The purpose of this study was to improve the development of korea sports biomechanics study. and This study will offer to basic data to development of sports biomechanics as review a domestic study tendency regarding sports biomechanics of recent five yea

The purpose of this study was to examine who encouraged elementary schoolers to join sport clubs, what motivated them to do that and how much they were satisfied with it in an attempt to lay the foundation for applying successful programs tailored to thei

The aim of this study was the kinematics and kinetics analysis of the movement of throwing a ball between boy and girl middle school students. The subjects of this study were seven boys and girls respectively and all of them were middle school students. T

The purpose of this study was to analyze the kinematical and kinetical variables that were concerned in the long jump motion, and to look at the differences between male and female middle school students about the variables. For that purpose, the long jum

The purpose of this study was to examine contemporary literature and documents on the establishment and transition of school grounds in and after the Kabo Reform(1894) that initiated early modern education. It's basically meant to shed light on the past a

The objects of this study were a review on the schedules and the programs of the school athletic meetings( a kindergarten, elementary and secondary schools) and yahak(night school) and citizen's athletic meetings during the Japanese colonial period in Kor

Der Ursprung des islamischen Mystizismus geht auf den Begriff ‘Sufi’ zurueck, der mit dem Schafwolle bekleidet und asketisches Leben fuehrt. Als ein Sufi gefragt wurde, was der Sufi sei, antwortete er, ein Sufi sei ein Mensch, der nichts hat, aber von nimandem in Besizt genommen wird. Im Hintergrund des islamischen Mystizismus liegt die Entwicklung des Islams nach dem Tode von Muhammad insbesondere durche den Eroberungskrieg von Umaiya Hally(661-750). Die Machthaber des Islams wurden reicher und politisch unterdrueckerisch. Dagegen gab es immer wieder eine Gegenbewegung, die die Umkehr und die Ehrfurcht vor Gott aufforderte und dem Leben von Muhammad als ein ideales Leben nachfolgen wollte. Die radikale Trennung von der Welt, der asketische und einfache Lebensstil und die Einsiedlung waren ihre Merkmale. Karen Amstrong und Annemarie Schimmen, die besten Wissenschaftlerinnen des Islams, teilen die Entwicklung des islamischen Mystizismus in zwei Kategorien auf, bzw. der Asketik und der Liebe. In dieser Arbeit habe ich versucht, in diese zwei mystischen Bewegungen einzufuehren, um den islamischen Mystizismus am Beispiel von einigen typischen Mistikern zu verstehen. Erstaunlich ist, dass der islamische Mystizismus im 13. Jahrhundert in einer engen Beziehung zu dem christlichen Mystizimus steht. Die beiden zu vergleichen, bleibt als naechstes Forschungsthema. Heute interessiert sich sehr viele Leute ueber die Spiritualitaet. Spiritualitaet hat die Bedeutung im Lateinischen Sinne, ‘atmen’. Und wir stellen gleich fest, dass die Spiritualitaet mit dem Leben zu tun hat. Im Greek hat der Mystizismus seinen Ursprung in ‘mysterion’ und ‘mystikos’, die mit ‘myein’, also ‘schliessen’ zu tun haben. Wenn man die Spiritualitaet vom Mystizismus unterscheiden will, bedeutet die Spiritualitaet einen Weg von unten zu Gott. Aber die Mystik den Weg von oben nach unten, bzw. von Gott zu Menschen. Die Menschen von heute suchen die Ganzheit(Einheit zwischen Koerper und Seele), Praxis(Einheit zwischen Wort und Tun), Altaeglichkeit(Einheit zwischen heiligen und sekularen) und Geschichtlichkeit(Einheit zwischen Geschichte und Transzendenz) der Spiritualitaet. Und ich gehe davon aus, dass der islamische Mystizismus uns dazu befaehigt, uns mit der geistigen Herausforderung der kapitalistischen Gesellschaft auseinanderzusetzen.

