• Journal of The Korean Association For Science Education
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• v.41 no.2
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• pp.115-131
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• 2021

As the global climate change emergency is escalating, the need for 'Social Action-Oriented SSI (SAO-SSI) on climate change topics' in science education that can change society through social activity is increasing. By employing sociocultural theory, this study explores the challenges of limiting teacher's agency in implementing SAO-SSI on climate change topics in science education. Data from participant observation for 46 lessons, in-depth interviews with participants, field notes, and teacher reflection notes were analyzed by the structure of into micro- (classrooms), meso- (school), and macro- (Korea society) level. At the micro-level, the teacher's new attempts of SAO-SSI on climate change topics class made it difficult for him to identify students' understanding of climate change, because they have a low sense of perception that climate change is also their problem. In addition, the teacher had difficulties leading students' into an engagement for social action because students were skeptical about the feasibility of planned social behavior by positioning themselves as children or had difficulty in understanding social action and sympathizing with its values. At the meso-level, a school culture that encourages the implementation of a curriculum similar to that of colleagues, it was difficult to implement one's own curriculum. And it was difficult to develop expertise without the support and communications with colleagues who revealed the burden of unfamiliar science topics of climate change. In addition, conflicts arose in the process of implementing out-of-school social actions with the principal's passive support. At the macro-level, the insufficient proper material resources for SAO-SSI on climate change topics class, and negative perceptions on the students' social action in the society were acting as constraints. We offer implications for what kind of structural support and efforts from various subjects in the educational community should be provided to implement SAO-SSI on climate change topics class in science education.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.15 no.5
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• pp.2713-2723
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• 2014

This study adopts an ecological perspective to empirically navigate the issues surrounding the impact of parental abuse on the emotional development of adolescents. The data is used from the Korean Children and Youth Panel Survey 2011 (KCYPS 2011), which was conducted by the National Youth Policy Institute (n=2,270). Path models were constructed in which adolescents' environmental mediators (i.e., the relationship with parents, friends, and teachers; and school life) control their negative emotions (i.e., aggressiveness, negative physical symptoms, social weakness and depression); in turn to compare the difference between two groups based on parental abuse by using Structural Equation Modeling (SEM). As with the non-abused group (n=1,644), all the environmental mediators remained significant to control their negative emotion; whereas, the abused group (n=626) showed no significant pathway from their relationship with teachers and school life to negative emotion. This indicates that the abused group have limited number of the mediators to control their negative emotion than those of the non-abused group. For the non-abused group, the mediator with the highest total effect to control their negative emotion was the relationship with their friends; on the other hand, the abused group's mediator that showed the highest total effect to control their negative emotion was the relationship with their parents. Although the relationship with teachers remained significant as a mediator to affect school life for the both groups, teachers were not significant to control the negative emotion of the abused group. These findings suggest that the negative relationship with teachers in the abused group is a factor to threat the school adaptation of adolescents, which also leads to problems that are related to the emotional development of adolescents.

• Trans-
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• v.9
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• pp.37-66
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• 2020

Entering the 21st century, the flow of society and culture is emerging as a cultural phenomenon in which one experiences, enjoys, and experiences on one's own. This trend has emerged as community dance, which has been active since 2010. Community dances can be targeted by anyone and can be divided into children's, adult and senior citizens' dances depending on the characteristics and age of the group, allowing them to work in various age groups. It also refers to all kinds of dances for the happiness and self-achievement of everyone who can promote gender, race and religion health or meet the needs of expression and improve their physical strength at meetings by age group, from preschoolers to senior citizens. Community dance is a dance activity in which everyone takes advantage of their leisure time and voluntarily participates in joyous activities, making it expandable to lifelong education and social learning. It is a voluntary community gathering conducted by experts for the general public. The definition of community dance can be said to be the aggregate of physical activities that enrich an individual's daily life and enhance their social sense to create a bright society, while individuals achieve the goals of health promotion and aesthetic education. In the contemporary community dance, the dance experience in body and creativity as self-expression reflects the happiness perspective by exploring the positive psychological experience and influence of the participants in the process of participation, and participants have continued networking through online offline to enjoy the dance culture. Although research has been conducted in various fields for 10 years since the boom in community dance began, the actual methodology of the program has been insufficient to present the Feldenkrais Method, hoping that it will be used as a methodology necessary for local community dance, and will be used as part of the educational effects and choreography creation methods of artists that can improve the physical functional aspects of dance and give a sense of psychological stability.

