The use of digital health and wrist-worn wearable technologies have been increasingly utilized, especially during COVID-19 surge, to help monitor patients and vulnerable groups such as elderly people. As one of the countries with highest aging population, South Korean older adults are expected to be familiarized with these healthcare technologies. However, there have been a few studies on the investigation of Korean older adults’ attitude towards the acceptance of wearable technologies, such as a smart health watch after the COVID-19 curve flattened in South Korea. Thus, the purpose of this study is to investigate the acceptability of digital health wearable technology in healthcare by the Korean older adults and their attitude towards the use of smart health watches by using an extended Technology Acceptance Model while considering the context of the COVID-19 pandemic. We performed a cross-sectional survey of Korean adults aged 56 years and older who are living in Busan, and a total of 170 respondents were received. Results reveal that perceived usefulness, perceived ease of use, and facilitating conditions have a significant impact on older Korean’s attitudes towards the use of a smart health watch, while the relationship between social influence and attitude towards its use was found to not be statistically significant. The attitude towards the use of smart health watches had an effect on their intention to use the smartwatch. By using the findings from the study, the digital wearables providers, manufacturers, and promotors can enhance their strategy to elevate the use of digital healthcare wearables among Korean elderly people while ensuring these products are of good quality and affordable, as well as ensuring necessary assistance is provided to the elderly people when utilizing and adopting these wearables in their everyday lives. Moreover, the results of this study can be utilized to accommodate the needs of Korean elderly people regarding their use of smart health watches and help promote the benefits of healthcare wearable technologies after the pandemic subsides.

This study analyzed meaning attributions regarding “family” and “chosen family” by Lesbian, Gay, Bisexual, Pansexual, Transgender, Gender Queer, Queer, Intersex, Agender, Asexual, and other Queer-identifying community (LGBTQ+) refugees. The meaning and significance of a chosen family in the newly established life of the refugees was also pin-pointed for its value of safekeeping the wellbeing and settlement process. We analyzed narrative statements given by 67 LGBTQ+ refugees from 82 YouTube videos. Using InfraNodus, a text graph analysis tool, we identified pathways for meaning circulation within the narrative data, and generated a contextualized meaning for family and chosen family. The conceptualization process produced a deduction within family relationships, exploring why people, other than in biological relationships, appear to be vital in their overall wellbeing and settlement, as well as the process through which this occurs. Biological family is sometimes associated with words that instigate fear, danger, and insecurity, while the concept of chosen family is associated with words like trusting, like-minded, understanding, welcoming, loving, committed, etc. The results of the study are intended to add knowledge to the gap by showing the types and characteristics of family relationships in LGBTQ+ refugee settings. It is also a call for the relevant research community to produce more evidence in such settings, as this is essential for obtaining a better understanding of these issues.

This study made a claim that perceived discrimination, socio-economic strain, and structural strain on displaced people have an adverse impact on their mental health. Our claim also acknowledges that these people potentially have a unique set of strengths and abilities that they rely on to overcome their immediate and future problems. The aim of this study is thus to examine the relationship between post-migration life adversity and mental health problems, and assess the potential mediating role of resilience among asylum seekers and refugees (219 asylum seekers and 42 recognized refugees) living in South Korea. Structural equation modelling was used to examine hypothesized pathways between post-migration life adversity, mental health and resilience. Fit indices showed adequate to excellent fit of the examined models with mental health as the outcome. Mental health was positively regressed on PMLA and negatively regressed on R. In addition, R partially mediated the association between PMLA and MH. In addition to providing the academic contributions of this study to the ongoing study of resilience and its social welfare implications, the result of the study indicated the necessity of improving the present and future socio-environmental factors that foster resilience among refugees and asylum seekers.

In the COVID-19 pandemic, marginalized groups like migrants are disproportionately affected. As panic, fear of neglect, and mistrusting institutions in these groups are presumed to be apparent, their detachment to health services still needs to be investigated. This study comparatively analyzed the level of panic and trust between South Koreans and immigrants who are living within highly affected areas of South Korea. Mann–Whitney-U-Test and Pearson correlation showed panic is more pronounced in the Korean group while having a similar panic display pattern with the immigrants. The immigrant group appears to highly trust the Korean health system, health institutions, local media, and the local native community. Beyond conventional expectations, participant’s average panic score showed a statistically significant positive correlation with items of the trust scale, indicating a level of individual reliance amid the pandemic panic. Thus, ascertaining institutional trust and matured citizenry are identified as factors for effective public health outcomes. During such a pandemic, this study also reminded the public health needs of immigrants as secondary citizens, and presumptions of immigrants’ mistrust in such settings might not always be true.

Using Mandelbaum’s (1973) life history analysis framework, this study analyzed the intersection of female experience, social wellbeing, gender role, and the cost of migration as a female international student in an ethnically homogenous and ethnical nationalist host country, South Korea. A cross-cultural comparison also followed to understand factors affecting belongingness and the ability to incorporate. As a result, immigrant life course dimensions are affected by extremities of cultural nearness or distance, cultural fluency or disfluency, positive cultural experience, intense ethnic and cultural contact, and the existence of a diaspora. The emigration to Korea and structural systems significantly turn the female immigrants’ course of life. Adaptation and belongingness are also affected by a desire for an abundant “Korean” cultural experience, rare cultural contact, code-switching, or indifference for a cultural experience. A comparative look at the experiences also produced common and different patterns based on the cultural origin of the students. Overall, the distinct ethnic characteristics of Korea as a host not only created a demanding assimilation (a strong pull to Korean ethnic identity assumed roles) but it also brought a unique and transforming female and belongingness experience. As migration may redirect or reward female gender roles, this study points to a proper discussion to understand the relativity of female experience within a distinctive and culturally demanding host country.

In South Korea, a mono-ethnic nation, refugees and asylum seekers from culturally distant countries are exposed to cultural bereavement, cultural identity shock, and cultural inconsistency for themselves and their children. Along with biological, psychological, and social factors, this phenomenon is hypothesized as playing a major role in an increased rate of distress among refugees. This study explored the experiences of 11 Ethiopian refugees living in South Korea, and their relevance to cultural bereavement while affirming and suggesting an update for the cultural bereavement framework. The analysis showed the refugees experiencing a slight continuation of dwelling in the past; a sense of guilt due to the fading of one’s culture; different types of anger; and anxiety with relation to the cultural identity of themselves and of their young children. Strong religious beliefs, a continuation of religious practice, informal gatherings within the Ethiopian diaspora, and organized community activities provided an antidote for cultural bereavement. The implication of the result hopes to assist and direct practitioners to identify complex manifestations of mental distress that often get wrongfully labeled as to their causation as well as methods and sources of diagnosis. Any update on the cultural bereavement framework also needs to consult the setting and peculiar circumstances of the displaced people in question.