• Korea Journal of Hospital Management
• /
• v.4 no.2
• /
• pp.242-265
• /
• 1999

Our study attempt is to see organizational performance according to the differences between types of hospital cultures. To determine theoretical relationship between the organizational culture and the performance, we select two hospitals in Pusan which are different in the purposes and shapes of establishment. We surveyed their members on a questionnaire based on the type of the organizational culture of the two institutions, analyzed, and review its organizational effectiveness. For the survey with questionnaires, which had been preliminary studied to raise its validity, question forms were distributed to 528 persons in April, 1999 based on the self-responses and recollected within 48 hours. The recollection rate was high(89.96%) and the quantity of questionnaires used for our final analysis was 430(81.44%). The Cronbach Coefficient Alpha of the questionnaires was 0.742. Regarding statistical techniques for analysis of the written materials, dispersion analysis(ANOVA) was adapted to test the organizational effectiveness of the two hospitals having the different organizational cultures, and Pearson Correlation was applied to determine correlations was among all variables. T-test was performed to test organizational effectiveness based on the differences in the extent of sharing the culture, organizational committment and work satisfaction between the two health institutions. From our analysis, we obtain the following conclusions. First, concerning with organizational culture of the two hospital, one of which is a christian hospital and the other is a private foundation hospital, the former is conservative and human-oriented but the latter focuses on renovation and accomplishment. Second, the private establishment has a relatively higher organizational effectiveness that the religious hospital as a result of analyzing the extent of sharing culture, organizational committment and work satisfaction. Third, it has been found that the correlations between the extent of the sharing culture and the organizational committment, the extent and work satisfaction, and the committment and the satisfaction are respectively positive influencing organizational effectiveness, especially work satisfaction. Fourth, cultural factors by which the christian hospital is affected more positively including human relations among its members, belief, its idea of establishment, tradition, work responsibility, power, and wage. On the other hand, factors such as director's leadership, personnel management, wage, hospital regulations and department managers' management ability have been seen as negative influences in order. And fifth, for the private foundation hospital human relations among its members, wages, work responsibility, director's leadership and department managers' management ability were positive in their sequence while wages, personnel management, hospital regulations, welfare and department managers' management ability were considered as negative influences in order. As these results of this study, the higher extent of sharing organizational culture, the more increasing in both organization committment and work satisfaction, the higher the effectiveness. Although it was somewhat difficult to generalize the results whose subjects were the two hospitals only, it was obvious that organizational culture was an important influential factor of organizational effectiveness. It is questionable that the extent of sharing organizational culture, organizational committment and work satisfaction as variables affecting the effectiveness have their validity, but this study has its significance in that it provided an approaching to evaluate the organizational culture of individual hospitals making allowances for such variables related to the general activities in its hospital. We hope the results of the study could be useful for the managerial strategies of the institutions.

• 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 Christian Education in Korea
• /
• v.64
• /
• pp.173-202
• /
• 2020

This study was conducted in order to investigate the structural relationship bewteen the learning participation motive effect on servant leadership in the church family ministry program and the sense of community. First, analyizing previous studies, a structural model was developed. Then, in the effort of verifying the structural model, 607 responses out of 700 questionnaires distributed into nationwide churches and institutes participating in church family ministry program were collected as target data. Informations on learning participation motive, servant leadership, and sense of community were collected through the questionnaires after the church family ministry program. In order to study the structural relationship between the servant leadership effect on learning participation motive and the sense of community, the collected data were analyzed according to structure equation model analylsis. As a result, the structural model this study suggested was found proper. Accordingly, it was verified that the sense of community carrying the effect of intrinsic and extrinsic motives, two of learning participation motives, affected servant leadership. Also, it was verified that the subfactors of the sense of community played important role in enhancing servant leadership in cause and effect relationship between learning participating motive and servant leadership. Therefore, in church family ministry program, it can be suggested that moderating sense of community under the consideration of participants' intrinsic and extrinsic motives makes moderating the level of learning participation motive possible.

