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Artículos de revistas sobre el tema "Korean Religion"

Autor: Grafiati

Publicado: 27 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Kim, Dong-Choon. "“A Permitted Haven in a Heartless World: Colleges and Churches in South Korea in the 1950s”." Journal of American-East Asian Relations 24, no. 2-3 (2017): 209–32. http://dx.doi.org/10.1163/18765610-02402009.

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In the 1950s, Christianity and educational achievement were the primary means for Koreans to break through the misery and powerlessness that the conflict from June 1950 to July 1953 had caused. Along with education, religion was a promising route in securing familial welfare for South Koreans. Among the several religions and denominations, Protestant churches were more popular for the uprooted people residing in urban areas. These two privately motivated daily activities—education and religion—captured the concern of the Korean people who had lost everything during the war. Under President Syn

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2

Lee, Jijoong. "A look into the Phenomenon of Multi-religious Culture in Korea." Korean Association for the Study of Religious Education 75 (December 31, 2023): 103–19. http://dx.doi.org/10.58601/kjre.2023.12.30.06.

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[Objective] This paper intends to introduce how Korea's multi-religious culture coexists, focusing on several examples. In this way, we could look the clues that can solve the conflict and friction inter religions in Korean society. And as a solution, I would like to raise the need for religious education to respect differences between religions. [Contents] Korean society is a multi-religious coexistence society that is difficult to see in the world religious history. According to the 2021 Korea Research Survey, Protestants accounted for 20% of the total population, 17% Buddhists, and 11

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3

Yoon, Seokmin, Youngjin Kim, and Yi Yang. "Migration of Korean Daejonggyo Believers to Manchuria in the Early 20th Century and Their Consciousness of Ancient Territory." Religions 16, no. 3 (2025): 282. https://doi.org/10.3390/rel16030282.

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In the late Joseon dynasty, many Koreans crossed the border between Joseon and Qing for survival. They then migrated to Manchuria, in the Qing territory, around Mt. Baekdu. In the late 1900s, Japan seized diplomatic and military control of Korea, and in 1910, Korea was annexed by Japan. Many Koreans then moved to the Manchurian region of China. Religion played an important role in the large Korean community formed in Manchuria after the 1910s. During this period, Korean immigrant communities that were centered on religion were established in Manchuria. Among the many religions, Daejonggyo (大倧敎

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4

Lim, Jeonok, Jae-ik Kim, Mi-hee Nam, Chulhoo Jun, and Kwangsoo Park. "Challenges and Response of Korean Religions to the COVID-19 Pandemic in Korea." Religions 13, no. 11 (2022): 1065. http://dx.doi.org/10.3390/rel13111065.

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The ongoing COVID-19 pandemic has triggered many lifestyle changes and caused serious social issues such as economic disruption, restriction of social and religious activities, and an increase in anxiety and conflict. This study first elaborates the pre-pandemic status of Korean religions and the Korean government’s response to the COVID-19 outbreak. Second, the study examines the debates regarding the role of religion at the initial stage of the COVID-19 outbreak, as some members of religious denominations such as Shinchonji Church of Jesus and some Protestant churches led by Pastor Chŏn’s Lo

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5

Hong, Kyung-Taek. "A Study on Kim Chai Choon’s Understanding of Religion." Madang: Journal of Contextual Theology 43 (June 30, 2025): 39–55. https://doi.org/10.58302/madang.2025.43.4.

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This paper aims to examine Kim Chai Choon’s understanding of religion. His perspective on religion challenged the dogmatic and imperialistic approach of Western missionaries, who often failed to grasp the unique religio-cultural context of Korea. Kim’s missional approach significantly influenced the formation of minjung theology, a Korean contextual theology shaped by Korean people’s socio-political and religio-cultural realities. Minjung theology contributed to social transformation by advocating for restoring the human rights of the minjung, whose dignity had been sacrificed under the milita

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6

Kim, Andrew Eungi, and Daniel Connolly. "Building the Nation: The Success and Crisis of Korean Civil Religion." Religions 12, no. 2 (2021): 66. http://dx.doi.org/10.3390/rel12020066.