This article aims to analyze and apply to the Great Revival Movement of Pyugyang 1907 by using the revitalization movement model of Anthony Wallace with the complement of the innovation model of Homer Barnet. Socio-cultural change is the result of any transformation of customs, values, and ways of thinks or behaviors in a society. The religious meaning of this change is the worldview change in a society as a form of religious conversion. Wallace defines revitalization movement as “a deliberate, organized, conscious effort by members of a society to construct a more satisfying culture.” In the process of revitalization there are three factors presented: (1) the perception of the culture as a system; (2) dissatisfaction with that system; and (3) an organized effort to change that system. The process of revitalization movement shares a common structure, consisting of the following five stages: (1) steady state; (2) period of increased individual stress; (3) period of cultural distortion; (4) period of revitalization(in this period there are six functions: formulation of a code, communication, organization, adaptation, cultural transformation, and routinization); and (5) new steady state. Anthony Wallace’s anthropological model of revitalization movement, in combination with Homer G. Barnet’s model of innovation can provide a useful framework for examining and understanding of the Great Revival Movement of Pyengyang 1907. He defines an innovation as “any thought, behavior, or thing that is new because it is qualitatively different from existing forms.” The emphasis in this model is on the reorganization of ideas rather than on quantitative variation. Culture change takes place not when there is just more or less of the same thing, but when idea, a behavior pattern or a material object is qualitatively different from existing forms. He has contributed to the understanding of culture change as he suggested the theory focusing on the innovator’s behavior pattern. As an outsider the role of the missionary is important, but the change agent is the indigenous leadership, the one who mainly influences on the decision on the reception of the socio-cultural change. The change by the outsider(or missionaries) may be destructive so that the cross-cultural witness should attempt to contextualize the gospel through a careful examination of the local culture, because they are the persons who use to bring sociocultural changes as well as individual change. In the end of the Chosen Dynasty, people had experienced a religious vacuum. The reasons were because Korean traditional religions, Buddhism and Confucianism, has lost their ability to provide people mental framework. This religious vacuum caused people to desire for fervently seeking a new religion. Also the Tonghak revolution and Chinese-Russian war and following the assassination of the queen Min drove people into fear and frustration. The year 1884 was one of the darkest eras in the Chosen history because there was no sign to resolve the current situation. Endemic disease spread all around the country accelerated the crisis and fear felt by the people. So people were trying to seek some solution to resolve the crisis. The stress level of people became increased, in fact, facing the crisis the colonial Japan began to occupy the country with power. In this circumstances there was a candle ignited for a revival by American Methodist missionary Hardie from Wonsan in 1903 August. In his confession we can find a transforming code for overcoming the national crisis and desperate situation, which was radical and super cultural. The revival movement started from Wonsan became spread to Kangwon province, Seoul, Gaesung, Pyugyang, and all around the country. Finally this movement exploded at Changdaehyun church in 1907 January. At that time, there were around 1,000 men for bible studying meeting and missionaries gathered for noon prayer meeting. Then how can the code as a spiritual awakening be interpreted and communicated by the Korean believers? The revival movement as a renovative code was interpreted and communicated as means of salvation, and it was diffused to beyond Pyungyang. The leaders of the movement included Korean church leaders such as Kil Sunju, Chun Kyeeun, and Chung Chuhsoo as well as foreign missionaries. They had lead revival meetings with a clear motivation to breakthrough the desperate situation in faith, which were combined with the prayer meetings of the missionaries. In fact, the Korean church leaders were involved in the revival movement with a strong desire to find a clue of overcoming the crisis, while the missionaries started the revivals with repentance and reflect of their mission works. But these two different motives were directly connected to the Great Revival, and they were finding a new code and goal culture. The Great Revival movement had played an important role to rapidly grow churches and to encourage evangelism among Korean churches through making young people to commit their lives for ministry, and to develop church structure. A turning point made by the Great Revival movement was the organization of the church structure, the unity of denominations, and missionary endeavor such as working together for medical and educational mission works. The Great Revival was really successful, and it had influenced on the development of the church structure, theology, and church growth. It can be evaluated that not only did it include repentance and awakening in a spiritual dimension, but it was closely related to socio-cultural transformation. So it is a crucial factor to examine the socio-cultural and political dimensions of the Great Revival movement. From a missiological perspective, socio-cultural change must include a transforming factor of the gospel. Any socio-cultural change in Christianity is not merely the change of individual's mind and behavior, but should be extended to social and cultural movements. During socio-cultural changes, the role of the church is to provide a valid biblical framework in order for people to change their worldview to biblical one and to suggest an alternative theological agenda for a relevant contextual theology to overcome the gospel reductionism and syncretism. To some extent, critical evaluation to the Great Revival movement might be something that it had done in an American form of Christian faith. In this reason, from the beginning the Korean Christianity had difficulties to indigenize and contextualize the gospel, difficulty that it was to transplant the gospel message into the Korean soil. In this respect it is suggested a problem that the movement has hardly contributed to the contextualize the gospel for the Korean church. Though there are both positive and negative aspects to the Great Revival movement, it must be the crucial event that the Korean church today reexamines and rediscovers as the event that has a huge contribution for the formation of Korean believers’ faith pattern in the critical time when the country lost her national right and identity. The challenge the Korean church are facing is that the church has to attempt to discover a new code and ideal culture that can inspire in believers’ mind and diagnose the today’s crisis through the Bible and the church history.

