• Proceedings of the Korean Society of Community Living Science Conference
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• 2003.11a
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• pp.160-161
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• 2003

농촌생활 전반에 대한 생활수준 진단과 농촌주민들의 의식과 욕구를 정확하게 파악하여 미래 농촌생활의 모습을 예측하는데 있어서 종합적인 지표 및 표준화된 실태에 관한 통계자료는 필수적이라 할 수 있다 그러나 우리 나라에서 생산되고 있는 공식통계 중 농촌생활을 종합적으로 다루고 있는 자료는 미흡한 실정이다. 이러한 필요성에 의해 농촌생활연구소에서는 1994년 농촌생활지표를 인구 및 사회, 식생활, 건강생활, 주거 및 환경, 가정경제, 교육 및 교양, 여가생활, 가족생활 등 8개 부문을 기본틀로 하여 1994년, 1999년 두 차례에 걸쳐 $\boxDr$농촌생활지표$\boxUl$ 집을 발간한 바 있고, 2000년부터는 이들 지표 중 기존 통계자료 이용이 불가능한 82종의 지표항목에 대해 3년 주기로 직접조사를 통해서 자료를 생산하게 되었다. 여기서는 2002년에 조사한 주거 및 환경. 가정경제, 교육 및 교양부문 중, 교육 및 교양부문의 조사결과를 제시 하고자 한다.

• The Journal of the Convergence on Culture Technology
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• v.8 no.3
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• pp.271-275
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• 2022

This study analyzed the characteristics that affect the direction change of public fitness in the current COVID-19 situation. As a result of the study, if public and active fitness-related awareness is strengthened and fitness places require a transition from outdoor fitness to home training, fitness activities require a transition from offline fitness to offline + online sports fitness, and finally, in the case of fitness equipment, there is an increase in demand for home training. Based on these characteristics, this study is expected to help the entire nation achieve athletic life and a healthy society by presenting its course of action on the change of direction of popular movement.

• Journal of the Korean Society of Food Science and Nutrition
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• v.16 no.4
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• pp.287-293
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• 1987

The present study was designed to be link a part of the research on the investigation on daily life and consciousness of the longevous people in Korea, and to investigate the health conditions, and the attitude on disease and suffering of longevous people in the past. 1. By the health conditions of longevous people between 40 ana 60 years, 'very good' showed the highest figure of 71.0%, followed by 'ordinary' (21.6%). Consequently it is found that 92.6% of total longevous people surveyed maintained the good health conditions above ordinary. 2. Of the experiences of disease and/or injury after 60 years of longevous people, 'never' showed the highest figure of 74.7%, while 'had' showed the only 22.6% of total longevous people surveyed. 3. Of the details of disease and/or injury after 60 years of longevous people, 'digestive disease' showed the highest figure of 32.6 %, followed by 'apoplexia cerebri & hypertensions' (14.0%) and 'heart disease' (14.0%), and followed by 'respiratory disease' (12.8%). 4. Of the experiences of suffering between 40 and 60 years of longevous people, 'never' showed 55.7% of total longevous people surveyed, while the frequency of suffering decreased in the order of 'once' (22.7%), '2 times' (15. 8%) and '3 times' (4.7%). By the details of suffering between 40 and 60 years of longevous people, 'family life' showed the highest figure of 85. 1%, followed by 'business' (10. 1%). 5. By the attitude on suffering of longevous people, 'tried to forget soon' showed the highest figure of 31.2%, followed by 'continuous worried' (33. 3%), and followed by 'not worried' (7.2%).

• Journal of the Korean Society of Food Culture
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• v.32 no.5
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• pp.383-393
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• 2017

This study was conducted to analyze the dietary lifestyle of local Chinese consumers and to classify dietary characteristics according to their dietary lifestyle factors and dietary behaviors. This investigation was conducted for 1 month from 1 January 2017 targeting 300 adult males and females living in China using the online survey company surveymonkey. Four factors relating to dietary lifestyle were identified, gourmet factor, healthy factor, convenience factor and economic factor, and these were grouped into 4 clusters according to their dietary lifestyle factor scores. Group 1, the gourmet economy group, showed a high percentage of living alone and a high frequency of eating out, but a relatively low percentage of three regular meals per day. Their dietary lifestyle was sensitive to gourmet factors and economic factors, but less sensitive to health and convenience factors. Group 2, the wide interest group, contained a high percentage of individuals in their 30s, as well as more highly educated individuals and a higher income than other groups. Because their dietary lifestyle scores tended to be higher than those of other groups, they sought a variety of new foods and gourmet meals for enjoyment of dining and life, as well as well-being food materials and foods related to health. Group 3, the health economic group, constituted a family-type consumer group with lower income level than the other groups. Members of this group were seeking health food and natural food in their dietary lifestyle and tended to pursue a high economic profit ratio when purchasing food. Finally, group 4 showed a relatively higher percentage of women over 30 and individuals with a college level or higher education than the other groups. This group was more interested in health and taste than price and convenience, and showed the highest LOHAS orientation among middle aged Chinese women. Moreover, members of this group directly utilized their knowledge regarding nutrition in real life.