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Civil religion refers to a country’s beliefs, symbols, and rituals that bolster national unity and strengthen its citizens’ sense of identity and belonging. However, the literature on civil religion is divided between those who attribute it to bottom-up cultural spontaneity and those who see it as an ideological top-down construction. Moreover, there has been a relative lack of scholarly attention to Korean civil religion. This paper addresses both issues by arguing that a strong civil religion indeed exists in the country and that it has been an important part of the “nation-building” process

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7

KIM, Seungchul. "On the Korean translation of Japanese Philosophy：A Sourcebook." Border Crossings: The Journal of Japanese-Language Literature Studies 13, no. 1 (2021): 153–58. http://dx.doi.org/10.22628/bcjjl.2021.13.1.153.

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The Nanzan Institute for Religion and Culture in Nagoya, Japan, published Japanese Philosophy：A Sourcebook, which was translated into Korean and published by Bogosa in 2021 as 일본철학사상자료집 (Ilbon Cheolhak Sasangjaryo Chib). The translation was carried out through the cooperation of 19 Korean scholars who specialize in Japanese religion, philosophy, literature, and so on, who are mainly affiliated with Korea University’s Global Institute for Japanese Studies. We hope that this work will help many Koreans understand and access the sources of Japanese religious and philosophical thought.

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8

Levi, Nicolas. "Chondoist Religion in North Korea: Selected Aspects." Athenaeum Polskie Studia Politologiczne 80, no. 4 (2023): 227–38. http://dx.doi.org/10.15804/athena.2023.80.13.

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Chondoism is a 20th-century Korean pantheistic religion, based on the 19th-century Tonghak movement. Originally, Chondoism was recognized as the national religion of Korea, unlike Buddhism and Christianity. Being a patriotic movement, Chondoism was able to develop itself in North Korea when North Korea was liberated from the Japanese occupation (1910–1945). Despite the nature of the North Korean regime, Chondoism is still present in the North Korean society. Like other religious groups in North Korea, the Chondoist religion today serves political aims in this country as the Chondoist Chongu Pa

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9

Kim, Hee Sun. "Religion Helps and Religion Hinders: the Psychological Functions of Religion." Korean Society of Minjung theology 38 (December 31, 2022): 129–58. http://dx.doi.org/10.58302/madang.2022..38.129.

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In this article, I would like to see how a religion function one’s mind. In order to do so, I will begin with reviewing Freud and Kohut’s thoughts on religion. Although their emphasis on the function of religion would be different, it can be said that the religion affects people’s minds both positively and negatively. Religious addiction can be an example of a negative side of religion; religion has a positive function in that it gives hope and comfort to human beings. Having said that, I wonder how religion would function in the psyche of Korean Christian women when facing domestic violence b

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10

Kim, Andrew Eungi, and Daniel Connolly. "Institutions and Countercultures: Christianity’s Impact on South Korean Modernization." Religions 15, no. 4 (2024): 416. http://dx.doi.org/10.3390/rel15040416.

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The relationship between modernization and religion is contested, with the literature differing in how and in what ways religion helps or hinders countries’ social, economic, and political development. This paper draws upon the history of Christianity in South Korea to critically explore the links between religion and modernization. It makes two arguments. First, discussions of the link between religion and modernization frequently employ static definitions of religion, but Christianity is characterized by oscillations between worldly (institutionalizing) and unworldly (countercultural) impuls

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11

Kim, Ray. "Religion, Business, and Global Visions: An Exploration of South Korea’s Discourse on Halal." International Journal of Korean History 26, no. 2 (2021): 117–50. http://dx.doi.org/10.22372/ijkh.2021.26.2.117.

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Driven by economic exigencies, the Korean government began to strategize entering the rapidly expanding Islamic economy during the early 2000s. Subsequently, decisions to invest into the global halal market ignited public opposition from Korean evangelicals who rejected the positive economic framing of halal—an Islamic concept most commonly used to inform Muslim dietary laws. Based on fieldwork in Korea and analysis of Korean media sources, this article tracks the development of this “halal discourse” through a frame analysis of the discourses created by the Korean government, economic actors,

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12

Боеклиева, Мария. "Муданг в търсене на нови пространства". Терени, № 1 (23 квітня 2025): 48–64. https://doi.org/10.60053/ter.2018.1.48-64.

