• The Journal of the Korea Contents Association
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• v.9 no.9
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• pp.295-303
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• 2009

This autobiographical narrative interview study aims at exploring how A, one Korean 82-year-old female farmer strived vigorously to learn by herself and to teach her children (4 boys and 3 girls) despite the fact that she was not afford to pay tuitions on time. From 40 times of interview-data three major findings emerged: (1) A learned how to read Korean Japanese and Chinese characters and how to calculate at a free-of-charge teaching center although her father didn't approve of her learning; (2) A tried very hard to earn money inside and outside home to support her children's education, organizing many mutual fraternity meetings to seek mutual financial support, selling mostly farm products as well as farming almost all day and everyday; (3) Although it was so hard to educate three daughters, A was proud of the fact that she was able to put her second daughter to a high school with a promise to pay her tuition later. Some implications of the findings are added.

• Cross-Cultural Studies
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• v.46
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• pp.227-251
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• 2017

This article is designed to study the conceptualization process of one of the ancient Chinese classical literature heritages, the so-called, the Triple Virtue(三達尊). By showing the principle meanings and the newly embodied symbolism of this Triple Virtue, this article is prepared to encourage revitalization of the moral virtues and self-identical pride among the elderly and to promote the young people's social consciousness of respecting the elderly. The author identifies the philosophical origins of the Triple Virtue, implying that the virtuous trinity is composed of morality, position and age, by analyzing poems in "Daya(大雅)", "Xiaoya(小雅)" of the Book of Odes and archives in "Zhoushu(周書)" of the Book of Documents(尙書). The author especially emphasizes that the concept of Triple Virtue was created by governing classes for meeting the political needs in the Zhou Dynasty. Moreover, by regarding King Wen of the Zhou Dynasty as the symbolic representation in the beginning era of the Western Zhou Dynasty and Shao BoHu as the embodiness representation in the end of the Western Zhou Dynasty, the author performs an in-depth study related to the above two great men. Finally, the author sheds lights on how symbolic and embodiness representations had played significant roles in formulating a typical model of the Triple Virtue in the following generations.