• Safety and Health at Work
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• v.11 no.4
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• pp.418-424
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• 2020

Background: According to the previous studies, the work-related accident rate decreased in Korea after the introduction of occupational health and safety management system (OHSMS), but there were several disasters in Korea such as subway worker's death at Guui station in 2016 and the Taean thermal power plant accident in 2018, which escalated the social demand for safety. In 2018, OHSMS became an international standard, as ISO45001 was announced. Methods: A survey was conducted to research the implementation status of OHSMS and changes in people's perception, and the results were compared with those of a past survey. Results: Enhanced social demand and various stakeholders' (not only buyer) needs, and social responsibility are perceived as the motivation for the introduction of OHSMS rather than legal compliance or customer demand. In the questionnaire about problems with the implementation of OHSMS, the factors with higher response rate in 2018 than 2004 were "excessive cost" and "complicated documentation management." In the questionnaire about how to promote OHSMS in organizations, most people answered "reduction of workers' compensation insurance rate" in 2004, but most people answered "exemption from health and safety supervision" in 2018. Conclusion: For the effective implementation of ISO45001, emphasis is placed on social demand, training to recognize health and safety as a part of management, and the reduction of certification and consulting costs to promote the introduction of OHSMS. Incentives such as insurance premium cuts and exemptions from health and safety supervision are needed.

• Journal of Korean Theatre Studies Association
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• no.52
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• pp.229-270
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• 2014

Ostermeier's Hamlet has no particular contemporary reinterpretation. Alternately devoting to show retrospect in illusion and existence through revenging actions. However, Shakespeare's metaphorical and implicative language is dissipated and the style of the play is not an illusive space-time, but a tragic theatrical production that uses rough language to express the depth of the story. The Perfomance of Hamlet is a sensuous jumble up of a diverse range of mass media. The double roles that the actors carry out give an affect of isolation between the audience and the play itself showing both empathy and liberty. Ostermeier's Hamlet distinctively shows a post-modern performance through the prominent elements of dirt, the use of mixed genre, theatric emphasis, making an image and the fulfillment of acting. Nonetheless, Ostermeier's performance stays off the point on the breakup strategy of the post-modern drama without suspending the narrative of Shakespeare's Hamlet. Besides aiming to show a performance centered by the imagery of physical expression, his performance shows New Realism in the 1960's, showing everyday life. Ostermeier thinks, that theatre helps give contemporary people an accurate reality check in the constant unstable periods of time. Therefore, Hamlet shows post-modern physical expression and outspoken dramaturgy using the effects of mass media in New Realism without breaking up realistic narration. With being the aberration of the Castle Helsingor, the main character Hamlet, expresses lunacy and can be considered as metaphor for young adults whom are broken down and isolated from the economic system. He is a substitute for those who experience agony, anger, torment, etc. and other suppressed emotions in everyday life. With the method of direction in the portrayal of Hamlet show signs of succession in the abundant popularization of the classics by communicating with the audience by following the trend of modern mass media and audio-visual perception; emphasizing the point of the philosophical topic 'life and death,' 'life and theatre,' and 'illusion and reality.'

• Cross-Cultural Studies
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• v.35
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• pp.7-34
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• 2014

This essay explores how Leslie Marmon Silko's Ceremony and Storyteller encourage human's sympathetic relationship with the nonhuman animal-Other, paying attention to her posthumanist voices against anthropocentric mistreatment of animals which is inseparable from white Americans' environmental and racio-ethnic subjugation of nature and Natives in the colonialist history of the United States. As a way of dissolving the problematic anthropocentrism and embracing the animal-Other as a fellow creature, Silko employs and transforms Native American oral tradition in her own idiosyncratic posthumanist storytelling. In order to highlight the ethico-political examination of the animal issue in her storytelling, this essay refers to contemporary posthumanist thinkers such as Jacques Derrida, Giorgio Agamben, and Gilles Deleuze who are all in their own ways critically engaged with Western metaphysical anthropocentrism. Arguably, in a similar vein with the posthumanist critics, Silko disrupts the mischievous hierarchical opposition of humans/animals that have directly or obliquely warranted violence against the animal-Other. In order to demonstrate Silko's ethico-politicality concerning the animal issue, this essay inquires her critical perception of humans' misunderstanding (or misbehavior) toward animals in terms of the suffering and death of animals. Besides, Silko's posthumanist storytelling of the animal's gaze (as Derrida notes as an event of revealing human aporia and vulnerability) and "in-between" (as a reification of crossing the boundary of humans/animals) is discussed with the exemplification of Tayo's encounter with a mountain lion and a bear-man Shush. The posthumanist approach to thinking about the animal-Other in Ceremony and Storyteller would shed light on the ethico-political significances of Silko's storytelling in our time in peril of losing the tie between humans and nonhuman animals.

