• 수완나부미
• /
• 제1권2호
• /
• pp.43-71
• /
• 2009

베트남 소수민족 공동체 중 Hmong족은 중요한 구성원이라고 여겨져 왔다. 타지에서 베트남으로 이민 와서 다른 민족들과 함께 오랫동안 살아 왔지만 Hmong족은 자기의 민족문화 특색을 잘 지켜왔다. 그런데 지난 몇 년 동안 전통적인 종교와 달리 새로운 종교를 믿게 되는 방향으로 Hmong족의 심령의 종교는 많이 변하고 있다. 그 중에 특히 주목받은 것은 개신교의 유입이다. 개신교는 직접적, 간접적 선교 방법으로 Lao Cai에 있는 Hmong족 공동체에 자연스럽게 유입되었다. Lao Cai의 많은 지방에서 사람들이 개신교를 믿게 되었고 그 중에는 가족이나 종족 환경에서 강제적 선교도 일어났다. 개신교는 Hmong족의 전통문화뿐만 아니라 Hmong족의 전통 종교, 신앙에도 직접적으로 영향을 주었다. 이 글에서는 Hmong족이 살고 있는 Lao Cai 지방을 선택하여 고찰하며 Hmong족의 전통문화가치에 대한 개신교의 영향 및 원인을 살펴보기로 한다. 먼저 Hmong사람들은 전통신앙을 버리고 개신교를 믿게 되는 원인을 살펴보자. 주 원인은 다음과 같은 네 가지가 있다고 본다. -경제와 관련된 원인 -성별 불평등과 관련된 원인 -학문 수준과 정보 습득 희망과 관련된 원인 -전통문화, 심리와 민속의식과 관련된 원인 그리고 다음과 같은 두 가지 각도에서 전통문화 가치에 대한 영향을 알아보았다. 첫째는 개신교가 Hmong사람의 전통사회체제에 큰 영향을 준 점, 둘째는 개신교가 Hmong사람의 풍속습관 및 전통 신앙에 영향을 준 점이다. 개신교가 Hmong사람의 전통사회체제에 큰 영향을 준 점은 여러 방면에서 보인다. 전통적인 가치와 개신교의 새로운 규정 사이의 충돌도 있고 가족 안에서 부부의 위치상 충돌도 있다. 또한 Hmong사람들에게 전통 종족의 역할, 위치를 약화시키는 영향도 주었고 산골 마을에서 개신교를 믿는 사람들과 믿지 않은 사람들 사이에 일어난 새로운 충돌도 있다 개신교와 개신교의 교리는 역시 풍속습관과 전통신앙에 큰 영향을 주었다. 첫째는 예수의 역할이 가장 중요하고 조상 숭배나 "집에 있는 귀신 숭배"같은 것보다 강력한 것이다. 그래서 Hmong사람의 신앙, 종교는 원시적 다신교부터 일신교로 변한 것으로 보인다. 둘째는 개신교를 믿는 사람들이 Hmong족의 전통 민속축제를 점차 멀리한다. 어떤 경우에는 그 사람들이 자기 민족의 전통문화 환경을 떠나 버리는 일도 있었다. 셋째는 개신교의 교리가 Hmong족의 풍속 규정을 바꾸게 하였고 Hmong사람들이 새로운 종교의 교리를 집행시켰다. 넷째는 인간 인생 주기에 관한 풍속습관 및 민속의례들은 의례 대상보다 의례 주제를 중심으로 삼는 것으로 점차 변화했다. 대체로 개신교가 Hmong족 공동체에 유입하여 이 민족의 전통문화 가치는 변화했다. Hmong족 공동체에 오래 존재해 왔던 낙후한 습관을 개선하는 점에서 개신교는 적극적 역할을 했다. 현재 문제점은 어떻게 전통문화가치를 유지하고 새로운 종교와 같이 존재할 수 있느냐라는 문제이다. 이 문제는 다음 연구 대상이 될 것이다.

• Architectural research
• /
• 제18권4호
• /
• pp.185-190
• /
• 2016

This study aimed to investigate whether protestant religious facilities are maintained appropriately for people and regular inspections are conducted. As a study method, survey and site investigation were conducted. The survey questionnaire aimed to know the perception of users or responsible persons about safety management and current status of safety management systems while the site investigation aimed to inspect structural conditions by a visual inspection such as proper installation of fire protection equipment and whether regular inspection were conducted. It was found, through the inspection of the current safety management status, that the safety management related persons did not know which parts and how much they manage incorrectly, and did not know the follow-up actions in case of accidents. Therefore, it is essentially required to assign a proper person to the facilities for safety management and to have safety consciousness education. Furthermore, although more than 80% of the surveyed subjects responded that they were familiar with the way to use safety management related facilities and overall instructions, the respondent were concerned about the correspondent training for emergent circumstances.

