• Journal of Christian Education in Korea
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• v.74
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• pp.57-80
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• 2023

The purpose of this study is to review the practicality of Christian education for sustainable development in a rapidly changing world. The first part of this study identify the concept, meaning, and direction of implementation of "Sustainable Development," which has been studied and published around UNESCO since the early 1980s, and present practical strategies for the sustainable development of Christian education. This study chronologically selected five major reports published by UNESCO--"Our Common Future"(1987), "Agenda 21"(1992), "UN Decade of Education for Sustainable Development 2005-2014"(2002), "Roadmap for Implementing the Global Action Programme for Education for Sustainable Development 2015-2019"(2014) and "Education for Sustainable Development 2030"(2020)--and examined the concept and meaning of "Sustainable Development"(SD). At the same time, in relation to "Education for Sustainable Development"(ESD), the occurrence, change, and implementation method of "Sustainable Development Goals"(SDGs) were examined and presented. This study derived three Christian educational implications necessary to properly establish the next generation of faith, based on a leadership development strategy using the concept of sustainable development, For the sustainability of Christian education, the foundation of education based on the correct biblical interpretation of cultural mandate is first examined, and then the need for curriculum development and class design is proposed using various types of indicators and educational modules. Finally, specific practices for the development of educational leadership to revitalize Christian education are presented through a multi-dimensional approach.

• The Journal of the Korea Contents Association
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• v.16 no.1
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• pp.503-514
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• 2016

The starting point of this study is an examination of the vital role of terrestrial broadcasting in Korean society, where ethnic minorities have increasingly become visible. Korean terrestrial broadcasters' mandate emphasises the broadcaster's responsibility to represent and reflect the range of public opinion and experiences beyond class, age, ethnicity and ideological orientation. The main purpose of this study is to visually examine the means through which terrestrial broadcasting generates discourses of We-ness and Otherness at times of change in the Korean society. The study focuses on prime-time broadcasting news programmes' visual representations of migrants and ethnic minorities.

• Journal of the Korea Fashion and Costume Design Association
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• v.13 no.4
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• pp.15-28
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• 2011

This study will focus on research and analysis covering the period of time since the creation of the People's Republic of China to current day China, with an emphasis on 20-something year-old women living in Shanghai. In conducting this research, historical evidence of fashion was derived from books, photographs, and Internet resources pertaining to the specific periods of interest. Furthermore, each set of data has been organized in approximately decade-long segments that best reflect the transformation of Chinese fashion from 1949 to 2000. As a result of the countrywide emphasis placed on revitalization of the newly created Chinese state during the period of 1949 to 1965, detail to fashion was largely ignored, in preference to the successful upstart of a working economic foundation. This neglect of fashion is evident by the scarcity of new and daring styles during this period. The following the period of 1966 to 1977 ushered in a cultural revolution that was aptly demonstrated in the changing fashion tastes. When compared with the previous period, the blandness of clothing, authorized by the Chinese government clearly reflected the rules and regulations strictly enforced by a government mandate of conformity and obedience. These orthodox changes were so drastic, that women wearing these clothes could hardly be differentiated from men in the same style wear. After Mao Ze Dong's death in 1976 and the end of the sternest period of the Chinese Revolution, a new era of Chinese culture and fashion was made possible by a more lax and tolerant government. During the later palt of the seventies through the eighties, this new governmental policy fostered more openness and self-expression, both of which led to a newfound interest in expressing one's desires and personality through the clothes he or she chose to wear.

• The Journal of Korean Physical Therapy
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• v.11 no.1
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• pp.1-21
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• 1999

Japanese welfare legislation for the disabled was enacted via Law 283 on December 26. 1956. The push for such legislation at the national level had gown concurrent with development of Japan's post-war economy Korean welfare law for disabled was made 22 years later and was again amended in 1989. The current legislation promotes and supports the legal welfare of the Koran disabled. The following are the results of a comparison between Korean and Japanese accessibility facilities and welfare law; 1) Japan's developement of disabled people's welfare law is inextricably linked to the development of disabled people's advocacy and the human rights movement. In addition, welfare policy has shifts its mandate from rehabilitation to independent living. It follows that local altitudes will play a pivotal role in further policy initiatives. Korean disabled people's welfare policy emerged hand in hand with economic recovery and development following the Korean War. By 1977 a special education law was enacted which-like it Japanese counterpart-promoted the education of disabled children. 2) Accessibility facilities were developed privately movement. The disabled faced constant and systematic disadvantages in public/private buildings and transportation systems. A general lack of cultural awareness and information relating ti these problems prevailed. These included-hut were by no means limited to sign language (for hearing the impaired) and braille(the language of blind). However, new attitudes and improvements have since emerged and new laws have resulted in the publication of Korean 'White Book' outlining the everyday problems faced by the disabled. In addition, mort convenient access facilities have been constructed in public and private buildings. In closing, legal support for the disabled, senior citizens and pregnant women continues to be improved by newer legislation enacted tin April 6, 1977.

