• Journal of Christian Education in Korea
• /
• v.66
• /
• pp.179-208
• /
• 2021

Due to COVID-19, the entire world is facing the unprecedented phenomenon. Amid the threat of the virus, the global community is struggling for life. In such circumstances, churches in Korea have been criticised as selfish groups threatening the community by spreading the virus. With such criticism, they are disregarded by Korean society because their immorality and exclusive attitude towards other religions and cultures were also mentioned in public. There are many reasons for Korean churches to lose trust from people. One of the reasons for that is the quantitative growth of church and expansion of the power of church, which is a direction that has been practised so far as a missionary goal. The zeal for spreading gospel has undermined the trust of church and become a deteriorating factor for mission, which is irony. In such problematic situations, the change of paradigm is required for new mission. The passion for evangelisation should not only focus on the quantitative growth of church; it should change its direction for serving the world in lieu with the plan of God for the activity of redemption on this land. A hint of such mission can be found in ecumenical mission. Ecumenical mission is a new paradigm which was discussed in ecumenical movement led mainly by WCC, and its aim is to participate in activities of redemption of God for life in this world. Christian education has been a tool for the expansion of Christian power in the context of traditional mission. Reflecting on the role of Christian education as such, the change of direction as practical movement for the kingdom of God was tried in ecumenical movement: the beginning of the discussion of Christian education based on ecumenical mission. Due to exclusivity, aggressive mission, and the excessive attention to the system of ecclesiastical authority rather than life, Korean churches, which have lost trust in this society, should recover themselves as the model of the kingdom of God, and the establishment of mission education based on ecumenical mission is required for them to become a community towards life. Furthermore, this is an urgent task for Korean churches to implement such mission education in a church community.

• Korean Journal of School Psychology
• /
• v.17 no.2
• /
• pp.165-180
• /
• 2020

As a tiered system of supports, School-Wide Positive Behavior Support (SWPBS) is an evidence-based practice in the educational system of Korea. An important aspect of SWPBS is the ongoing progress monitoring and evaluation of implementation fidelity. This study aimed to develop and validate the Korean Tier 3 School-Wide Positive Behavior Support Implementation Fidelity Checklist (KT3-FC). The preliminary KT3-FC consisted of a 37-item, 6-factor checklist. In the first phase of the study, 10 experts reported that the range of content validity of the KT3-FC was adequate. In the second phase of the study, 185 teachers (52 men and 133 women) who implemented SWPBS completed the KT3-FC, Individualized Supports Questionnaire, School Climate Questionnaire, School Discipline Practice Scale, and PBS Effectiveness Scale. An exploratory factor analysis resulted in a 5-factor structure, with 20 items, instead of 37 items, consisting of: (a) progress monitoring and evaluation of the individualized supports, (b) provision of supports by aligning and integrating mental health and SWPBS, (c) crisis management planning, (d) problem behavior assessment, and (e) establishment of individualized support team. The internal consistency of the KT3-FC was good (full scale α = .950, sub-factor α = .888 ~ .954). In addition, the KT3-FC showed good convergent validity, having statistically significant correlations with the Individualized Support Questionnaire, School Climate Questionnaire, School Discipline Practice Scale, and the PBS Effectiveness Scale. Finally, the confirmatory factor analysis showed that the 5-factor model of the KT3-FC had some good model fits, indicating that the newly developed fidelity measure could be a reliable and valid tool to assess the implementation of Tier 3 supports in Korean schools. Accordingly, the KT3-FC could contribute to implement SWPBS as an evidence-based behavioral intervention for Korean students.