• Sim-seong Yeon-gu
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• v.32 no.2
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• pp.122-168
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• 2017

I tried to understand a folk tale "The half-boy" in terms of analytical psychology. In the story, a lady without children prayed to the Buddha. The white old man came and gave three fishes, but the cat ate half of it. So, she ate two and a half. She gave birth to two perfect sons. The third son had one arm, one leg, and one eye. They grew well. Brothers went to take the civil service examinations, and the half-boy followed. But two brothers did not like the half-boy coming along. So, brothers tied the half-boy to the rocks and trees, and he picked them up with force and gave them down to the yard of the house. And the half-boy followed his brothers again, and brothers tied him with kudzu and put him in front of the tiger. The half-boy won the tiger by betting with cutting kudzu. The half-boy stripped off the tiger's skin. The host coveted the tiger skin and they played with janggi. The half-boy won the game and was permitted to take host's daughter. The half-boy went with a string, a drum, a flea, and a bedbug. He teased host's people with these. The half-boy brought a virgin and lived well. "The Half-Boy" folktale is an old story spread throughout the country. There are similar stories in India and Africa. Unilateral figures are universally distributed archetypal images. In numerous cultures gods and spirits are being portrayed as unilateral figures. In the creation mythology, half-figure beings have immortality. In Indonesian and African folk tales, the half-born boy goes to heaven and merges with its half and becomes perfect. Some of one-sided spirits are harmful to humans but some of one-sided birds, chickens, and spirits are helpful to people. Sometimes half being is a cultural hero who steals grain from heaven or gets some advice how to use bamboo. There are stories that half body becomes a whole body afterwards. But in this folktale and most of the similar folktales, half-figure does not change and maintains half-figure to the end. And as a half-figure he does various great things and marries a virgin. The half-boy symbolizes a psychic experience born in the unconscious. The unconscious contents may seem strange and weird at first and the collective consciousness does not want to accept them. But the unconscious exerts greater power and brings vitality and creativity to consciousness. This folk tale seems to have compensated for the stubborn collective consciousness of our society, which was a Confucian class society. It also allows people to change their attitude toward disabled people and recognize strengths and creativity of the handicapped.

• The Korean Journal of Elementary Counseling
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• v.5 no.1
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• pp.65-92
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• 2006

The objective of this study is to conduct survey analyses of the role perception and performance of homeroom teachers in elementary schools in Seoul as well as their students' expectations for teachers' role as counsellors. The study also aims to analyze the causes behind the lackluster performance, to provide assistance in teachers' counselling and guidance activities and collect basic data for providing a plausible orientation for elementary school counselling. Research topics for achieving these study objectives are as follows. First, what is the status quo of counselling between elementary school students and teachers? Second, what is the role perception of elementary school homeroom teachers as counsellors and their current level of performance? Third, what are the differences in students' expectations for homeroom teachers' role as counsellors according to students' environmental variables such as gender and grade? Fourth, what are the discrepancies between the roles perception and performance of elementary school homeroom teachers and role expectation of students for homeroom teachers' role as counsellors? In order to answer these questions, surveys were conducted for 229 teachers and 385 students in grades 4, 5 and 6 in 11 elementary schools in Seoul, and the results were analyzed. The questionnaires used for this study were modified and supplemented according to the research objectives based on survey questions released by Gyung-Beom Lee(1989), Hak-Soo Lee(2001) and Gi-Nam Gwon(2005). Statistical analyses were peformed using the SPSS for Windows 10.0 program. The results of the study can be summarized as follows. First, most elementary school homeroom teachers were involved in counselling activities, and about half of them were providing counselling once a month or less. The classroom was the primary location of counselling, and more than half of the surveyed teachers were dissatisfied with their counselling activities. The teachers cited overwhelming teaching hours and excessive work as the factors that made counselling difficult. Second, it was revealed that most elementary school students have had experiences of anguish and most have had some form of counselling. They mostly sought counselling from their parents and friends, and the reasons behind such choices were that they were very understanding. Third, most students responded that they have had no experience of receiving counselling from their homeroom teachers. Among those with counselling experience with their homeroom teachers, most said that the counselling was helpful. The most significant reason for not receiving counselling from their homeroom teachers was that the students had no worries to talk about with their teachers. Fourth, as a result of categorizing the role of elementary school homeroom teachers as counsellors according to the areas of counselling, role perception for each area turned out to be generally high, while performance was substantially lacking. Fifth, in terms of the causes for the lackluster counselling performance, overwhelming teaching hours and excessive work were indicated for counselling areas of academic and personality issues. Sixth, the analysis of students' expectations for elementary school homeroom teachers as counsellors for counselling areas according to gender and grade revealed that there was no overall statistical significance. Seventh, from the general perspective, the level of role perception of the homeroom teachers were higher than the level of students' expectations. In conclusion, in order to enhance the teacher's role as a counsellor, there has to be a concrete perception of roles as a primary premise, calling for training sessions and programs dedicated to counseling for the teachers to take part in. Moreover, in order to alleviate the most significant causes for undermining teachers' counselling activities - overwhelming teaching hours and excessive work - there must be administrative consideration as well as provisions for effective counselling centers and dedicated school counsellors.

