• The Journal of the Convergence on Culture Technology
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• v.9 no.2
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• pp.429-436
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• 2023

Traditional Chinese music has a deep indigenous color and has its own unique way of thinking and characteristics. A consensus has already been formed that linear thinking is a major feature of traditional Chinese music, and it has been implemented in both traditional multi-tone and single-tone music. It is mainly expressed in the form of single-tone music or single-tone music. This linear thought of traditional Chinese music is formed by influencing factors in various fields. For example, it is related to national culture, geographical and natural environment, religious and philosophical background, traditional Chinese notation, individual characteristics of traditional musical instruments, Yulje, composition, and transmission methods. This thinking is different from Western classical music that pursues three-dimensional thinking, and Western music emphasizes the harmony of harmony, harmony of tone and texture, logic and identity of structure, and emphasizes the aspect of space. However, traditional Chinese music emphasizes the horizontal development of melody, the fluency of ancestors, and the continuity of structure. We aims to analyze the causes of linear thinking of traditional Chinese music so that it can be more useful in educational aspects and promote the succession and development of traditional music by transferring knowledge of ethnic music.

• Journal of Christian Education in Korea
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• v.78
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• pp.87-110
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• 2024

The purpose of this study is to explore the educational philosophy that is the basis for the establishment of Christian alternative schools and the curriculum that is the standard for educational practice accordingly, and to understand in depth the educational philosophy and curriculum, what characteristics are common in each type in the school field. This study also explored the main factors that lead to educational practice in the curriculum. In order to explore these research questions, this study was conducted using interview that is one of the qualitative studies. The subjects of this study are 16 teachers selected from the three types of Christian alternative schools that exist in Korea. Based on our findings and discussion, this study was presented several suggestions. First, in the reality that parents are sending their children to alternative schools for their faith, school leaders and teachers must practice sincere faith education with deep reflection. Second, in order for Christian alternative schools to fulfill their responsibilities as schools and continue to provide a valuable education, it is necessary to integrate Christian worldviews and academics through cooperation with allied organizations. Third, in order to reduce the burden of parents' excessive educational expenses, there should be a civic effort to request financial support from the nation at least for school operating expenses.

• Journal of Christian Education in Korea
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• v.78
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• pp.213-229
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• 2024

Purpose of Study : The purpose of this study is to verify whether self-control has a mediating effect on the influence of grit on college students' self-efficacy, which has a significant impact on academic achievement. Research content and methods : In order to verify the influence of grit and self-control on college students' self-efficacy, this study first selected measurement tools for self-efficacy, grit, and self-control and created an online questionnaire. Next, a survey was conducted on 128 students at University A in Chungcheongnam-do. Descriptive statistical analysis and bivariate correlation analysis were performed on the collected data to verify the normality of the data and multicollinearity between factors. In addition, multiple regression analysis was used to verify the influence of grit and self-control on self-efficacy. Next, the effect of grit on self-efficacy was analyzed using structural equation modeling to verify whether self-control mediates it. As a result of the analysis, overall self-efficacy was influenced by the reliability of self-control and academic passion of grit. Self-confidence, a sub-factor of self-efficacy, was influenced by reliability of self-control and academic passion of grit. Self-regulation efficacy was influenced by the reliability of self-control and academic persistence of grit. Preference for task difficulty was influenced by grit, maintenance of academic interest, and self-control. Next, self-control was found to mediate the effect of grit on self-efficacy. Conclusion and Recommendations : This study explored the effects of grit and self-control on college students' self-efficacy. As a result, grit and self-control had a positive effect on self-efficacy. Additionally, self-control was found to mediate the effect of grit on self-efficacy. This study proposes to support grit and self-control in order to support successful academic achievement of college students.

