• Korean Journal of Social Welfare Studies
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• v.40 no.3
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• pp.41-68
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• 2009

Grandparent-grandchildren family adolescents(GGFAs) need to be well discussed because they tend to be more influenced by the negative surroundings than ordinary family adolescents. Over the past few years, several studies have been made on the correlation between the risk factor, the protective factor and the school resilience of GGFAs, but these studies have the limit to explain the only correlation between the one factor and the school resilience. So the purpose of this study was to examine not only the direct effect between the risk factor and the protective factor, but also the parametric path and effect that the one factor has influence on the correlation between the another factor and the school resilience of GGFAs. We investigated the 328 GGFAs in Korea, and the analytic method used was the Structural Equation Modeling(SEM). The followings are the results of this paper. It was found that the model adaptability had a considerable validity by inspecting the SEM, which showed not only the direct effect between the risk factor, protective factor and the school resilience of GGFAs, but also the mediation effect by the protective factor. The risk factors - the indifference of teacher, the negative attachment relationship, melancholy, uneasiness etc - had a negative influence on the school resilience of GGFAs. The protective factors - the supporss etteacher, self-esteem etc - had a positive influence on the school resilience of GGFAs. The protective factors were found to reduce the negative influence on the school resilience of GGFAs.

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.6
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• pp.84-95
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• 2022

The landscaping of Amore-Pacific's new building has received various awards since its construction. This study attempted to identify the mechanisms of planning, design, and construction of this project through the ground theory. The results of the study are summarized as follows. The client's place attachment of the sites, which was the company's parent, was the driving force for an international design competiton in which architecture and landscaping were integrated. After that, in the detailed design stage for the actual implementation of the contest-winning plan, competent local designers and contractors were selected, and a consultative body was operated to engage in various opinions and promote rational decision-making. As for consultative body's operation method, simulation, physical model production, and detailed drawings were created after sharing opinions, and landscape design supervision played a major role. Establishing consistency in design and construction through integrated planning and landscape design supervision is required to cultivate craftsmanship and foster landscape coordinators in today's industrialized practice. The accumulation of related follow-up studies and supplementation of the system is anticipated.

• Korean Journal of Culture and Social Issue
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• v.13 no.3
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• pp.23-63
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• 2007

The purpose of this study is to develop and verify the Relational Self Scale(RSS). Based on the theoretical assumptions which relational self is multi-dimensional and constructed in social contexts, 10 categories with 102 items were yielded. In the process of content analysis, item analysis, exploratory factor analysis and correlation analysis by administering 102 items to korean adults, 31 items with 7 factors are extracted. The 7 factors are consisted of 'avoidance of relation', 'consciousness of others', 'agency', 'instrumental relation', 'empathy-care', 'perceived support from relation' and 'over-dependency to relation'. Next, Confirmatory factor analysis was conducted with 649 korean adults aged from 20's to 60's. The results of confirmatory factor analysis showed the RSS as a valid scale. The 7 factors of the RSS fitted well with men and women. The internal consistency of the RSS was proved to be acceptable. The latent mean analysis indicated that the relational self was not significantly different between men and women at 7 factors. Correlation analysis showed that the construct of relational self was significantly related to relational self-construal, self-esteem and attachment to parent and intimacy person. This study has implication in that relational self is defined and assessed as multi-dimensional construct, and that by administering RSS it is possible to evaluate distinctive korean people's relational self.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.9 no.1
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• pp.13-25
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• 1998

