• Journal of Korea Entertainment Industry Association
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• v.13 no.7
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• pp.419-430
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• 2019

The study sought to find out the actual process of adapting to social life through interviews with college students and adult women living as defectors in the South, and to find out how it would be desirable to move forward in terms of education in order for all of our lives to be happy. The method of research consisted of semi-structured interviews. The interview period was four months. Based on the results of the interview, the following conclusions are given. First, it is necessary to establish a direction for strengthening cooperation rather than conflict in education, and restoring homogeneity of the same people. It is also true that real challenges are not easy at a time when the fratricidal war like the 6.25 conflict has deepened the conflict. However, at this point, 65 years later, the nation cannot stay only in the past. Second, the perception that they disapprove of economic aid to North Korean defectors also exists in part among adults. Third, negative thoughts about reunification among South Koreans also appear relatively high. This is believed to be due to the argument that the growth of social welfare and economic growth is offset by the increase in unification costs. Fourth, the content of living in real life such as culture and art, along with knowledge-oriented education in school education, should be treated with the same weight. This should create an environment in which North Korean defectors can enjoy the same happiness as South Koreans.

• Journal of The Korean Association For Science Education
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• v.27 no.4
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• pp.354-365
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• 2007

The purpose of this study was to understand the undergraduate students' response characteristics by their cognitive conflict levels and result predictions when they were confronted with the learning tasks of action & reaction and electric circuits. The 147 engineering college students who were enrolled at the introductory physics classes were selected as the subjects for this study. The students were grouped by cognitive levels and result predictions. First, in action and reaction task, the trend of suspecting experimental results and finding the reasons was dominant; however, in electric circuits, the trend of accepting the results was dominant. Second, the reasons for the responses on the subcategories of cognitive conflict were different by the level of cognitive conflict. The responses were influenced by students' preexisting knowledge, former experiences, learning habits, learning motivation, and epistemological beliefs, etc. The high conflict group recognized what they do not consider and was positive to reappraise their preconceptions, while the low conflict group showed the tendency of accepting the situation without doubt and low interest on learning physics. In conclusion, students responses showed differences in cognitive conflict levels, result predictions and presented conflict tasks. The research results, especially the response characteristics, suggest that more research on effective cognitive conflict strategies appropriate for different tasks and students' conflicts are necessary for effective physics teaching.

• The Journal of the Convergence on Culture Technology
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• v.9 no.5
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• pp.255-262
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• 2023

In the early 20th century, Yeomjae Song Tae-hoe (念齋 宋泰會, 1872-1941), a disciple and onetime adopted son of teacher Song Su-myeon(宋修勉, 1847-1916), moved to Gochang and laid the foundation for Gochang calligraphy and painting, and it can be seen that a full-fledged flow began. Yeomjae Song Tae-hoe was a scholar and calligrapher of the late Joseon Dynasty and modern period from Hwasun, Jeollanam-do. He is a person who created the foundation of Gochang calligraphy and painting while working as an educator in Chinese literature, calligraphy, and painting, mainly in his hometown of Hwasun and Gochang, while engaging in creative activities. He was intelligent from a young age and showed an extraordinary talent for calligraphy. At the age of 16, he passed the Jinsa exam (童蒙進士) and became the youngest student to study at Sungkyunkwan. He was active by holding exhibitions nationwide based in Gochang and Jeonju, and was also an educator who fostered younger students by establishing Gochang High School (currently, Gochang Middle and High School) to cultivate national spirit and history. Yeomjae drew strong and healthy landscape paintings under the absolute influence of the painting style of Saho Song Su-myeon, and dealt with various materials of southern school literati paintings such as flowers and birds and four plants. In particular, he is a representative calligrapher who encompasses the early modern era and the modern era in that he expressed his interest in new cultural artifacts as well as the realization of a modern-oriented realistic landscape based on Korean natural beauty. He laid the foundation for modern and contemporary calligraphy and painting. Goam Lee Eung-no (顧菴 李應魯, 1904-1989), a world-renowned painter, learned the basics of ink painting from Yeomjae in his late teens.However, compared to his various artistic and social activities, it is regrettable that he is limited and evaluated as a local writer.

