• Journal of The Korean Society of Inherited Metabolic disease
• /
• v.18 no.2
• /
• pp.50-54
• /
• 2018

Jehovah's Witnesses do not accept blood transfusions, because of their particular interpretation of the Old and New Testaments. When people with such religious convictions are in need of medical care, their faith and belief may become an obstacle for proper treatment, and pose legal, ethical, and medical challenges for the health care providers. We report two inherited metabolic disorder cases in South Korea where the infants died whilst under medical care because of parental refusal of blood transfusions for religious reasons. Case 1 had methylmalonic acidemia, Down syndrome and associated congenital cardiac anomalies requiring surgery. Case 2 had anemia and methylmalonic acidemia requiring dialysis to treat hyperammonemia and metabolic acidosis. For effective medical management, they needed life-saving blood transfusions. As a part of alternative treatment, Erythropoietin was administered in both cases. As a result, two babies died from their extremely low hemoglobin and hematocrit. The hemoglobin concentrations below 2.7 g/dL without cardiac problem and 5.4 g/dL with cardiac anomaly complicated by pulmonary hypertension are considered life-threatening hemoglobin threshold. The medical professional must respect and accommodate religious beliefs of the patients who can make informed decisions. However, when parents or legal guardians oppose medical treatment of their babies and incompetent care receivers on cultural and religious grounds, the duty to assist and save persons exposed to serious danger, particularly life-threatening events must come first.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.21 no.4
• /
• pp.677-688
• /
• 1997

The purpose of this study was to find out the symbolism of religious costume which has showed the religious belief system through costume practice and culture. Indian Religious costume each has its own mark was investigated in this study. In India, religion is a way of life. It is an integral part of the entire Indian tradition. The results were as follows; India's several main religions are Hinduism(About 80% of population) , Islam (About 11% of population) , Sikhism(less than 2% of population) , Jainism(less than 1% of population) , Buddhism(less than 1% of population) and Christianity(About 3% of population but excluding here) Religious faith system which symbolized Godhood, spiritualty, ascetics, restraint, chastity, sacred and dignity gave a certain shape to each color, ornaments, dressing and marking of religion costume. In connection with religion costumes, there were Hindu's Tika, sacred ash, long hair, knot and holy band (Yajnopavita) , Buddhist's kayysa and tonsures, Jams' no covering, Muslim's chador and skullcap, Sikh's turban (with no cutting hair) , comb, steel bracelet, drawers, sword or dagger. The characteristics, head especially of thebody and white in the colors were made much account for India religion costume. Traditional costume seems to be worn at the present times in India. But apparently these costume associated with religion costume because of Hindu more than 80% of population.

• Journal of Daesoon Thought and the Religions of East Asia
• /
• v.2 no.2
• /
• pp.51-72
• /
• 2023

This article explores the intersection of freedom of religion, sangsaeng, and symbiosis when considering the post-COVID study of religions, especially new religions. When it comes to the study of new and alternative religious groups, where there is more potential for misunderstanding and misinformation, it becomes all the more important-and indeed mutually beneficial, in the areas of religious liberty, religious freedom, and cross-cultural dialogue-to learn about a tradition by taking into account the spiritual life and practices of members themselves and their own sacred writings and practices. Daesoon Jinrihoe offers a case study of the importance of this principle and the notion of sangsaeng in particular is a fruitful utilitarian lens for thinking about how scholars, journalists, and others might approach the study of religion in our complex and global digital age of (mis) information. Daesoon Jinrihoe is also considered in light of Roy Wallis's typology of world-rejecting, world-affirming, and world-accommodating new religious movements. Open areas for sociological research are proposed and the nascent field of Daesoon studies is compared to some similar scholarly endeavors within NRM studies.