• Journal of Yeungnam Medical Science
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• v.22 no.1
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• pp.27-42
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• 2005

Background: This study assessed the mental health, in order to determine the effect of the subject's spiritual well-being on anxiety depression and quality of life in active old people, and to verify whether or not spiritual well-being is a new factor for comprehensive health in old people. Materials and Methods: This study selected 184 old people aged over 65 years. The subject's spiritual well-being was assessed by the Korean Spiritual Well-Being Scale (SWS) that was composed of the Religious Well-being Scale (RWS) and Existential Well-being Scale (EWS). The quality of life was assessed using Quality of Life Scale, which was composed of the subjective feeling about life and the subject's satisfaction of their whole life. Results: Among the psychosocial factors, the educational level and physical health, showed significant discriminative score in the SWS. A prior medical history was associated with a significantly low SWS score. Satisfaction with life was associated with a significantly high SWS score. These factors a showed significant discriminative EWS score rather than a RWS. Among the religion factors, the satisfaction with their religion showed significant difference in the SWS. The SWS score especially the EWS affected the anxiety and depression of the Korean Combined Anxiety and Depression Scale (CADS). The subjective feeling of life score was associated with a significantly EWS low score and the subject's satisfaction with their whole life score was associated with a significantly high EWS score. Conclusion: Spiritual well being has significantly effects on anxiety depression and the quality of life in active old age people, and the subject;s spiritual well-being might be a new factor for assessing health in old age.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.81-89
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• 2011

The results of tracking the symbolism of plants in the introduction factors of Sokhwa(folk painting) are as the following. 1. The term Sokhwa(俗畵) is not only a type of painting with a strong local customs, but also carries a symbolic meaning and was discovered in "Donggukisanggukjip" of Lee, Gyu-Bo(1268~1241) in the Goryo era as well as the various usage in the "Sok Dongmunseon" in the early Chosun era, "Sasukjaejip" of Gang, Hee-mang(1424~1483), "Ilseongrok(1786)" in the late Chosun era, "Jajeo(自著)" of Yoo, Han-joon(1732~1811), and "Ojuyeonmunjangjeonsango(五洲衍文長箋散稿)" of Lee, Gyu-gyung(1788~?). Especially, according to the Jebyungjoksokhwa allegation〈題屛簇俗畵辯證說〉in the Seohwa of the Insa Edition of Ojuyeonmunjangjeonsango, there is a record that the "people called them Sokhwa." 2. Contemporarily, the Korean Sokhwa underwent the prehistoric age that primitively reflected the natural perspective on agricultural culture, the period of Three States that expressed the philosophy of the eternal spirits and reflected the view on the universe in colored pictures, the Goryo Era that religiously expressed the abstract shapes and supernatural patterns in spacein symbolism, and the Chosun Era that established the traditional Korean identity of natural perspective, aesthetic values and symbolism in a complex integration in the popular culture over time. 3. The materials that were analyzed in 1,009 pieces of Korean Sokhwa showed 35 species of plants, 37 species of animals, 6 types of natural objects and other 5 types with a total of 83 types. 4. The shape aesthetics according to the aesthetic analysis of the plants in Sokhwa reflect the primitive world view of Yin/yang and the Five Elements in the peony paintings and dynamic refinement and biological harmonies in the maehwado; the composition aesthetics show complex multi-perspective composition with a strong noteworthiness in the bookshelf paintings, a strong contrast of colors with reverse perspective drawing in the battlefield paintings, and the symmetric beauty of simple orderly patterns in nature and artificial objects with straight and oblique lines are shown in the leisurely reading paintings. In terms of color aesthetics, the five colors of directions - east, west, south, north and the center - or the five basic colors - red, blue, yellow, white and black - are often utilized in ritual or religious manners or symbolically substitute the relative relationships with natural laws. 5. The introduction methods in the Korean Sokhwa exceed the simple imitation of the natural shapes and have been sublimated to the symbolism that is related to nature based on the colloquial artistic characteristics with the suspicion of the essence in the universe. Therefore, the symbolism of the plants and animals in the Korean Sokhwas is a symbolic recognition system, not a scientific recognition system with a free and unique expression with a complex interaction among religious, philosophical, ecological and ideological aspects, as a identity of the group culture of Koreans where the past and the future coexist in the present. This is why the Koran Sokhwa or the folk paintings can be called a cultural identity and can also be interpreted as a natural and folk meaningful scenic factor that has naturally integrated into our cultural lifestyle. However, the Sokhwa(folk paintings) that had been closely related to our lifestyle drastically lost its meaning and emotions through the transitions over time. As the living lifestyle predominantly became the apartment culture and in the historical situations where the confusion of the identity has deepened, the aesthetic and the symbolic values of the Sokhwa folk paintings have the appropriateness to be transmitted as the symbolic assets that protect our spiritual affluence and establish our identity.

