• Journal of Korean Academy of Nursing
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• v.19 no.1
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• pp.40-62
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• 1989

This study was conducted to measure the effects of clinical application of a Nursing Diagnosis Protocol. The dependent variables were the degree of patient's satisfaction and the degree of nurse's satisfaction with the nursing activity. Analysis of the effect of the use of the nursing diagnosis protocol was based on the nursing record. The subjects for this study were 61 nurses(experimental group 31, control group 30) and 155 patients (experimental group 55, control group 100) on four internal medicine wards in K University Hospital in Seoul. Data collection was done from August to October 12,1988. The results obtained in this study can be summarized as follows, 1, Effect of the clinical application of the nursing diagnosis protocol. 1) The first hypothesis ; “nurses who use the nursing diagnosis protocol will have higher degrees of satisfaction than those who use traditional methods” was rejected (t＝.54, df＝58, p＝.59). 2) The second hypothesis ; “patients nursed by nurses using the nursing diagnosis protocol will have higher degrees of satisfaction than those nursed with traditional methods” was supported(t＝1.93, df＝154, p＝.05). 3) The third hypothisis : Major hypothesis ; “the nursing records of the experimental group, who used the nursing diagnosis protocol, will be more detailed than those of the control group” was supported (t＝6.40, df＝79.90, p＝.000). (1) The first subhypothesis ; “The recorded data collection of the experimental group will be more detailed than that of the control group” was rejected (t＝1.79, df＝118, p＝.07). (2) The second subhypothesis ; “The recorded patient's problem statement of the experimental group will be more detailed than that of the control group”, was supported. (3) The third subhypothesis ; “The nursing record of the experimental group will be more convenient for implementation than that of the control group” was supported. 2. Factors related to the nurse's degree of satisfaction with protocol. 1) No general characteristics(age, religion, education level, duty career, present duty career) were related to the nurse's degree of satisfaction. 2) Variables related to the nurse's degree of satisfaction were “satisfaction as a nurse” and “consider nursing as lifelong job” (t＝-2.6, df＝13.22, p＝.02, t＝2.41, df＝23.85, p＝.02). 3. Factors related to the patient's degree of satisfaction. 1) General characteristics related to the patient's degree of satisfaction with nurses using the protocol were age, educational level, and being married.(F＝5.17, df＝3/153, p＝.00, t＝ -2.39, df＝154, p＝,01, f＝5.91, df＝2/153, p＝.00) 2) The variables previous hospitalization, duration of hospitalization, the hospital unit presence of a relative, medical insurance, or medical diagnosis were not related to the patient's degree of satisfaction. 1. The experimental group's nursing record was more detailed than the control group's record with regard to the physical and psychological state of the patients. As noted above, the experimental group nurses, who use a nursing diagnosis had protocol were less satisfied than the control group who used traditional methods of the recording, but experimental group patients had a higher degree of satisfaction than the control group patients. The nursing records of experimental group, using the nursing, diagnosis protocol was more detailed than that of the control group. If the nursing diagnosis protocol is used in clinical nursing practice, the quality of nursing care may be improved.

• Journal of Korean Academy of Nursing
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• v.3 no.3
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• pp.1-14
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• 1973

