• Korean Journal of Social Welfare
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• v.68 no.4
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• pp.143-167
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• 2016

While there have been numerous studies on various issues of aging of the individuals and the population, little is known about the process and consequences of aging of the disabled. Aging is irreversible for the disabled as well as for the not-disabled. With the advances of age, the disabled confront double jeopardy from disability and old age. This study aims to explore the meaning of aging and death for 40s and 50s living with disability for more than 20 years. It utilizes the data set collected through focus groups discussions of the disabled The cases in our analysis are composed of the disabled capable of articulating their feelings and thoughts. Thus, they are selected from the less privileged ones. The analysis shows that aging of the disabled, often involving secondary disability, overwhelms their current disability. Nonetheless, it does not necessary mean that they become an ordinary elderly person. Rather they still feel exclusion from the elderly for their disability. As getting older they turn to face social barrier for both disability and old age. Also, they are trying to live their present lives in full while accepting the presence of death Our findings are hoped to help to understand how the disabled get old and view their death in their own way.

• Journal of Korean Home Economics Education Association
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• v.23 no.1
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• pp.73-86
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• 2011

This study selected the objects and the content factors of multicultural education in home economics, and analyzed multicultural contents reflected on high school technology & home economics textbooks. Based on these results, this study suggests the direction for improving technology & home economics textbook. We set up the object of multicultural education in home economics as creating the new culture through developing multicultural ability by critical thinking. The distribution analysis of multicultural contents of six kinds of technology & home economics textbook resulted that most of contents are assigned to 'knowledge section'. And 'personal relationship and group function' holds the highest ratio among the sub-sections of 'function section'. The 'value section' shows even distribution in its sub-sections. Most of textbooks contain characteristics of Korean traditional culture and necessary value in multicultural society. But, there are lack of contents about the way of communication with other cultures and coexist with diverse cultures. When we develops new textbook hereafter, it is necessary to contain the contents about which can help to understand and respect diverse culture through the egalitarian perspective and, by extension, which can make students think critically about the attitude, values, environment and way of live together with multicultural members in society. From now on Home Economics education will help the students who live in multicultural society to be understand about the differences in diverse culture and to create a desirable culture through the critical thinking as well.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.153-186
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• 2023

Since the 2000s, Korean society has been transitioning into a multicultural society with a sharp increase in the influx of various non-Koreans including immigrant workers, immigrant spouses, international students, and refugees. As a result, Korea, which had maintained religious peace and coexistence as a multi-religious society, is showing signs of increased risks of social problems such as the surfacing of conflicts between religions. Religion can contribute to the integration and safety of communities in the process of becoming a multicultural society, but at the same time, it requires discussion from an educational perspective because of its ambivalence in potentially causing conflict within communities. Considering that one of the main functions of religion is social integration, religious education is required for the stable settlement of multicultural societies. In recognition of this, discussion regarding a new perspective on religious education is needed to respond to religious diversity and to understand the current society and the means of becoming a global citizen. This new discussion would be a 'general religious education' model that provides an education covering various religious and non-religious worldviews in order to cultivate 'religious literacy.' However, in a multicultural society, while general religious education may be useful in reducing prejudice and discrimination among students in an integrated environment, it should also be recognized that a 'special religious education' would be needed to acknowledge the unique values of each human group. This would be the most effective approach to multiculturalism. Therefore, this study proposes a form of 'cooperative religious education,' which combines general religious education and special religious education as a direction for religious education. In providing readers with background context, this study will review Korean religious policies and religious education, and then present realistic methods that can be implemented in schools.