This study is to investigate the relation between the revival and the growth of churches. This is, however, not to verify but to examine the historical process of it. I will show how the revival and the growth of churches have been related historically. For this, two kinds of data will be used. The first, in relation to a revival, is the novel A Revival by Giyoung Lee(1895-1984). the writer of North Korea, which satirized revivals of Korean churches from a critical perspective. Through this novel, I discriminate the difference and similarity between the present revivals of church and the early revivals of 80 years ago. And I approach the features of revivals and then the essence of revival movements. Secondly, concerning church growth, I discuss the relation between church growth and its revival movement which is based on McGavran’s Understanding Church Growth. I approach the relation by McGavran’s point of view. Finally I consider the situation of today’s Korean churches and presented their revival movement as a challenging subject.

This study focused on the revival movements in Korea, Revival movements had previously taken place in Wales, America, and India, The revival movements in Korea started with the 1903 Wonsan revival which was led by R. A. Hardie, who was a Methodist medical missionary working in Wonsan, Korea. Then the 1907 Pyungyang revival tool place as a historical movement in Korea. This revival movement was begun with missionaries, but it was mainly led by Pastor Sun Ju Kil who was an elder of the Jang Dae Hyun church. This study discovered following the strengths and weaknesses of Korean revivalism through an evaluation based on historical and missiological insights. A. Strengths: 1. Korean revivalism was based on the believers’ repentance as a result of the work of the Holy Spirit. 2. Korean revivalism was stimulated by missionaries, but it was led by Koreans. 3. Korean revivalism spiritually awakened believers, but it also enhanced evangelism and church growth. 4. Korean evangelism stressed prayer which led people to true repentance. 5. Korean revivalism always emphasized God’s word which led people to conversion. 6. Korean revivalism developed the Korean church into an indigenous church, therefore people felt it as their own. 7. Korean revivalism had a great impact upon other countries like China and Japan. 8. Korean revivalism formed a historical tradition in which some great evangelists were born and trained. B. Weaknesses 1. Korean revivalism tended to be otherworldly and eschatological after independence from Japanese colony. As a result, Korean church lost the balance between a spiritual awakening and political participation. 2. Korean revivalism demonstrated some “prosperity gospel” while reflecting Shamanistic faith. 3. Korean revivalism demonstrated some individual churchcenteredness which could cause conflict among churches. 4. Korean revivalism became so secularized that some evangelists fell to worldly temptations. 5. Korean revivalism allowed the Korean church to confuse the work of the Holy Spirit with the “Holy Spirit Movement.” Korean revivalism needs to be understood in terms of a great spiritual awakening movement, evangelism/missions, church growth, ecumenism, an indigenous church, and a holistic mission. To accomplish this, it needs to be approached through Korean church history and missiology. Some great Korean evangelists were discussed in this study. Sun Ju Kil, Ik Du Kim, Yong Do Lee, Nam Su Chung, Sung Bong Lee, Hwal Ran Mim, Hyun Gyun Shin, and Yong Gi Cho were included as great evangelists in the light of their call by God, their revival ministry, their message, and their contribution. The Korean church needs another great spiritual awakening movement to become a true church of Christ.