• Journal of Korea Entertainment Industry Association
• /
• v.14 no.1
• /
• pp.149-158
• /
• 2020

The purpose of this study was to examine relation of oral health awareness, knowledge and behavior in department dental hygiene, health-related majors and health-unrelated majors in attempt to provide basic data of oral health promotion and oral health education. This study were 591 female H university students in Gwangju. The interests of oral health, the recognition of importance for oral health, and recognition of one's own oral health status were highest in dental hygiene students, followed by health-unrelated majors and health-related majors. The level of oral health knowledge by the major was highest in dental hygiene students(9.73), followed by health-related majors(9.14) and health-unrelated majors(9.05). In the oral health behavior by major, students who brushed more than three times a day, used the oral care products and received regular dental examinations within 1 year were the highest in the dental hygiene major, followed by health-related majors and health-unrelated majors. The experience of scaling within 1 year was the highest in the dental hygiene major, followed by health-related majors and health-unrelated majors. The higher the oral health knowledge, increased awareness of oral health concern and the importance of oral health. Also, the higher the degree of interest in oral health, the greater the recognition that oral health is important and the more the oral health condition is perceived as healthy, It was found that the number of brushing increased. In this results, the higher the oral health knowledge, the higher the oral health awareness and the oral health behavior. It is necessary to find ways to develop or utilize various oral health education for university students.

• Journal of Nutrition and Health
• /
• v.55 no.6
• /
• pp.656-669
• /
• 2022

Purpose: This study investigates the relationship between sleep duration, sleep quality, time use, and dietary quality of adolescents. Methods: A cross-sectional study was conducted, enrolling 423 high school students (112 male and 311 female students) in Chungnam using a questionnaire comprising general characteristics, sleep status, use of time, and Nutrition Quotient for Korean Adolescents (NQ-A). Results: On weekdays, male students reported getting 6.6 hours of sleep, which was significantly higher than the 5.8 hours reported by female students. The sleep quality score between male and female students was not significantly different on weekdays and weekends. Comparing the students categorized as getting 6 hours of sleep duration on weekdays and 8 hours on weekends, a significantly higher total NQ-A score was obtained for the long sleep duration group of female students on weekdays. In male students who reported increased screen time on weekdays and study time on weekends, there was a greater frequency of short sleep duration. Our data also revealed that the longer the sleep duration higher the NQ-A score. In addition, higher NQ-A scores were determined with shorter screen time and more prolonged exercise time. Conclusion: Our results suggest that intense study time and excessive use of smartphones have a negative effect on sleep in high school students. In addition, poor sleep quality and lack of sleep are likely to affect eating habits and nutritional status. Therefore, there is a need to provide nutritional education to adolescents imparting knowledge that associates desirable sleep habits and the correct use of time.

• Journal of Nutrition and Health
• /
• v.56 no.1
• /
• pp.97-111
• /
• 2023

Purpose: Childhood obesity has become a social problem due to the social distancing necessitated by the coronavirus disease 2019 pandemic. This study aimed to identify the dietary problems of obese children through various dietary assessment methods and to confirm the usefulness of each method. Methods: The subjects were 88 students in the 4th to 6th grade of elementary school who participated in the nutrition camp organised by the Busan Metropolitan Office of Education, 2020. To evaluate dietary problems and assess diet quality, 24-hour meal records, monthly food intake frequency, and Dietary Screening Test (DST) data were analyzed. Results: Of the subjects, 15.7%, 30.3%, and 53.9% were normal weight, overweight, and obese, respectively. The average age was 11.77 ± 0.77 years and the average body mass index was 23.96 ± 3.01 kg/m². It was observed from the 24-hour meal record method that the overweight and obese subject groups consumed fewer green vegetables (p < 0.001) and white vegetables (p < 0.01) than the normal weight group. In the monthly food intake frequency method, the consumption of ramen (p < 0.01), snacks (p < 0.05), and sausages (p < 0.05) were high in the obese group, and that of anchovies, broccoli, and sweet pumpkin was high in the normal group (p < 0.05). The comparative data from the DST revealed that the overweight and obese groups had less vegetable intake than the normal weight group (p < 0.01) and had higher intakes of dairy products, fast food, and sweet snacks (p < 0.05). Conclusion: The usefulness of each method in the dietary evaluation of obese children was confirmed. To address the problem of obesity, it is necessary to evaluate the dietary problem and approach it with a customized solution tailor-made for the individual subject.

