• Convergence Security Journal
• /
• v.17 no.2
• /
• pp.173-183
• /
• 2017

This study is for presenting the factors about success attribution that fit the korean security service conditions and developing the actual analysis of measurement tools by investigating the success factors of the security service agents. To this end, conducted a meeting from the fully open questionnaire at first, and then formed the semi-structured questionnaire, finally carried out the survey from the closed questionnaire and analyzed data from SPSS 21.0, AMOS 21.0 and developed the measurements. It was conducted from December, 2014 to June, 2015. This survey was conducted of 170 security guards after the verification of the content validity though the pilot survey and presented the success attribution factors and standards on the basis of the result form this survey. At the first and second analysis process, the success attribution factors of the guards consisted of inner qualities, external qualities, induction factors for inner qualities, and induction factor for external qualities. On analysis of the final data and documents, however, at the third analysis, the success attribution factors of the guards consisted of 'martial arts and physical ability'(4 questions), 'attitudes to work'(3 questions), 'support for the working environment'(3 questions), 'organized business skills'(3 questions), 'attitudes to the duty'(3 questions), and 'coping with crises(2 questions).

• Korean Security Journal
• /
• no.61
• /
• pp.87-107
• /
• 2019

With the government policy on converting contract workers to full-time employees, there have been significant changes about the security personnel at the nation's critical facilities, including the National Assembly Building and airports. Moreover, the scheduled disbandment of the conscripted police force in 2023 has raised concerns about security management at different government agencies. To examine the college students' perceptions on the possible alternatives to fill the expected security gap, 234 undergraduate students of security management and protection in the Seoul metropolitan region were surveyed. Particularly, a comparative analysis was conducted on the legal bases and supervision, the employment types and salaries, and the scopes of responsibility and authority of suggested alternatives were compared. The results showed that utilization of private police forces was thought to be the most effective option. Based on the research findings, the university departments should develop and maintain a quality curriculum to educate their students to be prepared security professionals with a focus on emergency response capabilities and martial arts, including the courses on private police law and emergency rescue and cardiopulmonary resuscitation (CPR).

• Journal of Korea Entertainment Industry Association
• /
• v.13 no.7
• /
• pp.295-306
• /
• 2019

The purpose of this study was to Happiness Sharing Kumdo Class Participating Adolescents' achievement goal orientation on ego-resiliency and quality of life and to provide guidance measures for the correct growth of vulnerable participants through the happiness sharing Kumdo class, which will be activated as a sports support program. To achieve the purpose of this research, 236 Adolescent participating in the Happiness Sharing Kumdo Class was selected and surveyed in Seoul, Gyeonggi Province and Incheon. Based on the data collected, the following results were derived by conducting frequency analysis, exploratory factor analysis, reliability analysis, correlation analysis, and multiple regression analysis. First, verification of the effect of achievement goal orientation of Adolescent participating in Happiness Sharing Kumdo Class on ego-resiliency showed that task-orientation has significant influence on diversity, future-orientation, and emotion control, and ego-orientation has significant influence on diversity and emotion control. Second, verification of the effect of achievement goal orientation of Adolescent participating in Happiness Sharing Kumdo Class on quality of life showed that task-orientation has significant influence on quality of physical, psychological, social, environmental and educational quality, and ego-orientation has a significant influence on quality of physical and environmental quality. Third, verification of the effect of ego-resiliency on quality of life by Adolescent participating in Happiness Sharing Kumdo Class showed that diversity has not significant influence all factors of quality of life, but future-orientation has significant influence on quality of psychological and environmental quality, and emotion control has a significant influence on quality of physical, psychological, social and educational quality.

• (The) Research of the performance art and culture
• /
• no.41
• /
• pp.187-218
• /
• 2020