In the 20th century, Christian churches and mission agencies had a great revival and missionary movement. The revival movement made an huge impact on Christian believers to repent of their sins and to commit themselves into the missionary works. The mission mind that was coming out of revivalism must be a power to transform the churches and societies in order to evangelize their family members, friends, relatives, and even those who were in the physical and spiritual needs through all over the world. From the viewpoint of sociological stands, the 20th century revivalism tends to deny the theory of secularization. Even though the society of the 20th century became more secular than the previous century, the churches and mission minds could not be weaken by the secularization process. However, from the economic and political standpoints, it was negatively evaluated, because it should be closely connected with Western capitalism and American right wing sides. Lastly, from the socio-cultural aspects, it had a crisis of destruction threatened by the popular cultures and multi-cultures. In conclusion, revivalism and Christian missions have to go together. The missionary works should firstly recover the power and enthusiasm from the Holy Spirit. The missions, however, should not be royal only to a specific culture and nation but to the archy type of Christianity in the biblical first church. The major task of Christian missions should be the recovery of enthusiasm experienced in the biblical first church and the application to the all nations and people.

The purpose of this study is to explore the German Pietism movement, the church renewal of England and the spiritual awakening movement of America’s churches from the view point of mission history. This study found out that each movement has close relationship to each other. The above mentioned variables also had a direct influential power to the social problems. These were the facts that made churches more vital and boosted activities of churches in history. This paper analyzed the contemporary situations of the Korean churches after 100th anniversary of Pyungyang revival movement in 1907. All the Church Renewal movements for both the Korean churches and the foreign churches has one thing in common: How to get out of the past mannerism and how to get rid of those practical ways which are being performed until these days. It is very important to look back to the situations between the “Past” and the “Present” from the Pyungyang revival movement in Korea because the situations of present korean churches are similar to those of the past churches. The Afghanistan hostage incident which happened last summer 2007 left so many questions to the Korean Churches: why they could not stand for oversea missions, how crucial it is for them and what's the real cause of this problem. Because of that hostage taking, the people nowadays think that Korean churches lost their social responsibility and they think there’s no place for them outside the church. With the essential findings of this study we can predict the ways of reviving the Korean church and Church Renewal. We just need to open our mind and think about Pyungyang revival movement.

Environmental Enrichment (EE) alone is not capable of enhancing the fine digit and the forelimb functions. Therefore, we applied modified constraint-induced movement therapy (mCIMT) under the influence of EE to assess its effect on promoting improved forelimb sensorimotor functions. Focal ischemic brain injury was produced in Sprague-Dawley rats (60 rats, 250±50 g) through middle cerebral artery occlusion (MCAO). Before MCAO induction, all rats were trained in modified limb placing tests and reaching tasks for 1 week. Then they were randomly divided into three groups: Group I: application of standard environment (SE) after MCAO induction (n=20), Group II: application of EE after MCAO induction (n=20), Group III: MCAO+EE, mCIMT and task-oriented training that was initiated at 10th day after MCAO induction (n=20). We also applied mCIMT (between 9 AM and 5 PM/daily) which included restraining the forelimb ipsilateral to the lesion using the 'Jones & Schallert' method. We assessed the change of modified limb placing, single pellet reaching test and the immunoreactivity of BDNF by immunohistochemistry (pre, 1st, 5th, 10th and 20th day). Group I showed no improved outcome, whereas group II and III significantly improved on the use of the forelimb and the immunoreactivity. The qualitative analysis of the skilled reaching test, of group III showed the greatest improvement in the fine digit and the forelimb function. These results suggest that EE combined with mCIMT is more functional in promoting enhanced fine digit and forelimb functional movements.

Although many children with cerebral palsy have problems with their eye movements available data on its intervention is minimal. The purpose of the study was to determine the effectiveness of the postural movement normalization and eye movement program on the oculomotor ability of children with cerebral palsy. Twenty-four children with cerebral palsy (12 male and 12 female), aged between 10 and 12, were invited to partake in this study. The subjects were randomly allocated to two groups: an experimental group received the postural movement normalization and eye movement program and a control group which received conventional therapy without the eye movement program. Each subject received intervention three times a week for twelve weeks. The final measurement was the ocular motor computerized test before and after treatment sessions through an independent assessor. Differences between the experimental group and control group were determined by assessing changes in oculomotor ability using analysis of covariance (ANCOVA). The changes of visual fixation (p<.01), saccadic eye movement (p<.01) and pursuit eye movement (p<.01) were significantly higher in the experimental group than in the control group. These results show that the postural movement normalization and eye movement program may be helpful to treat children with cerebral palsy who lose normal physical and eye movement.

