistically significant effects on self-reliance. The results of this study suggest the need to expand programs that reinforce support by friends, a meaningful variable, along with the need to seek and link available resources within the local community in order to build social support systems. It is also necessary to establish education and related organizations to provide effective socail support.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.20 no.10
• /
• pp.243-249
• /
• 2019

This study examined the patient's advantage and respect self-decision to protect human dignity and values, who are on the pathway of the hospice palliative care and death process. The study subjects were the elderly who had signed the advance medical directives at C Christian religious facilities in S region. The survey period was started on July 1st, 2019 and lasted for ten days. The study resulted in four topics and eight sub-topics on the motivation for preparing advanced medical directives. The four topics were 'for children', 'fear of pain', 'want to clear my life', 'felt the necessity', and the sub-topics were 'don't want to make a burden to children', 'don't want to make a worry of medical expenses', 'fear of pain', 'have experience of taking caring of painful death process', 'relaxed mind', 'importance of self-decision', 'have known it before but now decided', and 'it is the new information and decided'. This research is meaningful in that it can form the basis for improving well-dying education programs for the good death of the elderly and supplementing effective systems for preparing advance medical directives.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.22 no.6
• /
• pp.237-250
• /
• 2021

This study analyzed 'how the elderly's sexual relations and marital intimacy affect the elderly's life satisfaction'. Interviews and visits were conducted for 11 days targeting 309 elderly people aged 65 years or older. As a result of the analysis, 51% were male, 49% were female, and 84.7% were in their 60s and 70s. Approximately 60.1% of them were religious, of which 24.7% were protestants. In the region, 42.9% lived in rural and fishing villages. The percentage of those who answered that their health status was above average was 87.6%. Regarding the frequency of sexual life, 41.4% of the respondents said they had sex once or twice a month. Males had a higher frequency of sexual life than females. A lower age, higher education, living in small and medium-sized cities, better health status, and higher income level were associated with a higher frequency of sexual life. The factors that showed a significant difference in sex life satisfaction were gender, region, and health status. Those with religion as Protestantism, residing in a small or medium-sized city or over, with better health and higher income levels were found to have higher life satisfaction. The satisfaction with sex life had a positive correlation with emotional intimacy (p<.01) and life satisfaction (p<.01). Based on the above results, the sexual life satisfaction of the elderly has a positive effect on life satisfaction, and emotional intimacy between spouses had a positive influence on life satisfaction.

• Journal of Digital Convergence
• /
• v.20 no.5
• /
• pp.695-702
• /
• 2022

The purpose of this study was conducted with suggesting a clue to improve the perception of jobs for the elderly, and the final study subject was 110 people. As a research methods were student t-test, ⲭ²-test, one-way ANOVA(Scheffe). The result of the study are as follows. The perception and economic status of the young elderly(65-74 years old) were significantly higher. The perception of public jobs was significantly higher when married, religious, and monthly income was more than 4 million won. The perception of social service-type jobs was significantly higher when married and when there was a religion. The perception of private jobs was high when the monthly income was more than 4 million won (p<0.05). The preference for "parking order service" in the public sector, "support for elderly facilities" in the social service sector, and "fast food restaurant employees, kitchen, restaurant assistants, and food delivery service workers" in the private sector was the highest. In conclusion, there is a need for an education program to improve the perception of jobs for the elderly in order to raise the awareness of job policies for the elderly, which decrease with age. It is expected to be used as basic data for job creation and job creation that can be done according to the age of the elderly.

• Journal of the Daesoon Academy of Sciences
• /
• v.26
• /
• pp.183-214
• /
• 2016

The purpose of this study is to promote the understanding of the objective of Daesoon Thought through 'examining the Objectives of Daesoonjinrihoe.' The objective of Daesoon thought was set when Kang Jeungsan Sangje descended to human world, upon the plea of divine sages, buddhas, and bodhisattvas, and determined to save the world and relieve people far and wide. For building an Earthly Paradise with Daesoon thought, Sangje carried out the great work of Reordering of the Universe for nine years and passed into heaven. Cho Jeongsan Doju, who received the heavenly religious orthodox through divine revelation from Sangje, served the late will of Sangje and established Main Tenets, Creeds, and objective of Daesoon thought. The objective set by Doju was continued to Park Wudang Dojeon and formed the Objectives of Daesoonjinrihoe. The Objectives of Daesoonjinrihoe consist of three sets of objectives in sequential order, which are related in organic, mutual beneficient, and integrative with one another. The Objectives starts from individual cultivation and expand into worldly reformation: 1)one's Spiritual transformation through Guarding against self-deception 2)Renewal of human beings through Realizing Earthly Immortality 3)Opening of new world through Building of Earthly Paradise. Also, in these Objectives of Daesoonjinrihoe, Three Realms of Heaven, Earth, and Humanity keep close relations to enter into new world. These Objectives are based on the 'thought of mutual beneficence' and are realized with Daesoon thought, which is the Dao of 'Crowned King' that goes beyond the previous thoughts of Confucianism, Buddhism and Taoism. Objectives of Daesoonjinrihoe have following details in each objective as following; (1) 'Guarding against self-deception-Spiritual Transformation' is for human nature. In Daesoon thought, human has the potential to restore conscience, which is true nature, and return to undefiled essence by 'guarding against self-deception'. In other words, it views that one can reach into the stage of spiritual alignment with the Dao once he recovers conscience through cultivation of Daesoonjinrihoe based on the idea of 'Guarding against self-deception'. (2) 'Realizing Earthly Immortality-Renewal of human beings' is for ideal human character. 'Realizing Earthly Immortality' in Daesoon Thought indicates the advent of ideal human beings called 'Dotong gunja'(virtuous beings who are aligned with the Dao). They are leaders who integrate politics and religion in helping people to renew themselves and make the world into Earthly Paradise. (3) 'Building an Earthly Paradise-Opening of new world' is for ideal society. Daesoon thought aims to making a peaceful world by creating an ideal society of heaven on this earth. Park Wudang Dojeon, who led Daesoonjinrihoe, emphasized the importance of Three Basic Activities: Spreading of Sangje's virtue, Edification, and Cultivation: and Three Major Activities: Aid and charity, Social welfare, and Education. Dojeon said "One should make effort to reach the utmost goodness through enlightening their bright virtue and cultivating their talent virtue." In this words, he made clear that the Objectives of Daesoonjinrihoe can be realized when people enlighten their bright virtue and cultivate themselves with their talent virtue. In conclusion, the Objectives of Daesoon thought were clarified of their meanings by Sangje, established into laws by Doju, and actualized by Dojoen in various activities of Daesoonjinrihoe.