• Journal of Christian Education in Korea
• /
• v.70
• /
• pp.267-302
• /
• 2022

Digital transformation, which is accelerating in each area of society due to the COVID-19 pandemic, is also having a profound effect on Christian education. A representative example of digital transformation is the emergence of a digital world called the metaverse. This study understands the metaverse as an expanded space for Christian education and explores digital storytelling as a method for faith formation. It is argued that the characteristics of digital storytelling through metaverse spaces are characterized by interactivity, agency, audiovisuality, sociality, and openness, and that modification through Christian educational frames is necessary in order for this approach to be appropriated to Christian educational practice. To this end, this study examines Anne Wimberly's story-linking approach, and Mary Hess' approach on digital storytelling, which is understood as a way of faith formation for the liberation and Christian vocation through storytelling in a digital space, focusing on authority, authenticity, and agency. It is argued that Christian education on the Metaverse should be a place for change in the Christian life and formation of vocation, and a space where participants' active responses to God's grace be practiced in a digital space in a reciprocal way. This means that learners are encouraged to participate in expressive and relational education that is practiced in the form of play and creation, responding to God's initiative in the metaverse. This study argues that for digital storytelling through the metaverse to become a process of faith formation, it is necessary to connect stories of participants with the story of God's Kingdom in the expanded digital world, aim for a reciprocal space through hospitality and listening, and promote immersive participation and holistic reflection.

• 한국정책학회보
• /
• v.21 no.2
• /
• pp.277-300
• /
• 2012

This paper empirically analyses patterns of time allocation of the elderly, examining economic participation and volunteer work or social activities under the assumption that such activities have positive effects not only on the individuals and on the local communities but also on the society as a whole. As the result of descriptive analysis on the Korean Time Use Survey 1999, 2004 and 2009, the adults aged 60 to 64 years decrease time for paid work rapidly while increase time for passive leisure comparably slowly. In terms of time for active leisure, they devote less time to volunteer work and social activities, however, more time to self-centered activities such as education, cultural events, sport and fitness, and religious work. The overall pattern of decrease in time on economic or social participation for the elderly appeared be more significant in the birth cohorts of the early 1940s than those born in the late 1930s. The analysis implies that it is necessary for the government to encourage them to participate in community activities, either economic or social, with necessary policy responses. The result of the Tobit analysis on the dependent variables of each type of the 6 leisure activities demonstrated the self-centered active leisure time has increased over the last decaseds, whose pattern appeared to be more strengthened when the proportion of the elderly with higher education has increased.

• Research in Community and Public Health Nursing
• /
• v.14 no.2
• /
• pp.190-199
• /
• 2003

This study was conducted to determine the factors affecting job satisfaction in workers by using the Job Stress Model proposed by the National Institute for Occupational Safety and Health (NIOSH). Data were collected from December 1 to December 30, 1999. The subjects were 2,133 workers employed at 155 work sites, who were examined using NIOSH Job Stress questionnaire translated by the Korea Occupational Safety ${\pounds}|$ Health Academy and Occupational Safety ${\pounds}|$ Health Research Institute. SAS/PC program was used for statistical analysis using descriptive analysis. Pearson's correlation coefficient, ANOVA, and Stepwise multiple regression analysis. The results of this study were as follows. 1. According to general characteristics of the subjects, job satisfaction was high in those with less number of children. 2. By work condition, job satisfaction was higher in those who were working in a permanent job position, were working with regular time basis than with shift basis, were working in regular shift hours than in changing shift hours, were working for a short period, and were working less hours and overtime works per week. 3. In terms of physical work environment, job satisfaction was significantly related to 10 physical environmental factors. In other words, job satisfaction was high in workers who were working in an environment with no noise, bright light, temperature adjusted to an appropriate level during summer and winter, humidity adjusted to an appropriate level. well ventilation, clean air, no exposure to hazardous substance during work hour, overall pleasant work environment and not crowded work space. 4. By work-related factors, job satisfaction was high in those with less ambiguity about future job and role, high job control/autonomy, and less workload. On the other hand, job satisfaction was low in those with little utilization of competencies, and much role conflict at work and workload. 5. As for the relationships between job satisfaction and the non-work related factors, job satisfaction was high in workers who were volunteering at different organizations or active in religious activities for 5-10 hours per week. 6. In the relationships between job satisfaction and buffering factors, significantly positive correlations were found between job satisfaction and factors such as support by direct superior, support by peers, and support by spouse, friend and family. 7. There were nine factors that affected job satisfaction in the workers: age, number of children, work hours per week, noise, temperature at the work site during summer, uncomfortable physical environment, role ambiguity, role conflict, ambiguity in job future, work load, no utilization of competencies and social support from direct supervisor. These nine factors accounted for 26% of the total variance in the multiple regression analysis. In conclusion. the following are proposed based on the results of this study. 1. The most important physical environmental factors affecting job satisfaction in workers were noise, role ambiguity, and work load, suggesting a need to develop strategies or programs to manage these factors at work sites. 2. A support system that could promote job satisfaction is needed by emphasizing the roles of occupational health nurses who may be stationed at work sites and manage the factors that could generate job stress. 3. Job satisfaction is one of the three acute responses to stress proposed in NIOSH job stress model (job satisfaction. physical discomfort and industrial accidents). Therefore, further studies need to be conducted on the other two issues.

