• Title/Summary/Keyword: CUSTOM

Search Result 1,335, Processing Time 0.03 seconds

Literary Text and the Cultural Interpretation - A Study of the Model of 「History of Spanish Literature」 (문학텍스트와 문학적 해석 -「스페인 문학사」를 통한 모델 연구)

  • Na, Songjoo
    • Cross-Cultural Studies
    • /
    • v.26
    • /
    • pp.465-485
    • /
    • 2012
  • Instructing "History of Spanish Literature" class faces various types of limits and obstacles, just as other foreign language literature history classes do. Majority of students enter the university without having any previous spanish learning experience, which means, for them, even the interpretation of the text itself can be difficult. Moreover, the fact that "History of Spanish Literature" is traced all the way back to the Middle Age, students encounter even more difficulties and find factors that make them feel the class is not interesting. To list several, such factors include the embarrassment felt by the students, antiquated expressions, literature texts filled with deliberately broken grammars, explanations written in pretentious vocabularies, disorderly introduction of many different literary works that ignores the big picture, in which in return, reduces academic interest in students, and finally general lack of interest in literate itself due to the fact that the following generation is used to visual media. Although recognizing such problem that causes the distortion of the value of our lives and literature is a very imminent problem, there has not even been a primary discussion on such matter. Thus, the problem of what to teach in "History of Spanish Literature" class remains unsolved so far. Such problem includes wether to teach the history of authors and literature works, or the chronology of the text, the correlations, and what style of writing to teach first among many, and how to teach to read with criticism, and how to effectively utilize the limited class time to teach. However, unfortunately, there has not been any sorts of discussion among the insructors. I, as well, am not so proud of myself either when I question myself of how little and insufficiently did I contemplate about such problems. Living in the era so called the visual media era or the crisis of humanity studies, now there is a strong need to bring some change in the education of literature history. To suggest a solution to make such necessary change, I recommended to incorporate the visual media, the culture or custom that students are accustomed to, to the class. This solution is not only an attempt to introduce various fields to students, superseding the mere literature reserch area, but also the result that reflects the voice of students who come from a different cultural background and generation. Thus, what not to forget is that the bottom line of adopting a new teaching method is to increase the class participation of students and broaden the horizon of the Spanish literature. However, the ultimate goal of "History of Spanish Literature" class is the contemplation about humanity, not the progress in linguistic ability. Similarly, the ultimate goal of university education is to train students to become a successful member of the society. To achieve such goal, cultural approach to the literature text helps not only Spanish learning but also pragmatic education. Moreover, it helps to go beyond of what a mere functional person does. However, despite such optimistic expectations, foreign literature class has to face limits of eclecticism. As for the solution, as mentioned above, the method of teaching that mainly incorporates cultural text is a approach that fulfills the students with sensibility who live in the visual era. Second, it is a three-dimensional and sensible approach for the visual era, not an annotation that searches for any ambiguous vocabularies or metaphors. Third, it is the method that reduces the burdensome amount of reading. Fourth, it triggers interest in students including philosophical, sociocultural, and political ones. Such experience is expected to stimulate the intellectual curiosity in students and moreover motivates them to continues their study in graduate school, because it itself can be an interesting area of study.

Analysis of Correlation between Particulate Matter in the Atmosphere and Rainwater Quality During Spring and Summer of 2020 (봄·여름철 대기 중 미세먼지와 빗물 수질 상관성 분석)

