The purpose of this study was to provide basic data useful to the training of hospice care members. For this study carried out to investigate the degree of death orientation of hospice care members. The subjects of study were 22 nurses, 85 clergies, 59 volunteers who registered on Hospice Education Programs. The data were analysed by descriptive analysis, t-test, ANOVA, Duncan test and Person's correlation coefficient. The results of the study can be summarized as follows; 1. The degree of death orientation were 85.95 in nurses group, 73.05 in clergies group, and 88.49 in volunteers group. So, clergies group has more positive death orientation than others. 2. The degree of death orientation showed significant differences between age group(F=4.62, p=.004), education program group(F=27.25, p=.000), and religiosity(t=3.77, p=.000). There were no significant differences between the degree of death orientation and the others general characteristics of hospice care members. In conclusion, the urgent need for educational preparation of death orientation and spiritual care of hospice care team, especially volunteers group and nurses group is emphasized. Furthermore, all of the hospice care members those who complete the hospice education program, should be performed efficient hospice care intervention for dying patients and their families.
Clergy ; Education ; Hospice Care* ; Hospices* ; Humans ; Volunteers

(1) A drug provider shall prepare an expense report on economic interests, etc. to be provided to pharmacists, oriental medicine pharmacists, medical personnel, medical institution founders, or persons working for a medical institution, within three months after the termination of each fiscal year, as prescribed by Ordinance of the Ministry of Health and Wealth, and shall retain the relevant expense report, books related thereto, and base data for five years. (2) Where deemed necessary, the Minister of Health and Wealth may request the submission of the expense report, books related thereto, and base data under paragraph (1). In such cases, a drug provider shall comply therewith without justifiable grounds.
Clergy ; Humans ; Medicine, East Asian Traditional ; Pharmacists

PURPOSE: Proper education of hospice professionals is essential for ensuring quality of end-of-life care. In 2005, 'End-of-life Care Task Force Team' by Ministry of Health and Welfare established '60 hours of hospice education' as basic requirement for hospice professionals. This study is aimed to determine how many of the hospice professionals meet with the criteria and whether there are significant regional variations. METHODS: We analyzed the data from 46 hospice organizations, which submitted the application to the 2008 designation program of Ministry of Health, Welfare, and Family Affairs. Data included details of the educational records of each hospice professionals. RESULTS: Total 673 hospice professionals were included in the analysis. Overall, only 41.5% (279/673) met the requirement. Nurses (46.8%; 177/378) were more likely to meet the requirement than doctors (35.8%; 38/106), social workers (32.0%; 24/75) and clergies (35.1%; 40/114). Hospice professionals of the organizations in metropolitan area received more education than those in small cities or rural area (52.4% vs. 25.0% for doctors, 50.6% vs. 43.9% for nurses, 42.9% vs. 25.5% for social workers). By geographic areas, hospice professionals in southeast regions received less education than other part of Korea (28.1% vs. 43.0~48.8%, respectively). CONCLUSION: Less than half of the Korean hospice professionals has received proper amount of hospice education, and significant regional variations existed. National programs to promote the education of hospice professionals and eliminate its disparities are greatly warranted. Implementation of the 60-hour currirulum for hospice professionals, based on the train-the-trainer model, would be regarded as one potential solution.
Advisory Committees ; Clergy ; Hospices ; Humans ; Korea ; Palliative Care ; Social Workers

Korean Americans (KAs) with psychiatric service needs underutilizes the mainstream mental health services in United States (US). Barriers to mental health service access among KAs reflect their unique heritage and culture. More than two-thirds of KAs identify themselves as Christians, and Korean clergy have influential roles in daily lives of vast majority of KAs. By working with the Korean clergy, a small voluntary organization such as the Association of Korean American Psychiatrists could provide invaluable assistance in removing the barriers to mental health services for KAs.
Asian Americans* ; Clergy ; Emigrants and Immigrants* ; Emigration and Immigration ; Humans ; Mental Health Services* ; Psychiatry ; United States