• Journal of agricultural medicine and community health
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• v.24 no.1
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• pp.131-143
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• 1999

This study was attempted to find the mutual relationship between leisure activities and life satisfaction by the aged persons in a rural area. The data was obtained by interview with questionnaire and the data from 209 persons aged over 65, residing in Dohwa-myeon and Podu-myeon, Koheung-kun, Chollanam-do were analysed. The survey was carried out from Feb. 16th to May 3rd in 1998 and the results are as follows: 1. The survey showed that the major leisure activities were TV watching followed by talking with friends, club activities, taking a walk, visiting friends' or relatives' home and breeding domestic animals. 2. The types of leisure activities were classified into 8 patterns as active self-enlightenment, passive self-enlightenment, temporal amusements, passive self-activities, cozy introspective activities, friend oriented activities, family oriented activities and religious activities. Among the above 8 patterns active self-enlightenment type contributed most to the life satisfaction. 3. The major factors affecting leisure activities were sex, age, average income, religion and educational status. And the major factors affecting life satisfaction were sex, age average income, educational status and a state of health. In conclusion the more the aged persons participated in leisure activities, the better they felt life satisfaction.

• Journal of Christian Education in Korea
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• v.66
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• pp.343-382
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• 2021

This study is a case study in which the interactive non-face-to-face classes using Edutech were applied to the Department of Christian Education. The subjects were 20 students from the Christian education department of A University located in the metropolitan area. The course was 'Instructional Methods and Educational Technology' in the first semester of 2020. In theory, I studied non-face-to-face classes and interaction, and edutech and interaction. Afterward, it designed and developed interactive non-face-to-face classes using edutech. The interactive non-face-to-face classes using edutech were developed as a process of applying Flipped-PBL based interactive edutech. In addition, Edutech was selected for active interaction according to the Flipped-PBL process to be carried out in a non-face-to-face situation. In particular, in the process of developing the problem of PBL, it was built around the situation of the church. As a result of applying the class, first, learners showed high satisfaction and interest in the class. Second, positive transference appeared in the space of learning and the space of living. Third, interactive non-face-to-face classes using Edutech have generated active interaction. In particular, interactive edutech and learning methods have become the main factors enabling active interaction. Through this, learners have improved learning efficiency, immersion, and satisfaction. Also, as an alternative to face-to-face classes, I was able to experience online classes. In other words, the satisfaction and interest of learning, and the transference of learning space, were also possible through active interactions generated through learning methods using interactive Edutech used in class. Furthermore, disabilities in the online communication(Internet) environment and learners' unfamiliarity with the online environment have been found as factors that hinder learning satisfaction and interaction. During learning, obstacles to the online communication environment hinder the utilization of interactive Edutech, preventing active interactions from occurring. This results in diminishing satisfaction and interest in learning. Therefore, we find that designing interactive non-face-to-face classes using Edutech requires sufficient learner learning and checking of the online communication(Internet) environment in advance for Edutech and learning methods. In response, this study confirmed the possibility by applying interactive non-face-to-face classes using Edutech to Christian education classes as an alternative method of education that allows active interaction and consistent transference of learning and life. Although it is a case study with limited duration and limitations of the number of people, I would like to present the possibility as an alternative Christian education method of an era where the direction of online classes should be presented as an alternative to a face-to-face class.