  • Park, Hyemin;Kim, Taeyong;Heo, Junyong;Yang, Minjune
    • Korean Journal of Remote Sensing
    • /
    • v.37 no.6_2
    • /
    • pp.1859-1867
    • /
    • 2021
  • This study investigated seasonal characteristics of the particulate matter (PM) in the atmosphere and rainwater quality in Busan, South Korea, and evaluated the seasonal effect of PM10 concentration in the atmosphere on the rainwater quality using multivariate statistical analysis. The concentration of PM in the atmosphere and meteorological observations(daily precipitation amount and rainfall intensity) are obtained from automatic weather systems (AWS) by the Korea Meteorological Administration (KMA) from March 2020 to August 2020. Rainwater samples (n = 216, 13 rain events) were continuously collected from the beginning of the precipitation using the rainwater collecting device at Pukyong National University. The samples were analyzed for pH, EC (electrical conductivity), water-soluble cations(Na+, Mg2+, K+, Ca2+, and NH4+), and anions(Cl-, NO3-, and SO42-). The concentration of PM10 in the atmosphere was steadily measured before and after the precipitation with a custom-built PM sensor node. The measured data were analyzed using principal component analysis (PCA) and Pearson correlation analysis to identify relationships between the concentration of PM10 in the atmosphere and rainwater quality. In spring, the daily average concentration of PM10 (34.11 ㎍/m3) and PM2.5 (19.23 ㎍/m3) in the atmosphere were relatively high, while the value of daily precipitation amount and rainfall intensity were relatively low. In addition, the concentration of PM10 in the atmosphere showed a significant positive correlation with the concentration of water-soluble ions (r = 0.99) and EC (r = 0.95) and a negative correlation with the pH (r = -0.84) of rainwater samples. In summer, the daily average concentration of PM10 (27.79 ㎍/m3) and PM2.5 (17.41 ㎍/m3) in the atmosphere were relatively low, and the maximum rainfall intensity was 81.6 mm/h, recording a large amount of rain for a long time. The results indicated that there was no statistically significant correlation between the concentration of PM10 in the atmosphere and rainwater quality in summer.

A Study of Local Festival for the China Hebeisheng (중국 하북성 마을제 연구 - 하북성조현범장이월이룡패회중룡신적여인(河北省趙縣范庄二月二龍牌會中龍神的與人) -)

  • Park, Kwang-Jun
    • Korean Journal of Heritage: History & Science
    • /
    • v.36
    • /
    • pp.347-377
    • /
    • 2003
  • China is a country with large agricultural areas and subject to frequent calamities. Drought is the top of them. It has been a key problem for development of agriculture in the country. In the long struggle against drought, Chinese have accumulated many rational and irrational experiences. The Dragon Kings Belief, which is popular in North China and discussed in a thesis, is one of their irrational experiences. The belief was passed together with Buddhism from India to China in the Tang Dynasty. After it settled down, it was incorporated with the local five dragons belief and a set of beliefs in dragon kings came into existence. The emergence of the dragon kings belief ended the history that the title of rain got was not clear in China and Dragon kings finally got the status. Irrigation is the lifeblood of agriculture in China. In a Chinese mind, Dragon kings are the most important gods who take charge of rain and thus offer the lifeblood. In understanding the nature and characteristics of Chinese traditional culture, it is important for us to make clear the origin and evolution of the belief, find out its nature, function and operation. In the every year beginning of February of the Fanzhuang calendar in the people of Hebeisheng Zhaoxian, would all hold a festival to offer sacrifices to the $^{{\circ}TM}^{\prime}longpai$. Longpai was regarded as the core of the temple fair, thus the native sons came to call this festival; "longpaihui". In this region the'Fanzhuang longpaihui'developed into a well knownand grand temple fair. It was able to attract numerous pilgrims with its special magic power, occupying a place in $China^{{\circ}TM}$ 'eryueer'festival with festive dragon activities. The dragon is a common totem among Chinese nationals. The belief worship of the dragon dates from the start time of primitive societies. Dragon oneself the ancients worship's thunder lightning. In the worship of the great universe, at first afterwards this belief with the tribe's totem worships to combine to become the animal spirit. In ancient myths legends, along with folk religion and beliefs all hold a very important position. The longpaihui is a temple fair without a temple; this characteristic is a distinction between longpaihui and other temple fairs. As for longpaihui must of the early historical records are unclear. The originator of a huitou system has a kind of organized form of the special features rather, originator of a huitou not fix constant, everything follows voluntarily principle, can become member with the freedom, also can back at any time the meeting. There is a longpaihui for 'dangjiaren', is total representative director in the originator of a huitou will. 'banghui' scope particularly for extensive, come apparently every kind of buildup that help can return into the banghui, where is the person of this village or outside village of, the general cent in banghui work is clear and definite, for longpaihui would various businesses open smoothly the exhibition provides to guarantees powerfully. Fanzhuang longpaihui from the beginning of February to beginning six proceed six days totally. The longpai is used as the ancestry absolute being to exsits with the community absolute being at the same time in fanzhuang first took civil faith, in reality is a kind of method to support social machine in native folks realize together that local community that important function, it provided a space, a kind of a view to take with a relation, rising contact, communication, solidify the community contents small village, formation with fanzhuang. The fanzhuang is used as supplies for gathering town, by luck too is this local community trade exchanges center at the same time therefore can say the faith of the longpai, in addition to its people's custom, religious meaning, still have got the important and social function. Moreover matter worthy of mentioning, Longpai would in organize process, from prepare and plan the producing of meeting every kind of meeting a longpeng of the matter do, all letting person feeling is to adjust the popular support of, get the mass approbation with positive participate. Apart from the originator of a huitou excluding, those although not originator of a huitou, however enthusiasm participate the banghui of its business, also is too much for the number.

