• 한국실내디자인학회논문집
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• 제13호
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• pp.111-116
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• 1997

For the purpose of easy approach, social welfare facilities that have close relation to local society establish welfare facilities, as schools, religious faciliteis, town-block offices, libraries, etc. Especially the church neighboring the region can use regional resources in human power, facilities, financial power. So the purpose of this research is to investigate the concept and sort of religious facilities and regional connection and present the direction of social welfare facilites plan through the case study of social welfare faciliteis performing public welfare work, attached to church.

• 한국콘텐츠학회:학술대회논문집
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• 한국콘텐츠학회 2007년도 추계 종합학술대회 논문집
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• pp.627-630
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• 2007

가톨릭 수도회 홈페이지를 통하여, 교회의 커뮤니케이션의 궁극적인 목표인 복음화와 친교의 활성화를 이루기 위해, 온라인상에서 수도회가 대중들과 복음적인 소통과 내부 공동체 구성원들의 활발한 친교를 나누기위한 온라인 커뮤니티 유형을 제시하고, 컴퓨터를 매개로 한 상호작용(CMC)의 요인들을 중심으로 홈페이지 설계 방안을 제시하고자 한다.

• 대순사상논총
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• 제34집
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• pp.203-238
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• 2020

外國宗教或外國宗教法人到臺灣發展可能會遇到的法律風險以及該如何控管, 本文先以外國宗教到臺灣發展的可能性做法, 該法律規範, 類型, 流程, 注意事項…等作為本文撰寫之目的, 以便外國宗教一開始來臺灣發展時, 可以選擇適合自己的方式參考進行之。外國宗教若欲來臺發展, 其發展方式可能有幾種方法可以遵循 : 1. 宗教人士個別在臺傳教 2. 宗教團體在臺傳教, 樣態可為幾種 : 1) 以寺廟(或有宗教稱為「靈臺」)型態呈現。2) 以人民團體 (非法人宗教團體) 方式呈現。3) 未辦理登記寺廟(或有宗教稱為「靈臺 」) : 係事實上已存在之募建寺廟(或有宗教稱為「靈臺」)建築物, 因未符合辦理寺廟(或有宗教稱為「靈臺」)登記規定者, 而依據『未辦理登記寺廟(或有宗教稱為「靈臺」)補辦登記作業要點』要點所稱之未辦理登記寺廟(或有宗教稱為「靈臺」)。3. 非屬前者之具有辦事處及獨立之財產與宗教目的, 但未經政府立案或未經登記為寺廟(或有宗教稱為「靈臺」)者 (非法人宗教團體)。4. 在臺設立研究中心 : 外國宗教在外國已經設立財團宗教法人時, 來到臺灣設立分部, 得以研究中心的形態出現。5. 在臺設立法人 : 區分為「學校法人」, 「宗教社團法人」與「宗教財團法人」。以上各種類型各有不同對應的設立準據法適用依據, 本文將介紹各該準據法內容, 並介紹重要內容, 例如有關經費的部分, 對於績優宗教團體設有獎勵規範, 宗教團體申請外籍人士來臺研修教義的要點規範, 如為外文文件, 並應備具中文譯本等規定。外國宗教在臺發展因有涉外因素, 涉外民事法律適用法為我國選擇法規適用的母法, 該外國法人之屬人法事項依據涉外法規定, 係參考1979年泛美商業公司之法律衝突公約第2條及義大利國際私法第25條第1項等立法例之精神, 均採法人之設立準據法主義, 明定所有法人均以其所據以設立之法律為其本國法, 故外國宗教法人在臺之法律問題涉及到屬人法事項時, 係以其據以設立之法律為其本國法, 而外國法人之下列內部事項, 亦是依其本國法為準據法。

• 대순사상논총
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• 제23권
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• pp.1-36
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• 2014