This study is designed to meet the following objectives: (1) To study attitude and behavior regarding marriage and age at marriage, (2) To learn correlates of age at marriage and to examine their relations, (3) To measure relative importance of the correlates of age at marriage, and (4) To study relations of age at marriage and family planning practice to fertility and their relative importance as correlates of fertility. The data are obtained by an independent cross-sectional survey in three study areas purposively selected to represent metropolitan. semihuman. rural population. The study population is confined to women age 17-50 as of survey. The overall response rate is 90%. Reliability of data is measured by . individual and aggregate inconsistency based upon a 15% subsample of the original interviews. The individual inconsistency (31%) is found to be high compared to the aggregate inconsistency (6%) for all 85 variables. However, the magnitude of differences between means is small, and the mean absolute shifts and proportional shifts are also small on the whole. In a word respondents did not change their answers too extremely or radically. The study populations of each study area are compared on some basic characteristics. It is found that the three study populations have more dissimilarities than similarities. The findings on seven different attitudinal positions of women toward marriage indicate that there have been tremendous changes in all study areas Iron "traditional" attitudes which have been prevalent for a long time in Korean society to "liberalized" or "modernized" attitudes. An apparent tendency is that women generally take a position of a "golden mean" attitude by not preferring either extreme of marriage attitudes. Nevertheless, the young, single, educated, and urbanite appears more "liberalized. " There has been some increase in ideal age at marriage from 1958 to 1970 for both sexes. No age group, marital status, or study area differentials in ideal age at marriage are found, the average ideal age at marriage in every sub-group being 24-25. Awareness of existing legal marriageable ages is low; only 4.4% are aware that "with parental permission: minimum age for males is 18 years and for females 16 years,"and only 3.7% are aware that "without parental permission: 27 years for males and 23 years for females." People in Korra tend to marry spouses who are in various social ways like themselves: the similarities include (a) education, occupational status of father, (c) economic status, (d) usual residence before marriage, and (e) religion. Both singulars and actual mean ages at marriage in this study confirm the trend of rising age at marriage previously established by other independent studies. The urban-rural differential in age at marriage is observed, but the differential narrows down gradually from 1935 to 1970. All socio-economic, demographic, and other variables pertaining to wife before and at first marriage, excluding (a) religion, (b) father′s of occupation, and (c) as: of menarche, are correlated with respondent's age at first marriage, whereas only three variables out of all socio-economic variables relating to husband before and at wife′s first marriage, viz., (a) education, (b) usual residence, and (c) economic level of his old home, are correlated with respondent′s age at marriage. Among socio-economic and modernity variables related to either husband or wife at the time of survey, only education and duration of residence are correlated with wife′s age at first marriage. Among the correlates of respondent′age at first marriage, education is in general the most important variable. However, it is found that wife′s education is more important than husband′s. The combined effects or the correlates studied explain no more than about 40% of variance for any of the selected groups of variables. Points which might counteract the effects of late marriage on fertility are not serious in Korea. For each of the correlates of the three fertility indices chosen for this study. namely, (a) number of living children, (b) number of live births, and (c) number of pregnancies, age at marriage is the major contributor to the variance in all age groups except the age group of 20-29 in which the index of family planning practice is the major contributor. The proportion of variability in fertility indices accounted for by the correlates is never more than 40% of the total variance in any age group. Based upon the findings from this study, it could be concluded that in the foreseeable future (a) celibate group will no! be increased to a point that would slow down population growth rate in Korea, (b) age at marriage will not increase continually, (c) although education stands out as the major contributing variable which independently explains the variation in age at marriage, it seems probable that education may not be the major variable in the near future, and (d) despite the fact found by this study that age at marriages has been the major contributor to the variance of each of the fertility indices used, family planning practice will play a more important role in the reduction of fertility in the Korean society. Therefore, factors interrupting practice of family planning must be eliminated and family planning program should be strengthened if further fertility reduction is needed.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.121-150
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• 2004

