• Journal of Christian Education in Korea
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• v.61
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• pp.9-35
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• 2020

In the second half of the previous century the composition of the teacher population - and the composition of the pupil and parent population - in the Netherlands gives rise to the name change 'age of secularisation' to 'age of pluralisation'. In previous centuries the (religious or secular) worldview identity of the parents and the educational philosophy of the school were attuned to each other, and merged into a mono-cultural perspective on the identity development of pupils. The basis for both - the upbringing by the parents and the socialisation in the family on the one hand, and the teachers' efforts to enculturate the students at the school on the other - was a similar life orientation. The school choice of the parents was predetermined by their commitment to a particular (religious) worldview, very often inspired by Christianity. The religious identity of their children developed in a clear-cut context. However, in contemporary society plurality dominates, at home and at the school, both in case of the parents and the teachers. A direct relationship with a community of like-minded believers is no longer decisive for parents with varying cultural and religious backgrounds. Instead, a good feeling upon entering the schoolyard or the school building is a convincing argument in the process of school choice. The professional identity development of teachers and the religious identity development of children takes place in a plural context. Our question is: what does this mean for the normative professionalism of the teacher? To answer this research question we make use of the resources of the Dialogical Self Theory (DST) with its core concepts of 'voice' and 'positioning'. After presenting the Dutch dual education system (with public and denominational schools) we provide a lively description of a Dutch classroom situation occurring in a public school, as viewed from the perspective of the teacher. The focus in this description is on performative dialogue as a 'disruptive moment' and on its potential for the hyphenated religious identity development of teachers, which makes up a part of their normative professionalism.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.6
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• pp.935-946
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• 2008

Religion is the symbolic form and action, linking the ultimate condition of life with human beings. Religious idea grasps the world through symbols and gives birth to the action through symbols. This research put its purpose in elucidating the effect of religion on the costume and its mechanism. It's focus is centered on Buddhism, Hinduism, and Islam which are among the world high religions. Part of this research also examines the mechanism in which several composing factors are expressed with rituals and manifested with costumes, this process was diagrammatized and suggested. The composing factors of religion such as belief system, experiences, community, and rituals are closely related. Ritual especially, is the symbolic action, practice, and the way of rescue, expressing religious meaning. Religious rituals such as imitative rituals, positive or negative rituals, sacrificial ritual, and rites of passage have been expressed with religious music or figurative art such as costume, construction, and art as well as religious ritual like ancestral rites. Religion has had a great effect on the overall culture including costume as a belief system by lightening the meaning of life and suggesting the solutions to the human problems such as anxiety or conflict.

• Journal of Christian Education in Korea
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• v.65
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• pp.29-54
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• 2021

In Europe, the diversity in religions, cultures, languages and historical backgrounds is enormous. World War II and the Soviet Regime have played a large part in this and the flow of refugees from other continents increases the pluralism. How can religious education add to bridging between differences? The language across European countries is different, literally between countries, but also figuratively speaking and even inside individual countries. These differences occur in cultural sense and across age groups as well. Secondary education has the task to form young people to become firmly rooted people who can hold their own in society. It is essential that they learn to examine their own core values and their roots. Recognising their values should be a main focus of religious education. However, schools are currently accommodating increasing numbers of non-religious pupils. What role do religious values still play in this situation? How do pupils feel about active involvement in religious institutions, and about basing life choices on religious beliefs? Can other, non-religious values be detected which could form the basis for value-oriented personal formation? Research of these subjects has been ongoing in the Netherlands for more than twenty years and is currently being expanded to the Czech Republic and(former East) Germany. These are also secularized countries but have a very different history. Does the history and context of these countries play a role, and does this show in the values that are important to pupils? A comparative pilot study is being conducted as start of this broadening perspective geared towards greater insight into the values of pupils in these three European countries. This information helps to design appropriate new forms of religious value-oriented worldview education.