• (The) Research of the performance art and culture
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• no.38
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• pp.33-69
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• 2019

In this article, I would like to pay attention to the changesofShaman's play as a part of examining the process of changeofDonghaeanbyeolsingut. Currently, Shaman's play can be seeninBaekseok2-ri, Byeonggok-myeon, Yeongdeok-gun, Gugye-ri, Namjeong-myeon and Yeongdeok-gun. Among them, ShamanRitual of Baekseok2-ri is short in cycle and easy to see change. InShaman Ritual of Baekseok2-ri, various Shaman's plays suchasJungdodukjabi(중도둑잡이), Wonnimnori(원님놀이), Talgut(탈굿), Mallori(말놀이), Hotalgut(호탈굿) and Georigut(거리굿) areperformed. Shaman's play carried out in Donghaeanbyeolsingut changesevery time it is carried out. Depending on the degree of change, itcan be classified into passive change and positive change. Whilepassive changes are improvisational, aggressive changes areintentional. Shaman's plays are jungdodukjabi, Mallori, Hotalgut, which are the improvisational changes, and the intentional changesare Wonnimnori, Talgut, Georigut. The biggest change in Shaman's play is the disappearance of the Shaman Ritual. The Shaman Ritual is suspended due to lackofpeople, financial difficulties, religious conflicts or rational accidents. Secondly, the period of separation is shortened or shortened. Thiscauses Shaman's play to be dropped or shrunk to change. InShaman Ritual, changes in Shaman's play are variable andcreative. The change due to the intervention of the spectatorsismainly improvisation. On the other hand, the change bythepreliminary plan of the acquaintance is intentional, and the changeis large. The changing factors of Shaman's play are influenced bythedemands of the times and the recognition of the tradition group. Changes in the traditional environment can be attributed to lackofhuman resources, individualism, changes in the workingenvironment and time constraints. At the same time, givingautonomy to traffickers is a major reason for Shaman's playtochange.

• Journal of muscle and joint health
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• v.5 no.2
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• pp.238-252
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• 1998

Reumatic arthritis is a disease with joint pain being one of the key symptoms. The patient suffers from the pain, stiff sensation and edema due to the inflammation taking Place In one or more joints. Accompanying these problems are fatigue, unusual exhaustion, fever, tachycardia and weakness. Inaddition, joints are often deformed and muscles shrink along with the progress of edema, coupled with depression and psychological instability resulting from the loss of the mobile function and limitations on the daily life. Some patients become fed up with the long and hard flight with the disease and just give up, which aggravates the symptoms. Others come to the hospital only when the conditions have become serious. We need to prevent these and guide the patients in the right direction. Against this backdrop, this study aims to look into the relations between the knowledge on the part of the patients together with their feeling of self-efficacy and the compliance. The results are expected to help the patients improve their life, In addition to providing useful materials for setting up appropriate plan for nursing intervention. The study was conducted by distributing questionnaire to 88 patients selected from the out-patient department of a university hospital in Inchon, from April 6 to 27, 1998. The following tools were used the yardstick of self-efficacy, developed in 1997 by the Society for the Health of Rheumatism Patients, was used for measuring the levels of knowledge and the feeling of self-efficacy. The degree of compliance was measured by the data collected from documents in addition to the results of the analysis of the interviews with the patients. The reliability of the tools was confirmed. In the analysis, the general characteristics were expressed in figures and percentages. The levels of knowledge, feeling of self-efficacy, and compliance were expressed in the average values and standard deviations. The relations among the variables following the general characteristics were analysed by the t-test and one-way ANOVA. The Pearson correction coefficient was used for the analysis of factors. Multiple-loop analysis was used to identify the variables affecting the compliance. The following are the results of this study. 1. Among the 88 patients, 18 were men and the remaining 70 were women, with a ratio 1 : 3.87. Regarding the age groups, 23 were between 50 and 59 years old, with those between 50 and 69 accounting for 51.1% of the total. High school graduates or higher amounted to 58%. Religious patients was 67% or 59 persons. Fifty nine percent were unemployed, and 58.3% (49 persons) had two children or fewer. The period of suffering from rheumatism varied between 2 months and IS years, with 70% less than years. 2. The average figure In relation to the of knowledge was 17.63 points over 30 or 58. 76%, which means a medium level. 3. The average figure of the feeling of self-efficacy was 60.06 points. 4. The level of compliance was 3.26, which was above average. 5. The relation between the feeling of self-efficacy and compliance showed an "r" value of 0.37, which was significant. It means that the higher the feeling, the greater the compliance points. 6. The analysis of the knowledge level revealed that the difference is found only between the college graduates and junior-high graduates or lower. 7. The feeling of self-efficacy varied along with the age and education level. 8. The general characteristics of patients as discussed above did not show significant difference with the compliance. 9. Regarding the elements influencing the compliance, the number of children, period of suffering, income, age, feering of self-efficacy, knowledge, and compliance had 54% of significance. In conclusion, rheumatism victims can lead a better life if they are appropriately educated, based on efficient training program from the early days of the disease ; if they become able to manage themselves thanks to the training ; and if they are helped by a program focusing on the increase of the feeling of self-efficacy aimed at changing patient's behavior.