• The Journal of the Convergence on Culture Technology
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• v.10 no.3
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• pp.643-650
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• 2024

Currently, South Korea is grappling with a paradoxical situation characterized by simultaneous labor shortages and job shortages. Within this context, retirees are citing conflicts with supervisors/colleagues and dissatisfaction with organizational culture as the primary reasons for their departure, with these issues disproportionately affecting the MZ generation. In response, scholars have conducted preliminary studies to understand the relationships between organizational culture and other variables specifically concerning the MZ generation. However, most of these studies are based on a unified theory of the MZ generation, failing to satisfy the practical demands for distinguishing between Generations M and Z. Therefore, this research aims to explore the differences in variable relationships between these two groups within the hospitality industry. Surveys were conducted among 170 individuals from Generation M and 110 from Generation Z, and the data were analyzed using AMOS structural equation modeling. The analysis confirmed that both hierarchical culture and generational conflict significantly define relationships across all generations, with generational conflict adversely affecting organizational commitment. Additionally, while a relationship-oriented culture negatively impacts generational conflict for Generation M, no such effect was observed for Generation Z. This study successfully identifies the differential impacts between Generation M and Generation Z.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.11 no.1
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• pp.110-123
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• 2000

The short-term music therapy was performed for adolescents with conduct disorder admitted to Seoul National Mental Hospital for 3 months from Jun to September, 1998. This case study focused mainly on two female patients who participated regularly in the group music therapy. The music therapy process was divided into three phases；beginning, opening up, and closing. This music therapy session consisted of three parts；hello song as beginning, various musical activities, and sound & movement activity as closing. Free musical improvisation, song discussion, musical monodrama, and sound & movement were the mainly applied techniques. Free improvisation was used to enhance, motivate, identify and contain the adolescents' feelings and ideas. Song discussion was used to convey their thoughts and to support each other. Musical monodrama was used to make them have insights into interpersonal relationships. Sound & movement was used to enhance spontaneity. It made them explore their body and voice as an expressive medium. Throughout three months period of music therapy, patient A's communication skill, socialization, and behavior areas were assessed with improvement. She could use music as a symbolic form and was able to share her feelings about herself and her family. Patient B's self-expression and cognitive areas were assessed with improvement. She became more spontaneous and could verbalize her emotions during the group session. Music as a non-verbal and therefore often a non-threatening medium wherein so much can be expressed provided two female patients an atmosphere where a sense of trust may be regained.

• 기호학연구
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• no.54
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• pp.119-145
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• 2018

This paper attempts to divide the narrative into three levels and review the approach methodology to understand Princess Bari as a narrative. If the stratification of the narrative, the analysis of each levels, and the integrated approach to them are made, this can contribute to suggesting new directions and ways to understand and study Princess Bari. The story level of Princess Bari, the surface structure, is shaped by the space movement and the chronological sequential structure of the life task that started from the birth of the main character. This story shows how a woman who was denied her existence by her father as soon as she was born finds an ontological transformation and identities through a process. Especially, the journey of finding identity is mainly formed through the events that occur through the relationship with family members. This structure, which can be found in the narrative level, forms a deep structure with the oppositional paradigm of family members' conflict and reconciliation, life and death. The thought structure revealed in this story is the problem of life is the problem of family composition, and the problem of death is also the same. In response to how to look at the unified world of coexistence of life and death, this tradition group of myths makes a relationship with man and God. This story is mainly communicated in the Korean shamanistic ritual(Gut) that sent the dead to the afterlife. Although the shaman is the sender and the participants in the ritual are the receivers, the story is well known a message that does not have new information repeated in certain situations. In gut, the patrons and participants do not simply accept the narrative as a message, but accept themselves as codes for reconstructing their lives and behavior through autocommunication. By accepting the characters and events of as a homeomorphism relationship with their lives, people accept the everyday life as an integrated view of life and death, disjunction and communication, conflict and reconciliation, and the present viewpoint. It can not change the real world, but it changes the attitude of 'I' about life. And it is a change and transformation that can be achieved through personal communication like the transformation of Princess Bari into god in myth. Thus, Princess Bari shows that each meaning and function in the story level, composition level, and communication level is related to each other. In addition, the structure revealed by this narrative on three levels is also effective in revealing the collective consciousness and cultural system of the transmission group.

