• Journal of Hospice and Palliative Care
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• v.16 no.2
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• pp.90-97
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• 2013

Purpose: Ten years have passed since the Korean government announced its plan to institutionally support hospice and palliative care in 2002. In line with that, this study aims to suggest future directions for Korea's hospice and palliative care policy. Methods: We conducted a survey on people's perception and acceptance of well-dying. Data were collected from 1,000 participants aged 19~69 years between June 1 and June 11, 2012 via computer-assisted telephone interviews. Results: The most important factor for well-dying was placing no burden of care on others (36.7%) and the second most important factor was staying with their family and loved ones (19.1%). Among nine suggestions of policy support for well-dying, the most popular was the promotion of voluntary care sharing (88.3%), followed by the palliative care training support for healthcare providers (83.7%) and the support for palliative care facilities instead of funeral halls (81.7%). The idea of formulating a five-year national plan for end-of-life care drew strong support (91%). According to the survey, the plan should be implemented by the central government (47.5%), the National Assembly (20.2%) or civic groups (10%). Conclusion: This study demonstrated the public consensus and their consistent direction toward policy support for well-dying. Results of this study may serve as a foundation for the establishment of policy support for people's well-dying and palliative care at the national-level.

• The Journal of the Korea Contents Association
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• v.13 no.10
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• pp.325-346
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• 2013

This study analyzed the differences of the religious activities, faith attitudes, depression and ego-integrity by the elderly's demographic characteristics. In addition, this study analyzed the effects of the elderly's religious activities and faith attitudes on depression and ego-integrity. The survey was conducted from May 4 to 25, 2013 among the aged 60 or older with Christian faith in the Seoul metropolitan areas. And 408 responses were used in the data analysis. As a summary of the results, first, there were partially differences in religious activities, faith attitudes, depression, and ego-integrity by the elderly's demographic characteristics. Second, the subjective religious activities and faith attitudes had a negative effect on depression factor, and all factors of the religious activities had a negative effect on anti-vitality factor of the elderly. Third, the subjective religious activities had a positive effect on the attitude about life and acceptance of death, and the organizational religious activities had a positive effect on the acceptance of aging. Also, all factors of the religious activities had a positive effect on the satisfaction of the present life.

• Korean Journal of Social Welfare Studies
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• v.44 no.1
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• pp.239-266
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• 2013

This study sets out to explore their experiences using a biographical research method and to suggest appropriate support systems for Korean women with leprosy. The data were collected through in-depth interviews with five leprous women. The following main themes were extracted from the practical experiences of leprous women over all their life-span: "encounter the divine punishment", "huge burden on a tiny body", and, "the candle to die down". These themes are listed and described in chronological order. Leprous women were forced to choose concentration hospital to survive social stigma and discrimination. In the hospital, leprous women were treated like a pest, and further deprived of their rights regarding marriage, pregnancy and child care. Until now, they still keep themselves away from society because of their ugly body even though the disease is completely gone. But they keep praying for their children's lives. Finally they accepted a life of tears and regrets and waited for death. This study offers practical knowledge and social work implications for Korean women with leprosy.

• Journal of Korean Classical Literature and Education
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• no.35
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• pp.195-219
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• 2017

The distinctive character of a self-written epitaph is that it assumes one's own death. While containing the elements of an epitaph, it is distinctive in that it reveals motive of writing and scolds rather than praises one's own self. The motive for writing a self-written epitaph is two-fold. First, it seeks to tell the truth about one's own self. Second, it is a response to external shocks. The Educational Value of Self-written epitaph lies in leading the elderly to reflect on their lives today, and it bears the appearance of cooperative writing.

• Journal of Hospice and Palliative Care
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• v.8 no.2
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• pp.216-223
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• 2005

Purpose: The purpose of this study was to compare the need for hospice care between families of children and adults with cancer. Methods: The data was collected from 190 families of children and adult with cancer using self-rating questionnaires from December, 2004 to February, 2005. Data was analyzed using SPSS/Win program by Mean, SD and t-test. Results: The mean score of the need for hospice care in families of children with cancer was greater significantly than in families of adults with cancer (t=-2.126, P=.035). The scores of two factors among the five factors evaluated for the need for hospice care were different significantly. The mean score of control of major terminal physical symptoms' in families of children with cancer was greater significantly than the mean score of adults with cancer (t=-2.165, P=.032). The mean score of 'spiritual care to prepare for death' in families of adults with cancer was greater significantly than the mean score of children with cancer (t=-2.380, P=.018). Conclusion: For improving the quality of life for both patients and families, the hospice service program needs to consider the life cycle of patients.