• Journal of Legislation Research
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• no.44
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• pp.689-723
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• 2013

Suicide is Korea's first leading cause of death in their twenties and thirties. at a rate of 31.2 per 100,000 in 2010. The Korea suicide rate is over twice higher than OECD's average rate. Because of this reality the suicide prevention act(full title, the Act on Prevention of Suicide and Creation of Culture that Respects Life) was enacted in 2011. In 2008, the Korean government planned the suicide prevention programs to decrease the incidence of suicide to approximately 20 per 100,000 by the end of 2013. Despite the plan the suicide rate in Korea has increased to over 30 per 100,000 since 2009 and the plan was proved to be failed. Consequently, the government was unable to lower the suicide rate in last decade. It has shown that the reduction of suicide rate is a difficult and complex problem. This study shows that the root cause of suicide is based on social and legal exclusion and proposes that suicide prevention measures should be aimed at social cohesion and legal protection.

• Journal of Industrial Convergence
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• v.20 no.10
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• pp.51-59
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• 2022

This study aims to investigate the changes in health status of inpatients before and after a fall accident, and it is a retrospective study using data from 328 inpatients who fell from January 1, 2016 to December 31, 2020, reported to the patient safety reporting system. The average age of the study subjects was 68.57(±14.13), and those in their 70s accounted for the most at 30.49%. Falls occurred on average 13.86(±25.03) days after hospitalization, and the time when the most falls occurred was between 22:30 and 06:59 with 42.99%. Before and after a fall during hospitalization, bowel problems (x²=314.0, p<.001), urination problems (x²=284.0, p<.001), intravenous fluid therapy (x²=85.16, p<.001), and walking (x²=69.77. p<.001), bedridden state (x²=51.60, p< .001), mental state and performance (x²=17.52, p<.001) patient's attitude (x²=220.17, p<.001), there was a statistically significant difference. It is necessary to develop an appropriate method and education program for fall prevention in hospital by considering the individual characteristics of inpatient.

• Journal of Consumption Culture
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• v.17 no.1
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• pp.139-155
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• 2014

As recent health issues are on the rise, this study was to evaluate the influence of external factors about eating behavior, which can be applied both in terms of consumption and the health aspects. It was specifically shown the difference of behavior of eating in the size of snack, and the size of the bowl. Especially this study focused on the impact of external factors in the situation where eating behavior is actively required. First, it was seen whether there are any differences of eating depending upon the sizes of snacks and the bowls. According to the analysis, the participants were influenced by the size of the snacks they received. It was verified that the larger the size of the snack was, the more they eat. But ate amount of participants thought that there was no difference. And the interaction between size of the snack and the size of bowl was not significant. The result of this study has the significance for confirming factors that can unconsciously affect on eating behavior and the influence of these external factors would be applied on both in terms of consumption and the health aspects.

• Journal of The Korean Society of Grassland and Forage Science
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• v.24 no.4
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• pp.347-358
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• 2004

In Mongolia which consists of nomadic populations, horse has been loved by nomads and considered most important transportation means. Horses have been used when they were making long journey looking for new plain ground for grazing. Therefore, horse is closely connected with Mongolian nomadic culture. In Korea, too, horses had been considered one of most important means for transportation and military. The symbolism of horse that is represented in both Mongolia and Korea is Heavenly Horse which communicates with the God and it was sanctified as a Sacrificing Horse which was sent to God for sacrifice, and it was even worshiped as Divine Horse, the diety. As is the case of two of Mongolian customs associated with Mongolian language are 'the ceremony of horse's giving birth her young' and 'the ceremony of letting the mare go where it was before', all the cases are related with cattle's milk. The ceremony of 'horse's giving birth her young' is the ceremony where people hope that they would see the young can grow well which were born in early summer thus increasing the numbers of horse. To go with this, they perform a ceremony of Chachal in which they sprinkle the best quality white milk which is the symbol of good luck and hope they would produce plentiful of dairy products. The ceremony of 'letting the mare go where it was before' is also the ceremony where people hope to have many new born young horses thus produce more dairy products and Airag for the next year as milking is no more available for that you. Since the unified Silla Era, Koreans have performed a sacrifice rituals to horse in auspicious day. It's purpose is to see their horses get no disease and bear as many youngs as possible. The Back Ins Je, one of well blown festivals in Jeju Island, was originated from people's wish to prosper in stock farming. It can be said that the custom of Korea and Mongolia related with horse's giving birth was originated from the wishes to god for fertility and fecundity. On top of that, while Mongolians sprinkled horse's milk both on the ground and to the air hoping they would have increased houses and, thus, secure many dairy products, Koreans wish that they would see the increased number of horses and their healthy conditions through heavenly rituals.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.149-183
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• 2022