• Journal of Nutrition and Health
• /
• v.56 no.4
• /
• pp.439-453
• /
• 2023

Purpose: Concerns about accelerated aging are regularly being discussed. This study analyzed the dietary status and nutritional intake of college students who are about to enter their 30s and 40s. We further suggest ways to eat healthily. Methods: Totally, 67 students attending Daegu Catholic University were provided with a three-day meal record and analyzed. Results: The average demographics of the subjects were as follows: age 23.2 ± 2.0 years, height 165.1 ± 9.0 cm, weight 65.4 ± 13.6 kg, and BMI 23.5 ± 3.9 kg/m². Overall, 76.3% of the subjects skipped breakfast. The food intake evaluation according to the food group intake pattern and the recommended number of servings determined that 38.3% of the subjects did not consume fruits and dairy products (GMVFDS = 111001), and both men and women lacked all food groups. Analysis of the nutrient intake state revealed lesser nutrient intake than the estimated energy need. Evaluation of the %RDA found that consumption of phosphorus was above the recommended amount, whereas all other nutrients were below the recommended amount. Men had a higher intake rate of phosphorus (p < 0.01), iron (p < 0.001), and sodium (p < 0.05) than women, whereas the intake rate of dietary fiber was higher in women (p < 0.05). Evaluation of the food intake by 22 food categories revealed that intake of regular grains was more in men than in women (p < 0.05) whereas women consumed significantly more mixed grains (p< 0.01). In protein foods, men consumed more meat (p < 0.01), while women consumed more eggs (p < 0.05) and beans (p < 0.05). Evaluating the fruit intake, juices were more frequently consumed by men than by women (p < 0.05). No differences were obtained in food intake and nutrient intake status according to obesity. Conclusion: Based on these results, there is an urgent requirement for attention and support for university cafeterias in order to induce changes in the eating habits of college students. Among other initiatives, this can be achieved by providing diet improvement programs and menus that consider food preferences.

• 한국체육학회지인문사회과학편
• /
• v.51 no.6
• /
• pp.515-522
• /
• 2012

The purpose of this study was to investigate the total energy expenditure (TEE) and then it's relationship between degree of energy expenditure and physical characteristics of Korean 1,370 children. The values of total energy expenditure were classified into under 1,000kcal/week, 1.000~2,000kcal/week, and over 2,000kcal/week. The average TEE of boys and girls were 2,088.4kcal/week and 1,695.6kcal/week. When compared with children of under 1,000kcal/week, the boys of the 1,000~2,000kcal/week showed significant difference in height (p<.001), weight (p<.05), waist circumference (p<.05), blood pressure (p<.001) and girls showed in height (p<.05), blood pressure (p<.01), heart rate (p<.01). However, the boys of over 2,000kcal/week showed significant difference in height, weight, waist circumference, BMJ, and blood pressure (p<.001) and girls in height (p<.001), waist circumference (p<.001), BMI (p<.05), blood pressure (p<.001). For correlation between the TEE and physical characteristics, TEE had significantly correlations with height (r=.298, p<.001), body weight (r=-.331, p<.001), waist circumference (r=-.236, p<.001), BMI (r=-.252, p<.001), blood pressure (r=-.239, p<.001), and heart rate (r=-.226, p<.001) for boys and height (r=.236, p<.001), systolic blood pressure (r=-.310, p<.001), and diastolic blood pressure (r=-.180, p=.016) for girls. These results show that physical characteristics were affected by physical activity for boys while only height and blood pressure were affected in girls.