대만 원주민족의 기원설, 분류, 정명운동에 대해서 살펴보았다. 한국의 많은 사람들은 고산9족이라는 용어로 인해서 대만에는 9개의 민족이 있다는 편견과 선입견을 갖고 있었다. 원주민족이라는 명칭을 사용하기 이전에 많은 학자들은 대만의 원주민을 고산족과 평포족으로 구분하여 사용하였다. 이 때 고산족은 고산지역에 사는 원주민으로 한족화(漢族化)되지 않은 사람들이고, 평포족은 평지에 사는 원주민으로 청대 중국대륙에서 건너온 사람들과 섞여 살면서 점점 한화된 사람이다. 그리고 평포족의 정체성은 이미 한족에게 동화되어 소멸한 것으로 학자들은 해석해 왔다. 그러한 이유로 많은 사람들은 고산9족이라며, 대만에는 9개의 고산족이 있는 것으로 알고 있었다. 그런데 고산족은 대만 고산지역에 사는 사람들을 통칭하는 것이었고, 고산족이외에 평지에 사는 평포족도 분명하게 존재하고 있었다. 고산족이라는 명칭은 1953년 중국에서 실시되었던 민족식별작업에서 정해졌고, 이에 영향을 받은 대만은 고산족이라는 명칭을 사용하다가 1994년에 원주민, 1997년에 원주민족으로 바꾸어 사용하고 있다. 고산족 명칭 이전에는 문헌에 등장하는 여러 명칭을 고산족과 결부짓고 있으나, 대만 총독부 이번(理蕃) 당국에서 ‘번인(蕃人)’을 고사족(高砂族)이라 부른 게 고산족의 명칭과 가장 관련이 있다고 여겨진다. 대만 원주민족에 관한 분류는 일제시기에 일본 학자들에 의해 이루어졌고, 이 시기에 연구된 민족분류는 대만이 광복한 이후에 원주민족을 연구할 때 많은 영향을 주었다. 학자들 중 일부는 대만 원주민족이 아주 오래전에 중국대륙에서 건너온 백월민족과 관련이 있는 것으로 보았다 또 어떤 학자는 남도민족의 일부로 간주하거나 대만에서 살던 토착민으로 간주하기도 하였다. 그러나 많은 학자들은 고대 문헌에 등장하는 용어들 중 ‘이주(夷州)’와 ‘도이(島夷)’ 등이 대만을 지칭한 것으로 여기면서, 대만이 오래전부터 중국에 포함되었다고 간주하였지만, 이는 한족 중심의 역사관에서 비롯되었고, 대만의 토착민이 보는 시각과는 많은 차이가 있다.

목적 : 척수손상 환자의 ASIA 운동능력 성취점수와 SCIMⅡ를 사용한 일상생활수행도와의 상관관계를 연구하여 일상생활수행 훈련 시 운동능력성취점수의 향상을 위한 효율적인 치료 방법의 선택 기준을 마련하고자 함이다. 연구방법 : 본 연구는 부산 시내에 거주하는 손상 후 6개월 이상인 42명의 척수손상 환자로 하였고 연구 기간은 2004년 12월부터 2005년 1월까지 이루어졌다. 평가도구는 ASIA의 운동능력 성취점수와 SCIMⅡ를 사용하여 운동능력 성취점수와 일상생활 수행도와의 상관관계를 알아보았다. 결과 : 척수손상환자 42명 중 손상 유형에 따라 3개의 군으로 나누어 비교하였다. 완전사지마비군에서 상지-전체 운동능력 성취점수와 일상생활활동과는 통계학적으로 유의한 상관관계를 보이고(p〈.01) 높은 상관관계가 나타났다(r=.90, r=.90). 불완전사지마비군에서는 상지-하지-전체 운동능력 성취점수와 일상생활활동과는 통계학적으로 유의한 상관관계를 보였고(p〈.05) 높은 상관관계를 보였다(r=.64, r=.81, r=.87). 하지마비군에서는 상지-하지-전체 운동능력 성취점수와 일상생활활동과는 통계학적으로 유의한 상관관계를 보였고(p〈.05) 보통의 상관관계를 보였다(r=-.49, r=.60, r=.61). 결론 : 이상의 결과로 볼 때 척수손상 환자에 대한 ASIA 운동능력 성취점수와 SCIMⅡ와는 상관관계가 있으므로 척수장애 재활의 지표를 확립하는 연구에 활용될 수 있을 것으로 생각된다.

