Death in Revelation

( Hyun Sok Doh ) 삼육대학교 선교와사회문제연구소 2013 Asia-Africa Journal of Mission and Ministry(AAMM) Vol.7 No.-

This article reviews the idea of death and the dead in Revelation. It will partly deal with the question if Revelation supports conscious intermediate state of the dead. The study has four parts: the death of Christ; death in Christ; death without Christ; and death not a conscious intermediate state. There are four findings from the study. Firstly, in Revelation death has no power over Jesus. The death of Christ is presented in the picture of the Lamb once slain. Christ, as the first-born from the dead will live forever with God. Thus death and its power are disparaged because they have no control over Jesus, even the once-dead Lamb. Secondly, in Revelation death has only temporary power over dead saints, although many faithful saints were found slain. Jesus waits for the day when he will unleash his life-giving power for them in the first resurrection. Death will be denigrated again by the resurrection of the saints. Thirdly, in Revelation death has eternal power over the dead without Christ. For them eternal death is prepared, and it is called the second death. Their desire to survive at any cost brought them to worship the beast and his image. They escaped a death sentence from the beast by disobedience to the everlasting gospel, but they will die anyway, the second death. Fourth, in spite of the apparent predisposal of the translators and interpreters toward their belief of the immortal soul, Revelation has nothing to say about the conscious intermediate state of the dead. Its silence breathes no life into non-Biblical belief.

자녀의 조기사망에 대한 심리적 이해와 기독교상담 방안

전요섭 한국실천신학회 2022 신학과 실천 Vol.- No.79

This article is intended to clarify the Christian counseling on a child’s premature death question. Identification of appropriate Christian counseling methods is an answer to Christians who have experienced the premature death of their child and provides support for Christians experiencing psycho-spiritual suffering. The definition of premature death is death as a result of an accident or disease before reaching adulthood, rather than as a result of aging. With advances in medicine, premature death in modern life is uncommon. However, specific situations in modern life such as traffic accidents, disintegration, death from falls, ecological pollution, extreme weather, war, cruelty, crime, hereditary disease, incurable diseases, pandemics, etc. cause premature death. The premature death of a child has negative psycho-spiritual effects on parents. Facing such a tragedy, Christian parents have questions about theodicy. The questions “Why did my child die early?” “Why didn’t God protect my child from early death?” “What on earth is God good for as an omnipotent being?” “Does God lack the power to control Satan?” These questions are based on the question of theodicy. Those who seek to solve the question of theodicy have to recognize God as a good, loving, powerful and righteous, but not easily understood, being. Anti-theodicy comes from confusion of faith, resentment toward God, a negative attitude, and self-righteousness. This researcher has proposed Christian counseling methods for premature death. It is important that express gratitude toward God as a form of cognitive reframing. Having a pleasant idea of the afterlife is an important way to solve the problem of premature death. This is an important and effective way to resolve the problem of the premature death of a child. Because the problem of premature death cannot be resolved on its own and requires the intervention of counseling, a Christian counselor should support Christians who have experienced the premature death of a child. Churches should prepare programs to help Christians who have experienced the premature death of a child. 이 연구는 자녀의 조기사망에 대한 심리적 이해와 기독교상담 방안을 모색하려는 문헌연구이다. 자녀가 조기사망한 경우, 기독교상담은 그들을 어떻게 이해하고, 어떻게 상담해야 하는가에 대한 확고한 인식과 접근방법을 가지고 있어야 이런 문제를 경험한 신자들을 효과적으로 돌볼 수 있을 것이다. 조기사망에 대한 이 연구의 조작적 정의는 자녀가 온전한 발달과정을 겪고 노화의 결과로 죽음을 맞는 것이 아닌, 성인기 이전에 부모보다 먼저 죽음을 맞는 개념으로 제한하였다. 현대는 과거보다 의과학이 발달하여 질병 및 영양상태에 의한 아동사망률이 낮아졌다. 하지만 과거와 다른 사회구조, 즉 복잡한 교통상황, 생태계 오염 등으로 인해 자녀의 조기사망 발생요인이 많아졌다. 자녀의 조기사망을 경험한 부모의 심리상태는 당혹, 당황, 우울, 낙심, 좌절, 분노, 슬픔, 원망, 안타까움, 아쉬움, 무능감, 허탈감, 박탈감, 죄책감 등 다양한 부정적 정서에 이르게 된다. 기독교신자 부모들은 이러한 정성 더하여 신정론적 질문, 즉 ‘능력이 많으신 사랑의 하나님이 왜 이런 불행한 결과를 막지 못하셨는지, 과연 하나님이 이런 악한 상황을 내게 허락하신 것인지’ 등에 대한 의문을 제기하기도 한다. 이 연구에서는 자녀 조기사망에 대한 상담방안으로 두 가지를 제시했다. 첫째, 조기사망에 대한 긍정적 인지재구성을 통해 문제를 극복하는 것으로 이는 죽음에 대한 의미전환 가운데 감사를 통한 극복방안이 효과적임을 제시하였다. 둘째, 전통적인 방법으로 부활 및 내세에 대한 확고한 신념/신앙을 통해 현세의 고통스러운 문제 극복을 제시하였다. 교회는 조기사망을 경험한 상실가족의 치유와 회복을 위한 상담 프로그램을 마련하여, 이런 어려움에 처한 신자들에게 적합한 상담 지원을 해야 한다.