• Journal of the Society of Disaster Information
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• v.17 no.3
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• pp.465-486
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• 2021

Purpose: Since most disaster information systems are centered on non-disabled people, the reality is that there is a lack of disaster information delivery systems for the vulnerable, such as the disabled, the elderly, and children, who are relatively vulnerable to disasters. The purpose of the service is to improve the safety of the disabled and the elderly by eliminating blind spots of informatization and establishing customized disaster information services to respond to disasters through IoT-based integrated control technology. Method: The model at the core of this study is the disaster alert propagation model and evacuation support model, and it shall be developed by reflecting the behavioral characteristics of the disabled and the elderly in the event of a disaster. The disaster alert propagation model spreads disaster situations collected using IoT technology, and the evacuation support model uses geomagnetic field-based measuring technology to identify the user's indoor location and help the disabled and the elderly evacuate safely. Results: Demonstration model demonstration resulted in an efficient qualitative evaluation of indoor location accuracy, such as the suitability of evacuation route guidance and satisfaction of services from the user's perspective. Conclusion: Disaster information and evacuation support services were established for the safety vulnerable groups of mobile app for model verification. The disaster situation was demonstrated through experts in the related fields and the disabled by limiting it to the fire situation. It was evaluated as "satisfaction" in the adequacy of disaster information delivery and evacuation support, and its functional satisfaction and user UI were evaluated as "normal" due to the nature of the pilot model. Through this, the disaster information and evacuation support services presented in this study were evaluated to support the safety vulnerable groups to a faster disaster evacuation without missing the golden time of disaster evacuation.

• Proceedings of the KSPS conference
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• 2000.07a
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• pp.235-240
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• 2000

In the age of global communication, more human exchange is extended at the grass-roots level. In the old days, language policy and language planning was based on one nation-state with one language. But high waves of globalizaiton have allowed extended human flow of exchange beyond one's national border on a daily basis. Under such circumstances, homogeneity in Japan may not allow Japanese to speak and communicate only in Japanese and only with Japanese people. In Japan, an advisory report was made to the Ministry of Education in June 1996 about what education should be like in the 21st century. In this report, an introduction of English at public elementary schools was for the first time made. A basic policy of English instruction at the elementary school level was revealed. With this concept, English instruction is not required at the elementary school level but each school has their own choice of introducing English as their curriculum starting April 2002. As Baker, Colin (1996) indicates the age of three as being the threshold diving a child becoming bilingual naturally or by formal instruction. Threre is a movement towards making second language acquisition more naturalistic in an educational setting, developing communicative competence in a more or less formal way. From the lesson of the Canadian immersion success, Genesee (1987) stresses the importance of early language instruction. It is clear that from a psycho-linguistic perspective, most children acquire basic communication skills in their first language apparently effortlessly and without systematic and formal instruction during the first six or seven years of life. This innate capacity diminishes with age, thereby making language learning increasingly difficult. The author, being a returnee, experienced considerable difficulty acquiring L2, and especially achieving native-like competence. There will be many hurdles to conquer until Japanese students are able to reach at least a communicative level in English. It has been mentioned that English is not taught to clear the college entrance examination, but to communicate. However, Japanese college entrance examination still makes students focus more on the grammar-translation method. This is expected to shift to a more communication stressed approach. Japan does not have to aim at becoming an official bilingual country, but at least communicative English should be taught at every level in school Mito College is a small two-year co-ed college in Japan. Students at Mito College are basically notgood at English. It has only one department for business and economics, and English is required for all freshmen. It is necessary for me to make my classes enjoyable and attractive so that students can at least get motivated to learn English. My major target is communicative English so that students may be prepared to use English in various business settings. As an experiment to introduce more communicative English, the author has made the following syllabus design. This program aims at training students speak and enjoy English. 90-minute class (only 190-minute session per week is most common in Japanese colleges) is divided into two: The first half is to train students orally using Graded Direct Method. The latter half uses different materials each time so that students can learn and enjoy English culture and language simultaneously. There are no quizes or examinations in my one-academic year program. However, all students are required to make an original English poem by the end of the spring semester. 2-6 students work together in a group on one poem. Students coming to Mito College, Japan have one of the lowest English levels in all of Japan. However, an attached example of one poem made by a group shows that students can improve their creativity as long as they are kept encouraged. At the end of the fall semester, all students are then required individually to make a 3-minute original English speech. An example of that speech contest will be presented at the Convention in Seoul.

