본 연구는 병원간호사의 간호조직문화, 조직커뮤니케이션만족, 직무착근도의 관계를 확인하고, 직무착근도에 미치는 영향요인을 파악하기 위함이다. C시 소재한 대학병원에 근무하고 있는 간호사 238명을 대상으로 2017년 8월 1일∼8월 10일까지 자료수집 하였다. 자료는 SPSS WIN 22.0 통계 프로 그램을 이용하여, 기술통계, t-test, ANOVA, Pearson’s correlation coefficient, Stepwise Multiple Linear Regression으로 확인하였다. 본 연구결과 간호조직문화는 5점 만점에 평균 3.32±0.33점 이었고, 조직커뮤니케이션만족은 5점 만점에 평균 3.19±0.37점 이었으며, 직무착근도는 5점 만점에 평균 3.19±0.44점이었다. 일반적 특성에 따른 직무착근도의 차이는 연령(F=9.00, p<.001), 학력(F=13.24, p<.001), 직위(t=-5.42, p<.001), 결혼(t=-3.11, p=.002), 근무경력(F=10.55, p<.001), 근무형태 (F=10.99, p<.001)에서 유의한 차이가 있었다. 직무착근도와 간호조직문화(r=.502, p<.001), 조직커뮤니케이션만족(r=.673, p<.001)은 양의 상관관계가 있었다. 직무착근도에 영향을 미치는 요인으로 조직커뮤 니케이션만족(β=.575 p=.000), 근무경력 ‘10년 이상’(β=.342 p=.000), 간호조직문화(β=.203 p=.000), 근무경력 ‘5년 이상∼10년 미만’(β=.121 p=.000)의 순이었고, 모형의 설명력은 57.4%이었다. 이상의 결과에 따라 병원간호사의 간호직무에 착근도를 높이기 위하여 조직커뮤니케이션만족도를 수시로 파악하고, 근무경력, 간호조직문화 등을 고려한 간호실무 및 교육중재 프로그램 개발이 필요하다.

본 연구는 온·오프라인 언어순화 프로그램의 실천을 통해 학생들의 올바른 언어사용습관을 길러줌과 동시에 상호 소통하며 서로를 배려하는 어울림 학급 문화를 조성하기 위한 연구이며 구체적인 목적은 다음과 같다. 첫째, 올바른 언어사용습관 형성을 돕는 소통과 배려의 학급 문화를 조성한다. 둘째, 학생들의 언어생활을 지키기 위한 다양한 체험활동을 계획하고 온·오프라인 언어순화 프로그램을 구안·적용하여 학생들의 올바른 언어사용습관을 기른다. 셋째, 온·오프라인 언어순화 프로그램이 소통과 배려의 어울림 학급 문화 만들기에 미치는 효과를 검증한다.본 연구의 실천 효과를 알아보기 위하여 본교 2학년 15반 학생 41명에게 동일한 설문내용인 사전설문(3월)과 사후설문(10월)에 응답한 결과에 대해 빈도분석을 하였다. 설문분석 결과 사전·사후 유의미한 차이가 있었으며, 사후 향상되어 나타났다. 따라서 온·오프라인 언어순화 프로그램이 소통과 배려의 어울림 학급 문화 조성에 긍정적인 영향을 주었음을 알 수 있었다. 학생들을 통해 얻게 된 결론을 정리해서 살펴보면 다음의 내용과 같다. 첫째, 생활 속에 필요한 대화의 기술을 배워 소통 능력이 신장될 수 있었으며, 언어가 곧 자신의 인격이라는 것과 사용하는 언어에는 그만큼의 책임이 뒤따른다는 것을 제대로 인식하게 되었다. 둘째, 통신매체에서 실제로 사용되고 있는 사례들을 토대로, 통신언어가 어떠한 특징을 가지고 있으며, 어떤 형태로 우리말을 훼손하고 있는지를 파악할 수 있었다. 그리고 이로 인해 자신들이 무비판적으로 사용해온 통신언어의 문제점을 바로 알 수 있었다. 셋째, 세계가 인정한 한글의 우수성, 과학성 그리고 독창성을 깨닫고, 그러한 한글을 올바로 사용하고 세계적인 문자로 발전시켜 나가야 함을 인식하게 되었으며 우리 문자에 대한 자긍심을 지니게 되었다. 마지막으로, 온·오프라인 언어순화 프로그램은 학생들의 올바른 언어사용습관을 형성하고 소통하며 배려하는 어울림 학급 문화 만들기에 긍정적인 효과가 있었다.