우리나라 60세 이상 인구의 치매 사망에 관한 연구: 2014-2018

박상화 ( Sang Hwa Park ),이용운 ( Yong Woon Lee ),임달오 ( Dar Oh Lim ) 대한보건협회 2020 대한보건연구 Vol.46 No.4

Purpose : To compare the gender, age, regional and seasonal difference of dementia deaths (vascular & unspecified dementia, Alzheimer disease) in Korea between 2014 and 2018. Method : The study was based on dementia death data aged 60 years and older (45,969 deaths) from the 2014-2018 vital statistics of Korea. We estimated the age and gender specific dementia death rate, regional variance of age-gender standardized death rate, and seasonal variance of dementia deaths. Results : The percentage of dementia deaths attributed to Alzheimer disease was 55.1 percent, and percentage of unspecified dementia was 36.9 percent. Dementia death rate per 100,000 among people aged 60 years and older was 94.1. Cause specific dementia death rate were 51.8 in Alzheimer’s disease, 7.5 in vascular dementia and 34.8 in unspecified dementia. Death rates were higher for females (118.4) than for males (63.6). The women died more than men with odds ratio 1.86. Age specific dementia death rates were 4.6 in aged 60-69 years, 44.2 in aged 70-79 years, 367.7 aged 80-89 years, and 1,756.8 in aged 90 years and older. Dementia death rate of male was higher than those of female in aged 60-79 years, with the exception for age group 80 years and older. 80.4 percent of dementia’s decedents died in medical facility, and 12.5 percent in nursing home and others, and 7.1 percent in the home. In the age-gender standardized dementia death rate (per 100,000) by region, the highest death rate was observed in Gwangju metropolitan city (166.8), and the lowest in Jeju-do (60.6) and Gangwon-do (61.8). There was a significant increase the death rate in Gwangju metropolitan city (odds ratio: 2.36, 95% CI: 2.33-2.39), in Ulsan metropolitan city (1.86, 1.84-1.89), and in Busan metropolitan city (1.75, 1.72-1.77), as compared with the death rate in Seoul metropolitan city (70.8). Average number of dementia deaths in one day was 25.2 deaths during the period. The incidence of dementia deaths was highest in January (29.4 deaths per day) and December (29.1 deaths) and month with lowest incidence of dementia deaths was from June to August (21.2 - 21.9 deaths). There was a winter peak (28.8 deaths) and summer trough (21.6 deaths) in daily average number of dementia deaths. Conclusion : Alzheimer disease accounted for half of all dementia deaths. Death rate due to dementia varied by age, gender and season. Regional variance of dementia deaths was observed between provinces and metropolitan cities in Korea. Further investigation is needed to assess the risk factors (age, gender and regional variances) associated with these differences.