• (The)Study of the Eastern Classic
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• no.70
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• pp.435-466
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• 2018

"Hajaeilgi (荷齋日記)" was written by Ji Gyu-sik, a gongin of Saongwon (司饔院)'s branch, almost everyday for 20 years and 7 months from January 1st, 1891 until the leap month of June 29th, 1911. It deals with many different areas including domestic and foreign circumstances, custom, rituals, all the affairs related to the branch, and also everyday life. Particularly, Ji Gyu-sik did not belong to the yangban class, and we can hardly find diaries written by such class' people. Here, what this author pays attention to among the things written in "Hajaeilgi" is the contents about rituals, especially coming of age, wedding, funeral and ancestral rites. Ji Gyu-sik did write in his "Hajaeilgi" about coming of age, wedding, funeral and ancestral rites that were actually performed then as a person not belonging to the yangban class. Such diaries are very rare, and its value is highly appreciated as a material. Particularly, from the late 19th to the early 20th century of this author focuses on the a study of coming of age, wedding, funeral and ancestral rites as we can see some aspects about it from his diary. Coming-of-age rites were carried out in the first month of the year generally, and in this period, we can see the transformation of their performing period as it was diversified then. This was not exceptional in yangban families. About wedding, while it was discussed, it came to be canceled more often than before maybe because they were going through the process of enlightenment then. It seems that choosing the day was not done in the bride's family always. Jungin or commoners had a weeding in the bride's house, but when it was needed, it was also performed in the groom's house. Ji Gyu-sik followed the traditional wedding procedure for his children rather faithfully, but it was applied flexibly according to the two families' situations or conditions. Ignoring the traditional manners, they had a wedding in the period of mourning or performed a wedding in the groom's house bringing the bride there. It seems that this was related to the decline of Confucian order in the society in the process of modernization. Also, the form of donations changed, too. Gradually, it was altered to the form of money gifts. Moreover, unlike before, divorcing seems to have been allowed then. Remarriage or divorce was the custom transformed from before. Funeral rites had different durations from death up to balin (carrying out a bier for burial) and hagwan (lowering a coffin into the grave), and so it means that they also went through transformation. Sa-daebu used usually 3 months but here was 7 days from death to balin normally, but it seems that there were yangban families not following it. The traces of 3-iljang (burial on the third day after death) most commonly found these days and chowoo jaewoo samwooje can be also found in "Hajaeilgi". Such materials are, in fact, very highly evaluated nowadays. Meanwhile, donations also changed gradually to the form of money. Regarding ancestral rites, time for memorial service was not fixed. Ji Gyu-sik did not follow jaegye (齋戒) before carrying out gijesa, and in some worse case, he went to pub the day before the memorial service to meet his lover or drink. This is somewhat different from the practice of yangban sadaebu then. Even after entering Christianity, Ji Gyu-sik performed memorial service, and after joining Cheondogyo, he did it, too. Meanwhile, there were some exceptions, but in Hansik or Chuseok, Ji Gyu-sik performed charye (myoje) before the tomb in person or sent his little brother or son to do it. But we cannot find the contents that tell us Ji Gyu-sik carried out myoje in October. Ji Gyu-sik performed saengiljesa calling it saengsincharye almost every year for his late father. But it is noticeable that he performed saengsincharye and memorial service separately, too, occasionally. The gijesa, charye, myoje, and saengsincharye carried out by jungin family from Gyeonggi Gwangju around the time that the status system was abolished and the Japanese Empire took power may have been rather different and less strict than yangban family's practice of ancestral rites; however, it is significant that we can see with it the aspects of ancestral rites performed in family not yangban. As described above, the contents about the a study of coming of age, wedding, funeral and ancestral rites found in "Hajaeilgi" are equipped with great value as material and meaningful in the perspective of forklore.