• 정보관리학회지
• /
• 제27권3호
• /
• pp.207-225
• /
• 2010

신학 시소러스의 개념 관계를 구축하기 위해서 용어를 영어 신학사전과 성경에서 주로 추출하였다. 추출한 용어들을 대상으로 시소러스의 가장 기본적인 관계 유형인 등가관계, 계층관계, 연관관계를 구축하였다. 등가 관계에서 특징적인 것은 히브리어, 그리스어, 라틴어 우선어가 포함되었으며, 계층관계에서는 속종관계, 사례관계, 전체-부분 관계, 다중계층 관계로 세분화되었다. 또한 신학 시소러스의 개념 관계의 유형에 있어서는 다른 주제 영역의 시소러스와 큰 차이를 보이지는 않았다. 이 논문에서는 성경 신학과 연관된 관계 유형의 실제 사례들을 주로 제시하였다. 그 이유는 성경 신학이 성경과 기독교 신학 전체를 포괄적인 관점에서 파악할 수 있는 장점이 있기 때문이다. 이와 관련해서 신학 시소러스의 개념 관계의 특징 중의 하나는 비유적 표현의 용어가 상당히 많았다는 점이다. 이러한 결과가 나온 주된 이유는 구약에서 예표된 내용이 신약에서 성취되는 성경의 핵심적 구조 때문이다.

• 영어영문학
• /
• 제54권1호
• /
• pp.3-29
• /
• 2008

Ian Watt, author of The Rise of the Novel, maintained that the novel originated in modern England, came from prose discourses such as the news, political essays and journalistic writing which propagated the Enlightenment, and the novels represent formal realism. The main point of this paper is to examine Watt's theory of the rise of the novel on the basis of the criticism of antinomy of the Enlightenment and "the public sphere" in Habermas' terms. At first, I will criticize formal realism, which is not a new literary species, but a formally renovated realistic form that represented capitalism and protestantism. And, then, I will show that formal realism is a kind of antinomy because it turned away from the voices and reality of the low-class and women though the novel concentrated on common people, not the aristocrats. Secondly, I will inquire into the antinomy of the Enlightenment in the aspects of reason, freedom, individualism and women. In my view, as soon as the high-middle class acquired their political rights, these values were no more encouraged and the result revealed antinomy of the Enlightenment more explicitly. Thirdly, I'd argue that "the public sphere" had positive meanings to everyone when the bourgeosie were fighting against the Absolutism and the aristocracy. I'll also insist that the high-middle class and the intellectuals were in "the public sphere" in which Habermas argues that rationality and equality were thought to have been realized, while the low-middle class and most women were de-enlightened and disciplined by reading the novel privately. In conclusion, formal realism is not the rise of the novel, but the opening of the novel peculiar to bourgeosie parliamentarism from the middle-eighteenth century to the middle-twentieth century.

• 영어영문학
• /
• 제54권4호
• /
• pp.511-530
• /
• 2008

In "A Good Man Is Hard to Find," Flannery O'Connor describes a striking journey of a family, in which all the members dramatically get killed. Through the tragic death of Bailey's family, O'Connor evokes the reader to think about life and the life after death. Growing up in the communities of Catholicism and Protestantism, O'Connor herself had agonized with the same question between the two types of Christian belief throughout her life. In the story, O'Connor embodies her anguish with the major characters and questions the reader about the meaning of Christian salvation. More specifically, Bailey's family represent the people who get lost in life. They live without any direction and purpose. Red Sammy and his wife, on the other hand, provide travellers with rest, food, and the necessaries. The Tower is a shelter of travellers in life; however, it is not everlasting but temporary. The Misfit, exemplifying religious stragglers, has been completely frustrated with the variance of Christian salvation theories, and no longer practices the religion but knows enough to justify his cruel behaviors. Finally, the grandmother is the manipulator and opportunist of the religion. All those characters are fragments of human characters and their life - obscene and transitory. In the story, there is little God's grace on the surface even though the writer claims "all my stories are about the action of grace." Nonetheless, the reader should be able to identify with those characters because they are the mirror images of themselves. While visualizing the characters, O'Connor wants the reader to have a moment to think about the "Righteousness," and ultimately to seek out God's grace that she essentially wishes to show the reader. Instead of showing God's grace directly, O'Connor ultimately leads the reader to consider about God and the grace as she/he reads the work.