• Journal of the Korean Society of Costume
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• v.25
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• pp.183-199
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• 1995

Among many different approaches of study of history of Kokuryo clothing culture, this study attempted to understand the costume by including political , militarial , economical , cultural , and religious aspects of Kokuryo society. It also included pictures in mural tumbs and old studies in Kokuryo costume. Clothing culture related to political life clearly differenciated social status by restricting styles and colors of clothes according to peoples social status. Generally people in high social status wore clothes with detailed decorations invariety of colors, and also used more fabrics than people in low social status. Costume was also affected by military life style that needed to meet the vigorous physical activities. High rank worriors wore iron scaled shielded clothes with red decoration on it which identified different ranks of the worriors. Economy also contributed it role to affect the clothing styles in Kokuryo. Based on old studies of costume, this study focused on people's life styles that included hunting and weaving . Hunting clothes were differentiated by decorating wit feathers . Jowoguan(조우관) is one of the examples. Since weaving was a major economic power or factor, silk and flax were very popular. People even used those fabrics to pay tax. Regarding cultural aspect , this study emphasized on song and dance wear along with active wear. Song and dance wear specially decorated with poka dots, however men and women wear were claryly distinguished. Unlike other clothes that were restricted in colors and styles, song and dance wear were decorated in variety of colors. Lastly this study presents religious aspects of Kokuryo costume . Monks wore black clothing (내의) that was influenced from China and the Western Regions(서역). To emphasize their religious power, Gods in the pictures of mural tumbs wore clothes with wings and feathers. God of fire and agriculture wore simple dresses without much decorations which represented simple life style of working class.

• Journal of the Korean Society of Costume
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• v.25
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• pp.185-199
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• 1995

Among many different approches of study of history of Kokuryo clothing culture, this study attempted to understand the costume by in-cluding political, militarial, economical, cul-tural, and religious aspects of Kokuryo society. It also included pictures in mural tumbs and old studies in Kokuryo costume. Clothing culture related to political life clearly differenciated social status by restricting styles and colors of clothes accord-ing to peoples social status. Generally people in high social status wore clothes with detailed decorations in variety of colors, and also used more fabrics than people in low social status. Costume was also affected by military life style that needed to meet the vigorous physi-cal activities. High rank worriors wore iron scaled shielded clothes with red decoration on it which identified different ranks of the worriors. Economy also contributed its role to affect the clothing styles in Kokuryo. Baseed on old studies of costume, this study focused on people's life styles that included hunting and weaving. Hunting clothes were differentiated by decorating with feathers. Jowoguan is one of the exemples. Since weaving was a major economic power or factor, silk and flax were very popular. People even used those fabrics to pay tax. Regarding cultural aspect, this study emphasized on song and dance wear along with active wear. Song and dance wear specially decorated with poka dots, however means and womens wear were claryly dis-tinguished. Unlike other clothes that were re-stricted in colors and styles, song and dance wear were decorated in variety of colors. Lastly this study presents religious aspects of Kokuryo costume. Monks wore black cloth-ing that was influenced from China and the Western Regions. To emphasize their religious power. Gods in the pictures of mural tumbs wore clothes with wings and feathers. God of five and agriculture wore simple dresses without much decorations which represented simple life style of working class.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.165-189
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• 2004

In this paper I try to understand the meaning of "water" which plays an important role in the novels by Syusaku Endo and Sokyu Genyu. These two Japanese writers also have a deep interest in the interreligious dialogue, especially in the encounter between Christianity and the Buddhism. By analyzing Hukai Kawa(1993) of Endo and Mizu no Hesaki(2001) of Genyu, this paper sheds light on the symbolic meaning of "water", which I believe could contribute creatively to the theological debate on the religious pluralism.