• Korean Journal of Culture and Social Issue
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• v.11 no.3
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• pp.91-119
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• 2005

This study examines the perception and trust of Korean society and people among students and adults using the indigenous psychological analysis. A matched sample of 1,107 participants, consisting of 369 students, their mothers and their fathers completed a questionnaire developed by the present researchers. The results indicate that parents more likely than adolescents to hold negative views of Korean society. Adults are more likely than adolescents to view Korean society as showing high ingroup favoritism, to be insecure, to be conservative, to be corrupt, and to have social inequities. Both groups agree that Korean society is not rational nor democratic, but believe that it has the potential for progress. Second, parents are more likely to hold negative views about Korean people. Adults are more likely than adolescents of viewing Korean people as overly conscious about social face, emotional, selfish, exclusionary, and conceited. Both adolescents and their parents agree that Koreans are cooperative, full of jung (deep affection and attachment), and sincere. Third, adults are less likely to trust Korean institutions than adolescents. Adults are less likely than adolescents to trust National Assembly, political parties, and unions. Adolescents are more likely than their parents to trust family members, school friends, teachers, and government employees. These results indicate that adolescents have higher trust of Korean society and people than their parents. Fifth, the overall results indicate that both group perceive Korean society as showing high ingroup favoritism and corruption. In terms of Korean people, respondents had a more balanced view of perceiving them as highly sensitive to social face and being emotional, while also perceiving them as cooperative and full of jung. The trust of Korean institutions were generally low, especially the National Assembly and political parties. However, the trust of family was very high, followed by trust of school friends and teachers. The trust of government employees was low and this was especially the case for politicians.

• The Journal of the Petrological Society of Korea
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• v.19 no.2
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• pp.123-139
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• 2010

The properties of fracture system in Precambrian Jangbong schist and Mesozoic granites from Seokmo-do, Ganghwa-gun were investigated and analyzed. Most of the fractures measured at outcrops are nearly vertical or steeply dipping. Orientations of fracture sets in terms of frequency order are as follows: Set $1:N2^{\circ}E/77^{\circ}SE$, Set $2:N17^{\circ}E/84^{\circ}NW$, Set $3:N26^{\circ}E/64^{\circ}SE$, Set $4:N86^{\circ}W/82^{\circ}SW$, Set $5:N80^{\circ}W/77^{\circ}NE$, Set $6:N60^{\circ}W/85^{\circ}SW$, Set $7:N73^{\circ}E/87^{\circ}NW$, Set $8:N82^{\circ}W/53^{\circ}NE$, Set $9:N23^{\circ}W/86^{\circ}SW$, Set 10: $N39^{\circ}W/61^{\circ}NE$. Especially, the rose diagram of fracture strikes(N:240) indicates that there are two dorminant directions of N-S~NNE and WNW. These distribution pattern of fractures from Seokmo-do correponds with those of major lineaments from South Korea suggested in previous study. Meanwhile, the scaling properties on the length distribution of fracture populations have been investigated. First, fracture sets from Precambrian Jangbong schist and Mesozoic granites(north and south rock body) has been classified into five groups(group I~V) based on strike and frequency. Then, the distribution chart generalized the individual length-cumulative frequency diagram for above five groups were made. From the related chart, five subpopulations(group I~V) that closely follow a power-law length distribution show a wide range in exponents(-0.79~-1.53). These relative differences in exponent among five groups emphasizes the importance of orientation effect. From the related chart, the diagram of group III occupies an upper region among five groups. Finally, the distribution chart showing the chracteristics of the length frequency distribution for each rock body were made. From the related chart, the diagram of each rock body shows an order of porphyritic biotite granite < hornblende granodiorite < medium-grained biotite granite(south rock body) < medium-grained biotite granite(north rock body) < Precambrian Jangbong schist. From the related chart, the diagram of more older rock body in the formation age tends to occupy an upper region. Especially, the diagram of Precambrian Jangbong schist occupies an upper region compared with the diagrams of Mesozoic granites. These distributional chracteristics suggests that coexistence of new fracture initiation and growing of existing fractures corresponding with stress field acted since the formation of rock body.