본 연구는 SNS의 특성과 조직문화가 군사기와 커뮤니케이션에 어떠한 영향을 미치는지 알아보고 한/미의 그룹간의 차이을 알아보고자 하는 논문이다 1) 과학적 검증을 위해 본 연구에서는 165 명의 군언을 대상으로 하여 설문을 수집 및 분석하였다. 분석방 법은 각 변수들간의 관계를 알아보고자 구조방정식을 사용하였다. 이를 위해 연구 데이터를 Smart PLS 2.0을 이용하여 판별타당성，확인적 요인분석，신뢰도와 모형의 적합도，경로분석을 실시하였다. 이를 통해 연구 가설의 유의성을 검증하였다. 본 연구의 결과는 전체적으로는 매체풍부성 사회적규범 위계적 문화 집단문화가 커뮤니케이션 만족에 협별 미치는 것으로 나타났고 한/미간에 만족을 시키는 원인의 차이가 나타났다. 본 연구를 통해 조직커뮤니케이션의 원인과 그룹간의 차이를 알아본 것이 기여점이라고 하겠다.

The Philippines is a beautiful country which has diversity in terms of ethnicity, language, faith, and culture. In the past, the Philippines was colonized by Spain, Japan, and America. In particular, Philippine culture is complex largely because of different cultures shared and transmitted by the members of Filipino society. This study attempted to study the main characteristics of some representative cultures of the Philippines and tried to effectively communicate the Gospel to the people on the basis of “points of contact,” revealed during study of the representative cultures. This study presented three culture themes as “points of contact” related to Filipino culture. First, this study discovered that Philippine society had mainly nuclear family units composed of father, mother, and unmarried children. Nuclear family units were usually linked to the larger family which occurred within the traditional bilocal extended family. This study utilized a house church model to evangelize the people who were living in this kind of family system. The house church model was effective on the basis of multiple human relationships of the oikos. Second, this study discovered that there were poor people who were living marginal lives, whether in rural areas or urban areas. They were suffering from severe poverty transmitted from generation to generation largely because of the structural evil caused by the corruption and inability of the Filipino government. Churches would need to support the poor more substantially and systematically in cooperation with the NGO’s and the Filipino government while understanding the culture of poverty. Third, this study discovered that there were plural religions including both traditional and popular religions. The main, traditional religion was animism prevalent throughout the Philippines, whereas popular religions were a mixture of various religions, developed according to indigenous situations of the Philippines. This study presented methods of evangelism which would effectively transform the Filipino world view in order to make them true disciples of Jesus Christ. They would need true conversion through the work of the Holy Spirit. The Philippines is a beautiful country in which Filipinos can experience real righteousness, peace, and joy in God's kingdom as the churches intentionally engage in holistic mission. Holistic mission calls for the house church model, solidarity with the poor, and evangelism, that is, making true disciples of Jesus Christ.

In this study, the symbols and visual expressions employed in the food culture content of official website designed to promote three cities in Korea, Seoul, Jeonju and Jeju, were subjected to semiotic analysis. In this study, it was assumed that these websites reflected the varying perspectives of the people behind the development and management of these routes of Internet communication, and the semiotic choices made in order to exemplify each city’s food cultural image. The aim of the study was to analyze the communication strategies of food cultural branding in the terms of the online content regarding Seoul, Jeonju, and Jeju with a focus on the comparative points in these cities’ official websites. This study included conducting semiotic content analyses of the aforementioned cities’ official web pages in an attempt to determine the food branding strategies used to differentiation and produce more favorable perceptions of these three cities. Building upon the findings drawn from this comparative study, the present work can be used to determine more effective ways of strategically differentiating the images of local food culture associated with these cities from the view of brand communications. This study also demonstrates viable directions for designing web content for a city where the food cultural messages can be delivered in a thoughtful and effective manner.

The purpose of this study is in a survey about communication in drinking party culture of university student, which looking into on unformal conception. In result, drinking party ascertained the truth of promoting mutual friendship among the members of friends, and gossips of others, counsel etc. And it building up homogeneity mutually on the other man about an interesting theme. Above all, recently communication in drinking party culture that university students think was special expression in a different dimension.