Because the perception of infertility in medieval Europe ranged from the extremely religious view of it as a malediction of God or the devil's work, to the reasonable medical conception of it as a sort of disease to treat, it is very difficult to determine the general attitudes of ordinary people towards infertility. This article seeks to elucidate the common social perception of infertility and its treatment in late medieval Europe by analyzing the case of Margherita Datini, an Italian merchant's wife who lived in the 1400s. It relies heavily on the documents left by her and her husband, Francesco Datini; the couple left many records, including letters of correspondence between them. Margherita and those around her regarded infertility not as the devil's curse or a punishment by God but as a disease that can be cured. Margherita and her husband, Francesco, tried hard to cure their infertility. They received treatment and prescriptions from several doctors while also relying on folk remedies, religious therapies, and even magical remedies. The comparative analysis of Datini documents, medical books, and theoretical treatises or prescriptive essays by clerics suggests that the general perception of infertility in medieval Europe was located between the extremely religious and modern medical conceptions of it.
Clergy ; Europe ; Fertilization ; Humans ; Infertility* ; Italy* ; Magic ; Medicine, Traditional ; Prescriptions ; Punishment ; Social Perception* ; Spouses*

Due to increased number of women workers in Indonesia in the last decade, numbers of women living as a worker and a housewife have increased. This also increases the potential risk of breastfeeding discontinuation. Three months of maternal leave policy and inadequate lactation promotion support in workplace have been identified as factors that hinder lactating practices. The World Health Organization recommendation of 6 months of exclusive breastfeeding and joined regulation of three Indonesia ministers (Ministry of Health, Ministry of Labour, and Ministry of Women Empower) have failed to improve the exclusive breastfeeding rate among female workers in Indonesia due to the lack of a standardized guideline on lactation promotion at workplace. In addition, very limited or no studies have been conducted to evaluate the impact of workplace-based lactation intervention programs on exclusive breastfeeding rate among female workers. This is because the relationship of lactation with working performance and productivity could not motivate employer to invest in workplace-based lactation promotion facility or program.
Breast Feeding* ; Clergy ; Efficiency ; Female ; Humans ; Indonesia* ; Lactation ; World Health Organization

PURPOSE: This study was conducted to identify the spiritual well-being and spiritual care of hospice team members. METHOD: Between December 2005 and February 2006, a questionnaire was given to 192 hospice team members. The instruments used in this study were the Spiritual Well-Being Scale(SWBS) developed by Paloutzian, & Ellison(1984), and a Spiritual Care Performance Scale developed by the authors. RESULTS: The levels of spiritual well-being were relatively high: significantly lower in the 25-29 years old, in the unmarried, and in the 1-2 million won income groups, and significantly higher in Protestants, Catholics, clergy, and volunteers. The levels of performance of spiritual care were intermediate; significantly higher in clergy, and those with 10 or more years of experience. There was a positive correlation between: levels of spiritual well-being and age; levels of spiritual well-being and performance of spiritual care; and levels of performance of spiritual care and age. The factors affecting the levels of spiritual well-being included religion, age, and performance of spiritual care. The factors affecting the levels of performance of spiritual care were the years of hospice experience and spiritual well-being. CONCLUSION: Because there was a positive correlation between levels of spiritual well-being and performance of spiritual care, there is a need to develop a strategies to increase the spiritual well-being of hospice team members.
Clergy ; Hospice Care ; Hospices* ; Humans ; Protestantism ; Surveys and Questionnaires ; Single Person ; Spirituality ; Volunteers

BACKGROUND: This study was to survey the effect of the degree of spiritual nursing care performance on the spiritual nursing care ability of the nursing studentsMETHODS: The researcher sampled 130 nursing students for a questionnaire survey conducted from September 17 until September 27, 2018. The data of analysis used SPSS 23.0 program.RESULTS: The spiritual nursing care ability was 4.4±0.8(total score 6) and the degree of spiritual nursing care performance was 2.9±1.8(total score 4). The spiritual nursing care ability differed significantly depending on religion(F=7.570, p < .001), the level of spiritual nursing knowledge(F=19.873, p < .001), education type(F=14.626, p < .001), necessity of hospice(t=2.280, p=.024). The degree of spiritual nursing care performance differed significantly depending on spiritual nursing education time(F=2.932, p=.036). The correlation of two variable was statistically significant difference(r=.206, p=.019). The influencing factors on the spiritual nursing care ability was religion, the level of spiritual nursing knowledge, education type, dying experience(R2=0.378, Adj R2=0.353), the degree of spiritual nursing care performance was spiritual nursing education time(R2=0.065, Adj R2=0.043).CONCLUSION: These results show that nursing students are not able to perform spiritual nursing care properly to subjects who need spiritual nursing care. Therefore, it is necessary to develope programs to meet the spiritual nursing care needs of nursing students and to provide practical education in accordance with the program by cooperating with the nursing education staff, clergy and clinical nurse etc. And spiritual nursing care should be taught as a required subjects in the curriculum.
Clergy ; Curriculum ; Education ; Education, Nursing ; Humans ; Nursing Care ; Nursing ; Students, Nursing