• Journal of The Korean Association For Science Education
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• v.34 no.4
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• pp.407-415
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• 2014

Genetic determinism of human behaviors is considered as a philosophical perspective that genes in humans determine biological as well as social traits. However, many biologists agree that human traits are determined by interactions between genes and genes, as well as between genes and environments. In this context, genetic determinism still affect ideas of the general public as well as research directions of biologists. According to Cl$\acute{e}$ment's KVP model (Cast$\acute{e}$ra & Cl$\acute{e}$ment, 2012), teachers' conceptions of genetic determinism influence students' concepts of genetics. This study intends to investigate teachers' conceptions on genetic determinism of human behaviors. For this end, a questionnaire adopted from a previous research (Cast$\acute{e}$ra & Cl$\acute{e}$ment, 2012) has been administered to 308 teachers including 151 pre-service and 157 in-service. Factor analysis has been conducted to extract major factors and one-way ANOVA has been employed to find out differences in extracted factors among different groups of teachers. Four factors have been extracted from 14 items of questionnaire, including factor 1, a perspective of genetic determinism of gender differences in intellectual ability, social status, and emotional traits; factor 2, a perspective of genetic determinism of individual differences in intellectual ability; factor 3, a perspective of genetic determinism of individual differences in biological immune function and behavioral trait; and factor 4, a perspective of genetic determinism of ethnic differences. From the results of One-way ANOVA among teacher groups on four factors, first, it has shown a significant difference in factor 1 (F=3.325, p=.006), factor 3 (F=3.320, p=.006) and factor 4 (F=4.325, p=.001) due to their subject matters. In post-hoc comparison there have been no significant difference between biology teachers and other teachers. It has also been found that there was a significant difference between pre-service and in-service teachers in factor 1 (t=-3.938, p=.000) and factor 4 (t=-3.121, p=.002) and in-service teachers are more genetic deterministic than pre-service teachers. Finally, different religions have no influence on teachers' conceptions of genetic determinism of human behaviors.

• Journal of Korean Home Economics Education Association
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• v.22 no.1
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• pp.33-50
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• 2010

This study was conducted as a preparation for the operation of 2007 revised curriculum and an effort towards professional development for Home Economics teachers in clothing life culture area. The aim of this study was to develop an teacher training program based on the clothing life culture in three kingdoms period, apply it to teacher training, and evaluate the program by analyzing the purpose of participation, trainee expectation and gratification, change of recognition level about Han culture, trainee satisfaction, and willingness to apply to teaching and attend further training program. The characteristic of the training program was that it consisted of both highly qualified lectures on professional contents and practices with school classroom level, and it dealt with the ancient korean clothing as its central subject. The purpose of the training program was to elevate the recognition of Han culture and increase the possibility of application in the classroom situation. It showed that the trainees participated with high intrinsic motivations, aiming to improve their professionalism in subject content and expecting various subject content. It also showed that the trainee gratification was very high in professional knowledge of clothing culture area, and the trainees were gratified in most evaluation items. As to the recognition level of korean culture, even before the training program, it was generally higher than average. After the program, it increased meaningfully. Through the training program, the trainees became feel prouder of Han culture and people and themselves as Home economics teachers. The contents of the program were considered very helpful for the improvement of professionalism and the design of instruction and learning activity. It was revealed that Home Economics teachers had very high expectations of the development of instruction-learning models which could enable them to experience new and interesting ideas, help enhance their professionalism, and be applied to their teaching. Therefore, continuous development and operation of the teacher training program relating to the life culture such as clothing, food, and housing life are needed.

• Korean Journal of Heritage: History & Science
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• v.54 no.2
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• pp.56-77
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• 2021

Toponyms are located not only in the site between human cognition and the physical environment but also in the name of cultural heritage. Accordingly, certain identities and ideologies for which human groups and community have sought, their holistic way of life, and all cultural symbols and cosmos, such as sense of place and genius loci, are included in their toponymic heritage. Denoting, symbolizing, integrating and representing the culture and nature belong to the human community. Based on these perceptions of the toponymic heritage, the aims of this article are to examine the values of a toponym as an Intangible Cultural Heritage (ICH) and to suggest the application methods using the toponymic functions for governing of tangible cultural heritage. This article discusses the multivocality, diversity, and non-representational theory of landscape phenomenology intrinsic to the terms of culture and cultural landscape and then the domestic and international issues on the toponymic heritage in the first chapter on the values of toponym as a part of the ICH. In particular, it analyzes the preceding research in the field of toponymy, as well as the Resolutions of UNCSGN and UNGEGN on "Geographical names as culture, heritage and identity" including indigenous, minority and regional language names since 1992, which is related to the UNESCO's Convention for the Safeguarding of the Intangible Cultural Heritage in 2003. Based on this, I suggest that the traits of toponymic cultural heritage and its five standards of selection, i.e., cultural traits of toponyms, historical traits, spatial traits, socio-economic traits and linguistic traits with some examples. In the second chapter discussing on the methods using the toponymic denoting functions for creating and governing of the tangible cultural heritage, it is underlined to maintain the systematic and unified principle regarding the ways of naming in the official cultural heritage and its governing. Lastly, I introduce the possible ways of establishing a conservative area of the historical and cultural environment while using the toponymic scale and multi-toponymic territory. Considering both the spatial and participatory turns in the field of heritage studies in addition to the multiple viewpoints and sense of cultural heritage, I suggest that the conservative area for the cultural heritage and the historical and cultural environment should be set up through choosing the certain toponymic scale and multi-toponymic territory.