• (The) Research of the performance art and culture
• /
• no.41
• /
• pp.321-352
• /
• 2020

Donghaean Byeolsingut itself reflects the ideals and dreams of seaside life. Imagination and interest in water are fully reflected in Donghaean Byeolsingut as a living in a seaside town. For the beach people, water is the foundation of life and the object of fear. It is the water of life and the water of death. It projects the whole process of life into the imagination created by the world encompassed by the sea. The beach's imagination is an existential insight into the whole process of life and a reflection of existential agony. At Poongeoje, the villagers hope for a specific blessing from God. People are free only when God's retribution comes down. The villagers feel free because of the virtue of the shaman's blessing. Individual trauma is experienced to a certain extent by gaining mental freedom. It can be said that the state of aesthetic pleasure experienced by creating an art work by itself and the nature of aesthetic pleasure experienced through Pungeoje and Byeolsingut are not different. The prototype of Poongeoje is a free spirit, and a religious aesthetic to strengthen the free spirit is the core of the aesthetic.

• 한국노년학
• /
• v.31 no.1
• /
• pp.79-96
• /
• 2011

The purpose of this study was to search the clustering and variables in discriminating the groups by the level of the loss experience and ego-integrity among the elderly. In addition, the study aimed to confirm the moderating effects of variables related to resilience in the relationship between a loss experience and ego-integrity. The subjects were 245 elderly aged 60 or above, most of whom were socially active with comparatively high education levels. Six individual variables(physical self-efficacy, general self-efficacy, social self-efficacy, existential spirituality, religious spirituality, optimism) and five environmental variables(emotional support, instrumental support, informational support, appraisal support, social activity) were used in the study. The results of the study are as follows. To data analysis, ANOVA, Stepwise Discriminant analysis, Cluster analysis, Regression analysis and Two-way analysis of variance was employed. First, the subjects were 4 cluster into overcome group, crisis group, stable group and vulnerable group according to the level of loss experience and ego-integrity. Second, optimism, physical self-efficacy, existential spirituality and emotional support were seen to be significant variables in discriminating the groups. Third, the ego-integrity became higher as the variables related to resilience were increased.

• 한국노년학
• /
• v.39 no.3
• /
• pp.589-612
• /
• 2019

Korea has undergone rapid modernization and globalization process in the last few decades. The purpose of this study is to explore how shifting traditional values are impacting Korean elderlies and their perceptions of aging experience. In order to understand how changing social and cultural practices are affecting older adults, the similarities and differences among Korean elderlies living in three different geographical locations are examined in a multidimensional comparative framework. Life story interviews were conducted with 30 Korean elderlies (10 urban residents in Korea, 10 rural residents in Korea, and 10 residents in the US). Paying attention to within-group variation, this study particularly focused on analyzing the psychological, social, emotional, and spiritual experiences that made lives meaningful and resilient in old age in spite of physical decline. Based on analysis of narrative, the following major areas were identified as having positive or negative influence on aging experiences: physical health, emotional health, family relationship, work, leisure/social activity, and spirituality. Common themes of aging well across all settings included: "life not indebted to their offspring," "physical and mental health," and "dying well." Spirituality played a critical role in cultivating perspectives on life and accepting aging process, which were rooted in specific religious traditions participants identified (e.g., Christianity or Buddhism). Interesting differences in the meaning of work and leisure were also found between elderlies residing in Korea and the US immigrant context. One unique factor continuing to negatively affect Korean elderly in rural community was related to shame of not obtaining higher education. Implications for future research are also addressed.

• SUVANNABHUMI
• /
• v.6 no.1
• /
• pp.107-135
• /
• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.