• Journal of Christian Education in Korea
• /
• v.63
• /
• pp.91-120
• /
• 2020

This study suggests a spiritual education for the Christian family as a strategy to cope with the risky situation of the Korean Church during the Covid-19 pandemic. Today, we live in a chaotic epoch since the rapid development of the science caused the Fourth Industrial Revolution and the Covid-19 pandemic gave rise to a wide array of changes throughout the society. Korean Church in these circumstances is required to have relevant responses to the kaleidoscopic changes. Especially, not to mention the face-to-face public worship service, in the situation where the congregation members even find it difficult to meet one another in a small group, it becomes a crucial issue how Christians maintain their faith and community in the healthy spirituality. As such, viewing that Christian education within the family will become much more important, this study conducts research for familial-spiritual education. For the research, this paper, first of all, attempts to understand the era of Covid-19. It is to see what the Novel Corona Virus is and what the feature of the epoch of Covid-19 might be. Based upon the understanding, this research discusses what Christian spirituality is asked for and the orientation towards which Christian education should go on. It is particularly to say that a spiritual education for the family becomes integral. The education for the family might be possible through Bibliodrama so that this study establishes a specific model of Christian education employing Bibliodrama. The discussion above shows three academic significances. First, this paper, within the domain of Christian education, suggests an alternative research which is to solve Korean Church's diverse problems caused by Covid-19. Second, this research attempts an analytical understanding of the Covid-19 period within the Christian education area. Finally, when specific and practical research for the field of Christian education during the Covid-19 pandemic is required, this study considers that Christian education within the family is overarching, thus proposing a specific model for familial-spiritual education hiring Bibliodrama.

• Journal of the Daesoon Academy of Sciences
• /
• v.35
• /
• pp.109-145
• /
• 2020

Jeungsan, Kang Il-Sun (hereafter, Jeungsan)'s perspective on divine beings can be characterized by the philosophical notion of divinity, which recognizes a variety of divine entities. Jeungsan insisted that all things embrace divine entities. Furthermore, he claimed that the backgrounds of all incidents were influenced by these gods. Jeungsan thought that the universe consists of the heavenly realm, the earthly realm and the underground realm. He insisted that there were many gods in each realm. And Jeungsan defined his times as the era of divine beings, which meant that the age was a time for divine beings to actively interact with one another and take the lead in world affairs. Divine beings were briskly involved in human affairs and could either reciprocate gratitude or attain revenge. They were also divine beings that could change the acts and perception of humans as well as judge human acts. However, Jeungsan predicted that by the time the paradisiacal land of immortals was established in the Later World, divine beings would instead run errands for humans. In addition, he forecast that divine beings would be entities likely to harbor grievances just like humans, yet they would ultimately become perfected beings in the Later World. Jeungsan further suggested a multitude of various concepts such as the mutual relationship wherein the realm of divine beings and the realm of humanity interrelate with each other, the mutual responses and functions between them, mutual itineration, co-existence, and the homogeneity of divine beings and humans, which described how both have the same innate characteristics. Jeungsan proposed the concept that 'Divinity is an existential state experienced after one's death." In this regard, he is the one who formulated a new perspective of divinity. Moreover, Jeunsan stressed the immortality of humans (continuity or eternality) and the co-existence of divine beings and humans. He emphasized that divinity is intrinsically immanent and the realm of divine beings has a hierarchical system that maintains order and is akin to that of the human realm. Jeungsan recognized a revolutionary change and perspective based on humanity by suggesting a unique view of humanity. In other words, he was a religious figure who introduced an ingenious view of divinity and dramatically transformed this pattern of reasoning. In conclusion, Jeungsan re-interpreted traditional views of divinity in Korea and systemized them into a new concept of divinity in an ingenious way.