• Sleep Medicine and Psychophysiology
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• v.6 no.1
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• pp.32-37
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• 1999

Objectives: To evaluate the prevalence of the DSM-III-R personality disorders in Korean college women with bulimia nervosa. Methods: Sixty-two subjects with bulimia nervosa, as identified by the Structured Clinical Interview for DSM-III-R, were compared to the age- and gender-matched healthy comparison subjects(n=62) on the prevalence of Axis II disorders, as determined by both the Revised Diagnostic Interview for Personality Disorders(DIPD-R) and by the Personality Disorder Questionnaire-Revised(PDQ-R). Results: Subjects with bulimia nervosa had significantly greater prevalences of borderline personality disorder, Cluster B personality disorders, and any personality disorders compared to healthy comparison subjects(Fisher's exact test, p=0.044, p=0.020, p=0.024, respectively, by the DIPD-R ; p=0.034, p=0.015, p=0.007, respectively, by the PDQ-R). Conclusions: This study reports greater prevalences of specific personality disorders, especially, borderline and Cluster B personality disorders in Korean college females with bulimia nervosa compared to comparison subjects.

• Korean Journal of Heritage: History & Science
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• v.41 no.2
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• pp.5-25
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• 2008

Seoul's community beliefs originated from the ritual performed by the shrines affiliated to each government office in the Joseon Dynasty. Lower branches of government officials were assigned to perform these rituals. Generally, these shrines were called Bugundang(府君堂). Records show that Bugundang(府君堂) was generally one to three units and enshrined the portrait of Bugun(府君), the worshipped, inside. According to historical records, the worshipped were mostly General Choi Young(崔瑩將軍) or Madame Song(宋氏夫人). In fact, however, each Bugundang(府君堂) worshipped different persons. Some of the worshipped were historical characters from the Goryeo Dynasty or the founding period of Joseon Dynasty, Guan Yu(關羽) and Zhuge Liang(諸葛孔明) that became gods after the Japanese Invasion of 1952, Wanggun(王建), Dangun(檀君), General Nam Yi(南怡將軍), Kim Yoo Shin(金庾信), Lim Gyeong Up (林慶業), King Gongmin(恭愍王), King Taejo(Lee Sung Gye, 太祖 李成桂), Joban(趙?) who is one of the supporters of the foundation of Joseon Dynasty, Sir Hong(洪氏大監) and his women who appear in the legend of Nanhansanseong(南漢山城) area, and many other historical figures. It is difficult to compare the rituals of these shrines from community Gut(Shaman ritual) performances of Seoul. According to historical records, Gut and ceremony coexisted in rituals. As time passed, these rituals spread as the community Beliefs of commoners and have been transmitted in the context of Seoul's cultural change. This study examined the existence of affiliated shrines of local government offices in the Joseon Dynasty and discussed the cases of Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟), Bangsan-dong Seongje Shrine(方山洞 聖帝廟), and Seobinggo Bugundang(西氷庫 府君堂) to trace the succession of rituals at these shrines as folk customs of commoners. Bangsan-dong Seongje Shrine(方山洞 聖帝廟) spread to the public as Gwanwoo(關羽), who was considered the god of soldiers, transformed into the god of merchants along with historical transition. It clearly shows the process as to how merchants from a certain region developed a community religion. Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟) is Bugundang(府君堂) of the soldiers of Nampyoug(南營). As the ritual was succeeded by a ritual group called Yeoungsinsa(永信社), composed of nearby residents, it was naturally spread and succeeded by the residents in local community. Seobinggo Bugundang(西氷庫 府君堂) was related to the changes in the historical background of ice gathering in the late Joseon Dynasty.