Ulsan Dutbeki is a local dance handed down by the Ulsan people through custom. This study was discussed on the locality of Ulsan Dutbeki. The method of this study is as follows. First of all, the perception of Dutbeki from the perspective of Ulsan's local characteristic. First, Ulsan Dutbeki is based on the local characteristic of the southeastern coastal area of the Korean peninsula. Second, Dutbeki features local characteristics of Ulsan as a military cultural area. Third, in Dutbeki, there is a local culture of Ulsan which was originated from the village Dongjeol and outdoor performances. Next, the researcher perceived Ulsan Dutbeki which had been handed down through custom and approached its shape. The origins of the shape are, firstly, the speech tone and gestures of Ulsan people. Secondly, folk plays related to worshiping martial arts and military training. Thirdly, the characteristics of the Dutbeki dance in coastal areas of Gyeongsangdo. Fourth, local custom displayed at the village festival of Ulsan. Ulsan is a region of Gyeongsang culture area and has similarity with other localities. However, this study limited its comparisons with regard to Dutbeki that were originated from the local characteristics of other regions. The results of this study recognized Ulsan Dutbeki as a local dance in Ulsan area. In other words, this study perceived Dutbeki, which had been an entertaining component of traditional lifestyle, as an intangible cultural heritage and studied the form in every conceivable way from an artistic point of view.

• Journal of Industrial Convergence
• /
• v.22 no.4
• /
• pp.31-38
• /
• 2024

The purpose of this study was to examine the current status of elderly sports both domestically and internationally, and to explore strategies for the activation of Silver Taekwondo as one of the sports disciplines for the elderly. To investigate the status of elderly sports globally, press releases and statistical data from various national public institutions and sports facilities (including the Ministry of Culture, Sports and Tourism, the Ministry of Health and Welfare, the Korean Statistical Information Service, e-National Indicators, and the Korea Sports Promotion Foundation) were collected. Comparative analysis with related papers, journals, and books led to the following findings for activating Silver Taekwondo. Firstly, elderly sports in South Korea are primarily conducted through welfare centers, with a preference for dance, yoga, and music, while martial arts, including Taekwondo, had a lower preference rate. To increase participation in Silver Taekwondo, a variety of marketing approaches, similar to those used internationally, such as experiential case studies in media, film production, distribution, and telephone promotions, are necessary. Secondly, the development of Silver Taekwondo programs tailored to the training targets and the cultivation of instructors capable of executing these programs are needed. The development of programs should involve collaboration with Taekwondo institutions, dojangs, universities, and lifelong education centers, requiring the participation of majoring students and elderly sports instructors.

• The Journal of Korean Philosophical History
• /
• no.36
• /
• pp.101-133
• /
• 2013

In this paper, the writer investigated the thoughts on military art and science with a focus on the typical books on military art and science, which was published in the latter period of Joseon, and the discussion of literati in that time. Joseon had been happy to enjoy the piping times of peace for about 200 years ever since the establishment of the dynasty. However, having had to gone through two major wars, the Joseon Dynasty, revolving around scholarly people, had awakened the limits of military art and science of Joseon. It can be said that the countermeasure against Japanese pirates, which were reflected in the "Jingbirok" (懲毖錄 - Records of the 1592 Japanese Invasion) written by Yu Seong-ryong, and the experiences of war had formed the basis of the thoughts on military art and science in the latter period. Regrettably, there were no suggestions or proposals of preparing countermeasure against Japanese raiders in the books of military art and science in the early period of the Joseon Dynasty. Meanwhile, as the argument about the battle formation in the early period of Joseon, the process of establishing the military science had not gone smoothly in the latter period of Joseon. Right after the Japanese invasion of 1592, "Gihyo-Sinseo" (紀效新書 - New Text of Practical Tactics written by Cheok Gye-gwang) was brought into the country by the army of Ming (明) Dynasty. At first, this was used in the form of its original edition, or of abstract version in the military drill. But, later, it was published under the title of "Byeonghak-jinam" (兵學指南 - Military Training Manual about Action Rules by combat situation). This book, same as in Zhejian (浙江) province in China, had achieved a positive effect on counteracting the Japanese raiders in our country. However, these military tactics were conflicted with "Owi Jinbeop" - Rules of Deployment of the Five Military Commands, which had been handed down ever since the early period of the Joseon Dynasty, and, at the same time, it was pointed out that those tactics would not be able to apply to the situation uniformly, since Korea and China were geographically different. Furthermore, having gone through Manchu Invasion of 1636 (丙子胡亂, Byeongja horan) Joseon had used "Yeonbyeongsilgi" (練兵實記 - the Actual Records of Training Army), which was compiled in China on the basis of the experiences of wars against the nomad, including Mongolia and so on. And, this had become a typical training manual together with "Byeonghak-jinam". King Yeong Jo and King Jeong Jo of the Joseon Dynasty had tried to establish uniformity in military training by publishing the books of military science representing the latter period of Joseon such as "Sokbyeongjangdoseol" (續兵將圖說- Revision of the Illustrated Manual of Military Training and Tactics,) "Byeonghaktong" (兵學通 Book on Military Art and Science,) "Byeonghakjinamyeonui" (兵學指南演義 - Commentary on 'Byeonghak-jinam') and "Muyedobotongji"(武藝圖譜通志 - Comprehensive Illustrated Manual of Martial Arts,) and so on. King Jeong Jo had actively participated in the arguments in those days. So then the arguments that had been continued for about 200 years, ever since King Seon Jo, put to an end. To sum up the distinctive features of military art and science in both former and latter period of the Joseon Dynasty, in the former period of Joseon, the reasoning military science was proceeded with the initiative of civic official based on "Mugyeongchilseo"(武經七書- the Seven Military Classics). However, in the latter period of Joseon, "Gihyo-Sinseo"(紀效新書 - New Text of Practical Tactics written by Cheok Gye-gwang) had served as a momentum, and also comparatively a large numbers of military official had participated in arguments, so then such an occasion had made the military science turn into the Practical Theory. Meanwhile, King Sejo and King Jeong Jo had played a leading role in the process of establishing the theory of military science of Joseon, however, there are something in common that their succession to the throne was not smooth. This is the part that reminds us "War is an extension of politics," the thesis of Clausewitz

