Safety has once again emerged as a social issue due to the enforcement of the Serious Disasters Punishment Act and the occurrence of major disasters recently. As such, the safety culture related to unsafe human behavior is drawing attention as various discussions about the importance of safety and accident prevention are currently being undertaken. This study aims to determine whether changes in the level of safety culture in companies affect the accident rate. To this end, we targeted three workplaces in the same company in the domestic manufacturing industry, and 2,790 people were surveyed using DNV's Safety Will(ISRS-C version 4.0) for safety culture level diagnosis. The change in safety culture level and accident rate were compared and analyzed after carrying out safety culture level improvement activities for 5 years. As a result, the level of safety culture increased by 5.8 points, an overall improvement of 9.5%, while the total number of accidents decreased by 20%, from 5 to 4, indicating a general decreasing trend in accident occurrence. Results confirmed that the change in the level of safety culture affects the accident rate, and the improvement in the level of safety culture affects a reduction in accidents. Therefore, this study suggests that efforts to improve the level of safety culture within a company can be associated with accident reduction and accident prevention outcomes.

This investigation was carried out in Liaoning, Shandong, and Shaanxi where classified most of their geological organizations into profit organizations, which means they must implement enterprise-oriented reform immediately. The valid 311 questionnaires were collected and used to verify the serial mediating model by AMOS 23.0. Results verified the crucial mediating effects of structural and psychological empowerment between external-focused organizational culture and openness for change. Adhocracy culture positively affects employees’ openness for change through three indirect paths, including one mediator and two mediators. Market culture impacts individuals’ openness for change through two indirect paths, one is through structural empowerment and another one is through two mediators. The findings provide managers in geological organizations with an empowering management practice model which could promote geological industry reform effectively.

글로벌 경기침체기의 중국기업도 혁신이 필요한 상황에 처해 있다. 이에 본 연구는 중국 기업체를 대상으로 조직문화와 임파워먼트 및 조직구성원의 변화 개방성의 상황적 관계를 실증분석을 통하여 분석하였다. 실증분석은 설문조사 방식으로 수행되었으며 구조방정식 모델을 적용하였다. 실증분석을 통하여 외향적 문화(시장지향적 문화)를 구축하는 것이 개인의 변화에 ​​대한 개방성을 향상시키는 효과적인 접근 방식임을 시사하고 있다. 따라서 경영자들은 구성원의 본질적인 변화 동기를 개선하여 혁신을 촉진하고 조직에 혁신가치와 시장성과 중심의 관리 및 평가기조를 유지하는 것이 필요함을 제시하고 있다. 또한 시장지향적 문화 조성을 위해서는 구성원에 대한 임파워먼트가 중요함을 확인하였다. 이는 권한 부여를 통해 개인의 변화에 ​​대한 적극성을 유도할 수 있기 때문이다. 이는 일찍이 Erstad (1997)가 제안한 권한부여 및 조직변화 모델의 타당성을 확인한 것이다. 아울러 경영자는 팀워크 지원(Cook, 1994), 정보 공유 및 학습을 통해 구성원의 임파워먼트를 촉진할 수 있음을 확인하였다. 이러한 권한부여 전략은 구성원들이 변화의 대상을 이해하도록 하고 변화의 도전에 대처할 수 있는 더 많은 기회를 제공하기 때문이다. 뿐만 아니라 환경중시 조직문화와 변화에 대한 개방성 사이에 권한부여가 매개변수의 역할을 수행하는 것으로 확인되었다.

오늘날의 스포츠는 그 자체만으로도 매우 다양한 현상을 표출하기도 하고, 복잡한 사회적 기호를 재생산하거나 의미를 내포하고 있다. 각 시대에서 중심적 이슈가 되고 있는 이데올로기와 결합하면서 변용되는 스포츠의 의미는 최근 더욱 다양해지고 있다. 최근 사회 현상을 주도하는 4차 산업혁명과 만나서 스포츠문화는 새로운 현상을 생산하고 있다. 과연 이러한 시대에 우리는 스포츠문화를 어떻게 이해하고, 해석해야 하는 것이 옳은 접근인가에 대한 고민에서 이 연구의 필요성이 있다. 각각의 학문별로 영역별로 살아남기 위한 몸부림, 그것이 스포츠문화의 재해석이라는 것으로 표현되었다. 스포츠문화가 어떻게 소비 되고, 확산되고, 재해석되어 가는가에 대한 궁금증을 해소하기 위함이다. 이를 통해 스포츠문화의 방향과 지향점을 알아보고자 하는 것이 이 연구의 목적이다. 이와 같은 문제인식을 바탕으로 스포츠문화는 무엇을 소비하는가에 대한 답을 다섯 가지 형태로 제시하였다. 이를 근거로 스포츠문화의 확산 매개체로 학교체육, 스포츠 동호회(스포츠 클럽), 스포츠이벤트, 스포츠미디어, 스포츠와 관련된 공정성을 제시하였다. 우린 수 많은 과학문명을 수용하고, 변용하면서 스포츠문화를 향상시키고, 소비자에게 촉진 시키고 있다. 다만 그러 한 것을 규정화 하지 못하는 아쉬움이 있다. 보다 근본적인 부분에서의 노력, 즉 문화 규정짓기와 근본적인 방향성에 대한 논의가 필요하고, 해야 한다. 스포츠문화의 재해석이라는 틀은 단지 해석의 차원이 아니라 무엇을 할 것인가에 대한 방향과 답을 끊임없이 찾아야 할 것이다.