Comparison of the retentive characteristics of two additional attachment used with an implant bar attachment (임플란트 bar 어태치먼트에 사용하는 두 가지 부가적인 유지장 치의 유지력 특성 비교)

  • Choi, Jae-Won;Chae, Sung-Ki;Huh, Jung-Bo
    • The Journal of Korean Academy of Prosthodontics
    • /
    • v.59 no.2
    • /
    • pp.173-180
    • /
    • 2021
  • Purpose: The purpose of this study was to evaluate the retentive characteristics of the additional attachments used with implant bar attachment under repeated insertion/removal cycles. Materials and methods: The newly developed attachment and the commercially available attachment were investigated: ADD-Lock (AL), Locator blue (LB). Two fixtures were placed parallel to each other on the custom lower mounting, and patrix of each attachment was fixed to the fixture. Also, the matrix of each attachment was placed on the opposing upper mounting. A universal testing machine was used to measure the retentive force during initial, 100, 250, 500, 1000, 2000, and 2500 repeated insertion/removal cycles. Wear and deformation of the attachment s were observed by scanning electron microscopy (SEM). Mann-Whitney U test (α=.05) and wilcoxon signed-rank test (α=.05) were performed to compare retentive force between each group and before and after 2500 repeated insertion/removal cycles. Results: In terms of initial retentive force and retentive force after 2500 repeated insertion/removal cycles, the AL group (15.24 ± 1.46 N and 9.74 ± 1.16 N) showed significantly smaller values than the LB group (43.53 ± 12.39 N and 22.99 ± 4.77 N) (P<.05). Also, in the loss of retentive force, the AL group (5.50 ± 1.08 N, 36.08%) showed a smaller value than the LB group (20.54 ± 11.89 N, 47.19%) (P<.05). Based on SEM analysis, The AL group showed noticeable wear and deformation in the patrix and the LB group in the matrix. Conclusion: Locator showed a higher initial retentive force than newly developed attachment, while the loss of retentive force was also higher. Both additional attachments are considered to have sufficient retentive force after repeated insertion/removal cycles.

The story structure characteristic of the "Shinbi Apartment" animation and meaning of contents of the traditional ghost story (애니메이션 <신비아파트: 고스트볼의 비밀>의 구성적 특징과 전통귀신담의 콘텐츠화의 의미)

  • Song, So-ra
    • Journal of Korean Classical Literature and Education
    • /
    • no.39
    • /
    • pp.137-180
    • /
    • 2018
  • This article examines the constitutional characteristics of the works in the "Shinbi Apartment" (Mysterious Apartment) series produced by Tooniverse, a domestic animation channel, and considers the meaning of the contents of the ghoststory (鬼神談). The "Shinbi Apartment" series is a horror animation for children. It was produced for the first time in Korea and recorded high ratings. Additionally, it is different from Japanese horror animations that were dubbed and broadcast in Korea in terms of composition and narrative direction, and it succeeds in the form and direction of the traditional Korean ghost story. "Shinbi Apartment - The Secret of Ghost Ball" enriches narrative stories by embracing the structure of the "female ghost story" in traditional ghost stories while following the form of ghosts that suddenly pop up in the daily routines of contemporary ghost stories. The ghost's shape, which has a bizarre and unpredictable aspect, embodies the ghost as the object of fear that modern horror stories intend. However, it does not stop there, but puts the attention on the hero who focuses on the emerging ghost and listens and communicates with it, placing the emphasis of the story on communication, understanding, forgiveness, and reconciliation. The structure and contents of the unique story of "The Secret of Ghost Ball" contribute to the transformation of the ghost into a subject of friendliness and entertainment, not merely as one of shock, fear, and anxiety. Additionally, as the concept of "child" is being created, the custom of modernity, which deals with the story of ghosts in the dimension of teaching and edification, is also manifested in "The Secret of Ghost Ball." In other words, through the figure of the devil, it is to continue the lesson of the story by revealing the adventure, the courage necessary for the "child," and the boundaries for substance and appearance. The "Shinbi Apartment" series has also contributed to the success of ghosts as commercial contents. The structure of the story and its characters have been actively used as educational tools and toys for children. It can be said that ghost culture contributed to this popularization by establishing a base for enjoying ghosts for amusement and entertainment.