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The Republic of Korea is an example of a high-tech and economically developed country. While the rapid modernisation and development do not stop, the Land of the morning calm manages to save its distinctive cultural characteristics and at the same time to keep them alive in the fast-paced life of the Korean society. The contemporary situation in South Korea creates new conditions and trends, in which the Korean traditional culture, in particular, the shamanism is shaped in use on the needs of the Korean people. The elaboration of the cyberspace in Korea and the heavy use of the Internet from t

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13

Kim, Seon Pil. "The Christian Eschatology and Social Changes in Korea: A Religious Sociological Perspective." Society of Theology and Thought 89 (December 31, 2023): 174–219. http://dx.doi.org/10.21731/ctat.2023.89.174.

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The eschatology is the ultimate hope that man aims for. Therefore, it drives human collective behavior and acts as a major variable of social change. In fact, many researchers who were interested in the relationship between religion(eschatology) and social change have confirmed that religion can either suppress or promote social change. In order to deal with the relationship between Christian eschatology and social change, this paper divides the relationship between religion and social change into ideal types. And through this work, the relationship between the Catholic Church and social

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14

Reimeingam, Marchang. "Korean Media: A Catalyst of Acculturation to Korean Culture in Manipur." Journal of North East India Studies 5, no. 2 (2015): 1–17. https://doi.org/10.5281/zenodo.12779607.

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Consumption of Korean media among the young people in Manipur acted as a catalyst of acculturation to Korean culture, a blend of Western and Korean cultures, is a recent development. Adoption of Korean culture is widely prevalent irrespective of their household economic background, educational level, religion, occupation and ethnic group. These people really craze about the Korean culture ranging from food, hair style, make up, movies, clothing to language. However, many of them do not know even the country of origin, i.e. South Korea.

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15

Chang, Eunmi, and Heeju Jin. "Geospatial Analyses on Changes in Land Parcels for Religions: Ten Year Change between 2008 and 2018 before COVID 19." Association of Korean Cultural and Historical Geographers 34, no. 2 (2022): 89–109. http://dx.doi.org/10.29349/jchg.2022.34.2.89.

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Religions are recognized as having a great influence on Korean society, although the number of those who have religion has decreased. We tried to extract spatial statistics on the distribution of religious sites using the zoning information of the Korea Land Information System and to interpret their meanings. Nationally, the religious population decreased by 15% in 2015 compared to 2005, while the number of parcels for religions increased by 38% in 2018 compared to 2008. The total areas of parcels for religions increased 42%. In addition, parcels for religions showed a cluster distribution, an

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16

OH, Kyong-geun. "KOREAN SHAMANISM – THE RELIGION OF WOMEN." International Journal of Korean Humanities and Social Sciences 2 (November 1, 2016): 71–86. http://dx.doi.org/10.14746/kr.2016.02.05.

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Shamanism is one of the oldest religions that have existed around the world. But Korean shamanism is very exceptionally in the world, because it is monopolized by women. This article focuses on the main reasons for that state of affairs. Korean shamanism has never been accepted by the ruling class as an official religion. It was not supported by the elites of the society, so it has functioned only at the margin of culture and society. Confucian-patriarchy in the Joseon dynasty (1392-1897) was one of the main reasons why Korean shamanism became the religion of women. According to Confucian ideo

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17

Pye, Michael. "WON BUDDHISM AS A KOREAN NEW RELIGION." Numen 49, no. 2 (2002): 113–41. http://dx.doi.org/10.1163/156852702760186745.