As genre of Buddhist paintings that express generally mountains and waters, there are Eight Scenes from Life of the Buddha(八相圖), Eternal Life Painting(甘露圖), Avalokitesvara Painting(觀音菩薩圖) includes Sixteen Lohans painting(十六羅漢圖), and Hermit Painting(獨聖圖), or Mountain God Painting(山神圖) which is especially appeared in late Chosun Period. These Buddhist paintings had various backgrounds including mountains and waters, the tradition of Water Ink Painting still remains after 18th century, however the trends got complicated to express various landscapes including splendid color, waters and mountains, and it appeared to have historical trend with introduction of factors of Minhwa(民畵) so called in 19th century. Sixteen Lohans painting painted from late 19th to early 20th century, still contains the traditional factors in terms of describing background among above trends, however the main factors of expressing the background are different from other Buddhist painting which reflects historical art trends in colors and its materials by drawing various background distinctively. That is, Sixteen Lohans painting is distinct at describing the background of blue & green colored mountains and waters that is appeared in trend of Minhwa(民畵) and the royal which were popular at that time It also shows broad acceptance with introduction of new background expressions such as Sipjangsang(十長生, Picture of 10 different things of Sun, Mountain, Water, Stone, Cloud, Pine, Plant of eternal youth, tortoise, Crane, and deer to hope the eternal life) Unryoung(雲龍, Dragon Cloud), Mangho(猛虎, Wild Tiger), Gweseck(怪石, Oddly shaped stone), Hwajo(花鳥, Flowers and Birds), Chaekgoeri(冊巨里, The books and bookshaves). In terms of its materials, positive representations of eternal life, wealth and luck were mainly appeared, this is closely related with Self-Search of Buddhist which was the trend at that time that Buddhist turned into the popularized religion in Chosun Period, especially the cooperation of popular belief with Taoism. This is appeared on various Taoists that is expressed in Buddhist paintings of Sixteen Lohans painting at that time. It would provide some clauses to infer the painted years of existing Minhwa at the fixed type of folk story paintings appeared on Sixteen Lohans painting painted mainly from late 19th to early 20th Century. There is also a possibility of the active participation of Buddhist painters(佛畵僧) as painters of Minhwa by request and demands from common people. Inquiry into factors of folk story paintings among Buddhist paintings started from similarity of the materials and shapes, however it doesn't seem to have dramatically expressed comic or exceptional techniques. But, the fact that there are similar types of decorative pictures in the Royal Court rather seemed to be possible for Buddhist paintings to have functions as religion.

• Journal of Korean Home Economics Education Association
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• v.24 no.4
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• pp.1-18
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• 2012

This study investigated the mate selection preferences of single female teachers by investigating the desired traits in socioeconomic, physical attractions, psychological traits and family roles of their prospected marital partner, in order to explore the current trends in homogamous marriage. A questionnaire was distributed to 295 unmarried female teachers selected by convenience sampling from the various cities. The teachers pursued homogeneity in age, educational attainment, religion, and occupation while they preferred partners with higher income level. In terms of physical assets, the attraction that the teachers felt towards the partner was the most important physical appearances. The respondents preferred partners who are masculine and an androgynous partner. The teachers held high expectations towards their future spouses in that they desired to share the roles of emotional, financial support, child care and kin keeping. A partner who shared modern sex role attitudes was preferred over someone who held traditional one. The pursuit for overall homogeneity reflects that the teachers seek for equality in their relationships with prospected marital partners by exchanging similar characteristic.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.6 no.2
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• pp.288-309
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• 1999

