• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.133-155
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• 2022

Throughout the Chinese sphere, that is, in the People's Republic of China and Taiwan, tea houses, tea stores, and tea meditation groups often without a particular religious orientation have appeared in the past decades. Tea lovers groups with various philosophical discussions appear throughout cyberspace, where people show their appreciation for tea as a drinkable delicious product and a spiritual tool. The question to be asked here is whether it should be recognized as a religious or spiritual practice agent in and of itself? Should we then talk about the present-day movement of teaism? If we do recognize this as a spiritual phenomenon, should it then be labeled as a New Religious Movement? The trajectory of tea in China is intrinsically connected to religious traditions. This connection is historical, yet it plays a part in the contemporary religious and spiritual sphere. The article explores the continuation and developments of tea culture in the context of the religious sphere of China, looking at practices connected to tea of communities, religious organizations, and individuals. The author explores how tea drinking, commercializing and tea related practices intersect with politics, materiality, and spirituality in contemporary society. In this context it is then argued that tea is a cultural element, religious self-refinement tool, and an active material agent with social-political capacities. The study includes historical narratives, ethnographic data, and literary sources about tea, making up a genealogy of tea which encompasses ritualistic aspects, economic aspects, and power relations related to tea in Chinese society.

• Journal of Korean Academy of Nursing
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• v.21 no.3
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• pp.418-435
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• 1991

The purposes of this study were to find out the effects of hospice care for the quality of life of the terminally - ill patients and to analyze the relationship between the effect of hospice care and the general characteristics of subjects. The subjects of the study were 32 terminally - ill patients hospitalized in the two general hospitals in Seoul, which have the hospice care unit. The data were collected using the questionnaire with interviews. They were done from Sept.28, 1989 to March 20, 1991. The tools used for the research were 17-item questionnaire regarding general characteristics, 42-item questionnaire about the quality of life (11- item for physical, 16 for psychosocial, and 15 for spiritual). The questionnaires were to measure the duality of life by means of the measure instruments of Betty R. Farewell(1989), Stein Kaasa(1988), Palm Pamela(1987), and Hwa-sook Choi(1987). 42 items were used after pre-test. In accordance with each purpose in this study, frequency and percentage were used on the general characteristics of subjects. ANOVA, t-test, and Pearson correlation were employed to evaluate the general characteristics of subjects and different level of quality of life before-and-after hospice care. The results of the study may be summarized as follws : 1. The effects of hospice care. Main Hypothesis : “The quality of life of the terminally - ill patients will be different from before-and-after hospice care” was supported(t＝6.82, df＝31, p＝ .000). Sub Hypothesis 1 : “The quality of life of the terminally - ill patients in the physical aspects will be different from before - and -after hospice care” was not supported(t＝0.07, df＝31, p＝ .946). Sub Hypothesis 2 : “The quality of life of the terminally - ill patients in the psychosocial aspects will be different from before-and-after hospice care” was supported (t＝4.69, df＝31, p＝ .000). Sub Hypothesis 3 : “The quality of life of the terminally - ill patients in the spiritual aspects will be different from before-and-after hospice care” was supported(t＝6.64, df＝31, p＝ .000). 2. Relationship between the general characteristics of subjects and the effects of hospice care. (1) The more the number of family, the higher the quality of life in the psychosocial aspects. (2) The higher the age of the patient, the lower the quality of life in the psychosocial aspects. (3) The high educational level of patients enjoy the high quality of life in general. (4) The high religious level of petients enjoy the higy Quality of life in the spiritual aspects. As a results of analysis above : 1. The most effective aspects of the hospice care to the terminally- ill patients was spiritual aspects. The next effective aspects was psychosocial area. 2. The least effective aspcets of the hospice care to the terminally- ill patients was physical aspects. Further study is needed to improve the quality of life in the physical aspects.