The purpose of this study is to research the religious-ethical meaning of the scripture (Jeongyung, 典經) of Daesoonjinrihoe, one of religious orders in Korea. It is 'the reorganizing in the order of heaven and earth' (ROHE, 天地公事)that the believers of Daesoonjinrihoe regard as the essence and basis of their religious belief in Jeongyung, and so I focus on it in this paper. And I have applied the method of religious ethics that recognize the relation religion and morality for understanding religious-ethical meaning of moral principles and norms. In the process of this study I have selected a lot of moral principles, norms and activities in ROHE, and sorted them with their social context of ROHE. In this research I have found some characteristics of ethical norms in the ROHE according to three divisions of ethical category such as personal, social and natural ethics. The understanding of mind is an important point of personal ethic in the ROHE. The mind is understood as the subject and object of personal ethical attitude and volition. So one could have ethical attitude by oneself with mind as subject, and reflect and correct on his ethical faults with the mind as ethical object. The distinctiveness of social ethic in the ROHE is special concerns to the weak at that time such as sick person, illegitimate children, shamans, farmhands and etc. This is a logical consequence of the ethical altruism of the ethic of mutual beneficence(相生) and the dignity of human(人尊) in ROHE. And the ethics of mutual beneficence is applied to natural ethic of ROHE. Since natural world including all sort of plants and animals is intimately related to the human worlds, so it is a desirable attitude for to accommodate to the changes of nature. Even if these characteristics of ethics in ROHE are justified by the religious beliefs, the norms from them are available in our religious pluralistic societies, since they have common ethical values of other religious ethics. It is my concluding remark that religious orders or denominations have to offer a lot of moral norms suitable to religious pluralistic situation. Because it is needed for our society to conquer various sort and kind conflicts among religions, and to act harmoniously together for public peace.

• 패션비즈니스
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• 제23권5호
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• pp.48-66
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• 2019

The purpose of this thesis was to investigate the similarities between religious costumes and Kazakh and Tajik minority women's costumes in the Chinese northwestern minority population that believes in both Islam and Shamanism. The research was conducted by investigating the forms, colors, and patterns of 240 representative costume pieces and making quantitative comparisons between religious and traditional costumes. The results showed that the Kazakh and Tajik costumes were similarly formed, both intended to cover the human body. Both the Islamic and traditional headdresses were also similarly shaped. In terms of color, black, white, green, and blue were found frequently in the Islamic religious costumes, as were red and yellow. Red, white, and brown, ascribed to the colors of shamanism, signifying incantations, were also frequent, indicating that this was engrained in their lives. A review of the traditional costumes revealed the patterns of Islam. Plants, geometry, abstraction, and letter patterns were dominant, whereas the meaning of the Islamic patterns, rebirth, sun, life, and hope, influenced the traditional costume patterns. Patterns associated with incantations, like the animal horns shown in the shamanism religious costumes, were persistently observed even after the people were converted to Islam. This study on the similarities between religious and traditional costumes in the Chinese minority might help us understand the connection between religious and traditional costumes and elucidate the cultural costume transition process.

• 대한가정학회지
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• 제42권2호
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• pp.151-160
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• 2004

This paper researched and compared the Jangsam religious costume, of Buddhism in Yeongsanjae with that of Shamanism in Gutgeori. Jangsam is a full length, flaxen hemp dress used in both religions. (Ed-please amend this sentence as necessary but note that it is essential to give some description of the costume here for non-Korean readers) The religious point of view can cause Jangsam's features to differ Jangsam's meanings are as follows. First, the purpose of wearing Jangsam in both the Buddhist priest's and Shamans' costumes is to gain power from the Almighty in order to maximize the religious effect. Second, Jangsam in the Shaman's costume features universality mixed with Buddhism and folk religion and becomes symbolic in Buddhism. As society disregards Shamanism, it has become combined with Buddhism. Third, Jangsam for Yeongsanjae or Chukwon Gut has kept its religious specialty as a Pyoeui despite various modifications.