This survey was done to construct a nursing theory according to Korean culture and to identify the Korean traditional view. From ancient time until now, shamanism has played an important role as determinant of Korean culture and of the personality formation of Korean people. The subjects are 321 patients and member of their families who were over 18 years old, and who are living in five large cities and two rural communities in Korea. Data collection was done from March, 8th to April, 29th in 1999. SPSS The tool developed by the investigator through literature review was used to measure the perception and the attitude of patients and their families to Korean shamanism. Collected data were analyzed by frequency, percent and $x^2$ test with SPSS program. The results are summarized as follows ; 1) While 35% of respondents answed that the destiny or fate(八字) was only relied on the abilities and endeavor of individual, 65% of respondents were fatalists(運命論者) or eclectic(折衷主義者) are compromised between the fate and endeavor. 2) While half of the respondents belief in divination(占) to some degree, the rest of them reported hardly any belief in divination. 3) There were almost twice as many respondents who directly consulted fortune-tellers were as respondents who did not consult fortunetellers. 4) The reasons for consulting fortunetellers were job problems, home problems, health problems by in that order. 5) The respondents almost always interpreted the cause of physical disease and mental disease as being psycho-sociological, but 1% of them explained mental disease as a shamanistic manitestation. 6) In case of disease, the reasons for consulting a fortuneteller was a) no hope of recovery from the sickness in any other way, b) the chronic disease in that order. 7) Of the respondents, 65% answered that diseases could not be cured by a 'Gut' (the performance done by the shaman), but 27% of respondents thought that disease could be cured by a 'Gut' in the case of mental disease. 8) Sixty six percent of the respondents answered that they have experienced praying for their wishes with clean water(井華水). 9) While 54% of the respondents answered that they have seen or heard the 'Beung Gut'(the performance to pray for recovery of sickness done by the shaman), 46% responded that they have never seen or heard it. 10) To the question 'do you intend to have a 'Beung Gut', 51.7% of respondents answer 'no' strongly, but 48% of them say 'yes' or took a compromising attitude. 11) Generally the respondents differed in perception and attitude to shamanism. In short, females more than males, old aged more than younger aged, lower educated more than higher educated, believers in Buddhism more than believers in any other religion, and blue color more than white color have more positive attitudes to shamanism. Also men living in rural communities have more positive attitude to shamanism than men living in the large cities. Consequently, Shamanism can be understood as an anxiety relieving cultural system even though Shamanism itself looks like a cultural complex.

• Journal of the Korean association of regional geographers
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• v.7 no.4
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• pp.48-64
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• 2001

In the dissertation, Bibos are discussed as landscape features in the geographical context of Youngnam Region. The bibo tradition in Youngnam Region began with the incorporation of temple structures in Shilla and Kaya kingdoms, and spread throughout the country during the period of Unified Shilla. In Korea Dynasty, the diffusion of temple Bibo gained momentum, because Buddhism was worshipped as national religion. Then came a sea change in the Bibo repertoire with the replacement of Buddhism by Confucianism as an ideological prop for Chason Korea. The retreat of Buddhism led to the popularization of feng-shui motifs in Bibo strategy. The centers of the diffusion of the logic of bibo were major towns such as Kyongju, Ahndong, Sangju, and Chinju. The diffusion process continued top-down to mid-sized towns, and to the bottom of small villages. What sustained the hierarchical diffusion of Bibo attributes was myriad of transportation lines. The main artery of the diffusion in Korea Dynasty was that connecting Kaegyong to Kyongju. That same function was performed by the royal road running from Seoul through Sangju, Milyang, and to Tongrae. In the age of modernization, the feng-shui and Bibo landscapes have lost their original aura. They have suffered from the ruthless attacks of the Enlightenment logic of science. However, the elan vital of feng-shui and Bibo are still visible and strongly felt in the countryside. From field experiences, one can notice that the Bibo landscapes are tightly integrated into the rural way of life. The durability of the traditional geomancy shows us the beauty of the harmonious interplay between Youngnam people and the nature.

• Korean Journal of Plant Resources
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• v.30 no.1
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• pp.110-123
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• 2017

The authors reviewed the history of creation and management, purposes, extents, methods of creation, planting species and mediums, structure of vegetation layers and legal management, etc. of coastal forests of Korea. Since the Goryeo dynasty, the inhabitants in the coastal regions has long been aware the safety from natural disasters and the local governments manages for the defence and natural disasters, and collaboration among GO and NGOs, as well as enterprises are participating to the conservation of coastal forests in Korea. The purposes of creation and management of coastal forests in historical aspects are prevention of disasters, safety by the Fengsui, military uses, and timber productions, but partly as the places for religious beliefs, safety from diseases and fires, increasing of forest products and fishes, as well as tourists, improving of amenity and landscapes and recreation, inherits of traditional culture, habitats for wildlife, and ecological corridors, etc. The inhabitant in the coastal region who experienced frequent natural disasters has strong supports for the conservation of coastal forest and as a natural resources to inherits to the coming generations as the coastal forests has high values of academic researches on human society, culture, ecology and recreational uses, etc. The extensive overall researches on the creation and managements of coastal forests, as well as cultural tradition in the coastal forests of Korean peninsula are critically essential.