• Korean Security Journal
• /
• no.36
• /
• pp.417-442
• /
• 2013

This study considers the characteristics of the separation of public and private security service during Koryo dynasty, and compares it with the modern security service. Modern day security service's definition of private and public security service was used to distinguish them. Given the different historical settings, it's difficult to argue that the distinction between public and private service during Koryo dynasty was clear, but it can be said that public security service was centered around palace guard and concerns the activities of protest, and military made for the relationship, and private security service was centered around power of DoBang and includes the activities of malingering, and Byolchogun. During the early days of Koryo, protest, district military and soldiers who stay in the palace were all parts of a palace revolt and this institutional improvement of soldiers who stay in the palace was accomplished during King Seongjong's rule. The tradition of a palace revolt can find its roots in the middle military, and after the unification, a palace revolt was reformed into the king's palace revolt of second and the 6th along the course of establishing the nation's system. All of the changes stem from the reformation for consolidating the royal authority. Gyung Dae Seoung wanted to protect himself and he slept with his army night and days and because of that, group of soldiers was created and it was called DOBANG. Some members were from dobang gyeonryong, The forced were powerful because it was gathered with a warriors with extraordinaire martial arts and competent management. Most of the soldiers followed gyeong dae seung because they believed that he has a strong leadership and loves his people, and had a strong faith in him. However, the general gyeong jang had a belief that politics must be reverted to the previous so the relationships between jungbang wasn't smooth. Because of the economic operational problems, due to fraud committed by the mens under his command failed to maintain integrity and was criticised.The misconception also fed up with the emperor and the deepening relationships between the soldiers, his dobang was dismantled. After he took over the dobang, for his personal safety and to strengthen his position he compensated gyeon dae seong's dobang and developed the organization. In the process of extending the dobang Choi chung heon recruited many talented people to strengthen the military base, and also accepted the advice and expanded the power of Dobang. Choi Chung Heon thus consolidated his political gains by weakening the power of the king's army and adjusting the myth, which could've threatened his regime, and this was called Dobang number 6th. Dobang number six got even more powerful by his son named Choi woo, and after ruling, he expanded into a room, and a substantial reorganization of Dobang was developed. And then the creation of yabyeolcho also showed the effect to prevent the crisis. Although the palace guards who were public security service of Koryo Dynasty was still maintained during the military rule era when the royal authority was incapacitated, it was only maintained to have a symbolic meaning as the actual authority including military power was with Choi, the master of Dobang, private security service group. Likewise, during the rule of Choi, private securty service could reign over public security service, and the noteworthy characteristic of Dobang is that it assisted the private soldier groups to seize the military power by reorganizing and modifying military system. Although both differences and similarities can be found when comparing the guards of Koryo Dynasty with those of contemporary society, they have a similarity in terms of the essence of guards that they guarantee the safety of their clients. As for differences, the royalty of Koryo Dynasty and the pursuit of profit of contemporary society are in contrast, and contemporary guards can be seen as the fulfillment of responsibility and duty by free will, whereas guards of Koryo Dynasty were ruled with military coercion.