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AbstractWon Buddhism was founded in the early 20th century, but although it is one of the more important new religions in modern Korea little research has been undertaken on it to date by non-members. In this introductory study based on field observations and text studies, essential information is presented which will provide a starting point for further investigations. This includes an outline of the historical development, set in motion by the founder Pak Chung-Bin (1891–1943), and of the general features of Won Buddhism as a religion. Particular attention is given to Won Buddhism's role in

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18

Kim, Jibum, Jae-Mahn Shim, and Sori Kim. "Confucian Identification, Ancestral Beliefs, and Ancestral Rituals in Korea." Religions 13, no. 1 (2022): 43. http://dx.doi.org/10.3390/rel13010043.

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Since Koreans do not consider Confucianism to be part of religion, conventional religious identification questions cannot accurately capture the number of Confucians in Korea. Using the Korean General Social Survey and other data sources, we aim to describe the identification, beliefs, and practices related to Confucianism, especially ancestral rituals, and to examine whether these beliefs and practices differ across religious groups. Contrasted with 0.2% of the adult population identifying their religion as Confucianism in the 2015 Korean Census, 51% considered themselves as Confucians when a

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19

Lim, Youngseop, and Dong Jin Kim. "Mobilising Social Movement for Peace." International Journal of Asian Christianity 4, no. 2 (2021): 248–60. http://dx.doi.org/10.1163/25424246-04020007.

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Abstract Informed by the resource mobilisation theory, this article conducts a case study on Christianity in Korea, in order to explore the nexus between religion and social movements, and how this nexus could contribute to peace, rather than violence. Given its geopolitical dimensions, involving nuclear weapons and the legacy of the Cold War, the role of religion in the Korean conflict has been under-researched. Nonetheless, Christianity has influenced the Korean conflict, with its association with anticommunism, as well as with peace movements. This article argues that Christian ecumenical o

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20

VISOČNIK, Nataša. "The Role of Religion in the Life of Zainichi Koreans in Japan." Asian Studies 4, no. 1 (2016): 229–43. http://dx.doi.org/10.4312/as.2016.4.1.229-243.

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Among the many elements that define people’s identity is ethnicity, which refers mainly to a person’s or a group’s sociocultural heritage, based on characteristics such as common or shared national origin, language, religion, dietary preferences, dress and manners, and other traits that denote a common ancestry. Religious identity, especially if shared, can influence one’s socioeconomic adjustment within an ethnic boundary that promotes ethnic identity, and religious faith can be a source of ethnic and even inter-ethnic solidarity. Korean immigrants in Japan established numerous mutual aid org

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21

Kang, Moon Young. "Korean Templestay as a Sustainable Global Cultural Product: The Case of Manggyeongsansa." Sustainability 16, no. 22 (2024): 9905. http://dx.doi.org/10.3390/su16229905.

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While the trend of de-religiousization has accelerated globally, Korean Buddhism has become very hip around the world. While it was traditionally known as a symbol of a solemn and old religion, with its innovative transformation, Korean Buddhism has gained wide popularity in friendly and trendy atmospheres, especially among people in their 20s and 30s in Korea and abroad, regardless of religion. Thus, Korean Buddhism has a cultural affinity beyond religion, nationality, age, and gender. At the center of this popularization of Buddhism, there exists “Templestay”. Templestay is defined as stayin

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22

Baker, Don. "Constructing Korea’s Won Buddhism as a New Religion." International Journal for the Study of New Religions 3, no. 1 (2012): 47–70. http://dx.doi.org/10.1558/ijsnr.v3i1.47.

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Won Buddhism is one of the largest and most respected of Korea’s new religions, yet it still encounters difficulties in wining recognition as a new religion because of the use of Buddhism in its name and some Buddhist elements in its doctrines. To strengthen its claim to independent religious status, Won Buddhism makes sure its worship halls, its rituals, and its clerical wear are quite different from what is seen in traditional Korean Buddhism. It also emphasizes elements in its teachings that differ from those of traditional Buddhism. In addition, over the last few decades, it has become one

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23

Zhelobtsov, Fedot F. "On the problem of studying shamanism in the Yakut and Korean culture." SHS Web of Conferences 134 (2022): 00066. http://dx.doi.org/10.1051/shsconf/202213400066.