The Study on Compilation Consciousness and Aspect of Personage Adoption of "Ilsayusa" (『일사유사(逸士遺事)』의 편찬 의식과 인물 수록 양상)

  • Cho, Jihyoung
    • (The)Study of the Eastern Classic
    • /
    • no.70
    • /
    • pp.495-524
    • /
    • 2018
  • This study investigated the literary theory of Jang Jiyeon and his compilation consciousness of the historical biography, and based on this, the study examined the aspect and characteristic of the personage adoption of "Ilsayusa". To figure out the characteristic of "Ilsayusa", this study attempted to investigate the Jang Jiyeon's cognition on epic literature first. Jang Jiyeon had interest in the historical biography in his early days. But he clearly expressed the negative position about the novels which had been handed down from old times, mentioning about their harmful effect, even though they were in a big popularity. The good readings he thought was supposed to be helpful for person's work, study, personality and even the custom, so it is thought that the compilation of "Ilsayusa" was planned as a part of a usefulness to help readers' actual lives by summarizing Jang Jiyeon's philosophy as the form of a historical biography of personages who had actually existed. The direct motivation and the awareness of the problem to compile "Ilsayusa" could be confirmed by the postscript he left. Pointing that Joseon's policy of appointing persons of ability resulted in the loss of the nation, Jang Jiyeon paid attention to the classical scholars from low class, people from under middle class and the local figures in Hamgyeongdo and Pyeongando in the process of compiling "Ilsayusa". Along with this, a kind of a sense of duty that the old heritage must be examined by descendents was manifested as the compilation of "Ilsayusa". Through this, Jang Jiyeon tried to show the good model to the readers of "Ilsayusa" what the way of living would be for raising their volition and keeping the fundamentals. The tendency and characteristic of compiling personages in "Ilsayusa" could be sorted in a few ways as written below. First, it includes all kinds of all actually existed episodes while he was collecting various historical biographies published before. Second, it includes the new kinds of personages paying particular attention to figures of middle class and commoners. Third, it compiled the female figures in a great volume and described new model of woman. Fourth, for areas, it has episodes of all areas in the nation including Pyeongando and Hamgyeongdo. Thinking about all the discussion above, we could estimate that "Ilsayusa" is the definitive edition of these kinds of books which inherited all performances of the biographical literature in better way, which had been accomplished in 19th century.

Changes in Literary Trend During the Late Joseon and Lee Yong-hyu's Writing (조선후기 문풍의 변화와 이용휴의 글쓰기)