• (The) Research of the performance art and culture
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• no.23
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• pp.245-280
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• 2011

One of the major streams of modern play in Korea is the work of introducing Korea's traditional ritual-'gut' into a play. Such work, together with the stream of diversification of culture, has brought about the tendency to induce 'gut' into a play in a creative way. The research on ritual plays in Korea has been done in the direction of studying the ritual plays in the West centering on the work of theoretically inquiring into histrionic features inhering in 'gut' as a ritual. This research made an analysis of the receptive aspect of rituals and histrionic characteristics presented in Korea plays through "Sanssikgim" and "Ogu" on the basis of the theory of ritual plays established by Artaud. In an effort to understand the receptive aspect of rituals, this research analyzed what forms these Korean works are borrowing from "Ssikgim gut" and "Ogu gut" while analyzing these works differently from the viewpoint of Artaud regarding characteristics of ritual plays. Accordingly, this research made an analysis of the structure and characteristic of "gut" with the aim of understanding in what form "gut" is absorbed into Korean plays by looking at the theatric receptive forms of "gut." The ritual plays in Korea originated in "gut." Likewise, the theater of cruelty by Artaud was greatly influenced by the belly dance stemming from "mudang-gut" in Asia. Accordingly, there is considerably exposed something in common between the ritual play in Korea and Artaud's theater of cruelty. "Gut" in Korea, or ritual plays are a little different from Artaud's work which makes its audience feel unfamiliar in that 'gut' or ritual plays in Korea are pursuing ritualistic quality and playing quality simultaneously, but there exists a similarity between the two in that they both desired to have communication with audiences. This researcher strongly believes that for the time to come, when the receptive aspect of the modern play assuming ritualistic quality is developed using the medium of communication with audiences, purification and play therapy, its direction will be more noticeably exposed.

• (The)Study of the Eastern Classic
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• no.68
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• pp.409-437
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• 2017

The curiosity of the human afterlife created many imaginations. The Death Angel's Character are also the product of this imagination. This is because we needed a connection between this world and the otherworld in human' imaginations. The Death Angel revealed in detail in Shamanistic Epics. First, It is the person who performs the task assigned by The King of the Otherworld. Second, It is a person who can go to this world and the otherworld. Third, It is the person who takes the deceased to the otherworld. Fourth, It is the person who takes out the soul of human and modify the life list. Fifth, It is the person who sympathetic and humane qualities. This The Death Angel's character is actively accepted in modern contents. The most representative works are <49 Days>, , . Contemporary content, but the otherworld and the afterlife were accepted. And The Death Angel played an important role. Of course, this process also happens that modern changes. Namely, Function and personality retains existing character. And the appearance and background change a modern sense. As a result, The Death Angel became a new character through the encounter between the past and the present.

• 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 Hospice and Palliative Care
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• v.22 no.4
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• pp.156-165
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• 2019

Purpose: This study was conducted to identify subjective attitudes towards terminal patients in nursing students who had clinical practice. The types of subjective attitude were classified by applying Q methodology. According to those types, basic reference data for the development of educational programs were provided. Methods: Thirty-four final Q samples were selected, and Q classification with a nine-point scale was performed with P samples of 43 nursing students. A key factor analysis was conducted with the collected data using the PC QUANAL program. Results: Nursing students' attitudes towards terminal patients were grouped into three types. The total variable was 49.96%. Students with Type 1 ("wish for life-sustaining medical treatment") thought that terminal patients accurately understood their medical condition and wanted to prolong their lives. Others with Type 2 ("need for service and support") believed that a multidisciplinary nursing system needs to be established to help terminal patients prepare for death. Students with Type 3 ("awareness and acceptance of death") thought that terminal patients wanted to die with dignity at a hospice unit. Conclusion: This study analyzed various types of attitude towards terminal patients, as perceived by nursing students with clinical training experience. Development of educational programs for each attitude type analyzed in this study could contribute to systematic training programs for nursing students caring for terminal patients.

• 한국노년학
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• v.30 no.3
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• pp.947-971
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• 2010

The present research is aimed at to examine the relationships between wisdom and age, also between wisdom and its psychological adaptation among middle and elder adults in Korea. Moreover, using data on 240 middle-aged and elder adults, the relationship between different aspects of wisdom and aging well were not only examined, but also explored age differences of wisdom through adulthood. The major findings from the study are summarized as follows. first, the wisdom scores of middle-aged and elder adults were significantly higher than those of young adults. While 'cognitive competency' and 'positive life attitude' factors had no significant differences. It means that 'cognitive competency' and 'positive life attitude' wisdom could be stable across adulthood. However, 'moderation and balance' and 'sympathetic interpersonal relationship' wisdom of elders were significantly higher than those of young adults. second, in middle and elder adults, Wisdom was found to be positively related with life satisfaction, well-being, death acceptance, experiences of positive emotion, generativity, ego integration, and positive life review. while on the other hand, contrast wisdom to be negatively related with depression, fear of death, perceived stress and experiences of negative emotion. The results from the study were examined by ecological validity of wisdom. Accordingly, a number of limitations and implications of the research were acknowledged.