• 대한가정학회지
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• 제41권2호
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• pp.123-139
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• 2003

This study examines the characteristics of 45 sects of seven new aboriginal religious groups in Korea including Jeungsan sect, Tangun sect, Soowoon sect, Won Buddhism, Bongnam sect, Gahksedo sect, Shamanism sect through field study and various documents. The purpose of the study is to elucidate how their religious ideas are reflected in their ceremonial costumes and what characteritics and underlying meanings these costumes have, and I reached the following conclusions 1. The new religious groups in Korea modified or mixed the designs or names of existing outfits to convey their ideas or beliefs in their costumes. 2. The costumes of new religious groups turned out to have certain characteristics in common: they all reflected the times, Korean tradition, ancestor worship. 3. I looked at the symbolicity, names, and types of the outfit, and their color scheme to establish their structural characteristics, and it turned out that they an symbolized the creeds and ideas of each religion. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, for instance, had to do with Buddhism Taoism, and Confucianism. The most common type of costume consisted of traditional hanbok top, pant, robe, and some type of headpiece for men, and hanbok top and, skirt for women, and if women were to wear a robe, it usually meant the sect believed in sexual equality. There was also a tendency to simplify or minimize the dress code, which seems to indicate that the sect was trying to adapt itself to, the times. The most common type of the outer garment for men was a robe with narrow sleeves, straight lapel, and no slits, and a robe with wide sleeves, straight lapel, and slits for women. The color scheme of the costumes included blue, white, yellow, red, and black, reflecting the influence of the Yin-Yang and Five Elements idea and traditional preference for white of Koreans. 4. These religious costumes were worn at various ceremonies, ritual, and various anniversary services for the master and other dignitaries of the sect to render greater piety to those gatherings, to distinguish the sect from other religious groups, to clarify the meaning of the ceremony, and to heighten the devout feelings of the participants. Thus, the structure (the symbolicity, names, and types of the outfit, and their color scheme) and religious background of the costumes of the new aboriginal religious groups in Korea turned out to have inherited and mixed various element of traditional Korean outfit and those of existing religions to symbolize their religious ideas. Many religions in and fall, and each has its own dress codes, and I hope this study provides a framework and data for other researchers and leaders of new religious groups that will emerge in the future.

• 대한간호학회지
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• 제42권1호
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• pp.1-8
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• 2012

Purpose: This study was conducted to identify the protective factors that influence suicide probability in religious male high school students. Methods: The data was collected from Nov. 5 to Dec. 10, 2009. Data were collected by self-report questionnaire from 255 students selected from 2 religious male high schools in B city. The instruments for this study were the Suicide Probability Scale for Adolescence (SPS-A), Inventory Parents Peer Attachment-Revision (IPPA-R), Spiritual Well-being Scale (SWBS), and Ego-identity Scale. The data were analyzed using t-test, one-way ANOVA, Scheffe test, Pearson correlation coefficients and stepwise multiple regression with the SPSS 14.0 program. Results: The protective factors of suicide probability in religious male high school students were identified as existential spiritual well-being (${\beta}$= -.46, p<.001), self-identity (${\beta}$= -.30, p<.001), and mother attachment (${\beta}$= -.21, p<.001). These three factors explained 61.5% of the variance in suicide probability. Conclusions: The results suggest that improvement in spirituality, ego-identity, and mother attachment for religious male high school students is important to reduce the probability of suicide.

• 한국의류학회지
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• 제21권4호
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• pp.677-688
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• 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.

• 여성건강간호학회지
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• 제16권2호
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• pp.186-193
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• 2010

Purpose: This study was done to extend the understanding and knowledge of menopause by comparing attitudes toward menopause and menopausal symptoms of women religious and married women. Methods: The data were collected by self-report questionnaires from 126 women religious and 131 married women, between 40 and 59 years of age who lived in P city, D city and K province. A structured questionnaire was used which included demographic and health-related information, attitudes toward menopause, and menopausal symptoms. Data were analyzed by using $x^2$ test, t-test, and Pearson correlation coefficients with the SPSS/WIN 14.0 program. Results: The mean score for attitudes toward menopause of women religious and married women was $69.46{\pm}6.15$ and $66.98{\pm}6.12$ respectfully, and the difference was significant (p=.001). The mean score for menopausal symptoms of women religious and married women was $41.33{\pm}23.55$ and $55.99{\pm}30.81$ respectively, and the difference was also significant (p<.001). Attitudes toward menopause were negatively correlated with menopausal symptoms (r=-.27, p<.001).