  • Lee, Eun-bong
    • (The)Study of the Eastern Classic
    • /
    • no.48
    • /
    • pp.91-116
    • /
    • 2012
  • Writing is a process and work of expressing one's own feelings and thoughts that are not contained in rigid forms; however, the literary trend and environment during the Late Joseon was not so tolerant. A revivalist approach to writing was dominant during this period, which was summarized in the expression that "Prose must be written in the style of Qin and Han; and Poetry in that of High Tang. "Hence, it was practically a taboo to express one's raw emotions and disregard the custom and regulations of writing. Nevertheless, literati, who got tired of the dogmatic rule of Neo-Confucianism at the time that refused to see the changing world and the pseudo-archaic writing that merely imitated the outside and was empty inside, attempted new styles of writing to escape from the model or example and what was familiar. Lee Yong-hyu, who was in the middle of such transformations, learned the trends of Late Ming and Early Qing through the newly imported Chinese books and created his own style that reflected his personality. His writings refused the Neo-Confucian system of thoughts, which was a dominant ideology of the time, paid attention to the human nature and emphasized the restoration of the self. His writing could be described as being anti-pseudo-archaic and criticized the pretentious trend of the time. He argued that in order to restore the true self, one must recover the innocent mind that was bestowed on human by heaven/nature (cheon-li, 天理), and for this purpose, one must straighten out one's mind (sim, 心). His argument is similar to that of "Yangming School of Mind," which could be represented by the phrase, "Mind is the Principle (心卽理)." Yangming School claimed that moral principle existed within one's mind; and this was in stark contrast with the Neo-Confucian idea that "principle (li)"was external and transcendent, and was spoken by the great Confucian masters and written down in Confucian Classics. By denying the externality of the principle and underscoring its immanence, the idea that centralized Confucian Classics and canons was dismantled. Lee Yong-hyu's writing styles that denied the model and emphasized the restoration of the self was influenced by such thoughts. However, one must neither hastily judge that he is an advocate of Yangming School of Mind, nor determine the anti-pseudo-archaic writers' ideological basis as the philosophy of Yangming School. Once it is rigidly defined, be it Zhu Xi's philosophy or Wang Yangming's philosophy, it becomes another model that one must abide by, and again the self disappears. Thus, Lee Yong-hyu defied any kind of model that claimed authenticity or precedence and wished that people would live independently as oneself, and left such claims and wishes in writing. That is the reason, after more than two hundred years later, we still read his writings.

Cultural awareness and its practice of Jang Hyeongwang (여헌(旅軒) 장현광(張顯光)의 문화의식(文化意識)과 그 실천(實踐))

  • Park, Hakrae
    • (The)Study of the Eastern Classic
    • /
    • no.49
    • /
    • pp.39-71
    • /
    • 2012
  • This paper examines Jang Hyeongwang's cultural awareness and the way of practice by focusing on his spirit of humanities in relation to the understanding of territory and bibliographic materials. In fact, this starts from conflicting evaluations on Jang Hyeongwang's way of learning in the field of Korean history. Jang Hyeongwang emphasizes realization of humanity, which is considered as basic framework of culture. He claims the indivisibility of Dao(道) and culture(mun文) by arguing that almighty principle of Dao manifests itself through phenomena of culture. In other words, Dao is the root of culture and, at the same time, culture is the necessary element of making Dao valuable. Furthermore, he insists that realization of human culture is the gist of manifesting the pattern of nature. In this vein, the roles of human beings are so important in creating humanistic civilization. He considers all kinds of human affairs as the contents of humanistic culture, which are contained in six classics. Especially, He says that the moral is reality of human culture and that literature is a literal expression of humanistic spirit. Thus, he criticizes that there are literatures without moral practices. He pays a special attention to his indigenous culture. He links the cultural understanding of geography, which is the foundation of realizing humanistic spirit, to awareness of Korean territory and grasps the territory in the light of topography of geographic power. Thus, he defines it as "Central Field" which bears comparison with China (middle kingdom). With the positive understanding of his country, he insisted that Korean indigenous culture and custom are as much advanced as China and was so proud of the moral characters and norms that Korean people had formed so far. Moreover, Jang truly exhibited affection to Korean literature, which had formed through Korean history. Kim Hyu, one of his students, activates Jang's will to preservation of Korean culture. Over twenty years, Kim completed Collected Record of Korean Literatures(haedong munhon ch'ongnok 海東文獻總錄). Actually, he started the preparatory works for compiling them. We should keep in mind that this compilation was completed following Japanese Invasion of Korea in 1592. It means that he has cultural awareness of preserving Korean literal heritages. Hence, it can be evaluated as the results of the enhancement of national studies. We have seen that He truly highlights realization of humanistic spirit by insisting the practices of moral values. In fact, his mind is linked to genuine affection to Korean territory, culture and literatures. Such affection can be paraphrased as moral awareness of humanity and its practices. In conclusion, his humanistic spirit should be understood as strong belief on universality of human morality. His cultural awareness of homeland and the will to practices should be considered as cultural pride of Korean intellectual traditions rather than following Chinese culture blindly.