• Journal of East-West Nursing Research
• /
• v.13 no.1
• /
• pp.48-56
• /
• 2007

Purpose: This is a descriptive research to examine the levels of ADL, self efficacy, and life satisfaction of elderly institution residents, and the relations among the factors. Method: Data were collected through a questionnaire survey of elders aged over 65 at nursing homes in 9 areas throughout the country. Measures were the physical function scale, the general self efficacy scale, and LSI Z. Collected data were analyzed using SAS/PC11.0. Result: First, the mean levels of ADL, self efficacy, and life satisfaction were 2.83 (0.85), 2.79 (0.63), and 1.18 (0.42). Second, the relations among three factors were showed positive correlations. Third, (1) The level of ADL was statistically significantly different according to health condition, religious activity, volunteer activity, and friend meeting. (2) The level of self efficacy was statistically significantly different according to health condition, source of help, religious activity, volunteer activity, friend meeting, and elderly school & senior center. (3) The level of life satisfaction was statistically significantly different according to health condition, source of help, religious activity, volunteer activity, friend meeting, and elderly school & senior center. Conclusion: Conclusively, it is required to enhance ADL and self-efficacy in order to improve elderly institution residents’ life satisfaction.

• The Journal of Asian Finance, Economics and Business
• /
• v.7 no.10
• /
• pp.339-345
• /
• 2020

Human resource is considered as an important resource that enables organizations to achieve competitive advantage. As such, it is important to have engaged employees to drive the strategic objectives of the organization. The study focuses on variables that can promote employee engagement. Work-life balance and employee engagement have received attention in both academia and practice. Engaged employees are crucial in the achievement of the strategic objectives of organizations. Besides, the role of religious orientation in life and work has been gaining attention from management scholars. The paper attempts to fill the research gap by developing a conceptual model and propositions for empirical testing. Specifically, the study proposes that work-life balance is expected to act as a mediator in the relationship between religiosity and employee engagement. Furthermore, religiosity is included as a moderator since religious belief can strengthen the positive relationship between work-life balance and employee engagement. A systematic literature review was carried out. A framework and propositions for future studies have been developed. The proposed framework provides direction for scholars to empirically test the indirect relationship between work-life balance, religiosity and employee engagement. Empirical testing of the framework could provide insights into how work-life balance and religiosity promote employee engagement.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.18 no.9
• /
• pp.216-225
• /
• 2017

The purpose of this study is to examine the effect of spirituality on the quality of life in people living with HIV/AIDS. The survey was conducted with 260 people living with HIV/AIDS to analyze the effect of sociodemographic factors, spiritual experience in ordinary life, value and belief, forgiveness, personal religious life, religious/spiritual response skills and the spiritual factor of religious support. As a result of the OLS regression analysis, the income level, seriousness of illness, forgiveness and religious/spiritual response skill were found to have an effect on the quality of life of people living with HIV/AIDS. This study proved that spiritual factors as well as demographic factors strongly influence the quality of life in people with HIV/AIDS. In summary, the effect of spirituality on the quality of life was discussed and on the basis of the results, it is deemed necessary to emphasize spirituality factors to improve the mental health of people living with HIV/AIDS. The limitations of this study are discussed and future investigations envisaged.

• Journal of Christian Education in Korea
• /
• v.67
• /
• pp.229-265
• /
• 2021

The purpose of this study is to suggest educational directions by exploring the stories of changes and expectations experienced by Christian children during the COVID-19 pandemic. For this purpose, nine third- to fourth-grade elementary school children attending the church, were interviewed about their changes and expectations regarding COVID-19. The results identified five areas of experience: daily life changes, school life changes, interpersonal relationship changes, religious life changes, and emotional changes during the COVID-19 period. Daily changes included infection prevention, missing play, leisurely routine, and lethargy. Changes in school life included loss of face-to-face classes and various rule requirements. Interpersonal relationship changes included the difficulties in forming relationships with friends, teachers, parents, and siblings, and religious life changes included loss of face-to-face worship and the restoration of family worship. Various negative emotions were expressed. Analysis of the participants' expectations showed in daily life they wanted to travel and play, return to pre-corona school life, return to face-to-face worship, restore retreats, and develop fun programs as religious life expectations. Based on these children's experiences and wishes, the study suggests that educators need to recognize children's efforts during the COVID-19 period, read their hurt feelings, and develop church programs that include communication, community, and fun elements.