목적 : 뇌졸중 환자를 대상으로 실시한 강제유도운동치료(Constraint-Induced Movement Therapy)가 환측 상지의 운동 형상학적 변화를 유발하는 지 알아보기 위하여 수행되었다. 연구방법 : 8명의 편마비 환자들이 주 5회의 강제유도운동치료에 2주 동안 참여하였다. 훈련에 의한 상지의 운동 수행동안의 운동 형상학적 변수들의 변화를 평가하기 위하여 대상자들이 컵 옮기기와 연필 옮기기 과제를 수행하는 동안 삼차원 동작분석 시스템 (CMS-HS Zebris uMedizintechnik GmbH, Isny, Germany)을 이용하여 어깨, 팔굽, 손목 관절에서 움직임을 분석하였다. 운동 형상학적 변수들인 동작의 순발력과 부드러움, 그리고 이동거리의 효율성을 측정하였다. 순발력은 컵(또는 연필)을 잡는 동작과 내려놓는 동작 두 구간에서 최대 속도 도달시간으로 측정하였고, 움직임의 부드러움을 평가하기 위하여 각 관절 움직임의 속도반전의 횟수로 움직임의 변동(fluctuation)정도를 측정하였다. 또한 이동거리의 효율성은 실제 관절별 움직임 궤도의 변화량을 측정하였다. 결과 : 1) 관절별 최대 속도 도달시간은 컵 옮기기 과제 중 컵을 잡는 동작과 내려놓는 동작 두 구간에서 어깨 관절, 팔굽 관절, 손목 관절 모두 치료 전․후로 유의하게 감소하였다(p<.05). 반면에 연필 옮기기 과제에서는 내려놓는 동작에서 어깨 관절에서만 유의한 감소를 보였다(p=.05). 2) 속도반전 횟수는 컵 옮기기 과제에서 모든 측정 관절의 전후 방향에서 유의미한 감소를 보였으며(p<.05), 어깨 관절에서는 수평 방향과 수직 방향에서 역시 유의미한 감소를 보였다(p<.05). 또한 연필 옮기기 과제에서 손목 관절의 전후, 수평 요인을 제외한 전 관절의 축 방향에서 유의미한 감소를 보였다. 3) 관절별 움직임 궤도의 변화량은 컵 옮기기 과제에서 어깨 관절과 팔굽 관절에서 유의미한 감소를 보였으며(p<.05), 연필 옮기기 과제에서는 전 관절에서 유의미한 감소를 보였다(p<.05). 결론 : 본 연구에서 강제유도운동치료는 삼차원 동작분석 평가를 통하여 환측 상지의 다양한 관절에서 순발력과 부드러움, 효율성의 향상을 보였다. 본 연구의 결과는 편마비 측 상지의 운동역학적 변수들의 향상을 객관적으로 보임으로서 상지 강제유도운동치료의 치료적 활용에 대한 근거를 제시한다.

Reductions in strength and range of motion in older persons have been associated with decreased functional mobility and risk of falls. The purpose of this research was to investigate the effect of intensive dynamic balance exercise (DBE) during 8 weeks on onset time of medial gastrocnemius and tibialis anterior muscle contraction after perturbation in older women. Thirty subjects were randomly assigned into DBE group or control group. The DBE group participated in 50 minutes 3 days a week for 8 weeks. Surface electromyography (EMG) activity was recorded from the medial gastrocnemius and tibialis anterior muscles of left side. Outcome data were collected both groups at the pre-exercise and post-exercise. Independent t-test and paired t-test were used to determine the statistical difference. Results showed that the passive range of motion and functional reach test were significantly increased in the DBE group than the control group at the post-exercise (p<.05). The onset time of both muscles and discrepancy of onset time significantly reduced in the DBE group than the control group at the post-exercise (p<.05). The onset time of both muscles were significantly reduced in the post-exercise than the pre-exercise in the DBE group (p<.05). The discrepancy of onset time in the DBE group was significantly reduced in the post-exercise than the pre-exercise (p<.05). These findings suggest that intensive dynamic balance exercise for the eight weeks was effective in improving the postural control with older persons.