• Journal of Family Relations
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• v.21 no.2
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• pp.3-23
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• 2016

Objectives: The purpose of this study is to conduct a meta-analysis of results of death education program implemented with a wide range of learners from preschoolers to the elderly and use the findings to suggest effect sizes of the intervention program, variables, and measurement tools and activity elements of the variables. Method: Among preceding studies conducted domestically until 2015, 21 studies that meet the meta-analysis criteria were selected and analyzed using CMA(Comprehensive Meta-Analysis 3.0 version). Results: The findings are as follows. The overall average effect size was rather large at 0.997. Reviewing by research subject group, victims of domestic violence indicated the largest effect size(2.381). As for variables, death awareness showed the largest effect size(2.908). In terms of activity elements, the largest effect size for total number of sessions was 16 sessions (4.972), while that for per week sessions was 2 sessions/week (2.327). With effect size for activity hours largest at 30 minutes(5.365) followed by 108 minutes(2.381) and 360 minutes(1.607), it was found that there is no positive relationship between activity time and effect size. In terms of publication type, effect size of academic journal paper was 1.107 while that of thesis or dissertation was 0.894, indicating that academic journal papers are relatively highly effective. Conclusions: The present study is meaningful in that it provides baseline data applicable to program development and implementation by verifying the effectiveness of domestically implemented death education programs and variables relevant to such programs.

• Journal of Popular Narrative
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• v.25 no.4
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• pp.429-465
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• 2019

This paper analyzed the ways in which "others" were reproduced in Korean movies in the 1970s. In the midst of the social changes of the era, such as urbanization due to rapid industrial modernization, many people became laborers for industry in order to obtain the fruits of modernization.But the landscape of others, which was inevitably produced in the process of constructing such subjects, has been limited to analysis that is focused on gender and youth discourse. This article aims to extract the landscape of others in the 1970s by adopting a different perspective. The way in which the other is present can be divided into the following two categories. First, in 1970s film, the family community, in contrast with 1960s film, has disintegrated and cracked, due to the inability of others to enter or leave the community. The desperate perception that the family community can no longer function as a stable foundation or center of the constitution, and that it cannot have a sense of security and belonging,is revealed through the way the others are wandering in and out of the community. Second, 'Death' is an element of social life in the violence of the national ideology of the 1970s, and the everyday exceptional state. The way in which the 'other' is completely eliminated from the normal subjectivity requested by the state and is deported in film reflectshow everyday death or potential death is part of life of the 1970s. Normal life pursued through rapid urbanization and industrialization leads to the death of the other beings, but the way of existence of others is the desperate reality of the 1970s, when the boundaries of the state that provide stability and belonging are broken. As a result, the landscape of others in the 1970s reveals a violent reality that destroys the perfect middle class family discourse that industrial modernization was oriented around in the 1970s, and that produced masses of others who caused numerous deaths. In spite of regime censorship, Korean films were popularly revealing the violence of life brought in by the 1970s, following a detour of representation.

• Journal of Hospice and Palliative Care
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• v.15 no.1
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• pp.18-29
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• 2012

Purpose: We analyzed how clinical nurses in Korea perceive terminally ill patients' medical decision-making. Methods: The Q-methodology which analyzes the subjectivity of each item was used. We selected 34 Q-statements among those provided by each of 37 subjects and grouped them into a shape of normal distribution using a 9 point scale. The collected data were analyzed using a QUANL PC program. Results: Four types of perception toward medical decision-making were identified. Type I focuses on patient participation, and Type II emphasizes the role of health professionals. Type III is characterized by an open-minded culture toward death, and Type IV values the role of family members. Conclusion: The results of this study indicate the need for development of a multi-disciplinary curriculum medical decision-making and death for medical and nursing students.