• The Journal of the Korea Contents Association
• /
• v.11 no.11
• /
• pp.241-252
• /
• 2011

This study analyzed the factors of the physical and social characteristics, self-esteem as well as life satisfaction of elderly women, and analyzed the effects of the physical and social characteristics on self-esteem and life satisfaction. The survey was conducted from January 10 to February 10, 2011 among the elderly women aged 60 or older in the Guri-si and its environs of Gyeonggi-do, and 380 responses were used in the data analysis. The statistical analysis methods were frequency analysis, factor analysis, reliability analysis, correlation analysis, t-test, ANOVA, and multiple regression analysis. As a result, the physical characteristics of elderly women were classified by the activities of daily living(ADL), physical function, and disease status. The social characteristics of elderly women were classified by the religious and social activities. ADL, physical function, religious and social activities were shown to influence the self-esteem. In addition, ADL, physical function, and religious activities influenced the life satisfaction of elderly women.

• Journal of the Daesoon Academy of Sciences
• /
• v.22
• /
• pp.471-507
• /
• 2014

Edification in Daesoonjinrihoe is not only a phenomenon that occurs following the differences of religious experience or spiritual development among the community members, which enables the members to share teaching and learning experiences with one another, but also an issue determined as one of the major activities of the religious order and a plan for achieving the purpose of the religious order-Podeokchenha(Wordly Propagation), Gujechansaeng (Salvation of all mankind) and Jisangcheonguk Geonseol(Building of earthly paradise). The purpose of this article is to clarify its concept and provide an example of edification, through considering the historical model for edification to help the cultivators with their work of edification. The archetype of edification of Daesoonjinrihoe was formed and gradually developed in phases by Sangje, Kang Jeungsan, the Supreme God(姜甑山, 1871-1909), Doju, Jo Jeongsan(趙鼎山, 1895-1958) and Dojeon, Park Wudang(朴牛堂, 1917-1995), by the three of whom the Religious Authority was succeeded. Sangje descended to the human world and preached to people to live by the rule of Haewon Sangsaeng(Resolution of grievances for the mutual beneficences of all life) and set an example of abolishing the old customs, living in mutual beneficences and having respect for human being. Doju, in revering the last will of Sangje, established the religious order by setting its creed, rituals and activities, which formed most contents of the archetype of edification. Dojeon set up a religious faith system by firmly establishing the Religious Authority and performed the True Law in accordance with Sangje's program of heaven to educate the cultivators to achieve the goal of self-cultivation following the last will of Doju. Through this, a perfect method to reach the state of Dotong(The Truly Unified State of Dao) is fulfilled. In this way, the archetype of edification was formed in the process of succession of Religious Authority. In conclusion, edification in Daesoonjinrihoe contributes to a 'systematic conveyance and understanding' through the historical archetype of edification, and it can be described as a concept that becomes a model to put into practice the 'True Law' of teachings given by two Sangjes for Dotong. Therefore, edification of Daesoonjinrihoe is drawing attention of its development as an important activity that realizes the ultimate value of the religious order because it solves the problems of immorality(absence of Dao), disorder and disregard of human value generated from the other side of this material civilization, with the truth of Haewon Sangsaeng, and has a function of rebuilding and leading the individuals and the society to the Truly Unified State of Dao through performing of the True Law.

• Journal of the Daesoon Academy of Sciences
• /
• v.24_1
• /
• pp.291-313
• /
• 2014

Religious organizations execute various social welfare programs on the basis of their religious ideology and faith. Their practice vividly aim at mission, propagation, edification, and spreading, but also is practised as a way of philanthropy, an universal value. Daesoonjinrihoe's social welfare program can be understood in this respect. This paper investigates on which idea Daesoonjinrihoe's social welfare program takes its basis, and examines the current situation and tasks of the social welfare program. Daesoonjinrihoe runs their social welfare program on the idea of 'Resolution of grievances for the mutual beneficence of all life[Haewonsangsaeng: 解冤相生]' and 'Boeunsangsaeng(報恩相生)'. Their program is concentrated on medical welfare, welfare for elderly people, and youth welfare. It is noteworthy that Daesoonjinrihoe's welfare program is not subsidized by government as much as those of other religious organizations. This paper looks into the tasks for Daesoonjinrihoe's social welfare program in terms of operational system and hardware, and suggests that we need to show interest in multicultural welfare systems and support it as Korean society is becoming a more multicultural society.