Aim：We think that the most important etiology in parent abuse is the psychodynamic and psychopathology in the family. So, we investigated the adolescents being admitted in SNMH, whose chief complaints were parent abuse. We were trying to explore families psychodynamic and psychopathology, especially mother-child interaction and to differentiate them in according to developmental psychopathology. Method：Our objects were the adolescent patients admitted in SNMH from 1987 to 1997 because they attacked parents verbally and physically. We examined 21 adolescents except those with psychosis, organic mental disorder, autism and mental retardation by means of interview or chart review. Result and Conclusion：The number of male patients was 14 and the number of female patients was 7. The most common diagnosis was conduct disorder and borderline personality disorder. The mean age was in the mid-teens. We observed 4 subgroups that were divided developmentally in object relation. 1) Symbiotic group with mother：(1) They did not separate and remain in symbiotic relationships with their mothers based on insecure attachment. Fathers were abscent emotionally and physically, and their mothers were prominent in close relationships with the patients in their family , where as the patients were the only man in the family. Adolescents entered the second separation-individuation. They expressed anger and internal tension involved with the close attachment with their mothers and also attempted separation from their mothers through physically attacking them. (2) These patients had suffered from physical illness and developmental delay since birth. Therefore the parents overprotected their children. The children had persistent infantile omnipotence and fantasies of power, so they could not deal with unrealistic states, adapt to reality, and depended on their parents overtly. They easily acted out unless their demands were fulfilled. 2) Borderline personality disorder：We observed deficiencies in care taking. Their parents had personality problems and immaturity. They coulden’t help their children to be separated in the rapproachment phase. Their conflict about dependence-independence was revived in the second separation-individuation adolescent period. We understand parent abuse as an attempt to overcome the conflict. 3) Conduct disorder：They did not build up basic attachment with their parents. They think of their parents as only a means of fulfilling their needs. When patients’ need were not fulfilled and remained in a conflicted state, they attacked their parents, unable to control their aggressions and impulses.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.1
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• pp.1-11
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• 2010

This study examines the authentic meaning, location, garden layout, and structural characteristics of Suwoojae(守愚齋), the birth house of Garam Byungi Lee, which was the very epitome of the traditional house structure based on literature review, field survey, and the existing measured drawings. The followings explain how rusticity and spirit of scholars, the core concepts of Garam's poetry, were featured in structural and spacial arrangements of Suwoojae as well as its location and physical layout. 1. Suwoojae is enclosed by Cheonho mountain which fans out of Noryoung mountains in East and located on the tail of Yongwha mountain in West. It has proved to be Yangtack Myoungdang according to the Poongsoo theory, Inguljiryoungron; The energy of earth at a certain location results in the better fortune together with the energy emitted from human body. 2. Suwoojae is an official local monument which was built in 1844, late Joesoen Dynasty by Joheung Lee, Garam's grandfather. Some parts of inner-structure connect with the kitchen in the shape of called Gopae. Suwoojae consists of 4 Sarangchae, 3 Gobangchae, and a Jangdokdae behind Anchae. 3. Since inner and outer walls of Suwoojae are distinctly separate from the main structure, its look varies significantly from different angles. Suwoojae, in its entirety, discloses Garam's philosophy, ideas, and ideology on life and the universe. 4. Apricot trees, Japanese-magnolias, aromatic-trees, crape myrtle, white-magnolias, camellia-trees were planted on the left of the walls, and persimmon trees, jujube trees, plum trees, quince trees were at the inner-yard. Especially, trifoliate orange trees a natural monument of Jeonrabukdo draw substantial attention from visitors. 5. The main garden facilities are located in front of Sarangchae: A rectangle pond(14.72m in length and 3.87m in height), the surroundings of the pond and Anchae, rocks that have distinctive shapes. In general, the garden was designed to incorporate the scenery around Suwoojae as a part of its structure and contain the love for nature and aesthetic sense. 6. It seems that the natural surroundings of Suwoojae had helped form motives of Garam's poetry and assisted him in finding subject-matters and identifying the themes of his works. This is well revealed in his poem, Seungwoonjungee.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.3
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• pp.16-25
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• 2018