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The article is devoted to one of the discussed problems in religious studies, related to the question of whether shamanism is considered a world religion. This problem is closely related to the issues of ethnogenesis of both the Yakut and Korean peoples, which have not yet been completely resolved. Meanwhile, the realities are such that in the context of many studies, the word "shamanism" is used precisely in the meaning of religion. The relevance of the article is seen in the fact that comparative material on shamanism among different peoples will only contribute to the solution of many quest

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24

Jung, Jin-Heon. "Crossing and Conversion among North Korean Refugee-Migrants." Religions 11, no. 10 (2020): 510. http://dx.doi.org/10.3390/rel11100510.

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While pivotal in the lives of North Korean refugee-migrants, the role of religion has been largely neglected in most studies. After being exposed to Protestant missionary networks, either while dwelling in Northeast China or en route to the South, about 80 percent of North Korean refugee-migrants arriving in South Korea affiliate themselves with Protestant churches. This implies that they are exposed to Protestant missionary networks either while dwelling in Northeast China or en route to the South. Some who leave South Korea for other countries or seek asylum in non-Korean societies develop t

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25

Suh, Dong-Uhn, and Hyun Kyoung Kim. "Rethinking Public Religion in Korea: The Role of Religions in the Era of Climate Crisis." Religions 14, no. 1 (2023): 103. http://dx.doi.org/10.3390/rel14010103.

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This paper attempts to explore the public dimension of religion in Korea. First, it examines the Western and East Asian contexts on the concept of ’public’, noting that the gap in notions of public is large between East Asian and Western traditions. The following section discusses Habermas’ ‘institutional translation proviso’ in relation to the notion ‘public’. The institutional translation proviso serves as the basis for further discussion on rethinking the public role of religion in Korea in the era of climate crisis. We argue that ‘secular’ translations of religious convictions can help rel

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26

CHA, Seong Hwan. "Korean Civil Religion and Modernity." Social Compass 47, no. 4 (2000): 467–85. http://dx.doi.org/10.1177/003776800047004002.

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27

Baker, Don. "A Slippery, Changing Concept: How Korean New Religions Define Religion." Journal of Korean Religions 1, no. 1-2 (2010): 57–92. http://dx.doi.org/10.1353/jkr.2010.0014.

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28

Chang, Hyun Kyong Hannah. "A Fugitive Christian Public: Singing, Sentiment, and Socialization in Colonial Korea." Journal of Korean Studies 25, no. 2 (2020): 291–323. http://dx.doi.org/10.1215/07311613-8551992.

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Abstract Well-known songs of colonial Korea such as “Kagop’a” and “Pongsŏnhwa” appear to be secular songs, but their origins lie in the complex intersection of North American Christian missions, Korean cultural life, and Japanese colonial rule. This article explores the historical significance of secular sentimental songs in colonial Korea (1910–45), which originated in mission schools and churches. At these sites North American missionaries and Christian Koreans converged around songwriting, song publishing, and vocal performance. Missionary music editors such as Annie Baird, Louise Becker, a

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29

Kim, Minah. "Religious Governance as Collaboration for the Resolution of Disgust: The Case of Protestantism in South Korea." Religions 13, no. 11 (2022): 1097. http://dx.doi.org/10.3390/rel13111097.

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The pandemic enhanced disgust for the socially disadvantaged. In South Korea, hatred of the Chinese, the Shincheonji Church, sexual minorities, and migrant workers intensified during the pandemic. In this social atmosphere of fear and anxiety, Korean Protestantism turned into a representative group that promotes and spreads disgust. In particular, homophobia can be said to be led by the conservative Protestants in Korea. A secularization strategy proposed by David Martin has significant implications in resolving this disgust demonstrated by Korean Protestants. Martin asserts that Christianity

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30

Yoo, Yohan. "Public Scripture Reading Rituals in Early Korean Protestantism." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (2008): 226–40. http://dx.doi.org/10.1558/post.v2i2.226.