월트 휘트먼과 죽음

이홍필(Lee, Hong-Pil) 한국동서비교문학학회 2008 동서 비교문학저널 Vol.0 No.18

Death is one of the most frequent themes both in western and oriental literary works. In western world where Christianity has been the dominant religious tenet, a number of literary works of art have dealt with death in terms of otherworldliness. For example, John Donne, the seventeen-century British poet, vividly personifies death in his poetical works; Emily Dickinson, the nineteen-century American poet, presupposes the advent of death, its weight and the life after death. Yet oriental literary writers have not paid much too their attention to death as much as western writers. Such a tendency comes from the belief of oriental thinkers: death is a cycle of a huge stream in the universe. The Hindu followers and ancient Chinese thinkers took it for granted that death is a natural phenomenon. Considering death not as a coda of life but as a process, they did not express fear or dread toward death. Although Walt Whitman was born into puritan society, his attitude toward death seems to come close to that of oriental thinkers. He wrote a number of poems about death from his early career of poet, interpreting death as a process of large cycle: his recognition of death as a natural phenomenon culminates in “The Sleepers.” This essay seeks to examine his works on death with special focus on “The Sleepers.”

이제하 초기소설에 나타난 죽음의 형식

이근영 한국현대소설학회 2024 현대소설연구 Vol.- No.93

본고는 이제하의 초기소설에서 ‘죽음이 어떻게 형식적으로 다루어 지는가’를 밝히고 있다. 이제하는 서술 형식을 파괴함으로써 기존 방식에서 벗어나고자 했으며, 환상적리얼리즘을 전유함으로써 감지하기 어려운 진실을 포착하려고 했다. 또한그는 작중인물의 일탈을 통해 세계에 대한 해방을 제시했다. 이러한 기존 연구에‘죽음’은 현실에 균열을 내는 파괴성을 지니는 또 하나의 형식을 형성한다는 점을본 논문에서 개진한다. 침묵하는 ‘죽음’ 뒤에 진실은 은폐되고 현실은 재현된다. 죽음이 일어난 시점을 중심으로 개입의 방식, 서사구조는 달라진다. 죽음이 처음에제시되는 경우는 ‘나’가 회상을 함으로써, 마지막에 나타나는 경우는 인물들의 삶과 죽음을 함께 함으로써, 숨겨진 진실이 드러난다. ‘나’의 개입으로 죽음은 의미가생성되며 사건이 된다. 이때 개입은 죽음이 사건으로 인식될 수 있도록 하는 실천이다. 개입자는 은폐될 수 있는 개인의 죽음을 탈은폐함으로써 사회의 문제로 전환한다. 그때 세계는 변할 수 있는 가능성이 열린다. ‘죽음’은 그것을 바라보는 ‘누군가의 개입’, 그 속에서 찾아낸 ‘진실’과 유기적으로 관계를 맺으며 이제하 소설의형식을 만들어 낸다. This paper reveals ‘how to deal with death formally’ in Lee ze-ha's early novel. Behind the silent ‘death’, the truth is concealed and the reality is reproduced. There are two ways in which death is reproduced. The first case where death is presented is through the recollection of ‘I’, and the last case where death is presented is through ‘I’ sharing the life of death with the characters in the reality of the time. Thus, it reveals the truth behind their deaths. With the intervention of ‘I’, death creates meaning and becomes an event. This intervention is the role of ‘I’ that allows death to be recognized as an event. Intervention moves from individual problems to social problems by revealing death that can be concealed. At that moment, the world opens up the possibility of change. Now, ‘death’ in Lee ze-ha's novel forms a structure through ‘someone's intervention’ looking at it, the ‘truth’ found in it, and an organic relationship with them.