The disease-gene-drug multi-level network constructed by network pharmacology can predict drug targets and has been widely used in the study of material basis and mechanism of action of Chinese medicinal prescriptions. However, most of the current studies have normalized the efficacies of Chinese herbal medicines in the compounds during the construction of the network. There is also a lack of in-depth exploration of the mechanism of synergy among multiple components. This study proposed a network module partition method based on group collaboration and the pharmacological network was weighed according to the traditional Chinese medicine(TCM) theory of "monarch, minister, assistant and guide". Taking the Tanyu Tongzhi Prescription as an example, we constructed its pharmacological network for the treatment of myocardial ischemia-reperfusion injury. The group collaboration module in the network was identified and the network changes before and after the weighting were compared based on the network topology analysis to explore a new method to find the core nodes of the network as well as the core drugs that affected the efficacy of the compounds. The results showed that the module partition method based on group collaboration could be used to identify and partition group collaboration mo-dules in pharmacological networks of compounds. The proposed weighted network based on the TCM theory of "monarch, minister, assistant, and guide" could identify and partition the modules based on the characteristics of the pharmacological network. The identification and partition results of modules of Tanyu Tongzhi Prescription in the weighted network were superior to those in the unweighted network. The weighted closeness centrality(WCC) evaluation method was conducive to finding key nodes and relations in the network as compared with traditional methods, thereby providing a basis for analyzing the core components of drugs and extracting more accurate drug components and targets.
Clergy ; Drugs, Chinese Herbal ; Humans ; Medicine, Chinese Traditional ; Network Pharmacology ; Research Design

This study discusses the historical significance of the Natural Cure Movement of Germany, centering on the Kneipp Cure, a form of hydrotherapy practiced by Father Sebastian Kneipp (1821-1897). The Kneipp Cure rested on five main tenets: hydrotherapy, exercise, nutrition, herbalism, and the balance of mind and body. This study illuminates the reception of the Kneipp Cure in the context of the trilateral relationship among the Kneipp Cure, the Natural Cure Movement in general, and modern medicine. The Natural Cure Movement was ideologically based on naturalism, criticizing industrialization and urbanization. There existed various theories and methods in it, yet they shared holism and vitalism as common factors. The Natural Cure Movement of Germany began in the early 19th century. During the late 19th century and the early 20th century, it became merged in the Lebensreformbewegung (life reform movement) which campaigned for temperance, anti-tobacco, and anti-vaccination. The core of the Natural Cure Movement was to advocate the world view that nature should be respected and to recognize the natural healing powers of sunlight, air, water, etc. Among varied natural therapies, hydrotherapy spread out through the activities of some medical doctors and amateur healers such as Johann Siegmund Hahn and Vincenz Prieβnitz. Later, the supporters of hydrotherapy gathered together under the German Society of Naturopathy. Sebastian Kneipp, one of the forefathers of hydrotherapy, is distinguished from other proponents of natural therapies in two aspects. First, he did not refuse to employ vaccination and medication. Second, he sought to be recognized by the medical world through cooperating with medical doctors who supported his treatment. As a result, the Kneipp cure was able to be gradually accepted into the medical world despite the “quackery” controversy between modern medicine and the Natural Cure Movement. Nowadays, the name of Sebastian Kneipp remains deeply engraved on the memories of German people through various Kneipp spa products, as well as his books such as My Water Cure and Thus Shalt Thou Live! Wörishofen, where Kneipp had served as catholic priest as well as hydrotherapist for 42 years from 1855, changed its name to “Bad Wörishofen” (“Wörishofen Spa” in German). The Kneipp Cure and the Natural Cure Movement became a source of ecologica l thought which is currently gaining more and more sympathy from German people. It is regarded as a lieu de mémoire (site of memory) reflecting the collective identity of German people.
Clergy ; Fathers ; Germany* ; Herbal Medicine ; History, Modern 1601-* ; Humans ; Hydrotherapy ; Naturopathy ; Quackery ; Sunlight ; Temperance ; Urbanization ; Vaccination ; Vitalism ; Water