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Many scholars assert that the Bible study meeting, which has public scripture reading as its central feature, played a crucial role in the rapid growth of Korean Protestantism in the late nineteenth and early twentieth centuries. Most scholars agree that the Bible study meeting promoted “the Great Revival,” which led to a fourfold increase in church membership in Korea between 1903 and 1907. These meetings have not been widely studied by academics. Analysis of the Korean public scripture reading from a comparative perspective provides a vivid illustration of the social function of the performa

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31

Ahn, Shin. "The International Religious Network of Yun Chi-ho (1865–1965: Mission or Dialogue?" Studies in Church History. Subsidia 14 (2012): 228–35. http://dx.doi.org/10.1017/s0143045900003963.

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For five hundred years (1392–1910, Neo-Confucianism had been the state religion in Korea before Christianity was transmitted by Western missionaries. In the eighteenth and nineteenth centuries, French Catholic missionaries taught the Christian message without permission, resulting in severe persecution by the Korean rulers. But during the late nineteenth century American Protestant missionaries secured permission from the Korean king and started educational and medical missionary work, rather than engaging in direct evangelical activity.

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32

Baar, Jemima A. H. "The Secularisation Thesis Recast: Christianity in Modern China and South Korea." International Journal of Asian Christianity 4, no. 1 (2021): 5–27. http://dx.doi.org/10.1163/25424246-04010002.

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Abstract Steve Bruce’s and Karel Dobbelaere’s secularisation theses – that industrialisation, urbanisation, societalisation, and rationalisation erode religion on macro-, meso- and micro-levels – can be challenged by reference to the growth and vitality of Christianity in China and South Korea. Christianity propelled economic growth and political change in South Korea at the end of the twentieth century, and has recognised potential in China. Religious institutions play critical roles in contemporary South Korean and Chinese communities. Although in an economically dynamic age permeated by sci

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33

Kim, Chongsuh. "The Concept of “Korean Religion” and Religious Studies in Korea." Journal of Korean Religions 1, no. 1-2 (2010): 23–41. http://dx.doi.org/10.1353/jkr.2010.0009.

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34

Song, Nianshen. "‘Those Ridiculous Monks’." Inner Asia 25, no. 2 (2023): 206–26. http://dx.doi.org/10.1163/22105018-02502020.

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Abstract During the Qing Dynasty (1636–1911), Chosŏn Korean tributary envoys regularly sent to Beijing normally stopped for a few days en route in Mukden (Shenyang), the Qing’s secondary capital and the largest city in Manchuria. There they visited one of the local attractions, royal Tibetan Buddhist temples, particularly the Shishengsi, the largest monastery in the city. What drew the envoys to the royal temples? How did they interact with the Mongol lamas? What was their first impression of Tibetan Buddhism – a religion at once familiar and foreign to them? Using extensive records left by t

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35

Lee, Eunmi, and Klaus Baumann. "How Korean Psychiatric Staff Deal with Religious and Spiritual Issues of Patients: What Is Professional?" Religions 10, no. 10 (2019): 544. http://dx.doi.org/10.3390/rel10100544.

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In contrast to other secularized countries, religious and spiritual needs and/or aspects of patient-centred-care are hardly studied in South Korea, even less in the context of psychiatry and psychotherapies. This study investigates religious and spiritual values of Korean psychiatric staff, and their experiences as well as considerations regarding their patients’ religious and spiritual aspects in clinical settings. In 2015, we surveyed psychiatric staff in Daegu and suburban areas using Korean versions of the Duke Religion Index and a questionnaire on Religion and Spirituality in Medicine: Ph

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36

Park, Kwangsoo. "Irwon Philosophy and Social Engagement." Alternative Spirituality and Religion Review 9, no. 1 (2018): 83–90. http://dx.doi.org/10.5840/asrr201871246.