• (The)Study of the Eastern Classic
• /
• no.70
• /
• pp.257-301
• /
• 2018

The purpose of the study is to examine righteous army activity and combat in Hapcheon during the Imjin invasion period. The resulting conclusions are as follows. First, Chung In-hong raised a righteous army in Hapcheon and Kim Myeon raised an army in Goryeong. Chung In-hong commanded the army and fought against Japanese army with a leadership of knowing the enemy and himself, and Kim Myeon commanded the army and fought against Japanese military with a leadership of harmony. Second, battles of Chung In-hong's righteous army are the first Mugye battle, the ambush battle in Sawon-dong, the Chogye Majin battle, the Aneon battle, and the third Seongju Castle battle. Battles of Kim Myeon's righteous army are the Yeongang battle, the Gaesanpo battle, the second Mugye battle, the Ucheok-hyeon battle, the Jirye battle, and the Sarangam battle. Battles that Chung In-hong and Kim Myeon united and fought are the first and second Seongju Castle battles. In Jeongyu Jaeran, Chung In-hong played a role of Jodosa who takes charge of provisions in the right area of Gyeongsang. In addition, Hapcheon was the access road and transport route where Japanese army entered Jeolla-do. Third, participation and role of Ming troops are part of restraint device against Japanese army with military tactics of ii chei(using foreigners to control foreigners) to remove Japanese army from Joseon and defend Yodong. After a victory of Li Rusong in Pyeongyang Castle in January, 1593(the 26th year of Seongjo), Ming troops pursued practical interest through peace talks rather than active battles. When there was practically Siege of Jinju, Yujeong troops of Ming entered with hand-to-hand martial arts of Sacheon soldiers in late June, 1593, but did not participate because they should wait for orders of Gyeongnyak Song Eung-chang and Admiral Li Rusong. Fourth, in the Imjin invasion period, Joseon suffered terrible damage such as ruin of the whole country by invasion of Japanese army and in need of aid of military rice from Ming troops, but righteous armies and the royal forces in each area cooperated so defeated Japanese army. It is understood through a case of Hapcheon in the right area of Gyeongsang. Especially, Joseon did not succumb to pressure of Ming troops that used full powers to two aspects such as settlement and battle with Japan during the war, and did not lose national confidence and pride by showing a fighting will to fight against Japanese army to the end with independence. Such a spiritual culture originated from homeland protection and loyalty to the king, and is national spirit of resistance that sublimates the united mind and spirit of community to protect a country against foreign invasion.

• Journal of Korea Entertainment Industry Association
• /
• v.13 no.7
• /
• pp.375-384
• /
• 2019

The purpose of this study was to investigate the effects of long-term aerobic dancing exercise on body composition, physical fitness and mental function in older women over 70 years old. All subjects were limited to older women aged 70 to under 85. The experimental group performed aerobic exercise of 2-3 times a week for 9.2 ± 4.6 yrs, and the control group did not perform any regular exercise and spent 3-4 times a week mainly in the relaxing facility for older. As a results in this study, the weight, muscle mass and body fat percentage of the aerobic group were not significantly different from those of the control group, but there were significantly positive effects of aerobic group in visceral fat mass, abdominal obesity rate(%), body water content and systolic blood pressure(p < .05). In terms of physical fitness, Sit & reach, one-legged stand (right) and TUG of the aerobic group were significantly higher than those of the control group(p < .05), but there were no significant differences between two groups in the shoulder flexibilities and grip strength. MMSE as a cognitive function was not significantly different between the two groups, but GDS was significantly lower in the aerobic group than in the control group(p < .05). According to the correlation analysis between all variables and MMSE and GDS, MMSE was significantly inversely correlated with height (r = -0.425)(p < .05), and no correlation was detected with other variables. However, GDS have signitively negative correlations with resting heart rate(r = -0.464), sit & reach(r = -0.525) left(r = -0.491) and right grip strengths(r = -0.635) as well as positive correlation systolic blood pressure(r = 0.482) and TUG (r = 0.479), respectively(p < .05). In conclusion, long-term aerobic exercise of elderly women over 70 older had positive effects on variables related to metabolic disease (visceral fat and resting heart rate), silver fitness variables related to falls, and depression level in the elderly.

