This study starts with the premise that research, policy, institutional arrangements, and service practices concerning dementia should be rooted in the needs of people with dementia to reflect the authenticity and realities of their lives. This perspective prompts the exploration of two key research topics: understanding how individuals with dementia adapt and cope during life’s great transitions from pre-dementia symptoms to diagnosis and life with dementia, and investigating how isolation and exclusion manifest in their lives and their pressing desires to maintain connection of life. To uncover the meaning embedded in the subjective experiences and inner emotions of people with dementia, this study employs autobiographical narrative analysis. Through this analysis, it unveils their fundamental desires to transcend isolation and exclusion, yearning instead for connected existence. This insight unveils a new direction for dementia policy, emphasizing the importance of aligning policy design with the aspirations of people with dementia to maintain connections with neighbors, utilize community resources, and engage with cherished natural spaces. The essence of this policy shift lies in prioritizing and advocating for these desires as the central axis of policy formulation. Aligning dementia policies with the needs of those affected ultimately empowers people with dementia to pursue desired activities, assume social roles, and tangibly achieve their aspirations of sustaining meaningful relationships with others and with nature throughout life’s great transitions.

In the pandemic era, the discussion of basic income, which allows individuals to escape market dependence in order to overcome the limitations of the selective welfare system, is more active than ever. However, basic income in the full sense is somewhat utopian, and its chances of success seem difficult to predict. In this study, the possibility of introducing a local governmenttype basic income was examined using Gwangju-City as an example. First of all, in order to introduce a feasible local government-type basic income that can be started first, i examined the various allowances, services, and working time-related systems currently carried out in Gwangju-City by gender, class, and life cycle. And it was designed not only to get closer to the idea of basic income, but also to cover the blind spots that are not currently accepted within the social security system. This study focuses on the effects of the ‘Minncome’ case in Dauphin, Canada, and the case of Bolsa Familia in Brazil in that it proposes a basic income allowance system that can induce work-life balance (Guy Standing, 2018). If an allowance system based on the concept of basic income is introduced, as in overseas cases, it will have a positive impact on the lives of citizens in some way, as well as on gender equality and individual work-life balance. It is clear that this will ultimately lead to a change in gender equality in gender relations, so it is worth experimenting.

This study explored the multidimensional boundaries that make up Gimhae’s ethnic space. The boundaries of ethnic spaces are not just physical dividing lines, but also devices for accepting or screening something. Therefore, not only physical boundaries, but also social boundaries that socially include and exclude people, temporal boundaries between the past and present, and various other dimensions can penetrate ethnic spaces. And these multidimensional boundaries can show the conflicts and tensions surrounding the movement of people, money, and goods. To this end, this study analyzes the Gimhae ethnic space. As theoretical resources, I utilized border vacuums and border as method. Border vacuums embrace Jane Jacobs’ view that the vitality of a city comes from the fluidity and intermingling of people. and Border as method allows for the recognition of multidimensional borders by looking at borders as a broader object of study and framework for perception. The analysis shows that physical and temporal boundaries, boundaries of inclusion and exclusion, and confrontational practices that enable or discourage actors from crossing boundaries each constitute forms of boundaries in ethnic spaces. The layered operation of these boundaries defined the limits and nature of ethnic space in the community, and provided a colorful picture of what was inside and outside of it. This study sheds light on the nature of ethnic space boundaries, the extent to which they extend and the limits of ethnic space, and the different dimensions of boundaries and the tensions they create. In conclusion, this study confirms that in order to identify the territory and characteristics of ethnic spaces, it is necessary to pay attention to various boundaries, not just physical boundaries, and provides a new perspective for analyzing ethnic spaces in cities.