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Won Buddhism, founded by Master Sot’aesan in 1916, is regarded as one of the four major religions in Korea. The active participation of its followers in social and educational movements has led to the spread of this religion both in Korea and in other countries. One of the most significant aspects of new religions in Korea is that they champion the universal value of “publicness,” seeking to overcome the historical suffering associated with colonialism and imperialism by constructing a peaceful and egalitarian modern society. The founding motive behind Won Buddhism was Master Sot’aesan’s searc

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37

Kim, Dongkyu. "The Conflicts and Compromises of the Two Cosmologies Making Korean Shamanism." Religions 16, no. 2 (2025): 199. https://doi.org/10.3390/rel16020199.

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This article explores how the unique cosmology of Korean shamanism, which continues to function as a living religion in contemporary Korea, has been shaped. A key characteristic of the cosmology in Korean shamanism is its combination of two cosmological beliefs. First, it adheres to the general shamanistic cosmology of protection, where suffering caused by supernatural beings can be overcome through the protection of even more powerful beings, who also assist in predicting the future. Second, it incorporates the belief that human life and the universe operate according to specific cosmological

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38

Koichi, Maruyama, Laurel Kendall, and Griffin Dix. "Religion and Ritual in Korean Society." Asian Folklore Studies 48, no. 2 (1989): 318. http://dx.doi.org/10.2307/1177934.

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39

Baker, Don, Laurel Kendall, and Griffin Dix. "Religion and Ritual in Korean Society." Pacific Affairs 61, no. 1 (1988): 168. http://dx.doi.org/10.2307/2758105.

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40

Jeung, Russell. "Religion and Spirituality in Korean America." Journal of American Ethnic History 29, no. 1 (2009): 75–77. http://dx.doi.org/10.2307/40543567.

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Kim, Chongsuh. "Contemporary Korean Religious Change in the East-West Religious Context." Alternative Spirituality and Religion Review 9, no. 1 (2018): 4–19. http://dx.doi.org/10.5840/asrr20187345.

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The most prominent characteristics of the religious situation in contemporary Korea can be said to be the following: first, the religious population is large and is increasing rapidly at present. Second, in a situation of multi-religious coexistence, no particular religion takes precedence over another; Western religions, however, are challenging and gradually overwhelming Eastern religions. In this paper, I argue that these two features are closely related to each other. When compared with other countries, religions are growing more rapidly in Korea and with an unusual level of enthusiasm, a

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Amelia Puspa Tamara and Ajeng Puspa Marlinda. "SOUTH KOREA'S HALAL FOOD GASTRO-DIPLOMACY TOWARDS MUSLIM TOURISTS 2009-2022 (CASE STUDY: MUSLIM TOURISTS IN SOUTH KOREA)." Indonesian Journal of Social Sciences, Policy and Politics 1, no. 2 (2023): 37–46. http://dx.doi.org/10.69745/ijsspp.v1i2.31.

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South Korea is a country on the southern part of the Korean peninsula and the majority religion is not Islam. To worship or find halal food that is permissible for consumption by Muslims there is quite difficult. After the success of its cultural diplomacy in the form of Hallyu, in 2009 Korea also launched kimchi diplomacy and was quite successful, so that Muslim countries are getting to know Korean cuisine. Then, around 2014 Korea also developed halal food gastro diplomacy for Muslim tourists who traveled to South Korea. There are reasons that make Korea interested in building halal food dipl

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Zhang, Xin Yu, and Eung Hwa Kim. "A Comparative Analysis Study of Temple Goods Design Characteristics in Korea and China." korea soc pub des 10 (September 30, 2023): 17–31. http://dx.doi.org/10.54545/kspd.2023.10.17.

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Korean Buddhism faces a crisis due to secularization, detachment from religion, and an aging population. Generation Z shows declining faith and temple visits. In contrast, China sees more Generation Z tourists at temples, boosting temple 'goods' popularity. Chinese temple goods blend tradition with contemporary design, attracting young tourists online. This study compares Korean and Chinese temple goods design, focusing on Generation Z's preferences. Korean designs score high in relevance and trustworthiness but lack functionality. Chinese designs excel in prominence and uniqueness but lack tr

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Grayson, James H. "Representing Religion in North and South Korea: Seventy-Five Years of the Semiotics of Stamp Design." Religions 15, no. 8 (2024): 955. http://dx.doi.org/10.3390/rel15080955.