• The Journal of Art Theory & Practice
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• no.1
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• pp.109-144
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• 2003

Orientalness is a concept that expresses the collective identity of the Orient in relation to the West. The concept itself is mutable and defined by the relationship between the two regions at different points in time. Changes in the concept depend on a number of factors, such as cultural influence, the political balance of power between the two regions, and on the interpretative scheme that defines the relationship. In addition, the geographical notion of the concept evolves culturally, socially and politically. During this process, Oriental-ness becomes Oriental-ism at times. I will attempt to survey and measure the progression of Orientalness from its emergence in early 17th century to its subsequent transformation in modern Korea as reflected in art theory and art works. The recognition of the comparative characteristics of Oriental art began when the Orient was exposed to the art of the West in the late Ming dynasty during the early 17th century. The changes in the artistic climate in China affected the late Chosun. I will start with a brief introduction of this time and the birth of Orientalness. The concept gradually changed during the period of Enlightenment(開化期) towards the end of the 19th century, and during the colonial period( 1910-1945) it took on a new form. Establishment of the concept of "Orient"as a single, unifying concept spanning across cultures and national boundaries has been attributed to late Meiji period Japan, whose intention at that time is believed to have been to build a pan-Asia(亞細亞) empire with Japan at its commanding center. It has been stressed that the real motive behind the formation of one single cultural unit, where the shared common written language was Chinese and Confucianism and Taoism were the common metaphysical traditions, was to build one political unit. When the notion of a geographical unit of Asia was replaced by the concept of Asia as a cultural and political unit, a massive growth of interest and discourse were provoked around the concept of Orientalism. When Orientalism was being formulated, Korea automatically became member of "one Asia" when the country became colonized. For Koreans, the identity of the Orient had to be defined in cultural terms, as the political notion of a nation was non-existent at that time. The definition of identity was pursued at two levels, pan-Asian and local. If Orientalism was an elite discourse centered in pan-Asian philosophical and religious tradition, localized Orientalism was a popular discourse emphasizing locality as the byproduct of natural geographic condition. After the liberation in 1945 from colonial rule, a thrust of movement arose towards political nationalism. Two types of discourses on Orientalism, elite and popular, continued as central themes in art. Despite the effort to redefine the national identity by eradicating the cultural language of the colonial past, the past was enduring well into the present time. As discussed above, even when the painting themes were selected from Korean history, the tradition of using history painting as a manifestation of political policy to glorify the local identity had its founding during the Meiji period. The elevation of folk art to the level of high art also goes back to the colonial promotion of local color and local sentiment. Again, the succession of the past (colonial) ideal was defended as the tradition assumed a distinct modern shape that was abstract in style. The concept of the "Orient" is of relative and changing nature. It was formulated in relation to Western culture or civilization. Whatever the real motive of the adoption of them had been, the superiority of the Orient was emphasized at all times. The essence of the Orient was always perceived as the metaphysical tradition as a way to downgrade Western culture as materialistic. This view still prevails and the principle of Orient was always sought in Confucianism, Taoism, and Buddhism. Even when Orientalism was employed by imperialist Japan in an effort to establish her position as the center of the Orient, the spiritual source was still in Chinese philosophy and religion. In art also, the Chinese literati tradition became the major platform for elite discourse. Orientalism was also defined locally, and the so-called local color was pursued in terms of theme and style. Thus trend continued despite the effort to eradicate the remnants of colonial culture long after liberation. These efforts are now being supported politically and also institutionalized to become the aesthetic ideal of the modern Korean art.