• Journal of Arbitration Studies
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• v.23 no.4
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• pp.97-122
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• 2013

Vietnam has become an attractive destination for foreign investors, but confidence in the country's legal system to resolve commercial disputes remains low. Reasons include the lack of an independent judiciary, the lack of published court decisions, and a tendency to criminalize civil disputes, among others. As such, arbitration has become a preferred alternative to litigation. On June 17, 2010, the National Assembly of Vietnam passed a new act on commercial arbitration replacing the July 1, 2003 ordinance on commercial arbitration. The new act will take effect on January 1, 2011, and it is widely expected by the Vietnamese legal profession and lawmakers will create a favorable legal framework for the expansion of the arbitration service market in Vietnam. The new act is inspired by the UNCITRAL Model Arbitration Law of 1985 as are most new arbitration laws throughout the world. As opposed to the 2003 ordinance, the 2010 Act allows parties to request interim relief from the arbitrators. Also the new act eliminates the mandate that arbitrators be Vietnamese. The law has addressed the ordinance's shortcomings and reflects international standards. Commercial arbitration law is an important milestone in the improvement process of the laws on commercial arbitration in Vietnam. However, it is still too soon to affirm anything definitely because there remain many obstacles to the activation of arbitration. Rule of law and business cultural factors are important. The leading arbitral institution, VIAC, which is attached to the Vietnam Chamber of Commerce and Industry, is expected to play an important role for boosting the competitiveness of Vietnamese arbitration as an avenue to dispute settlement.

• Cross-Cultural Studies
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• v.35
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• pp.123-154
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• 2014

In the 17th and 18th centuries, when the Ryukyu kingdom had been invaded and controlled by Japan, some official texts about 'history' were documented. In that texts, there are some myths about the kings-Syunten(舜天), Eiso(英祖), Satto(察度), Syouhasi(尙巴志), Syouen(尙圓)-who founded dynasties of Ryukyu kingdom. This study attempts to delineate the features and meaning of those founder myths as a polotial discourse for kingship. The results of this study are as follows. 1. The founder myths are discourses to describe the genealogy of the Ryukyu kingdom as the result of Mandate of Heaven(T'ien Ming, 天命). 2. In ancient okinawa, the sun was a symbol of ruler. The king of Ryukyu kingdom was thought as 'son of the sun', 'Tedako(てだこ, 太陽子) in the time of Syou dynasty(尙王朝). But in the founder myths, the only one Tedako is Eiso. 3. In the myths, the 'historical' founders are described as the king for agriculture. They were said to make the farming instruments with iron and rule the spring water for farming. The iron and water for fariming was thought to represent the power of king and the kingship. 4. The writers of myths aimed to be separated from the mythical kingship of past Ryukyu(古琉球). So, they threw the idea of Tedako(=mythical kingship) into the prison of mythical ages by rewriting myth of King Eiso. Instead of it, they built up the new image of agriculture-king who rules and controlls the iron and water for good farming. The meaing of this change, from 'shiny sun' to 'cultural king', is that the abstract and general power of kingship was turned into a concrete and restricted power of kingship. On the bases of it, there was the confucian political ideas from China, T'ien Ming thought(天命論). Under the influence of not only China but also Japan, the writers of myths attempt to find a new way for their kingdom by reconstructing kingship with ruminating over the kingship of past. The myth of founders in the 17th and 18th Centuries shows the aspects of kingship of Ryukyu kingdom and tells us that those myths are the political discourses identifying kingship and Ryukyu kingdom.

• Journal of Digital Convergence
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• v.16 no.11
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• pp.57-67
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• 2018

The purpose of this study is to examine the issues of school arts & culture education policy in Korea, using the four dimensional model of Cooper, Fusarelli, & Randall(2004). Research method is literature analysis, the accumulated policy documents and academic papers were used as the basis data. As a result, the followings are required for effective policy outcome: From the normative dimension, overcoming the pursuit of national growth ideology and bureaucratic rationality; from the structural dimension, securing of practical forms and content through the reform to the teacher mandate system in curriculum operation; from the constituentive dimension, clear division of roles among members through the change of awareness about arts & culture education; and finally from the technical dimension, rational allocation of resources based on firm educational criteria. Building upon the results, promotion of basic academic research, accepting the opinions of arts & culture education parties concerned, expansion of opportunities for cultural art experience of teachers, building up the integrated arts & culture education teacher training system, the reorganization of the teacher training system, and raising the professionalism of teaching artists.

• The Korean Journal of Archival Studies
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• no.21
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• pp.247-281
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• 2009

Local governments in Korea, sixteen in total, shall establish local government archives to and manage preserve their permanent archives to comply with the Public Records Management Act amended in October 2006. National Archives of Korea(NAK) directed the local governments to recruit legally qualified archivists by the end 0f 2006 and to plan on the establishment and operation of the local government archives by the end 2007. However, none of the government archives was established by far. Government officials in NAK and the local governments raised the limits of the budget and human resources. What is more serious is that they don't concern why the archives are necessary and what missions and functions the archives should have. In this paper, I summarized the present situation and problems in establishing the local archives, and what we will do to establish normal government archives. First, local governments should establish "local government records commissions" and employ qualified archivists. The local government records commission should comprise concerned and qualified members. The records commission, as a policy and decision-making body, should make plans and implement the plans to establish the local archives, establish professional training programs to produce qualified archivists, promote local archives community activities, determine operational issues, and make a long-term development plan satisfying local demands. Second, the local government archives share existing repositories of NAK. Third, after the establishment of the archives, the local archives should perform normal records and archives management of the local governments as records acts mandate, do general records surveys and appraise the records created in the local governments. The local government archives should collect valuable local archives including private archives, and arrange and make usable them to provide access. They also promote and coordinate various cultural heritage community activities related to the local archives.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.