Yu, Kyong-ae. 2006. Impact of Culture in Communication: Different Verbal Styles and Miscommunications. The Sociolinguistic Journal of Korea 14(1). Verbal interaction styles reflect the overall values and patterns of a culture. As Hall (1976) suggests, meaning or intention in low-context communication is best expressed through explicit verbal messages, while in high-context communication it is best conveyed through context and non-verbal channels such as pauses, silence and tone of voice. If different verbal styles are ignored or not understood, miscommunication may occur in cross-cultural communication, which may contribute to communication conflict or even hostile stereotyping (Milroy 1984: 26). Understanding of communication rules, sociocultural norms, and inferences involved in conversation are being accorded greater importance in language teaching and learning for effective communication in intercultural interactions. This paper introduces different communication styles based on cultural diversity, discusses the extent to which Korean EFL students are concerned with English pragmatic strategies, and analyzes Korean language and culture influence on their communication styles in English speech. This paper shows that Korean EFL students attempt to follow English styles in English conversation but their communication styles in English are largely influenced by their native language and culture, which can lead to miscommunication and conflict in intercultural interactions.

The Sociolinguistic Journal of Korea 14(1). Verbal interaction styles reflect the overall values and patterns of a culture. As Hall (1976) suggests, meaning or intention in low-context communication is best expressed through explicit verbal messages, while in high-context communication it is best conveyed through context and non-verbal channels such as pauses, silence and tone of voice. If different verbal styles are ignored or not understood, miscommunication may occur in cross-cultural communication, which may contribute to communication conflict or even hostile stereotyping (Milroy 1984: 26). Understanding of communication rules, sociocultural norms, and inferences involved in conversation are being accorded greater importance in language teaching and learning for effective communication in intercultural interactions. This paper introduces different communication styles based on cultural diversity, discusses the extent to which Korean EFL students are concerned with English pragmatic strategies, and analyzes Korean language and culture influence on their communication styles in English speech. This paper shows that Korean EFL students attempt to follow English styles in English conversation but their communication styles in English are largely influenced by their native language and culture, which can lead to miscommunication and conflict in intercultural interactions.

The following demonstrates similarities between Japanese and Korean food culture. The facts have been discovered through the examination of records kept by Korean Communication Facilities and Japanese Envoys. Both countries used the numbers 7, 5, 3, in food treats. Both demonstrated Da do(茶道) style during banquet. Japanese Na-ra-dae(奈良臺) is similar to Korean Sue-bae-sang(壽杯床). Both countries had a Kan-ban(decorative table, 看盤) and Mi-soo(wine and someatables, 味數) during banquet. The composition of the table may be the same for both Korean Geo-sick-oh-kwa-sang and Japanese 3Jeup(soups) 15Che(dishes). Agasang is a Kan-ban(decorative table) of Choson's Da-do(茶道) style.

After the Japanese Invasion of Korea in 1592, correspondents of Chosun called on Japan twelve times, as a mission, from 1607 to 1811. The suite of Chosun Communication Facilities (correspondents) was composed of nearly 500 people including a senior envoy, a junior envoy, other envoyes, and cooks. After preparing traveling expenses, Sifts, foods, medicinal stuffs, and ginseng, they shipped people and freight in three passenger ships and three freighters. They departed from Pusan for Edo(Tokyo). There were 28 stop-overs on their way to Edo and the banquet was given for them at every stop. The arrangements of the table for each banquet were made up of 753 Seon(tables), 3Jeup(soups) and 15Che(dishes). 753Seon(tables) is Ganban(the table for decoration) and a substantial food reception was composed of 3Jeup(soups) and 15Che(dishes). 753Seon(tables) was called Dadopoong(the food of refreshment) style and this was the standard arrangement of the banquet table in Japan. It was comprised of 3Jeup(soups) and 15Che(dishes). On their way from Edo to Thusima Island, food was afforded to correspondents for later preparation and dining. The banquet that the master of Thusima Island gave was composed of the first and second style banquets. The first one was Chusun style and the second one was Japanese style.

Food goods traded between Korea and Japan during the middle period of the Cho Sun era included Insam (Jinseng), rice, beans, honey, perilla oil, starch, adlay, walnuts, pine nuts, jujubes, hazelnuts, and dired chestnuts as exports ; and pepper as imports. The number of Japanese envoies that visited regularly was one thousand five hundred people a year. The receptions that were held for them during the middle period equaled those of the first term of the Cho Sun era, but these receptions were only held in Pu-san. The expense of daily meals was broken down into 8 grades ranging from \129,300 to 2133. The daily meals included Jo-ban (breakfast), Jo-seok-ban (breakfast and dinner), and Ju-jeom-shim (lunch) for the Japanese who visited regularly. During the course of a year, the total amount spent on daily meals was put at a billion won. The banquet style meals included Ha-seon-da-rye (a welcome tea party), Ha-seon-yeon (a welcome banquet), No-cha-yeon (a banquet that was held on the street), and Ye-dan-da-rye (a drink banquet that was held when silk was offered as a gift). It also included Byeol-yeon (a banquet out of the dordinary), Sang-seon-yeon (a farewell banquet), and Myong-il-yeon (a banquet that was held on a national holiday). The banquet style meals were composed of Ceon-tack (to set a table for dinner), Sang-hwa (a flower that was put on the food), Kwan-hwa (to offer a flower when a banquet was held), Ju-9-jan (the ninth wine glass), Dae-seon (meat), music, and Jung-bae-rye (a banquet that was held again after a banquet). The Cho Sun government held banquets forty five times for the Japanese, the food expense for the banquets was put at two hundred and thirty million won.