• Korean Journal of Hospice Care
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• v.5 no.2
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• pp.75-85
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• 2005

The objective of this research is to provide the basic material for effective hospice care by analyzing the recognition of families who have terminally ill patients over death. To do so, this research is designed to investigate the general tendency toward death and changes after hospice care. To analyse the initial status of the recognition about the death, questionnaires were provided to the families of the terminally ill patients who were taken hospice care from June 1st, 2005 to September 10th, 2005 at Saemmul Hospice. The same questionnaires were distributed to research some changes of the recognition of the death after 3 weeks. As the Data Analysis Methodology, SPSS v.10.0 statistics program were utilized. The summary of this research is as follows. First, by gender, it is analyzed that women have more fear than men in terms of incompetence sense after death. By religion, Christians have less fear than other religious people in terms of fear toward after death and general sense of death. Second, those who experienced deaths of close family members, relatives, friends for the past 3 years have more fear toward the moment of death than those who did not experience it. Third, statistically valid difference was found in terms of fear toward the moment of death, fear toward incompetence, fear toward after death, and fear toward death before and after the hospice care was taken. Based on the result of this research, terminally ill patients' families facing death have shown significant differences on fear and incompetence before and after hospice care was offered. It is necessary that the hospice care should be settled more professionally by expanding the opportunities of hospice care and institutionalizing the system. In addition, hospice activities which are focused on providing hope after death and facing death with dignity and peace should be expanded increasingly as the family members who experienced deaths showed higher degree of fear and powerlessness and Christians have less fear toward death with the help of biblical influence. It is also required that hospice care specialized in recognizing the importance of terminal cancer patients and their families at the same time.

• Journal of Hospice and Palliative Care
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• v.19 no.1
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• pp.45-60
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• 2016

Purpose: This study is aimed at understanding the volunteers' experiences and interactions with their corresponding teams during their participation in hospice care. More specifically, the study is to contribute policy-wise to development of hospice care in Korea by helping policy-makers and organizers and managers of hospice care provides better understand the importance of the meaning and roles of volunteers in hospice care. Methods: In-depth interviews and participant observation were performed with study participants who were selected from four different types of hospice agencies. Study analysis was conducted using "case study" as one of the rigorous qualitative research methods to develop "inter-" and "intra-" comparisons among the study participants. Results: Volunteers in hospice care were initially motivated by religion and faith, and the motivation grew stronger through the volunteer experiences. They emphasized that the essence of the hospice volunteering was motivation from religion and faith and something they do for themselves. They characterized their experience as a true service that is offered for free and a job that requires expertise. In addition, they achieved personal (internal) growth by reflecting on the meaning of "good death" and better understood the importance of respecting spiritual diversity. Conclusions: This study could help hospice officials offers better understand hospice volunteers' role and their importance. The study also provide practical implications and policy suggestions.

• Journal of Digital Convergence
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• v.20 no.5
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• pp.671-680
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• 2022

The purpose of this study is to suggest the direction of the funeral culture industry suitable for the age of longevity and well-aging through a study on changes in the perception of funeral culture among the elderly. The survey of this paper was conducted by Gallup Korea, and the survey method was a 1:1 individual interview using a structured questionnaire. The survey was conducted from October 1 to October 25, 2021, targeting 127 elderly people over the age of 65 living in Seoul, Incheon, and Gyeonggi-do. The number of valid subjects was 110, and the sampling method used was allocation by sex/age/income level/religion. As a result of the study, as for the change in the perception of funeral culture among the elderly, women preferred cremation to men (p=0.034). It was investigated that the level of income (p=0.004) and religious status (p=0.020) had an effect on funerals while alive. According to the presence or absence of thoughts about death, there was a significant difference in the membership of the mutual aid product (p=0.008) and the intention to return to a religious organization (p=0.004) when a memorial service was held. The results of this study are expected to be usefully utilized in presenting the direction and policy of the funeral culture industry suitable for the age of well-aging in the future.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.18 no.10
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• pp.413-422
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• 2017

This study was conducted to investigate the effects of a well-being program on the meaning of life, self-efficacy and successful aging of elderly using an elderly welfare center. Method: The Welding program training was a non-equality control pre- and post-test design consisting of eight sessions for eight weeks, 120 minutes per week. Data were analyzed by the ${\chi}^2$-test, Mann-Whitney U test, and Wilcoxon rank test. Results: The education program was found to influence meaning of life, self-efficacy and successful aging among the elderly. Conclusion: The Welding program has a positive effect on meaning of life, self-efficacy, and successful aging of the elderly, helps the elderly to set values for correct death[ED highlight - please clarify this, I am not sure of your intended meaning.] and give happiness to their lives. It is expected to be used as a useful education program to help raise awareness. The results of this study suggest that the development of a lighting program[ED highlight - please clarify what you mean by this.] for elderly people should be systematically and continuously implemented.