• Journal of the Daesoon Academy of Sciences
• /
• v.27
• /
• pp.245-282
• /
• 2016

Currently, the whole world is being swept away by spiritual movements seeking divinity in oneself. Yet there are terror attacks, religious disputes and other conflicts continuously taking place on larger and larger scales as well as expanding further and further throughout the world. Interreligious harmony seems like a distant ideal. What is the ultimate cause of religious conflicts? Is interreligious communication truly that difficult? Even among different cultures, said cultures' varieties of ritual expressions, and various religious doctrines, there are points of general common to be appreciated if a deep perspective is adopted. When we find the common ground and understand each other's difference, it will be easier to communicate since everyone will be learning from each other. What could serve as common ground for different religions? Many scholars speak about the state of 'oneness' that is claimed by mysticism throughout a large array of religions. This state of oneness is typically not achieved overnight, but it serves as a prospective state which is pluralistically inclusive. This "religion of enlightenment" emphasizes the process of reaching comprehensive interreligious agreement would be characterized by a deep religious perspective. If superficial religious perspectives focuses only on faith to attain blessings and engage in blind belief, then, by contrast, deep religious perspectives emphasize inner divinity, the true self, orthe higher self. The words, 'superficial religious perspective' and 'deep religious perspective' were defined for personal convenience by O Gang-nam, a scholar of comparative religion. Consequently, this classification is a relative binary concept lacking hard and fast rules with regards to distinctions. But the concept of superficial religious perspectives and deep religious perspectives has its advantage in allowing clearer and easier discussion about religions because it could embrace all aspects of religious life and the development of various religious sentiment. In this way, the terms surface religious perspectives and deep religious perspectives will be used in limited framework. I both borrow this concept and reconsider it by referring to other scholars' methods of classification. From that point, I explore and these views in relation to religious experience. How does religiosity develop, maturity of religious faith take place, deep awareness of truth reveal itself, or an attitude of open-mindedness arise? After these states are realized, is interreligious agreement possible? Most religious studies scholars point out 'religious experience.' They say people could develop their faith from superficial religious beliefs into a more mature and deeper faith through religious experience while continuously aspiring towards enlightenment and practicing their religion in daily life. This study will try to examine aspects of superficial religious perspectives and deep religious perspectives represented in each religion and also explore criticism of each religion. With this view of superficial religious perspectives and deep religious perspectives, some cases documenting the religious experience of Daesoonjinrihoe disciples will be analyzed to see how their religiosity develops from superficial religious perspectives into deep religious perspectives through certain religious experiences. The characteristics of those experiences will also be investigated.

• Journal of Popular Narrative
• /
• v.25 no.1
• /
• pp.55-85
• /
• 2019

In this article, we examine the real meaning behind the stories in which the N-po Generation (Millennial Generation) is depicted, through the observation of entertainment programs, TV series, and movies. This could be an opportunity to investigate the aspects of emotional customs of our era, which have been described by television media as portraying the complex and multifaceted reality in the most mundane and popular manner while influencing the public. Problems with youth unemployment, the polarization of life, and instability are not only global issues but situations that specifically occur in South Korea. It is thus vital to pay attention to the inner side of the N-po Generation who enjoy Sohwakhaeng (small but certain happiness) by eating alone as the placebo effect of this tough reality. This is an agenda that should be viewed as a problem in the fundamental design of South Korean society. The consciousness of the problem shown in the TV series has been drawing attention. The TV series Because depicts a love narrative that concentrates on emotions in a relationship that started between housemates due to poverty and housing problems, leading to marriage. Thus, the TV series persuasively dramatized 'confluent love' in the N-po Generation. In the movie , Miso can be regarded as a symbol that represents the emergence of a new generation of cultural sensitivity. There is a suggestion in the sequence of that identifies the pursuit of taste with the discovery of identity. The TV series is a growth narrative that deals heavily with youth unemployment, temporary workers, fragmented families, and dating violence. The housemates in find emotional stability through interaction with each other, and courageously approach their individual problems. In the process, images of women, who are empathetic towards others and are willing to jointly solve their problems, are calmly depicted to reveal a story of growth revolving around a ground emotional community. The current problem that South Korean society should contemplate is how to be fully human beyond mere survival, and how to further seek the conditions of human existence. In that sense, what we should pursue is a notion of 'publicness', which can put several generations together. Because of the reality that confliction between generations must be triggered, in order to make a passage of sympathizing, mass media's sensitivity training becomes more important. This may be the duty of mass media.

• Journal of Korean Historical Folklife
• /
• no.33
• /
• pp.31-72
• /
• 2010

At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.