This study starts by critically reflecting on certain biases found in multicultural societies, namely, that “the same person as us”(Baudiou, 2001) can only be accepted when they are “good others” and that “the bad other” is excluded from the “proper citizen” area defined by Korean society. Politics that distinguish migrants by identities such as “special contributors” or race and skin reduces them to acquiring recognition as “individuals do not fight collectively against repressive social structures, but as subjects in which recognition and rights are produced by the state.” Therefore, the subject “participates in the society (Butler, 2013) through subjugation of power,” which is under the control of external power. First, the study attempted to examine the issues of the problem of multicultural discourse in the ‘political aspect of identity’ and derive implications suitable for the Korean situation. To this end, we looked at how the perspective on identity as its essence causes violence against marriage migrant women in Korean society. In the end, it was confirmed that the identity politics of the discourse of Korean multiculturalism is a plan that allows marriage migrant women, who are minorities, to conform to the existing social structure. In the process of strengthening norms and laws through identity politics that divides sides, the exclusion and discrimination of migrants, who are minorities, are tolerated and promoted. Facing the numerous oppressions created in this way, a plan that does not return them to just the discourse of individual rights raises questions about the already given ‘justice and universality’. Furthermore, it is necessary to focus on ‘being’ beyond the abstract fundamental allegories such as ‘ethnicity and race’. At this time, the term ‘universality’ of special and specific individuals will refer to the universality in a different sense from the collective ethos criticized by Butler. If collective ethos means the totality of what is socially constructed, ‘insurgent universality’ is rather close to eliminating differences arising from socially constructed and remaining. If we cannot escape from the socially constructed, so that we cannot escape from distinction and exclusion, the only thing that remains a common ground will be that we are exposed to constant violence among socially constructed things. In other words, we must recognize the common ground as a person in a ‘oppressed position’ and seek solidarity based on that common ground. Only based on this point of view can we break down the ‘insider’ frame assumed for national solidarity and move toward solidarity beyond blind integration. The first step will be to recognize that the ‘Koreans’ we accept like common sense are in fact an empty entity that cannot be explained by a single narrative. It is necessary to acknowledge that Korean society has been closely intertwined with Etnos and Demos with the aim of political democratization, and to keep the category of “Koreans” open. It is necessary to realize that this seemingly single collective ethos of “Koreans” is actually composed of numerous singularities.