• Journal of Hospice and Palliative Care
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• v.20 no.4
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• pp.215-220
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• 2017

Spiritual care is at the center of hospice and palliative care. Patients facing serious and life-threatening illness have important needs in regard to faith, hope, and existential concerns. The purpose of this article is to review the key aspects of this care, including the definitions of spirituality, spiritual assessment, and spiritual care interventions. A review of the current literature was conducted to identify content related to spiritual care in hospice and palliative care. A growing body of evidence supports the importance of spiritual care as a key domain of quality palliative care. The literature supports the importance of spiritual assessment as a key aspect of comprehensive patient and family assessment. Spirituality encompasses religious concerns as well as other existential issues. Future research and clinical practice should test models of best support to provide spiritual care.

• Korean Journal of Adult Nursing
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• v.15 no.3
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• pp.411-421
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• 2003

Purpose: The purpose of this study is to compare spiritual well-being and perceived health status between Korean and Korean-American and to provide basic data that might develop comprehensive health care program including spiritual dimension. Method: The subject of the study were 411 adults chosen from religious organization located in Gyeongsang Province, Korea and Chicago, U.S.A.. The instruments used in the study were Spiritual Well-being Scale by Paloutizian & Ellison and Health Self Rating Scale by North Illinois University. Analysis of data was done by using descriptive statistics, Pearson correlation coefficient, ANCOVA, ANOVA and Duncan test with SPSS program. Result: 1) The mean score of spiritual well-being of Korean was 3.17 and Korean-American was 2.63, there was significant difference between two groups. 2) Perceived health status of Korean was 2.37 and perceived health status of Korean-American was 2.54, there was significant difference between two groups. Conclusion: According to this study, it is important to take into considerations spiritual aspects and cultural and environmental elements in developing the comprehensive health care program.

• Journal of Home Health Care Nursing
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• v.27 no.2
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• pp.179-188
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• 2020

Purpose: This study aimed to identify the relationship among emotional happiness, spiritual need, and healthy aging and to identify the factors affecting healthy aging in middle-aged and elderly population. Method: The participants were 100 middle-aged and elderly individuals. Data were collected using self-report questionnaires from March 9 to May 27, 2020. Collected data were analyzed using the SPSS/WIN 26.0 program. Results: There was a positive correlation between healthy aging and emotional happiness (r=.70, p<.001) and spiritual need (r=.52, p<.001). The factors influencing healthy aging were gender (β=.13, p=.026), subjective health status (β=.19, p=.002), emotional happiness (β=.60, p<.001), and spiritual need (β=.34, p<.001). These variables explained 67% of healthy aging. Conclusion: Healthy aging had a significant impact on women than on men when subjective health status was good and when emotional happiness and spiritual need were high. Healthy aging of the middle-aged and elderly population has confirmed the importance of physical, emotional, and spiritual health. Therefore, development and operation of programs that include various aspects of physical, emotional, and spiritual for healthy aging should be considered to confirm their effectiveness.

• Journal of Hospice and Palliative Care
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• v.26 no.4
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• pp.149-159
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• 2023

The Spiritual Care Guide in HospiceㆍPalliative Care is evidence-based and focuses on the universal and integral aspects of human spirituality-such as meaning and purpose, interconnectedness, and transcendence-which go beyond any specific religion. This guide was crafted to improve the spiritual well-being of adult patients aged 19 and older, as well as their families, who are receiving end-of-life care. The provision of spiritual care in hospice and palliative settings aims to assist patients and their families in finding life's meaning and purpose, restoring love and relationships, and helping them come to terms with death while maintaining hope. It is recommended that spiritual needs and the interventions provided are periodically reassessed and evaluated, with the findings recorded. Additionally, hospice and palliative care teams are encouraged to pursue ongoing education and training in spiritual care. Although challenges exist in universally applying this guide across all hospice and palliative care organizations in Korea-due to varying resources and the specific environments of medical institutions-it is significant that the Korean Society for Hospice and Palliative Care has introduced a spiritual care guide poised to enhance the spiritual well-being and quality of care for hospice and palliative care patients.