죽음의 미술과 삶을 위한 죽음의 미술

박정애 한림대학교 생사학연구소 2024 생사학연구 Vol.5 No.-

이 글에서는 미술이 어떻게 인간의 죽음에 사용되어 왔는지를 동서양 문화사를 비교하면서 개략적으로 살펴보았다. 서양의 고대 문명에서 죽음은 사후 세계와 직접 관련된 것이었다. 이집트 문명에서 사후 세계는 현세를 모델로 하였기 때문에 무덤에는 사자가 현실에서 사용하였던 많은 물질들이 부장되었다. 그런데 그리스 문명에서 죽음은 육체와 영혼의 완전한 분리를 의미하였다. 그 결과, 물질은 사후세계용이 아니라 사자를 기념하기 위한 수단으로 사용되었다. 육체와 영혼의 분리로서 죽음을 이해하였기 때문에 로마 시대에는 미멘토 모리를 사유하기 위한 미술품이 만들어졌다. 그것은 삶을 위한 죽음의 미술인 것이다. 그리고 이러한 전통은 17세기 네덜란드 미술에서 재등장하였다. 중국 또한 오랜 역사 기간 영혼의 사후 세계를 위해 무덤에 물질을 부장하였다. 망자가 생전에 사용한 생활용품은 사후세계에서도 필요한 것이라 믿었다. 도가 사상의 영향을 받아 제작된 한 대의 마왕퇴에서 발견된 백화는 중국인들이 믿었던 사후 세계를 잘 설명하고 있다. 그 백화의 용도는 망자를 천계로 인도하기 위해 또 그것을 염원하는 목적에서 제작되었다. 서양의 경우와 달리, 중국에서 이와 같이 생전과 사후 세계의 유기적 연결을 위해 부장품을 넣은 관습은 명대까지 이어졌다. 과학과 이성의 이념이 지배적이었던 모더니티를 배경으로 한 현대 미술에서 죽음이 작품의 주제가 되는 경우는 매우 드물었다. 그런데 글로벌 자본주의에 의해 세계화가 가속화되고 있는 21세기의 동시대 미술에서 죽음의 주제가 재등장하고 있다. 특별히 국가적 경계가 타파되고 있는 초문화적인 공간에서 한인미술가들이 죽음을 주제로 작품을 만드는 이유는 보편적 문제를 동양의 지역적인 사고를 통해 세계인과 소통하기 위해서이다. 이와 같은 죽음의 미술은 고대 로마에서부터 이어지는 삶을 되돌아 볼 수 있는 매개적 차원에 있다. 즉, 삶을 위한 죽음의 미술이다. 이는 인류의 역사와 함께 시작된 죽음의 미술이 삶을 위한 죽음의 미술로 변천한 사실을 말하는 것이다. This article provides a historical and comparative cultural overview of how art has been used for human death. In ancient civilizations in the East and West, death was directly associated with the afterlife. In Egyptian civilization, the afterlife was modeled after this life, so the tombs of the deads were filled with many materials used in the real world. However, in Greek civilization, death meant the separation of body and soul. For this reason, the tradition of burial of materials related to the afterlife had disappeared. Instead, materials were used as a means of commemorating the dead. The Roman understanding of death as the separation of body and soul led to the creation of art to contemplate the memento mori―the art of death for the sake of life―and this tradition reappeared in Dutch art in the 17th century. The Chinese also had a long history of burying material objects in tombs for the soul’s afterlife. It was believed that household items used by the dead in actual life would be needed in the afterlife. The T shape silk painting found on one of the Mawangdui from the tomb of Lady Xin Zui depict an afterlife influenced by Taoist thought. The silk painting was executed to guide the deceased to the heavenly realm, or to aspire to it. Unlike in the West, in China, this practice of burial objects as an organic link between the living and the afterlife was carried forward into the Ming Dynasty. In modern art, which was dominated by the ideology of science and reason, death was rarely the subject of artworks. However, the theme of death is reemerging in international art of the 21st century, where globalization is accelerating due to global capitalism. In particular, the reason Korean artists in transcultural spaces create works with the theme of death is to communicate universal issues with the world through Eastern local thinking. This kind of art of death is definitely on a mediating level that can reflect on life. Therefore, it is an art of death for the sake of life. This suggests the fact that the art of death, which began with the history of mankind, has transformed into the art of death for life.