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As government documents, postage stamps are a rich source of information about a government’s policies on a wide range of subjects. In this article, a comparative semiotic analysis of the first seventy-five years of North and South Korean stamps is used to illustrate the similarities and differences in their attitudes towards ‘religion’ and religious practice. A corpus of stamps on a ‘religious’ theme was created for stamps issued by both governments from which a series of themes and motifs was noted. The semiotic analysis of the themes and motifs showed that while on South Korean stamps Buddh

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Sim, Eui-Yong. "Religion without Religion - Korean Religion in the Modern Transformation Space Seen by Protestant Missionaries." Institute for Korean Christinity Culture 16 (December 30, 2021): 113–40. http://dx.doi.org/10.33199/kiccs.2021.16.4.

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46

Lee, Joung Chul. "Multilayered Faith and Interreligious Dialogue: A Case of Religious Hybridity in Korea and Its Implications for Formation." Religions 15, no. 6 (2024): 742. http://dx.doi.org/10.3390/rel15060742.

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Comprehending and discussing Koreans’ experiences of inter-religious dialogue requires a precise understanding of their religious hybridity. To this end, this article first delves into South Korea’s multireligious and syncretic landscape. Subsequently, it focuses on the concept of chungch’ŭng-sinang, or multilayered faith, highlighting how Koreans have constructed their own religiously multilayered and open internal structures based on their historical encounters with various religions. Finally, building on this understanding, this article examines how an in-depth understanding of Korean relig

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47

Han, Sang-A. "The Movement of Shingungbonggyeonghoe and the Deformation of Enshrinement's Purpose." Korean Association For Japanese History 58 (August 31, 2022): 143–78. http://dx.doi.org/10.24939/kjh.2022.8.58.143.

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This study is about Shingungbonggyeonghoe, an organization whose goal was to build a shrine in Korea for the sake of amity between Korea and Japan and enlightenment of Koreans. Specifically, by comparing the purposes of enshrinement of Dakahashi Hisashi and Lee Junyong, the difference between the perception of the shrine of the two was examined, and despite the fundamental difference, this study revealed what led them to cooperate. The purpose of the enshrinement of Dakahashi and Lee was different. Dakahashi was eager to build a shrine enshrining the Japanese national god, Amaterasu Omik

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48

Jung, Sin Ji. "Language shift and maintenance of the Korean community in Australia." Korean language and multilingual communities in Australasia and beyond 19, no. 2 (2023): 121–39. http://dx.doi.org/10.1075/kl.00003.jun.

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Abstract This study is a follow-up study of Shin and Jung’s (2016, 2018) research that has examined language shift and maintenance of the Korean community in Australia reflected in the previous Australian Censuses from 2006 to 2016. The present study analysed the 2021 Census and updated the Korean community’s language shift and maintenance with the latest census data. It examined the community’s language shift by various sociodemographic factors such as generation, age, gender, education, and religion and compared the results of the analyses with the previous studies’ findings. The results of

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Gurevich, V. S. "KOREAN IMMIGRANTS IN THE HISTORY OF THE JEWISH AUTONOMOUS REGION." Regional problems 27, no. 4 (2024): 117–22. https://doi.org/10.31433/2618-9593-2024-27-4-117-122.

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The successful Amur rafting and signing of the Aigun and Beijing treaties with the Qing Empire ensured the Russian Far Eastern lands return in the middle of the XIX century. Subsequently, more than a dozen new settlements appeared on the left bank of the Amur River, including the future Jewish Autonomous region area. Some of them were founded by Koreans, whose exodus to Russia began in 1864. At the same time, Koreans voluntarily changed their religion from Buddhism to Orthodoxy. Because of the lack of land plots for them in the south of Primorye, the Russian government allowed the new Russians

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Kim, J., S. Han, Y. Lee, and E. Park. "RELIGION AND HOPELESSNESS AMONG KOREAN OLDER ADULTS." Innovation in Aging 1, suppl_1 (2017): 864. http://dx.doi.org/10.1093/geroni/igx004.3109.

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