The purpose of the study was to investigate the effectiveness of self-paced walking exercises in elderly women with hypertension, hyperglycemia, and hypercholesterolemia. Thirty-eight elderly women with hypertension, hyperglycemia, and hypercholesterolemia (16 hypertension, 11 hyperglycemia, 11 hypercholesterolemia), aged between 65 and 80, were invited to participate in this study. Each subject participated in a self-paced walking exercise five times a week for twelve weeks from 26 June to 16 September 2006. The changes between pre- and post-exercise were analyzed using the analysis of a paired t-test with the SPSS version 12.0 package program. There were significant decreases in systolic blood pressure (p<.01) and diastolic blood pressure (p<.05), blood glucose(p<.05), and cholesterol in the blood (p<.01). These results show that self-paced walking exercises may be helpful in treating elderly women with hypertension, hyperglycemia, and hypercholesterolemia.

The purpose of this study was to assess the effect of a group self exercise program in improving the quality of life regarding depression and the activities of daily living (ADL) of chronic stroke survivors, as well as the motor functions such as the 3 meter round walk, upper extremity function, and static balance. The subjects were 12 post-stroke ambulatory community center participants. All subjects participated in one 90 minute session per week for 7 weeks and received a home exercise program in every session. They had to record and submit an exercise check list. Quality of life was measured with the Beck depression inventory and the 8-Item Short-Form (SF-8). Motor functions were measured with the manual function test (MF'T), the kinesthetic ability trainer (KAT 3000), and the modified Barthel index. The level of depression decreased somewhat, but there were no significant differences after intervention. However, quality of life related health (SF-8) improved significant1y. There were significant improvements in the time for the 3 meter round walk, the functions of the affected upper extremities, and static balance and ADL (p<.05). The findings of this study suggest that a group self exercise program can improve quality of life related health and motor functions in stroke survivors.

日本近代美術史上での大正期新興美術運動の意義のひとつは, 術家が?滑の美術の領域を超えて演劇, ダンス, 建築, 文芸といったさまざまな分野に果敢に進出し, 美術と他分野を合一した特異な美術表現を行ない, 美術の領域を大幅に擴大したという点に求められる. 美術と舞台の領域をまたぐ「人形座」もまた, この運動と密接なかかわりを持った. 人形座は伊藤熹朔(1899~1964)とその妻智子, 熹朔の弟の千田是也（本名·伊藤挑夫, 1904~1994）らを中心に, 1920年代の東京で活動した新興人形劇のグル─プである. これまで注目されることがなかったが, 新興美術運動にかかわる美術家が積極的に參加したことで, 日本に新興人形劇を勃興させたことや, この運動とさまざまな接点を持っていた点で, 美術史の視点から考察することに意義が認められる. 本發表では, 最初に, 活動の要となった1923年10月の試演會, 1926年9月の第一回公演會, 1927年7月の臨時公演會`─`以上の公演會の槪要とそのとき上演された作品`─`順にメ─テルリンク作「アグラヴェ─ヌとセリセット」, K.A.ウィットフォ─ゲル作「誰が一番馬鹿だ?」, 小山內?作「三つの願ひ」と「人形」のあらましを確認する. つづいて上演作品の內容が象침主義からプロレタリア, さらに一般大衆化へという揀化を見せたことに注目し, 上演툭時の社뀜的, 文化的環境を踏まえながら人形座が公演會ごとに目指した人形劇について浮き彫りにする. そして最後に人形座同人だった美術家の人形座以外での美術活動に注目しつつ 人形座と大正期新興美術運動とのつながりを明らかにし, さらに「美術の領域としての舞台」という視点を導入することによって, 人形座がこの美術運動におけるひとつの活動袴式であったことを浮き上がらせる.

According to industrial disaster statistics by the Ministry of Labor in 2006, out of 11,688,797 people working at 1,292,696 business places that apply Industrial Disaster Indemnity Act, 89,910 workers were involved in an accident that more than 4 days of medical treatment requires. Among this figure 2,453 people lost their precious lives. "89,910 industrial disaster victims per annum" is showing the safety level of our industrial situation. To prevent such industrial disaster, the most typical and distinctive method is Accident-free Campaign. At the beginning, the movement arose with devotion through out the entire industry. But, the heartbreaking fact is that the fever is getting cool gown as times goes by. Therefore, opportunity for revitalization of this movement is required. The movement should be practically supporting principle of respect for human life and dignity. And it should be established with analysis on industrial disaster and systematize Accident-free Campaign totally in connected research.

행성상성운 NGC 6881은 4극자형태를 이루고 있고 JET이 영상에 나타난다. Lick 천문대에 있는 Hamilton Echelle Spectrograph(HES)을 사용하여 관측한 가시광 영역의 방출선 스펙트럼의 선윤곽을 연구하였다. 우리가 연구하는 HES 분광 자료는 직경이 4초각인 영역의 안쪽에서 관측된 것이다. IRAF와 StarLink/Dipso분석프로그램을 사용하여 HI, HeI, HeII, [OIII], [NII], [ArIII], [SII], [SIII] 등의 강한 선들의 선윤곽을 통해 팽창속도를 얻었다. HI선의 경우 단일 정상을 보이는 반면, He과 다른 금지선들은 두 개의 정상 분포가 겹치는 특성을 보였다. 가스 유출 속도는 중심별의 복사압에 의해 바깥쪽으로 갈수록 가속되는 것으로 분석되었다. 우리는 팽창속도자료를 통해, HST 영상에서 보여진 중심부분의 세 개의 고리는 양극콘(HI 선등에 나타남)과 고리(He, [SIII]선에 특성이 보임)의 복합 구조가 투영된 것으로 결론지었다.

This study purports to investigate ways to apply the activity of knowledge construction while performing the tasks according to each phase in the Vaulting Horse. There were 36 subjects in the control group and 32 in the experimental group who were all fem

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.