• Journal of the Korea Convergence Society
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• v.12 no.7
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• pp.113-123
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• 2021

This study aims to present a plan to develop the funeral culture industry based on the results of a survey on the contents of funeral culture awareness, funeral culture industry development, and funeral culture education according to age groups. The survey in this study was researched by Gallup Korea, and the survey method was an online research using a structured questionnaire. The survey was conducted twice, from February 5, 2021 to February 8, 2021, and from February 18, 2021 to February 19, 2021. The effective subjects are 316, and the sampling method is allocated by sex and age. As a result of the study, cremation was preferred by all age groups, and the places where cremated remains were placed were high in the natural burials and ossuary hall. Although there are some differences by age groups, it was surveyed that generally, the elderly than the younger were less reluctant to sign up for condolence products, funerals in life, farewell trips, purchase farewell travel products, funeral insurance, and counsel with death-related experts. The results of this study are expected to contribute to interdisciplinary convergence research on the recognition and development of the funeral culture industry.

• The Journal of Korean Philosophical History
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• no.29
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• pp.179-202
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• 2010

In addition to the emphasis on filial piety ethics in everyday life, filial piety obtained a further significance in Confucianism which had the strong sense of ancestor worship. This paper focuses on filial piety as a mechanism of continuity within Confucianism and points out that it owed its development to its connection to agricultural culture. The sedentary life with less mobility forged a relative intimacy among people and filial piety was the actual expression of that kind of intimate affection. Yet, filial piety in Confucianism created a unique culture in terms that it not only stipulated material and emotional support for parents but also expected one's piety to the further ancestors through a memorial service and made its connection to the infinite posterity through sons. From the perspective of Confucianism that established filial piety at the turning point from life to death, the self existing in present was not an isolated self anymore. Yet, one can see another characteristic of Confucianism from that filial piety, based on blood bonds, could move beyond paternalism to broaden itself. It could be expanded to the care for strangers. The aged experience and wisdom through agricultural life begot the insight that the nature made its infinite connections with everything through circulation. As a stone thrown in a pond would enlarge its boundary by drawing larger and larger concentric circles, this thought enabled people to enlarge their affection to their parents to universal humanity. In this enlarged network, though it was natural to make distinctions between the closer and the farther, Confucianism sought to overcome it by establishing oneself upright. Confucianism emphasized the moral cultivation with its filial piety concept that contained the diachronic thought penetrating life and death and the broadened perspective relating everything around. In Confucianism, filial piety provided an important medium in forming a moral subject that penetrated life and death and related self and others. Inherent in it is the Confucius thought of continuity that searched for a paragon of a moral human being regardless of time and space.

• Journal of Korean Academy of Rural Health Nursing
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• v.14 no.1
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• pp.1-7
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• 2019

Purpose: The purpose of this study was to describe nursing students' perception of well-dying and knowledge for Advanced Directives. Methods: Nursing students from one university were selected for the research and a survey was carried out during March and April, 2019. A total of 133 nursing students participated in this study. Data were analyzed using t-test, ANOVA, $x^2$ test with SPSS statistics 21.0. Results: According to the results, the mean score for perception of well dying was $3.00{\pm}0.31$, and knowledge for Advance Directives was $9.05{\pm}2.20$. Perception of well-dying was significantly different by grade group. Knowledge for Advance Directives was significantly different by pre-education experience. Conclusion: In order to improve the nursing students' knowledge for advanced directives, it is necessary to develop education program and provide them through the total school years.