• Korean Journal of Construction Engineering and Management
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• v.20 no.4
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• pp.77-85
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• 2019

Death accidents rates in construction industry is increasing high recently. Such a phenomenon may be seen as a limitation of current management methods and legal actions. Therefore, purpose of this study was to find priorities of construction Workers safety activities related to motivational factors and to check perception differences between construction workers and construction engineers and to find a main factor of workers attitude, behavioral causes and find a way to reduce the accidents causing in construction industry. For the research, we did a survey with construction workers and construction engineers asking about 3 top motivators 'economic, environmental, safety, cultural, and administrative factors' in 21 details. According to the survey, the biggest difference between construction workers and construction engineers was about a working environment and safety cultural factors. Also, workers and engineers were both positive about safety incentive. Based on the results of this study, safety accidents will be reduced through worker-oriented management.

• Industry Promotion Research
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• v.9 no.2
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• pp.163-174
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• 2024

The purpose of this study is to analyze the relationship between social change and ritual change and to reveal the differences between Confucian funeral rites and modern rituals based on that relationship. In addition, we attempted to examine the process of change in rituals over time in connection with changes in institutions. The periodization of funeral rites was analyzed by dividing them into the pre-modern 'Confucian funeral rites', the 'modern funeral rites' during the Japanese colonial period, and the 'modern funeral rites' based on ritual capital with the implementation of the Healthy Family Rituals Standards in 1999. In addition, the understanding of the rites of the times must be understood through the process of moving from pre-modern to modern funeral rites and modern funeral rites, escaping the logical contradiction of succession of tradition through division of time. This study is meaningful in considering that Koreans' perception of death continues to reflect the times from the perspective of change and continuation of rituals.

• Korean Parent-Child Health Journal
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• v.5 no.2
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• pp.206-223
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• 2002

The purpose of this study was to discuss the nature of pregnancy experience among unwed Korean mothers and to figure out what it meant for them, by asking some of them to reflect on themselves in a written form from interpretative and phenomenological perspective, based on van Manen's research method of the same approach. The subjects in this study were seven unmarried mothers in Korea. The data were collected from July through December 2000 through in- depth interview and observation. The statements of the participants were taped, recorded, analyzed and select essential themes. To have a phenomenological understanding of the pregnancy unmarried mothers, literary works, including essays and novels, were reviewed. The findings of this study were as below: The selected substantial themes about the pregnancy and birth experiences of the single mothers included 'hatred for boy friend,' 'hatred for the fetus,' and 'hatred for myself.' The unmarried mothers met their boy friends through the introduction of friends. At first, they were good friends, but they soon went on a date and had sexual relation with no common knowledge about sex. Most of them were aware of their pregnancy after they felt fetal movement, but they put off taking the test because they didn't want to accept the fact and feared it. Such an attitude was rare among married pregnant women, and being pregnant with no prior preparation or sexual knowledge is not common in Western countries. They felt guilty and informed their boy friends of the fact, but the boy friends didn't admit their responsibility and rejected the babies. This made the poor girls hate them, and it turned into severe abhorrence. They thought their lives were ruined by the babies, and wished they would disappear. They reproached the babies, hitting their own bellies or making a kick. They considered themselves to be abandoned and didn't want to live any more. Giving themselves up to despair, some attempted to commit a suicide. They hoped to die, thinking their death would solve the problem. When they lost a chance of abortion and were about to have the babies adopted, they felt sorry for them. The unwanted pregnancy gave them a pain, but they keenly felt they were loved by their mothers, and learned the value of family. It's attempted in this study to clearly show how much unmarried Korean mothers suffered from pregnancy, and this effort paved the way for seeing unwed mothers in a new light and having a better understanding of them, instead of sticking to general perception.

• Journal of Korean Academy of Nursing
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• v.31 no.2
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• pp.206-220
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• 2001

The purpose of this study was to investigate the impact of depression, discomfort, spirituality, physical care, and opioid use on pain with terminally ill cancer patients residing in hospice units. The convenient sample of this study consisted of 41 terminally ill cancer patients at three hospice units in university affiliated hospitals. Patients were interviewed with structured questionnaires three times at predetermined intervals: admission to the hospice unit (Time 1), one week later (Time 2), and two weeks later (Time 3). The data was collected from January 1998 to January 1999 and was analyzed using ANOVA, Pearson correlation coefficient, and multivariate multiple regression. 1. The mean age of the participants was approximately 55 years old. In terms of diagnosis, lung cancer showed the highest frequency (19.5%), followed by stomach cancer and rectal cancer (17.1%). The motive of seeking hospice unit admission was control (72. 2%), followed by spiritual care (50%), and symptom relief (38.9%). 2. Regarding the type of pain felt, the highest pain frequency the participants experienced was deep pain (55%), followed by multiple pain (25%), intestinal pain (10%), then superficial (5%) and neurogenic pain (5%). For the level of pain measured by VAS, there was no significant difference among the three time points; Time 1 (5.04$\pm$2.21), Time 2 (4.82$\pm$2.58) and Time 3(4.73$\pm$2.51). 3. There was significant change seen in spirituality and physical care in each time interval. Namely, the longer the length of admission at the hospice unit, the higher the importance of spirituality (p=0.0001) and the more the physical care the participants received (p=0.01). The opioid use at the three time points showed the following frequencies : Time 1 (75.6%), Time 2 (85.4%) and Time 3 (75.6%). 4. Regarding factors influencing pain, the pain level was significantly affected by the depression level (p〈0.01) and the opioid use (p〈0.1). These results were the most significant at the two time points (Time 1 and Time 2). At Time 3 (two weeks later), the pain level was significantly affected by the depression level (p〈0.05) and the amount of physical care the participants received (p〈0.1). In conclusion, the terminally ill cancer patients had moderate pain, were generally depressed, and were treated with opioid analgesics. As approaching death, the patients received more physical care due to increased physical symptoms experienced and they had a higher perception of the importance of spirituality. Thus, health care professionals need to provide continuous care for each of them to die comfortably physically, psycho- logically, and spiritually.