• Journal of the Korean Association of African Studies
• /
• v.29
• /
• pp.27-53
• /
• 2009

At the start of the new century, South Africa probably had the largest number of HIV-infected people of any country in the world. The only nation that comes close is India with a population of one billion people compared to South Africa's figure of 57 million. The tragedy is that this did not have to happen. South Africa was aware of the dangers posed by AIDS as early as 1985. In 1991, the national survey of women attending antenatal clinics found that only 0.8percent were infected. In 1994, when the new government took power, the figure was still comparatively low at 7.6 %. The 2004 figure which has been published is 26.5%. This article tracks the epidemic globally, in the region and in South Africa. I explain some of the basic concepts around the disease and look at what may happen with respect to numbers. The situation is bad, and the number of people falling ill, dying and leaving families will rise over next few years. This will impact on South Africa in a number of important ways. This article assesses the demographic, economic and social consequences of the epidemic. It disposes of a number of myths and present the real facts. The AIDS in South Africa is not related to individuals only. It warns that AIDS in Africa is becoming a community and systemic problem. The acuteness of the problem does not stem merely from the fact that communities are affected, or could even be wipe out by the end of this decade, but from the fact that AIDS will place incredible burdens and obligations upon medical services, health care and religious communities such as churches. The facts confront churches' mission with the important question: who is going to take care of all the patients and where? The reality is that people dying of AIDS will have to be cared for at home by relatives and friends. A further question that arises is whether our people are prepared for this. AIDS was considered to be a homo-plague and the hunt was on for a scapegoat in the light of the fatal implication of the disease. At present we are in the strategic phase where we all realize that it will be of no avail to scare people with the ominous threat of AIDS AIDS destroys the optimism of our achievement ethics. This exposure of the culture of optimism is also an exposure of the so-called 'human basic fear which accuses Christianity that their concept of sin is a damper on man's search for liberation and basic need to be freed from all Imitation. AIDS is also a test for our ecclesiastical genuineness and the sincerity of our mission sensibility. It poses the question: How unconditional is Christian love? Is there room for the AIDS sufferer in the community of believers, despite the fact he is an acknowledged homosexual? The question to put to the church is whether the community of believers is an exclusive to put to the koinonia which excludes homosexuals. They may be welcome on principle, but in actual fact are not acceptable to the church community. As South Africa enters the new century, it is clear that the epidemic is not having a measurable impact. However, the impact of AIDS is gradual, subtle and incremental. The author's proposal of what is currently most needed in South Africa is that the little things will make a difference. It's about doing lots of little things better at grassroots level, with the emphasis on doing. There are so many community, churches and NGOs initiatives worth building on and intensifying. One must not underestimate the therapeutic value of working together in small groups to overcome a problem

• Korean Journal of Psychosomatic Medicine
• /
• v.7 no.1
• /
• pp.87-102
• /
• 1999

Objectives : The purposes of this study were to estimate the prevalence rate of eating disorders in Korean males and to clarify their characteristics in sociodemograhic data, the eating traits, and general psychopathology through the comparison with those of female high scored group on the Korean version of Eating Attitudes Test-26(KEAT-26). Methods : Using a multi-stage questionnaire sampling method including area sampling, proportionated stratified sampling, and quota sampling, we surveyed a total of 4,400 Korean adults over 18 in a nationwide area(9 kus, 10 middle or small cities, and 17 kuns), obtaining usable responses on 3,896. Of the 3,062 subjects(1249 males and 1813 females) who were available for analysis, we ascertained 52 males and 208 females who had high score($\geq$ cutoff point 21) on the KEAT-26. Results : 1) The proportion of this high score group was 1.7% in male and 6.8% in female with a sex ratio(male versus female) of 1 : 4. 2) The mean age was higher in the male group than in the female group, although it was not statistically significant(p=0.0514). Mean Body Mass Index(BMI) of the male group was significantly higher than that of female group, and the number of male subjects with below 20 of BMI was also significantly lower than in the female group. 3) There were no significant difference in past history of physical illness between two groups. However, frequency of smoking and alcohol use, and mean amount of alcohol consumption per month were significantly higher in the male group than in the female group. There were no significant differences between the two groups on various socio-demographic correlates such as economic status, total duration of education, number of family, marital status, religious status, and area of residence, but the exception of being occupational status. 4) The 'Eating Habits Scale' score and score of 'preference for vegetables and fish, and dislike for sweet-tasting food' of the male group were significantly lower than those of the female group. Although there was no significant difference between the two groups in total scores of the KEAT-26, the mean score on 'pursuit of thinness' subscale was higher in the female group than in the male group, while scores of 'food preoccupation' and 'self-control' subscales were higher in the male group than in the female group. 5) Scores on 'psychoticism' was significantly higher in the male group than in the female group, although there were no significant differences between the two groups on 'locus of control for weight', 'depression' and 'hypochondriasis'. Conclusion : These results support a possibility of a high prevalence of eating disorders in Korean males. These results suggest that eating related characteristics of high scorer on the EAT are different by sex in spite of the same high score on the EAT, and also suggest that male patients with eating disorders have more serious personality pathology than female patients with eating disorders.