뉴노멀 생사학과 메타버스를 활용한 생명존중교육

홍경자 한림대학교 생사학연구소 2025 생사학연구 Vol.6 No.-

세계를 혼란에 빠트린 코로나19 바이러스 사태는 역사상 전례 없는 인간의 탐욕과 무절제함이 부른 참사라는 점에서 지금까지 우리가 걸어온 삶의 패턴과 방식으로는 더는 인류의 지속가능성을 예측할 수 없다는 위기감이 고조되는 가운데 삶과 죽음의 전반적인 문제를 심층적으로 다루는 생사학 연구의 중요성은 더욱 부각되고 있다. 생사학은 죽음을 탐구하는 죽음학인 타나톨로지(Thanatology) 의 개념적 정의를 넘어 ‘삶을 변화하는 원동력으로서 죽음의 의미를 밝히는 학문이자 생명의 의미를 재정립하는 학문’으로서 ‘생명의 인문학’으로 규정된다. 본 논문은 생사학을 뉴노멀 시대에 생명의 위기와 죽음의 질 위기를 중심으로코로나19로 인해 새롭게 제기되는 생사학적 문제점들을 새롭게 인식하고, 전 지구적 차원의 세계현상으로서의 뉴노멀 시대가 요구하는 ‘상생적 생명관’과 ‘웰다잉’에관한 논의를 메타버스를 활용한 생명존중교육과 연결하여 뉴노멀 생사학의 정립을 모색하고 있다. 이를 위해 본 논문은 코로나19 전후 생사관의 변화를 추적하고, 죽음의 질 저하의 문제점과 해결 방안 그리고 좋은 죽음에 대한 고찰 등 대중의 관심을 이끌어 공론화하고, 사회 인식을 바꿀 수 있는 프로그램 개발을 제안한다. 메타버스를 활용한 죽음준비교육의 목표는 기존의 죽음준비교육의 목표와 마찬가지로 죽음, 임종, 사별을 겪는 사람의 정신적 삶이 더 풍요로워지도록 지원하고, 코로나19로 인해 신·구의 문화가 부딪치며 혼란을 겪고 있는 오늘날과 같은전환기 시대에 적합한 뉴노멀 생사관을 정립하여 건강한 생명 문화와 죽음 문화를선도하는 데 있다. The COVID-19 pandemic, which plunged the world into a state of unprecedented disruption, has come to be viewed as a calamity rooted in excessive human greed and unrestrained behavior. This global crisis has intensified a sense of urgency regarding the unsustainability of existing lifestyles and value systems. Within this context, the academic field of life-and-death studies, which holistically addresses the existential dimensions of life and death, has gained renewed significance. Beyond the conventional scope of thanatology, the study of death, life-anddeath studies are positioned as a humanistic discipline that redefines the meaning of life by illuminating death as a transformative force. This study seeks to reconceptualize life-and-death studies in light of the complex crises surrounding both the meaning of life and the quality of death in the New Normal era, particularly in the wake of the COVID-19 pandemic. It explores emerging philosophical and ethical challenges posed by the pandemic and considers how life-respect education, when integrated with metaverse technology, can offer innovative pedagogical strategies. In doing so, this paper aims to establish a foundational framework for a “New Normal life-and-death studies” that addresses the era’s demand for a symbiotic worldview and the cultivation of well-dying. To this end, the study examines shifts in societal perceptions of life and death before and after the pandemic, identifies the ramifications of declining quality in end-of-life experiences, and proposes educational solutions to promote public discourse and societal awareness. The proposed educational programs utilize the immersive, scalable, and accessible nature of the metaverse to facilitate interdisciplinary convergence across philosophy, literature, religious studies, gerontology, social welfare, sociology, mental health, and preventive medicine. The overarching goal of death-preparation education via the metaverse aligns with the objectives of traditional death education: to enrich the psychological and existential well-being of individuals confronting death, dying, and bereavement. Furthermore, by advancing a new paradigm of life-and-death consciousness suited to an age of cultural transition, this approach aspires to foster a healthier ethos surrounding both life and death.

인문학 기반의 죽음학 강의를 위한 시론

방미경 한국문화융합학회 2022 문화와 융합 Vol.44 No.2

Death education includes understanding of death, preparation for death, and mourning for death. People recognize that the education specializing in each stage of life is needed, not just for the elderly people or terminal patients. This study examines the meaning of death education for university students in their early adulthood and is aiming at providing them an opportunity for reflection on death through some works of art. For the death education based on the humanities, we used two literary works and three films. First, focusing on Tolstoy’s The Death of Ivan Ilyich, the students could share their thoughts about what dying means to them and what they would wish for the most when assuming death. Second, through Camus’s The Myth of Sisyphus, we reflect on the meaning and value of life, and examine the freedom of human being and their rebellion overcoming the absurdity of meaningless life, and the solidarity arising out of the rebellion. <Me before you> comes next to think about whether we have the right to choose our own death, and we examine the problems of the assisted suicide measure. At the end, in <Coco> and <Wonderful Life>, we think about whether life exists after death and learn about the near-death experience and research on the life after death. Studying and discussing the meaning of life and death, and the problems of suicide on various levels could help the students in the early adulthood to establish their view of the world and image of the self. Therefore death education aims to learn to enrich in excelsis the life given to us.