• 한일민족문제연구
• /
• 제34호
• /
• pp.5-40
• /
• 2018

This paper is to take note of national, social and economic movement, social & economic publicness of religion surrounding Yeonggwang, Joennam around 1910s. At first I would like to look at this period because regional society was in the middle of change of large transition before and after Japan's forced occupation of Korea in 1910s and March 1st Independence Movement in 1919. In particular we focus on spatially Yeonggwang in Joennam because this area is not only called as advent area of Buddhism earlier but also is unique regional culture and ideological topology where Donghak, Protestantism, Catholic, Institute of Won Buddhism and etc. Through casting light upon the above, it is expected to offer one clue for the question of internalizing value to be sought for in the national and social and economic movement by Korean religion around 1910 and public goods in the strategy and tactics to be selected and further publicness and practice lying in their awareness and behavior. In particular it is thought to have advanced the accumulation of case study of Yeonggwang in Joennam with representative 'place-ness' related to this. Along with this it is considered that our challenge is to restore and casting light again on common foundation of existence shape and publicness of various religions in the middle of national and social movement and economic movement in Yeonggwang of Joennam area. In other words, we expect that religions will continue individual efforts and common practices to urge social justice for historic and public value based on common good encompassing historic value, in other words, individual responsibility and social justice among social and economic conditions originated from Japanese colonial era.

• Journal of Yeungnam Medical Science
• /
• 제3권1호
• /
• pp.141-148
• /
• 1986

영남대학교 신입생 4834명(남학생 : 3499명, 여학생 : 1335명)을 대상으로 1986년 1월부터 1986년 2월까지 Derogatis의 정신증척도를 사용하여 평가한 결과 다음과 같은 결론을 더었다. 정신증 척도의 평균총점은 남학생이 $4.62{\pm}4.01$이었고 여학생은 $5.03{\pm}3.89$로 여학생이 높았고 이는 통계적으로 유의한 차이는 보였다(P<0.001). 항목별성적은 남녀학생 모두에서 소외감, 건강 염려증, 죄책감 등의 성적이 높았고 남녀모두 환청에서 성적이 높았다. 정신증의 성적분포는 20점이상 고득점자가 남학생이 13명(0.4%), 여학생이 7명(0.5%)로 총(0.41)였다. 정신증성적과 관련된 사회정신의학적 요인들 중 남녀학생에게 공통적으로 유의한 영향을 끼친것은 가정환경, 소속대학선택과 현소속학과에 대한 불만족(P<0.001), 부모에 대한 친숙도에 대해서 불만일 경우(P<0.001)와 개신교를 믿는 학생일 경우(각각 P<0.05, P<0.01) 등에서 유의하게 높은 정신증성적을 보였다. 또 남학생 단독으로 유의하게 영향을 끼친 요인으로는 중소 도시에서 성장한 경우(P<0.05)이고, 여학생 단독으로 유의한 성적은 학비가 자기부담일 경우(P<0.05)였다.

• 한국언론정보학보
• /
• 제74권
• /
• pp.7-37
• /
• 2015

이 연구는 오래되고 집요한 모습을 띠는 게임중독 담론과 게임을 직업으로 삼는 프로게이머가 어떻게 한 사회 내 유사한 권력 제도에 의해 동시에 언급되는지를 살피고자 했다. 프로게이머는 하트(Hardt)와 네그리(Negri)가 논의하는 '경제적 탈근대화(postmodernization)'의 거시적 흐름 속에서 등장한 오락 산업의 일환이다. 하트와 네그리는 '경제적 탈근대화'를 경제적 행위(도구적 행위)와 인간적 행위(반(反)도구적 행위) 사이의 경계를 허무는 새로운 노동양식-비물질 노동(immaterial labor)-으로 특징지으며, 그 안에 저항적 실천의 맹아가 존재한다고 주장한다. 이러한 관점에서 프로게이머는 (비물질 노동의 한 갈래인) '정동노동(affective labor)'을 수행하며 근대적 권력으로부터 탈주할 수 있는 잠재력을 지닌다고 볼 수 있다. 하지만 프로게이머 노동이 수행되는 구체적인 결을 살펴보면, 경쟁과 선택의 원리를 통과하기 위해 자신의 정동을 매우 조직적으로 관리하고 전략적이며 합리적으로 통제하고 있음을 알 수 있다. 프로게이머의 노동은 탈근대적인 양식을 취하고는 있지만, 근대적 노동 윤리에 철저하게 종속되어 근대성 위반의 잠재력을 잃어버렸다. 결국 프로게이머와 중독담론은 표면적으로 대조를 이루는 듯 보이나, 근면 성실한 태도를 강조하는 프로테스탄스적 노동 윤리와 맥을 같이 한다는 점에서 쌍생아적 지위를 지니고 있었다.