In the current administration, the government's main policies for youth employment and job creation are recognized by the Ministry of National Defense as a special environmental group. In particular, we believe that the self-help efforts of the advanced armed forces of the military, which are being pursued by the military, will fully demonstrate synergies with the current government policies. For this purpose, this study focuses on the people who are the targets of the youth employment, and suggests ways for them to have better jobs and values after the whole world. In accordance with the policy trends of job creation and job creation, we plan to propose a plan to link the national technical qualifications of the Korea Human Resources Development Service with the various projects currently underway for an average of 250,000 human resources development methods of 250,000 soldiers each year. This study suggests the link between IP (criticality performance) analysis and the Boston Consulting Group 's matrix (BCG Matrix) on the relevance of military human resource operations and qualifications. The results will be presented in conjunction with the military-oriented development projects of advanced countries currently under military control.

Osmolarity of culture media is one of the most important factors affecting in vitro development. This study was conducted to investigate the DNA methylation status of Pre-1 and satellite sequence in pig nuclear transfer (pNT) embryos produced under different osmolarity culture conditions. Control group of pNT embryos was cultured in PZM-3 for six days. Other two treatment groups of pNT embryos were cultured in modified PZM-3 with 138 mM NaCl or 0.05M sucrose (mPZM-3, 320 mOsmol) for two days, and then cultured in PZM-3 (270 mOsmol) for four days. Previous our studies have reported that pNT embryos cultured in both hypertonic media showed significantly higher blastocyst formation rate than that of control. The DNA methylation status of the satellite sequences in blastocyst was characterized using bisulfite-sequencing technology. The satellite region had a similar methylation pattern of in vivo blastocyst among two culture groups excepting the control group. Each level of methylation is that the satellite DNA moderately methylated (43.10% of PZM-3; 56.12% of NaCl; 55.06% of sucrose; 60.00% of in vivo embryos). As a result of the sequence of PRE-1, CpG methylation pattern was similar to three groups, including in vivo group. In case of the satellite DNA region, the osmolarity conditions were affected CpG DNA methylation status while PRE-1 sequence was not affected CpG DNA methylation in pNT blastocyst stage. These results indicate that the modification of osmolarity in a culture media may influence to spatially change of DNA methylation of repetitive sequence for pNT embryo development.

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 about the change of Inuit traditional culture. Inuit has their specific culture due to the Arctic’s harsh environment. But recently, because of the climate change and newcomers, traditional culture has changed. Hunting, the base of Inuit’s traditional culture decreased and was getting hard. And shelter and transportation for hunting has been modified. According to the change of hunting, food and adoption culture also changed. Inuit is in a situation to consume junk food and processed food instead of fresh food. Those food induce many problems to Inuit including health. And Inuit trade the food, not share. It means the community spirit weakened. Reduction of the importance of IQ (Inuit Qaujimajatuqangit) and the role of the senior also contributes to the weakening of community spirit. Inuit adopt non-Inuit child and adopt the child according to the law. It makes Inuit difficult to adopt child. As a result, climate change and newcomers makes today’s Inuit culture. Therefore, we have to know climate change and newcomers to understand the culture of the Arctic and residents.

염분농도가 상이한 1/2 Hoagland 수용액에 보리 유식물을 생육시켰을 때 수경액의 염분농도가 높아짐에 따른 몇가지 변화의 양상을 관찰한 결과를 요약하면 다음과 같다. 1. 지상부나 지하부의 생육량은 수경액에 25mM정도 NaCl이 함유된 때에 오히려 많았으나, NaCl 농도가 50mM 이상일 때에는 현저하게 감소하기 시작했다. 2. 식물체내의 수분함량은 수경액의 NaCl농도가 높아질수록 낮아져 염생식물과는 달리 식물체내에 있는 NaCl이 삼투압 조절물질로 작용하지는 않았다. 3. 수경액의 NaCl의 농도가 높아짐에 따라 초엽에 있어서 단위 면적당(cm2 ) 기공의 수는 많았으나(무처리;3,683, 100mM NaCl처리;5,153) 길이가 짧아져 약간씩 감소하였다. 4. 뿌리의 생장점은 수경액의 NaCl 농도가 75mM 이상인 경우에 핵분열이 심하게 저해되었다. 5. 수경액의 ,NaCl 농도가 75mM 이하의 경우 엽록체는 NaCl에 의해 stress를 받지 않아 형태적인 면에서 변화가 없었으나 근단 생장점의 Mitochondria가 파괴되는 현상을 볼 수 있었고 NaCl 75mM구에서 불규칙한 고형물질이 세포벽쪽에 밀집한 것을 관찰할 수 있었다.