• The Journal of Korean Philosophical History
• /
• no.57
• /
• pp.57-90
• /
• 2018

In this discussion, as a way to verify the existence of the system to regulate Zhou dynasty's $z{\bar{o}}ng-mi{\grave{a}}o$(宗廟) numbers, the discussion was focused on '$mi{\grave{a}}o$ (廟)' and '$g{\bar{o}}ng$(宮)' in the records of "$Ch{\bar{u}}n-qi{\bar{u}}$(春秋)". As for the parts where the contents of scripture sentences were not specific, the context of the case was investigated through the writings in "$Zu{\breve{o}}-zhu{\grave{a}}n$(左傳)" and other materials. In the cases of the usage of the letter, '$mi{\grave{a}}o$(廟 : a ruler's house, a nation's royal court)', in the scripture sentences in "$Ch{\bar{u}}n-qi{\bar{u}}$(春秋)", the followings need to be noticed. In $t{\grave{a}}i-mi{\grave{a}}o$(太廟) of State $L{\check{u}}$(魯), nationwide events and a ruler's political ancestral rite, $d{\grave{i}}$(?) ritual, were performed, and fancy tools for ancestral rites used in those rituals were equipped. As for the $z{\bar{o}}ng-mi{\grave{a}}o$(宗廟) of a ruler of those times, a ritual of royal court, $ch{\acute{a}}o$(朝) rite, was performed. The usage case of the letter, '$g{\bar{o}}ng$(宮 : house)', is as the following. In $g{\bar{o}}ng$(宮) where a ruler's personal family lived was a family ancestral rite for them carried out. The record about the ornate decorating for the $hu{\acute{a}}n-g{\bar{o}}ng$ house(桓宮), which can be said to have been the political base of $s{\bar{a}}n-hu{\acute{a}}n-sh{\grave{i}}$(三桓氏), three politically noble families of State $L{\check{u}}$(魯), is outstanding. The $x{\bar{i}}-g{\bar{o}}ng$ house(西宮) during $X{\bar{i}}-g{\bar{o}}ng$(魯 僖公)'s reign and a $x{\bar{i}}n-g{\bar{o}}ng$ house(新宮 : a newly built house) destroyed by fire at the third year of $Ch{\acute{e}}ng-g{\bar{o}}ng$(魯 成公), are assumed to have been a ruler's another house, such as the $ch{\check{u}}-g{\bar{o}}ng$ house(楚宮) in which $Xi{\bar{a}}ng-g{\bar{o}}ng$(魯 襄公) used to enjoy staying, which is different from the viewpoint that it might be a $m{\acute{i}}-g{\bar{o}}ng$ shrine(?宮 : a house constructed as a shrine for the deceased father or the deceased grand father) that had been formed since Han dynasty. It has been discussed that, regarding the records that the '$w{\check{u}}-g{\bar{o}}ng$ house(武宮) was built' and that the '$y{\acute{a}}ng-g{\bar{o}}ng$ house(煬宮) was built', certain buildings were established with the symbols of '$w{\check{u}}$(武 : martial arts and force of arms)' and '$y{\acute{a}}ng$(煬 : to burn and get rid of everything)', and the events that a lord stood as its lord continued. Therefore, its main goal was not the performance of a dutiful ancestral rite by a ruler of those times for deceased rulers, for instance, $W{\check{u}}-g{\bar{o}}ng$(魯 武公) or $Y{\acute{a}}ng-g{\bar{o}}ng$(魯 煬公), but display of certain political symbolism through the ritual. This symbolism is most obvious with the $hu{\acute{a}}n-g{\bar{o}}ng$ house(桓宮) and the $x{\bar{i}}-g{\bar{o}}ng$ house(僖宮). As a consequence, all $mi{\grave{a}}os$(廟) and $g{\bar{o}}ngs$(宮) in scripture sentences had the functions of a shrine in some part, but it has been verified that they were not the buildings set up as a shrine to follow '$z{\bar{o}}ng-mi{\grave{a}}o$(宗廟)'s number regulation system' of '$ti{\bar{a}}nz{\check{i}}-7-mi{\grave{a}}o$(天子七廟 : an emperor owns seven $mi{\grave{a}}os$(廟))' or '$zh{\bar{u}}h{\acute{o}}u-5-mi{\grave{a}}o$(諸侯五廟 : a lord owns five $mi{\grave{a}}os$(廟))'.