• 가정과삶의질연구
• /
• 제7권1호
• /
• pp.97-118
• /
• 1989

The purpose of this study is to clarify the definition of middle age, to compare the different perspectives about mid-life crisis, and to identify the variables that cause the mid-life crisis of men and women.. For this purpose reviewing literatures and emprical research were conducted. For the emprical research, Mid-life Crisis Scale, Mid-life Indentity Scale, Family Relation Scale. Health Scale and Religious Scale were developed. The Sample was selected form the men and women living in Seoul, whose age is from 40 to 59 , and whose last child is older than 13 years of age. Among 820 respondents 218 men and 442 women were finally selected as datum sources. The data were analyzed by the statistical method such as the factor analysis frequency distribution, percentile, ANOVA, Pearson's correlation and regression analysis. The main results were as follows; 1) Men and women experience mid-life crisis some extent. The mid-life crisis score for men is 33.60 and 35.0 for women. This implies women reveal significantly higher crisis than men. As for women's mid-life crisis. self-awaring age, education, income, husband's occupation, employment status of wife and occupational status of wife have a significant influence Expecially employment status of wife seemed to interact with sex, husband's occupation and educational level of wife. however status of child, family pattern, son's existence are not as important an influence on mid-life crisis. 3) Among the psychological variables, work identity and physical identity have the strong influence on the mid-life crisis of men and women, It implies that mid-life crisis si lower when one has higher work identity and physical identity. 4) Mid -life crisis of men and women is influenced significantly according to family relation variables and health variables. It reveals that the better one's family relations and health sate, the lower one's mid-life crisis is. However menopause and the years after menopause do not influence on the mid-life crisis of women. 5) Mid-life crisis of women differs significantly according to the kind of religion and religious activity. That is mid-life crisis of women is lower when she believes in Protestantism and Catholicism and participate in more religious activity. Mid-life crisis of men is not significantly influenced by religious variables. After all among the five categories of variables that related to mid-life crisis, psychological variables-especially work identity and physical identity are observed to have the strongest degree of significance.

• 대한한의학회지
• /
• 제17권2호
• /
• pp.318-330
• /
• 1996

We had been investigated the effect of ear acupuncture in alcoholics, but in Kang won do province never we have been investigated. so then in Sangji university oriental hospital from Mar. 1. 1995 to Feb. 28. 1996. we clinically analized 102 alcoholics treated The results were summarized as follow: 1. In Age distribution, 40s were the top as 28.4% and next 30s, 50s, 60s 70s, below 3Os. In Sex distribution, these were 92 person in male, 10 person in female. 2. Marrige Status revealed in descending order ; married, single, divorced Sibling order distribution in descending order; eldest son, middle son, youngest son, only son 3. Distribution of education in descending order ; high school, middle school, primary school, collage and graduate school, illiterate 4. Distribution of occupation in descending order; farmer, labor, merchent, salaried and inoccupation, service 5. Distribution of religion in descending order ; none, buddism, protestantism, catholicism 6. Distribution of family history of alcoholism; yes(24.5%), no(69.6%) 7. Distribution of onset of drinking in descending order ; 20s, below 20s, 30s and 40s, 50s 8. Distribution of duration of drinking in descending order ; 20-29 years, 10-19 and below years, 40-49 years, 30-39 years 9. Distribution of the reason of drinking in descending order ; habbit, business and reduce of stress, no reason, syndrome of stop drinking 10. Distribution of frequency of drinking in descending order ; daily, four or five times a week, irregularly, once a week, two or three times a week 11. Distribution of amount of drinking in descending order ; two bottles, one bottle, three bottles, half, bottle above four bottles 12. Distribution of Chief Complaint of Alcohol in descending order ; no appetite and anorexia, diarrhrea insomnia, fatigue, vomitting, tremor, drinking water, hallucination, abdominal pain, constipation 13. Distribution of total MAST score in descending order ; 26-48 score, 13-18 score, 19-25 score, 8-12 score, 0-7 score 14. In the treatment effects according to MAST score, these were complete stop drinking 18.0%, improved 53.0%, unchanged 29.0%. 15. Distribution of liver function test and treatment effects in descending order ; ALAT, ASAT, GGTP, Trigliceride, Alk-phosphatase and Total bilirubin The treatment effects in ear acupuncture were 70.5% effective ones ; stop drinking 17.6%, improved 52.9%. 17. These were headache, nausea, vomitting sense, weakness in revealing symtoms after treatment, but no severe side effect. 18. Distribution of the times of onset in the change of taste in descending order; 3-5 times, below 2 times and above 6 times.