The layout of Magoksa Temple started from the North Garden in the beginning, and from the Goryeo Dynasty, Jinul’s theory of unity of Missionary and Zen Buddhism was conceptualized and implemented architecturally. The northern part of Huijicheon(the brook) was the territory of the Missional Buddhism sect, and the southern part was the territory of the Zen Buddhism sect, and they were connected by Geungrakgyo(means paradise) Bridge, which continues to this day. Additionally, Daegwangbojeon Hall is located at the center of Magoksa Temple’s North Garden, reminding us that it is a temple founded by the Hwaeomjong Order. This study needs to derive ideological values from the spirit of the times, architectural culture, and traditional ideas latent in religion and society in the trends of the Three Kingdoms, Unified Silla, Goryeo, and Joseon through the arrangement of the temples shown in Magoksa Temple. This is because the traditional ideas of each era’s society were embodied in the Garam arrangement of Magoksa Temple, and these ideas can be established as values that can be inherited and applied as modern ideas to modern architecture and architectural culture. The purpose of this study is to discuss how the traditional ideas that passed through Magoksa Temple, such as the Hwaeom Gyohak ideology during the Three Kingdoms period, the Seonhak ideology during the Unified Silla period, and the theory of Seongyo unity and Feng Shui theory during the Goryeo period, were implemented in the temple’s temple arrangement. Through this, we aim to present traditional ideas as ideological values to be inherited in modern architecture. By reanalyzing the interpretation and results of the Garam arrangement that embodies traditional ideas, the architectural and traditional ideological elements that will contribute to modern society and culture with the ideological value of traditional ideas expressed in the Garam arrangement of Magoksa Temple are as follows. First, the fact that Magoksa Temple Daegwangbojeon(The main hall) has continued as it is in the center of North Garden representing the symbol of Hwaeom(The Harmony, Avatasamka Sutra) and the centralized royal family at the end of the Three Kingdoms period, suggesting the beginning of the founding by Jajang. Daegwangbojeon(The main hall) proves that the Hwaeom ideology has been passed down to the present, and its core means a world that is interconnected and permeated with each other and integrated into one. This contains the ideological information value of Jajang’s belief that he overcame the unification war with the unification of the three kingdoms and presented a sense of place where all people could unite. Second, the Garam arrangement of temples through the reconstruction by Chejing, Beomil, and Doseon during the Unified Silla period presents a space for practice in pursuing Zen Buddhism. Today’s Seonwon(Zen practicing court) presents an archetype for understanding the Zen sect and may be somewhat discontinuous with the current Seonwon. This is because, like Huineng, it requires an ideological space that anyone with Buddha nature can practice and realize the immediate enlightenment. Emptiness, which enables people in material civilization practice easily, can be established as a space that induces positive emotions of purity, sanctity, and comfort. Third, the Garam arrangement of the temple by Jinul’s reconstruction during the Goryeo Dynasty evolved into the concept of Samtaegeuk (Tri-origin Taiji/ Three Taiji). This goes beyond the unity of Missionay Buddhism and Zen Buddhism, and manifested into the Garam arrangement as the conclusion by combining ideologically the national folklore idea of the Three Gods, the idea of three divisional worlds, the concept of one and three, 『Cheonbugyeong(Thousand Sutras)』, 『Tao Te Ching』, and the Three Paths, Three Colors, Three Realms, Three Worlds, and Three Jewels of Buddhism. The traditional ideas of the people and the Buddhist view of the surrounding natural scenery resulted in the traditional concept of the number 3, which represents Perfection. This ideological view was a three- dimensional concept that was imprinted on the mind, body, and soul of our people. Fourth, the Goryeo Pagoda, built in North Garden during the Goryeo Dynasty, shows the form represented by the yin and yang taiji. The idea of yin and yang taiji is that yang lurks in yin and yin lurks in yang, showing the nature of Northeast Asia where yin and yang are constantly inter-changing. This is the view for the nature and universe of Northeast Asia region. This change is consistent with the idea of dependent origination of causal causes and results. The symbolization of yin and yang taiji through artificial buildings and towers in the shape of mountain taiji and water taiji is a value that ideologically expresses the principle of a constantly changing universe in which architecture is in harmony with nature. It can be confirmed that the continuous succession of these traditional ideas can provide a direction that can ideologically approach today’s architectural culture.

Humanity. which has evolved with the development of civilization. has formed a city and developed society, institutions, culture, economy, politics, art, and religion. Mesopotamian and Egyptian civilizations, the first civilizations of mankind, were developed by being located where the Euphrates, Tigris, and Nile rivers flow. The origin of a city is closely related to the origin of civilization. This is because ancient civilizations are mostly based on ancient cities, and the development of cities is influenced by the birth and development of civilizations. This study attempted to examine the characteristics of the major urban cultures of the Greek and Roman civilizations transplanted into the Middle East, the major urban cultures of the Greek and Roman civilizations, and the major urban cultures of Islamic civilizations, a universal religion in the Middle East, based on the theory of urban origin and civilization development. The beginning of agriculture and the occurrence of agricultural surpluses, which were the revolutionary triggers of human civilization, gave birth to the first human city, Uruk, and Mesopotamian civilization, the first human civilization. Alexandria, which once developed into a huge international city with a population of one million, flourished as a Hellenistic cultural city where civilizations from Greece, Rome, and Byzantine empires converged. Islamic civilization, which emerged in the 7th century on the Arabian Peninsula, expanded its territory to the Umayyad dynasty to the Iberian Peninsula, establishing itself as a universal religion in the Middle East. Conya, the capital of the 11th century Rumblr Seljuk dynasty, was born as the birthplace of Islamic mysticism Mevlana Supism. Humanity created a city with the development of civilization. The city, which is the best heritage of mankind, formed an urban culture with the beginning of settlement and agriculture, and developed politics, society, economy, culture, and religion through the urban revolution. The Middle Eastern cities examined in this study communicated with the major civilizations of mankind, developed each other, and became an important driver of the innovative development of human history.