• (The) Research of the performance art and culture
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• no.35
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• pp.509-541
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• 2017

The basic intent of this thesis lies in proposing a meaningful direction of developing cultural content by combining Asian traditional dance forms which hold cultural closeness in common historically. For this study, this paper selected Oyangseon(五羊仙; 'Five Taoist Hermits on Five Sheep'), a Korean court dance of Chinese origin as an example as the Oyangseon story is commonly found in ancient Vietnam and China as well as Korea. Its original narrative is a mythic story that five hermits had come down to ancient Vietnam region riding on five sheep of five colors to bestow 6 ears of milets to people. Later, the story was spread to other regions to be reformed into Woljeongjeon(越井傳; Vietnam), Choi Wee(崔?; China) and Oyangseon(Korea) that have different plot and background. While Woljeongjeon and Choi Wee were adapted into novels that describe the hero Choi Wee's mysterious adventure to be repaid his father's previous devotion to ancient King's shrine. Meanwhile, the epic narrative of Korean Oyangseon proves the modification of the original myth by adding a Seowangmo(西王母; a Chinese mythic heavenly queen) motif while it was enacted as a court dance to praise king's long life and pray country's prosperity following Confucian concept. Based on this historical lineage of Oyangseon story, I searched for the possiblity of constructing a cultural content program by combining the Oyangseon dance of three countries. While there was Oyangseonmu(五羊仙舞) in China which was recently composed by referring to Korean Oyangseon, any traditional dance item based on Oyangseon story was not available in Vietnam. Thus, I tried to propose the Vietnam Dance College to choreograph a new dance item with Woljeongjeon story while using the traditional dance technique, music, costume, etc. of Vietnam as most as possible. As a result, I could display a direction of developing a cultural content by staging three countries' dance items based on Oyangseon story at Korean National Haneul Theater in Oct 2016.

• Journal of Christian Education in Korea
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• v.74
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• pp.159-188
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• 2023

This study examines the process of Chou Sun-Ae's spiritual formation in the light of Carl Jung's conception of individuation. Spirituality is defined in different ways by different scholars, but most consider self-transcendence as a necessary element. This self-transcendence can occur in the relationship with self, with others, and with the transcendent. In the relationship with the self, it appears as self-objectification; with others, it is as moving toward others; and in the relationship with the transcendent, it moves toward the transcendent. Spirituality is closely related to individual identity, in that it surrounds and integrates life. Spiritual formation is thus closely related to Jung's concept of individuation, as this involves the separation of persona and ego, and shadow recognition which are closely related to the level of self-objectification. In addition, the withdrawal of shadow projection that occurs in individuation is closely related to moving toward others, in that it recognizes the shadow instead of blaming others, allowing one to look at others without prejudice. The fact that Jesus Christ is the symbol of the Self, the driving force of the individuation process, tells us that spirituality leading to a relationship with the transcendent God and Jung's theory are closely related to each other. Thus, if we examine the process of spiritual formation through the Jung's individuation process, we can better understand the psychodynamic dimension of spirituality. This article investigates the process of Chou Sun-Ae's spiritual formation through Jung's individuation process. Throughout her 98 years, Chou Sun-Ae experienced national pain and hardships, as well as personal adversity and difficulties; but through all of these hardships, conflicts, and difficult moments, she accomplished individualization. Therefore, by examining the spiritual formation through individuation in Chou Sun-Ae, I consider the direction of Christian spiritual education. In this study, three main characteristics of Chou Sun-Ae's spiritual formation can be identified. First, through a life of repentance, the identification between persona and ego can be weakened. Second, the ego develops, and individualization is achieved, through a new calling. Third, in shadow integration, the spiritual development comes to recognize Jesus Christ on the cross and achieve the process of sanctification. Investigating the direction of Christian spiritual education through Chou Sun-Ae's spiritual formation indicates that Christian spiritual education should harmonize vertical and horizontal relations and should develop an experience of the transcendent God in everyday life. By this means, the believer can achieve Self-realization and be a true Christian who practices love for God and love for neighbors.