Initially from the Taoist scriptures, 'Dongcheon' is a term that can be regarded as a symbolic place in the real world for the enlightened ones who received relief and peace by restoring the human nature taught in the Confucian school. The long for an ideal world apart from the reality embodied as the labeling some places 'Dongcheon,' and the term was used to refer to a scenery where the ideal fairyland is reproduced. Besides, 'Dongcheon' was a term often used by Confucian scholars for various purposes including the attachment to the nearby landscapes, expressing homogeneity and superiority through placeness and the beautification of settlement spaces. This paper is the result of a field study on 'Dongcheon' in the Gyeongsang-Do. The research was conducted from March to August 2018, and we carried out firsthand location surveys on Dongcheons, of which some were lost, others were fairly preserved, and still others could not be located as only their existences were passed down orally. According to the field survey, there were total 111 inscriptions or engravings on the plates in Gyeongsang-Do that include the term 'Dongcheon.' There were 79 'Dongcheon' inscriptions confirmed in the Gyeongsangbuk-Do region: twenty in Yeongju-City, sixteen in Bonghwa-Gun, eleven in Andong-City and seven in Yeongyang-Gun and Ulgin-Gun. Among them, two were in the form of a wooden sign, and six were erected as rock signposts. Fourteen stops reported in the literature were lost or unidentified. Also, among the sixteen signs in Bonghwa-Gun, nine were cursive engravings. Meanwhile, there were 26 Dongcheon inscriptions in the Gyeongsangnam-Do region. Hamyang-Gun and Sancheong-Gun anf Hadong-Gun each housed three inscriptions, and seven places were in the form of rock signposts. 'Hwagaedongcheon' and 'Geumsandongcheon' could not be identified in inscriptions although they appear in Jibong Yuseol and Taengniji with stories of Choi Chiwon. The significance of this study is as a reference for future researches in traditional scenery, epigraphs, or as primary data that helps cultural exploration in the region.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.170-181
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• 2011

This Research will explore the meaning indicated in the landscape meaning and feature of literary group culture, focusing in Gurujeong(九老亭: pavilion for nine elders) and Samgaeseokmun(三溪石門: stone gate in three valleys) located in Dundeok-myun, Imshil-gun, and will seek to understand the implications by studying the cultural landscape spread out in the area. The place where Gurojeong and Samgaeseokmun is located is the meeting point of the three valleys, Dunnam stream, Osu stream, and Yul stream, which is the main location to view the beautiful scenery, which has the nickname as the dwelling place of a celestial being. Especially, based on the description of old maps, "Samgae(three valleys)" and "Samgaeseokmun" possesses significance as a landmark and shows a characteristic feature of landscape structures of low hills. Dangugurohwe(丹丘九老會: nine elders gathering on the dwelling of a celestial being) originated from Hyangsangurohwe(香山九老會: gathering of nine elders on a fragrant mountain), where Baekgeoi(白居易) of China was one of the main people. This group was organized by nine elders over the age of 60 desiring to view the scenery of Doyeonmyeong. The group enhanced the literary spirit on the low hill, erecting a tower, and enjoying the beautiful scenery changing every season with scholars from the same region. This phenomenon seems to have been formed upon the positive response to gatherings of elders, which were prevalent in the Joseon Dynasty. If the internal idea pursued by the group was "longevity," the external idea pursued can be summarized as "the spirit the respect for the elders." Naming the groups as 'Dangudae(place where the celestial being lives), Guseondong(valley of seeking a celestial life), Bangjangsan(mountain of a high priest), and Daecheondae(place of communicating with God) was likely a device to introspect oneself and symbolize one's life process. Furthermore, the reason Samgaeseokmun, which is an imitation of Choi, Chiwon's work, was built near Soyocheo, was probably to yearn the celestial land and based on the desire to follow Choi, Chiwon, who was the most self-fulfilling being presumed to have become a celestial being by practicing the pursuit of freedom, escaping from the reality. After tracing the symbolizing meaning of the four letters carved in the left side of the stone wall of Dangudae, the conclusion that this place was not only a place for literary gatherings of the nine elders of Saseong(four families), but was a place where the celestial being dwelled could be inferred. Corresponding with Dangudae and Gurojeong, which are places where the order of human and nature is harmonized and where its meaning associated with the location intensifies, arouses strong bond, can be said to be the symbol of the traces of celestial beings where the spirits of attachment to a certain place is embedded. The acts performed in Dangugurohwe were those of traditional leisure including strolling, viewing the scenery, drinking, composing poems, and playing instruments, and sometimes listening to stories, tea ceremony, prayers, and fishing were added, which indicates that the gathering had a strong tendency towards pastoral and hermit life.