The Modes of Existence for the Housewife's Authority in Joseon Dynasty (조선시대 부권(婦權)의 존재 양상 연구)

  • Lee, Eun-Bong
    • (The)Study of the Eastern Classic
    • /
    • no.73
    • /
    • pp.65-89
    • /
    • 2018
  • This paper was triggered by the idea that the culture of ancestral rites and the patrilocality, which entail the excessive sacrifice on the part of the wife, that eventually led to the coinage of the expression, "housewives' holiday stress," is perhaps not the age-old traditions it claim to be, but rather a recent phenomenon. The purpose of this paper is to reveal that the loss of housewife's authority is the product of "becoming yangban (aristocrats)," which was a culture that was in fashion in the late Joseon dynasty. Until the late Joseon dynasty, women, in particular, the married women maintained an autonomous life which allowed them the authority to an extent, based on their properties that they brought from and the ties that they maintained with their original family and. However, such authority of the housewives disappeared since the invasion of Joseon by Japan and Qing in the year of Imjin (1592) and Byeongja (1636), respectively, as the daughters were excluded from receiving inheritance in a desperate attempt to maintain the impoverished family after the wars. However, patriarchy based on neo-Confucian custom and convention of patriarchal clan system could not spread to the entire population immediately after the wars, as it was impossible to include everyone in the aristocratic class (yangban). It was due to the increase of aristocrats within the continued social changes that occurred after the wars that the neo-Confucian patriarchy became the norm and ethical standard in Joseon society. Also, the theory of propriety in neo-Confucianism that everyone from the emperor down to commoners must abide by the patriarchal clan system was realized through Zhuzi jiali, i.e. Master Zhu's Family Rituals, which institutionalized the system of family rites by setting up ancestral shrines in every household. For the aristocrats who lost their financial footing, the only basis they could rely on to prove their aristocratic lineage is the strict compliance with the rituals. Also, for the once commoners who turned into aristocrats one day had to emphasize the formal propriety in order to distinguish themselves from the commoners. Hence, the culture of "becoming yangban" in the nineteenth-century Joseon was what solidified the patriarchal rituals, decorum, and clan system. As a result, women have become subordinated to the husband's families, which forced the women, i.e. the housewives to serve them and sacrifice themselves for them. At times, women self-imposed such restraints on them as they led themselves into believing that it was necessary to maintain the family for their sons.

The Washing Effect of Precipitation on PM10 in the Atmosphere and Rainwater Quality Based on Rainfall Intensity (강우 강도에 따른 대기 중 미세먼지 저감효과와 강우수질 특성 연구)

  • Park, Hyemin;Byun, Myounghwa;Kim, Taeyong;Kim, Jae-Jin;Ryu, Jong-Sik;Yang, Minjune;Choi, Wonsik
    • Korean Journal of Remote Sensing
    • /
    • v.36 no.6_3
    • /
    • pp.1669-1679
    • /
    • 2020
  • This study examines the washing effect of precipitation on particulate matter (PM) and the rainwater quality (pH, electrical conductivity (EC), water-soluble ions concentration). Of six rain events in total, rainwater samples were continuously collected every 50 mL from the beginning of the precipitation using rainwater collecting devices at Pukyong National University, Busan, South Korea, from March 2020 to July 2020. The collected rainwater samples were analyzed for pH, EC, and water-soluble ions (cations: Na+, Mg2+, K+, Ca2+, NH4+, and anions: Cl-, NO3-, SO42-). The concentrations of particulate matter were continuously measured during precipitation events with a custom-built PM sensor node. For initial rainwater samples, the average pH and EC were approximately 4.3 and 81.9 μS/cm, and the major ionic components consisted of NO3- (5.4 mg/L), Ca2+ (4.2 mg/L), Cl- (4.1 mg/L). In all rainfall events, rainwater pH gradually increased with rainfall duration, whereas EC gradually decreased due to the washing effect. When the rainfall intensities were relatively weak (<5 mm/h), PM10 reduction efficiencies were less than 40%. When the rainfall intensities were enhanced to more than 7.5 mm/h, the reduction efficiencies reached more than 60%. For heavy rainfall events, the acidity and EC, as well as ions concentrations of initial rainwater samples, were higher than those in later samples. This appears to be related to the washing effect of precipitation on PM10 in the atmosphere.