• Journal of Hospice and Palliative Care
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• v.20 no.1
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• pp.26-36
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• 2017

Purpose: To explore the meaning of prayer in Korean patients with end-stage cancer who profess Christianity or Buddhism, given the significant differences between these religions. Methods: The Colaizzi (1978) analysis method was employed. In-depth interview were performed with 13 participants (seven Christians and six Buddhists) who were admitted to a University-affiliated hospital in Korea. Results: The six categories emerged: 1) communication with God, 2) mind discipline, 3) spiritual growth, 4) mysterious experiences, 5) perception of death and after-life, and 6) various forms of prayers. Conclusion: The participants' prayer experiences were described in a religious context. Christians believed that prayer is communication with God while Buddhists regarded it as disciplining of minds. Despite some differences between the religious groups, a general meaning of prayer was a desperate desire to solve their health issues by relying on God or someone who is more powerful than themselves. They also experienced personal and spiritual growth through prayer. This study explains the phenomenon of prayer experiences and shows that prayer is an important coping mechanism.

• Journal of Environmental Impact Assessment
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• v.30 no.6
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• pp.361-379
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• 2021

About 10% of trees damaged by the development projects are to be transplanted when conducting the Environmental Impact Assessment. However, various problems have been raised during transplantation. In this study, we confirm the stakeholder's perceptions of the problems that occur during transplantation. The survey was conducted from October 9 to 25, 2020. Among the stakeholder groups, 36 respondents participated in the consulting institute group, 44 from the review institute group, and 83 from the developer·agency group (total of 163). All three groups responded that it was necessary to transplant some of the damaged trees even if the development charge increased because the damage caused by the development project was serious. The most serious problem was 'high mortality'. The response rate was high that all three groups should plant the same species with the same quantity as an alternative method in case of withering. In order to reduce the mortality rate, small-sized trees were transplanted and transplanted trees were expanded to include planted species and landscape trees. In addition, the number of transplanted trees was high in response to calculating the transplantratio to the number of native tree damaged. The percentage of respondents who said that it was necessary to allocate a separate manager was also high. The results will be used as basic data to improve problems that occur during transplantation of damaged trees.

• Journal of Korean Theatre Studies Association
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• no.53
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• pp.167-202
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• 2014

When video composes mise-en-scene during the performance, it reflects the aspect of contemporary image culture, where the individual as creator joins in the image culture through the device of cell phone and computer remediating the former video technology. It also closely related with the contemporary theatre culture in which 1960's and 1970's video art was weaved into the contemporary performance theatre. With these cultural background, theatre practitioners regarded media-friendly mise-en-scene as an alternative facing the cultural landscape the linear representational narrative did not correspond to the present culture. Nonetheless, it can not be ignored that video in the performance theatre is remediating its historical function: to criticize the social reality. to enrich the aesthetic or emotional reality. I focused video in the performance theatre could feature the object with the image by realizing the realtime relay, emphasizing the situation within the frame, and strengthening the reality by alluding the object as a gesutre. So I explored its two historical manuel. First, video recorded the spot, communicated the information, and arose the audience's recognition of the object to its critical function. Second, video in performance theatre could redistribute perceptual way according to the editing method like as close up, slow motion, multiple perspective, montage and collage, and transformation of the image to the aesthetic function. Reminding the historical function of video in contemporary performance theatre, I analyzed two shows, Schaubuhne's Hamlet and Lenea de Sombra's Amarillo which were introduced to Korean audiences during the 2010 Seoul Theatre Olympics. It is known to us that Ostermeir found real social reality as a text and made the play the context. In this, he used video as a vehicle to penetrate the social reality through the hero's perspective. It is also noteworthy that Ostermeir understood Hamlet's dilemma as these days' young generation's propensity. They delayed action while being involved in image culture. Besides his use of video in the piece revitalized the aesthetic function of video by hypermedial perceptual method. Amarillo combined documentary theatre method with installation, physical theatre, and video relay on the spot, and activated aesthetic function with the intermediality, its interacting co-relationship between the media. In this performance theatre, video has recorded and pursued the absent presence of the real people who died or lost in the desert. At the same time it fantasized the emotional aspect of the people at the moment of their death, which would be opaque or non prominent otherwise. As a conclusion, I found the video in contemporary performance theatre visualized the rupture between the media and perform their intermediality. It attempted to disturb the transparent immediacy to invoke the spectator's perception to the theatrical situation, to open its emotional and spiritual aspect, and to remind the realities as with Schaubuhne's Hamlet and Lenea de Sombra's Amarillo.