• Journal of the Korean Association of Oral and Maxillofacial Surgeons
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• v.37 no.1
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• pp.9-14
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• 2011

Recently, the population of patients who refuse transfusion has increased for both religious and non-religious reasons, even in life threatening emergency situations. Their refusal has highlighted the need to develop nonblood transfusion surgery techniques to decrease the risk from blood transfusions. A 57-year woman with an ulcerative lesion on the gingiva of the right upper molar area visited the department of oral and maxillofacial surgery in Dankook University Dental Hospital. After a preliminary evaluation, the patient was diagnosed with squamous cell carcinoma. As she refused blood transfusion during surgery for religious reasons, surgery was planned using recombinant human erythropoietin (rHuEPO) without a blood transfusion. The patient underwent a partial maxillectomy, supraomohyoid neck dissection, free radial forearm flap and split thickness skin graft under general anesthesia. rHuEPO and iron were used before and after surgery. The hemoglobin/hematocrit (Hb/Hct) level, iron (Fe) and total iron-binding capacity (TIBC) were assessed. The patient recovered completely without any blood transfusions. rHuEPO is a viable alternative for patients with religious objections to receiving blood transfusions.

• International Journal of Computer Science & Network Security
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• v.22 no.10
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• pp.37-42
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• 2022

Communication as a process of interpreting signs has always existed in people's life. In post-information society, the communication between a person and a technological system through the specific sign-attaching process becomes widespread. Moreover, it somehow replaces usual communication between people. One of the means of communication in the digital space are video games. They not only play an important role in communication processes, but also are a special case of sign-creating and interpreting. The purpose of the article is to examine video games as a space of sign-based communication between a person and a game as a specific digital system. With the help of general scientific and hermeneutic methodology, the analysis of video games as a post-information society phenomenon which people communicate to has been conducted. The process of semiosis as attaching special meanings to signs has been traced in both manipulating in-game objects and characters and understanding rules of an in-game world.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.125-143
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• 2005

This study offers an analysis of how Protestant Christianity in South Korea incorporated many beliefs and practices of Korean traditional religions in order to make the new faith more appealing to the masses. The paper also examines the way in which specific Protestant doctrines and practices were modified or accentuated to suit the disposition of the Korean people. In agreement with Confucianism, for example, Protestant churches in general emphasized the values of diligence, self-cultivation, righteous living, and, most importantly, filial piety. By overtly and subtly permitting ancestral rites to be conducted by Christians, moreover, Protestant Christianity evaded successfully the potential alienation of the tradition-bound Koreans. From Buddhism, Protestant Christianity syncretized such elements as the daily dawn prayer and all-night prayer as well as the practices of baekilgido ("a hundred-day prayer") and chunilgido ("a thousand-day prayer"). Hundreds of prayer centers that exist deep in the mountains also manifest a Buddhist influence. Shamanistic influences are also evident in Korean Protestantism, replete with the latter's emphasis on this-worldly success (health, prosperity, long life, etc.), faith healing, and conceptualization of God as being merciful and generous. What all of this reveals is that Christian conversion in South Korea did not involve an exclusivistic change of religious affiliation, meaning that it did not require the repudiation of traditionally held beliefs. Instead, millions of South Koreans eagerly embraced Protestant Christianity precisely because the new faith was advanced as an extension or continuation of traditional religious practices.

• Korean Journal of Adult Nursing
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• v.20 no.2
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• pp.341-352
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• 2008

Purpose: The purpose of this study was to identify relatively important predictors of quality of life (QOL) of HSCT recipients among client's characteristics(age, gender, family income, religiosity), HSCT-related characteristics(time since HSCT, type of HSCT, decision maker of HSCT) and social support. Methods: Eighty two participants who had a HSCT were recruited for the study. Data were analyzed by descriptive analysis, pearson's correlation, ANOVA and stepwise multiple regression using SPSS for Window(version 12.0) program to answer the research questions. Results: Family income, time since HSCT and religiosity explained 23.8% of the variance in the QOL of HSCT recipients. HSCT recipients who had higher family income, longer time past since HSCT, and more religious tend to have higher quality of life. Conclusion: Based on the findings of this study, we could know that the HSCT recipients need certain amount of time to recover their QOL after HSCT. Opportunities of reemployment and religious support should be considered when we develop intervention program for HSCT recipients.