• Journal of Hospice and Palliative Care
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• v.21 no.2
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• pp.41-50
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• 2018

Spirituality is an essential part of human beings. Spiritual care, designed to meet the spiritual needs of terminally ill patients and their families, is one of the most important aspects of hospice and palliative care (HPC). This study reviewed and analyzed literature utilizing the most commonly used Korean and international healthcare databases to identify care models that adequately address the spiritual needs of terminally ill patients and their families in practice. The results of this study show that spirituality is an intrinsic part of humans, meaning that people are holistic beings. The literature has provided ten evidence-based theories that can be used as models in HPC. Three of the models focus on how the spiritual care outcomes of viewing spiritual health, quality of life, and coping, are important outcomes. The remaining seven models focus on implementation of spiritual care. The "whole-person care model" addresses the multidisciplinary collaboration within HPC. The "existential functioning model" emphasizes the existential needs of human beings. The "open pluralism view" considers the cultural diversity and other types of diversity of care recipients. The "spiritual-relational view" and "framework of systemic organization" models focus on the relationship between hospital palliative care teams and terminally ill patients. The "principal components model" and "actioning spirituality and spiritual care in education and training model" explain the overall dynamics of the spiritual care process. Based on these models, continuous clinical research efforts are needed to establish an optimal spiritual care model for HPC.

• Asian Pacific Journal of Cancer Prevention
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• v.16 no.13
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• pp.5499-5505
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• 2015

Background: Providing care for hematologic cancer patients may lead to many negative complications in different aspects of life in their family caregivers. Based on a wide review of relevant literature, there are limited data about the burden of giving care for hematologic cancer patients on their primary family caregivers in Iran or other Middle Eastern countries. Therefore, the aim of this study was to investigate the cancer care burden on primary family caregivers of hematologic cancer patients, in terms of physical, psychological, social, spiritual, and financial aspects. Materials and Methods: In this descriptive study, 151 primary family caregivers of hematologic cancer patients referred to two cancer care centers in East Azerbaijan Province in northwest of Iran participated. The Financial Distress/Financial Well-being Scale, Hospital Anxiety and Depression Scale, Vaux Social Support Questionnaire, Spiritual Well-being Scale, and SF-36 were used for data collection. Data analysis was performed with SPSS software. Results: The findings of this study indicated that the primary family caregivers experience a high level of financial distress and a significant percentage of them suffered from anxiety and depression. In addition, the physical quality of life in these caregivers was moderate. On the other hand, spiritual health and social support of participants was at an acceptable level. Conclusions: Iranian primary family caregivers of hematologic cancer patients experience many problems in physical, psychological, and financial aspects of their life. Therefore, developing care plans for reducing these problems appears necessary.

• International Journal of Costume and Fashion
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• v.14 no.2
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• pp.33-50
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• 2014

Investigations on the symbolic role, spiritual health benefits and efficacy of the clothing items of the Ga wolomo (chief priest) have received little attention. Highlighting the relevance of these clothes, this paper focuses on the chief priest's dress code for his appointment, confinement, ordination, ceremonial and daily life activities. Data were collected through content analysis, participant observation and interviews with people from selected Ga communities, such as La, Teshie and Ga Mashie. The findings revealed that the selection of the chief priest is confirmed with a special clothing item. His traditional clothes and adornment also have meanings, importance and symbolic interpretations; explained in their uses, colour and style. As the spiritual head, the role of the chief priest's costume is very distinguished and symbolic in executing his duties; protecting, strengthening faith, confidence and assurance during spiritual healing, and when solving pertinent problems in the community. The paper concludes by recommending further research and documentation on other aspects of the Ga clothing culture, such as hand items and hair styles from the pre-colonial period to the present.

• Journal of Home Health Care Nursing
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• v.16 no.1
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• pp.40-48
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• 2009

Although the general concept of suffering care includes palliative care for the terminally ill that is designed to alleviate pain, it is much more holistic and encompasses emotional, spiritual and other life dimensions. Human suffering is multi-dimensional including spiritual and religious aspects, which diverge from the concept of pain understood in the context of materialistic medical approach. In this caring perspective, the body, mind and spirit are integrated so that objectivity and subjectivity can merge. The extended awareness with inner source or energy, and positive thinking about the personally-relevant God can be meaningful the dying person, family members and the caring team. Despite the importance of an inclusive understanding of human suffering, actual nursing practice still does not fully embrace the full understanding of human suffering. A more fundamental meaning of human suffering from the nursing perspective may fruitfully adopt a more inclusive view of human suffering.