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영화로 하는 융복합 양성평등교육 효율성 연구 -초등학교를 중심으로-
김덕만,Kim, Deokman The Society of Digital Policy and Management 2015 디지털융복합연구 Vol.13 No.3
이 연구의 목적은 초등학교 학생들을 위한 양성평등교육 수업에서 영화의 효율성을 검증하는 것이다. 이 연구를 위해 천안성환초등학교 5학년 학생들에게 영화로 하는 양성평등교육 수업을 진행하였으며 처음과 마지막 수업에 같은 설문지를 갖고 학생들의 양성평등 의식변화 여부를 관찰하였다. 관찰 결과는 영화를 이용한 양성평등교육이 초등학생들에게 매우 효과적임을 타나내고 있다. 따라서 이 논문을 통해 다음의 내용들을 나누고자 한다. 첫째, 이 연구는 영화를 통한 양성평등교육의 교수법을 제시할 것이며, 둘째, 영화를 이용한 양성평등교육 수업을 실제로 초등학교에서 실행하여 학생들의 만족도를 조사하였으며, 셋째, 양성평등교육 수업의 효율성이 입증되도록 영화를 사용하는 양성평등 교육과정 교수법을 제안하고자 한다. The purpose of this study is to examine the effectiveness of the film in gender equality education classes for elementary school students. For this study an experiment was conducted with students to gender equality education lessons in the 5th grade of Seongwhan elementary school in Cheonan. It was to observe whether the student's gender consciousness changes with the same questionnaire in the starting lesson and the last lesson of gender equality education. Observations of gender equality education with film are very effective for elementary school students. Therefore, this paper is to share the following results. First, this study is a model of teaching gender equality education through film that would be proposed. Second, using film gender equality education lessons will be conducted in a real elementary school. The satisfaction of students will be examined. Third, using film to demonstrate the effectiveness of gender equality classes would be. Finally, the use of film in teaching of gender equality according to the curriculum would be proposed.
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김덕균(金德均) 한국양명학회 2020 陽明學 Vol.0 No.58
본 논문은 중국의 뜨거운 감자 티베트에 대한 내용이다. 특히 그들만의 독특한 가족문화와 효사상을 검토했다. 티베트는 중국의 수많은 동화 노력에도 불구하고 중국과는 다른 독자적인 문화와 풍습을 이어왔다. 유교적 가족주의와 효문화가 강력했던 중국의 영향권 내에서 그들은 그들만의 가족주의와 효문화를 유지하며 발전시켰다. 중국의 유교적 가족주의와 효문화 입장에서 보자면 오히려 불효(不孝)일 수 있는 문화형태도 있다. 이는 일부다처(一夫多妻), 일처다부(一妻多夫)의 가족관계와 무관하지 않다. 고산지대라는 척박한 환경에서 생존을 위한 몸부림이 부모나 어른 공경보다는 절대자에 대한 숭배심이 보다 중시된 까닭이다. 또한 독특한 장례문화도 유교문화와는 상당히 다른 구조로 전개되었다. 장례풍속에서 그들만의 효문화가 정착된 것이다. 유교적 효문화는 생존 시는 물론 죽어서도 신체보존이 중요한 문제였다. 부관참시(剖棺斬屍)는 최악의 수치이자 형벌이었다. 그런데 티베트의 조장(鳥葬), 수장(水葬), 풍장(風葬)과도 같은 장례 문화는 죽은 자를 자연과 동물에게 나눠주는 행위였다. 때론 시체에 칼을 대는 행위도 서슴지 않았다. 그것이 사자(死者)를 바른 길로 인도하는 것이라 여겼다. 시체를 훼손하거나 방치하는 것은 유교적 관점에서 보자면 최고의 불효이다. 하지만 티베트만의 독특한 자연환경과 풍토가 만든 장례문화는 유교와는 다른 그들만의 효문화를 이루며 이어가고 있다. 이렇듯 티베트에는 그들만의 부모공경, 어른공경, 장례문화가 존속했다. 본문에서는 설화에 담긴 가족문화, 효관련 내용도 포괄했다. 그 가운데 한국은 물론 주변 국가와의 문화영향관계도 일부 살필 수 있었다. This paper reviewed Filial piety and cultures in Tibet, a hot potato in China. Despite China’s numerous assimilation efforts, Tibet has continued its own culture and customs different from China. Within the sphere of influence of China, where Confucian familialism and filial piety were strong, they maintained their own familialism and filial piety. From the standpoint of China’s Confucian familialism and filial piety, a form of culture that may be ineffective was considered to be found. This is not unrelated to their own polygamy family relationship. This is because the struggle for survival in the barren environment of the high mountain places more emphasis on worship of the Absolute than respect for parents or adults. In the meantime, they revealed that their own culture of respect for parents and adults survived. Not only Rama Buddhism, but also the content were contained in their own narratives. Among them, it was possible to examine the influence of family culture and filial piety-related content not only with Korea but also with neighboring countries.
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김덕만 한국융합학회 2015 한국융합학회논문지 Vol.6 No.2
This paper was studied in export policy Revitalization of SMEs mainly in various countries of Indochina, especially in Laos, which is emerging as a new market after China. Laos is a socialist country, but in 2014, led by the current active open-door policy, education, social, cultural and people-to-people exchanges are going briskly, light industry and the expansion of social infrastructure such as laying the foundation for economic development. This paper presents a plan to dominate the emerging frontier markets are public enterprises and government agencies that do not respond quickly. Already pioneered by building a network in local development staff for this purpose, such as volunteers, missionaries, professors and configure the network of exploitation and human development personnel look for Revitalization of SMEs in urban and regional growth.
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새로운 주기도문 번역 : 21세기 한국 기독교 공동체 구성원의 사고체계에 맞는 새로운 주기도문 번역
김덕만 천안대학교 2001 천안외국어대학논문집 Vol.- No.1
My main question is what is the essence of the Matthean view concerning the Lords prayer in the Matthean community of the 1st century. It is mis-conceptions in regard to the Lords prayer in the Matthean community of the 1st century. This interest has been prompted by fieldwork for the discipleship ministry and Nicolas Thomas Wright, Jesus, and the Victory of God, (1996). Lord's prayer is for the community member that they are newly called with the Movement of the kingdom of God by Jesus. This therefore implies the expectation and the aim of this community and this contains the characteris-tics and the identity of this community. The sacredness of the words of Jesus is not inherent in the words as such, but in the message conveyed for this community, the kingdom of God in our ages. Underlying the method is a presupposition that words themselves work in complex way to communicate meanings that we only partially understand. It also presupposes that meanings themselves have their meanings by their rela-tion to other meanings. In other words, all of our attempts to name truth are limited insights into small aspects of the relation of things and meanings to one another. Interpreters and investigators have acquired amazing abilities, however, to describe the relation of things and meanings in complex but structured ways that are informative about life and the world in which we live. I would like to open the opportunity of reinterpretation at the proclamation concerning the kingdom of God with Lord's prayer. The reinterpretation is carried out in the way not only rejecting the nationalism and their way of thinking in the 1st century but also including the universality and our way of thinking in the 21st century. In about this point, I first of all propose to look at the teaching of Jesus concerning the kingdom of God by the very the words Jesus first hand in Palestine of 1st century. And I would like to attempt the new translation based on Matthean view that is not only rejecting their culture and senses in 1st century but also including our culture and sense in our ages. And I would like to find something like the point of connection in Matthean community between the traditional Confession and the historical Jesus in order that we translate the new Korean Lord's Prayer in our ages.
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