• (The) Research of the performance art and culture
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• no.37
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• pp.327-363
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• 2018

Bhutan's mask dance drama, Cham is performed in the festival of Tshechu. Originating from the 17th century, Tschechu is a religious ritual as well as a traditional festival held to commemorate the birth of Padmasambhava, who spread Buddhism in the kingdom of Bhutan. Bhutanese Cham and Tibetan Cham share similar traits in their content of , , and in their characters of Pawo and Pamo. Meanwhile, , , , , , , , are distinctive performances of Bhutanese cham. Moreover, the clown character Atsara in Bhutanese cham is a character that does not appear in the Tibetan Cham. Atsara, a humorous character, can be identified by its use of a long phallus ornament on the head or by a distorted face mask with a phallus in its hand. Bhutanese Cham, originally from Tibet, is a religious mask dance drama handed down in Lamaism temples. In later generations, new performances reflective of Bhutan's history, myth, legends, and religion were added in large amount. Thus, the Cham of Bhutan now has very independent and characteristic aspects.

• Cross-Cultural Studies
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• v.49
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• pp.303-330
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• 2017

This paper examines the origin of the current Nigerian Yoruba artistic and cultural tradition through ancient artifacts and creation myths centered on $Il{\acute{e}}-If{\acute{e}}$ (or $If{\acute{e}}$) located in the southwestern part of Nigeria and recognition of cultural relativity. In the oral tradition, kingdoms of Ijebu, Oyo, and Benin all have their origins in the ancient city of $Il{\acute{e}}-If{\acute{e}}$, the cradle of Yoruba culture. Their founders were sons of Oduduwa, the god of Yoruba. In this way, kingdoms built around $Il{\acute{e}}-Ife$ were closely connected with culture, religion, and society. In order to understand the Yoruba culture, research on $Il{\acute{e}}-Ife$, the source of their artistic and cultural traditions, is very important. The Yoruba are deeply rooted in $Il{\acute{e}}-Ife$. They have been steadily preserving their artistry since the beginning. They have been using it in their lives to this day for centuries. Their evidences are mythology and Ifa divination system. They are cultural heritages that represent the art of Yoruba and the spiritual culture. Ifa devination system is one of Yoruba traditions associated with Yoruba gods 'Eshu' and 'Ifa'. It has been conducted among the Yoruba until now. If the culture and civilization of Africa, including these Yoruba traditional customs, are deemed illogical and superstitious, it would mislead their efforts to preserve the origin in its original form. If so, one should understand the relativity of other cultures and civilizations and the need for diversity and flexibility of value standards to judge their cultures and civilizations.

• The Journal of Korean Philosophical History
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• no.59
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• pp.65-88
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• 2018

Lee Hang Ro's Mind-theory(心說) is an important theory comparable to it of Gi Jeong Jin, Lee Jin Sang and Jeon Woo. In this paper, I examined the influence of the Western-school(西學) in the process of formation of Lee's theory. Since the Western-school had flowed in the beginning of the 17th century, in the 18th century it was subject to Confucian intellectuals along with social stability. However, listed in the 19th century, along with the turmoil of the East Asian international order, the Western-school was also rejected. The Western-school was a tool to analyze the cause of Western invasion(西勢東漸) in him. Lee saw The Western-school from the standpoint of Christianity mainly. Especially Christianity was recognized as a religion that emphasizes God rather than humans. In contrast, Confucianism was understood as a thought system that emphasizes human moral subjectivity rather than God. In this process mind was expanded to the subjectivity of human. However, Lee only emphasized the traditional Confucianism order and ignored the rationality of the Western-school. He could not accommodate western civilization actively and properly respond to the world order in that time. On the other hand, we are now in the era of a new civilization called the Fourth Industrial Revolution. To this the remarks of Lee's Mind-theory will be an important suggestion point for organizing the new civilization actively.