The oracle of the I Ching, divination can be understood as 'synchronicity phenomenon' in analytic psychology. In order to experience divination actually, it requires a religious attitude that asks questions with a serious mind when a person is in trouble that consciousness reaches its limit. It is not just a passive attitude, but a modest, active attitude to ask what I can do now. The experience of the oracle of the I Ching connected to supra-consciousness is similar to 'active imagination'-talking with the archetype of collective unconsciousness-and is 'the process of finding the rhythm of Self-archetype, the absolute wisdom of unconsciousness.' One month before my father's death, I took care of him who couldn't communicate verbally and I divination with a question 'What can I do for my father and me now?' The I Ching's answer was hexagram 19 Lin 臨, nine at the beginning. It's message was '咸臨貞吉 joint approach. perseverance brings good fortune.' 志行正也 we must adhere perseveringly to what is right.' Through this phrase, I learned the attitude of waiting for life after death as if 'joyful obedient' to the providence of nature that spring comes after winter. And I found that keeping the touching emotion of meeting infinity (in analytical psychological terms, 'Self') with perseveration is to do the true meaning of life beyond popular money-mindedness. And six months before my father's death, I had a dream about the afterlife. In the process of interpreting that dream, I learned not only from the shock of the direct message that 'it is a truth that there is something after death,' but also the regeneration of the mind through introversion from the similarity between the closed ward and '黃泉'-chinese underworld through amplification. And I learned the importance of an open attitude to accept new things through the 'window to eternity' symbolized by the white iron gate. In my father's catholic funeral ritual, I had hope that the catholic doctrine 'Communio Sanctorum'-A spiral cycle in which the living and the dead help each other may be real as well as a symbol of the individuation process in which consciousness and unconsciousness interact in our minds. Through the consolation received through the funeral visit of many people I met in my life, I found the answer that the path to contact with infinity begins with loving the beings in front of me. I tried to understand this continuous experience by the perspective of analytical psychology.

• Sim-seong Yeon-gu
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• v.32 no.2
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• pp.73-121
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• 2017

Disaster is externally an incident that causes enormous damage to society and humanity. Disaster also internally stimulate a variety of personal and collective complexes in the human mind. The sinking of Sewol Ferry in 2014 was a disaster that took away countless lives. People not only in South Korea but around the world were deeply affected by the incident. While directly taking part in disaster mental health support and meeting with people who were sunk in sorrow and helplessness and feeling the collapse of conceit against modern technological civilization, I realised the need to conduct study and research on the conscious and unconscious response from the viewpoint of analytical psychology. This research investigates the response and management of disaster in prehistoric times mainly through myths and petroglyphs. This study aims to consider the problems and improvements of disaster response in the modern times by finding the distinct cultural characteristics and the universal, fundamental, and archetypal human nature inherent in the concepts of disaster and responses to disaster and discovering their meaning and wisdom. Creation myths around the world show that in the beginning there was a disaster as part of the universal creation. Humanity has understood disaster as a periodic renewal of the world by the oppositeness between destruction and creation and had the idea that violation of taboo to be the cause of disaster since prehistoric times. Disaster could be interpreted as the intention of the Self that renews the fundamental consciousness through the externally appearing destructive action. Various rituals performed by man on earth renovates the human consciousness during a mental crisis situation, such as a disaster, and corresponds with the unconscious to create an opportunity for psychological regeneration that seeks harmony. Modern society has neglected the importance of internal dealing and the suffering human soul and concentrated on the external, technological and administrative actions related with disaster response. We cannot determine the occurrence of a disaster, but we can determine how to deal with the disaster. While developing external disaster response, we need to ponder on the meaning of disaster and conduct internal disaster response that care for human mind. Through this, we will understand the meaning of pain and have renewed mature psyche.