죽음에의 공포와 매혹 ‘사이’- 김동리 소설에 나타난 죽음의 이중성을 중심으로

신정숙 한국문화융합학회 2018 문화와 융합 Vol.40 No.2

This paper studied the fact that the duplex perception like fear or fascination of death would be closely related to the desire for erotism through the analysis on Kim, Dong-Lee’s main works including 「A Shaman’s Story」(1936), 「Azalea」(1955), 「A Bird of the World Beyond」(1977), and 「Face in a Well」(1979). The fundamental motive for Kim, Dong-Lee to create literature was to overcome the fear of death. Nevertheless, his literary works also show the hybrid aspect of fear, impulse, or mystery/fascination of death. Such a duplex perception of death is closely related to a strong desire for erotism aiming for communication/unity/conversion between separated/severed individuals. As the death means the extinction (collapse) of body which could be the fundamental cause for humans' separated/severed consciousness, it works as an opportunity to activate the imagination of communication/unity/convergence with others. Out of his works, the initial work 「A Shaman’s Story」 shows the aspect of overcoming the fear of death through the sacred erotism. It might reflect the perception that the death could be overcome only through religion(myth) as an area that could not be overcome by humans’ efforts and will. 「Azalea」 and 「A Bird of the World Beyond」show that the desire for erotism is changed to an impulse to die. The chances of this change are the taboo such as incest and union between man and woman in different social class respectively. Because of this social taboo, the erotism between man and woman is inevitably suppressed in reality, which is led to the desire for the completion of erotism through death. Thus, in these two novels, the strong desire for physical erotism and sentimental erotism between lovers worked as a fundamental factor of impulse to die. And 「Face in a Well」 shows the fear and mystery/fascination of death at the same time. Here, the chance to perceive the death as an object of mystery/fascination is the death of human who used to be the only object of communication. Like this, the desire for communication with the dead, that is the sentimental erotism is the key factor of perceiving the death as an object of mystery/fascination. Like this, in Kim Dong-Lee's literary works, the three types of erotism such as sacred erotism, physical erotism, and sentimental erotism are working as a key factor that changes the fear of death to an impulse to die, and also changes the death to an object of mystery/fascination. The fundamental cause for this novelistic tendency might be originated from humans’ method of existence. Humans exist as a single separated entity, which is the basic premise for the existence as an independent life. Therefore, humans cannot get out of the existential condition of separation/severance between individuals without getting out of body through death. Thus, as a single life, it is so natural for humans to feel afraid of death. However, paradoxically, the death is perceived as an object of mystery/fascination as it symbolizes the possibility to overcome the physical separation/ severance.

노인의 죽음관 : 전북의 일 섬 지역을 중심으로

이영희,고성희 성인간호학회 1999 성인간호학회지 Vol.11 No.1

Death is the critical moment of life. All elderly are faced with death. Therefore, the elderly's notion of death must be include in holistic care for the elderly. The purpose of this study was to understand the elderly's notion of death. The research questions were "What is the elderly's notion of death?", and "What is the embedded meaning of the elderly's notion of death?". This study was conducted using an ethnographic approch. The fieldwork for this study was done from July 1996 to July 1998 on an island in Chonbuk province. Data were collected by indepth interviews and participant observation. The result of this study is as follows : The elderly's notion of death was founded on 'Being a ancestor god', 'Evaluation of one's own life', 'Be sujected to the evil(BuJung : the taboo of uncleanness)'. 'Being a ancestor god' means the notion of death leading to eternal life. It means a relationship to this world. So, it is required for all descendants, especialy the son. Also they thought that the spirit is greater importance more than the body, and that the spirit is embedded in bone. And so, the spirit is delivered to descendants through a propitious site for grave(MoungDang). It is thought to a change in the fortune of the descendants(Balbok). 'Evaluation of one's own life' means that life was evaluated personally and socially throughout the dying process. This means reflection on an individual's life and interpersonal relationship's, and appearance social aspects of the individual death. 'BuJung(be subjected to the evil)' emerged as fear about death, and pursuit of the cause of death. Most of the causes were attributed to supernatural entities. It contributed to the inspiration of a community identity. The elderly's notion of death was the present world oriented and actualized. This study contributed to the nurse's understanding of the Korean elderly's notion of death. Implications for nursing practice, education, and research were discussed. Further research at other settings and using other research methods were recommended.