Food goods traded between Korea and Japan during the first term of the Cho Sun era included Omija (fruit of the Maximowiczia chinensis), Jat (pine nuts), Insam (Jinseng), rice, and beans as exports ; and pepper, sugar, and medicinal stuffs as imports. The trade between Korea and Japan was a result of Japanese envoies' visiting. The official number of Japanese envoies who had exchanges with Koreans were two thousand people a year. Once the Japanese entered Korea, they did not need to pay for their living expenses for the length of their visit because the Cho Sun government bore the whole expense. The Cho Sun government gave formal receptions to them, which included daily meals as well as banquet style meals. The daily meals included Jo-ban (breakfast), Jo-seok-ban (breakfast and dinner), and Ju-jeom-sim (lunch). Meals were served four times a day. The banquet style meals included Sam-po-yeon (a banquet that was held in Sam-po), Kyong-joong-young-jeon-yeon (a farewell banquet, and a welcome banquet that was held in Seoul), Jyu-bong-bae (to offer a guest a drink by day), No-yeon (a banquet that was held on the street), Kwol-nae-yeon (a banquet that was held within the Royal Court). It also included Ye-jo-yeon (a banquet that was held in Ye-jo), and Myong-il-yeon (a banquet that was held on a national holiday). The banquet style meals were composed of Ceon-tack (to set a table for dinner), Sang-hwa (a flower that was put on the food), Kwan-hwa (to offer a flower when a banquet was held), Ju-5-jan (the fifth wine glass), Dae-seon (meat), and music.

문화의 거리 조성을 위한 공공디자인이 국내·외로 널리 퍼지고 있다. 공공 디자인은 과거의 경직된 공공성에서 소통 공공성, 이용자 중심 공공성으로 바뀌고 있으며 공적 영역과 사적 영역에서 조차 필수성과 필요성이 점차 대두 되고 있다. 특히 지자체 공공디자인은 도시의 정체성이 될 수 있다. 세계적으로 유명한 거리는 예로부터 지역의 정체성이 잘 반영되고 있으나, 국내 지자체의 문화의 거리 대부분은 차별성이 부족하거나 비슷한 형태를 이루고 있다. 전체적인 이미지보다는 시설 하나하나에 치중 되어 있거나 불필요한 안내시설물 및 조잡한 컬러의 조합, 지역색 없는 비슷한 간판 디자인 등으로 지자체 경관을 저해 하고 있는 실정이다. 문화의 거리는 사적 공간의 일부와 공공 공간뿐 아니라 공공시설 등을 디자인적으로 고려해 미적, 기능적으로 꾸미는 일로 전국의 비슷한 디자인 거리가 아닌 지자체만의 특색 있고 차별화된 이미지가 드러나도록 해야 한다. 포천의 오래된 역사를 가진 거리 중 하나인 구절초로는 공간브랜드 아이덴티티 관점으로 접근 했을 시 어느 것 하나 제대로 정립 되어 있지 않은, 특색 없는 지자체 거리의 하나임을 알 수 있다. 이에 구절초로 문화의 거리 조성사업은 단순히 거리 정비 사업이 아닌 이야기 거리, 볼거리가 있는 테마 거리, 새로운 기대, 새로운 감성을 느끼게 해주는 문화의 거리 조성사업이 되도록 해야 한다. 이를 위해 국내 문화의 거리 조성사업이 이루어진 7개 지자체의 문화의 거리를 공간 브랜드 아이덴티티 관점에서 요소별로 분석하고 이를 통해 포천시 문화의 거리 조성사업에 적용하고자 하였다. 이 연구를 바탕으로 이야기가 있고 감성을 겸비한 포천시만의 차별화된 브랜드거리로 재탄생 하여 지역 주민의 자긍심이 되고 지역 경제발전에 기여하기를 기대한다.