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이연복,문동석 서울교육대학교 2001 한국초등교육 Vol.12 No.2
It is gradually interested in cultural heritage, according to social requirement on self-identification keeping up pace with the era of globalization since 1990. but it is very regrettable not to be provided with publications, programs or curriculums for elementary student against this atmosphere. the student can not familler with history and culture only to depend on text, though they are educated with our history and cultural assets in 5, 6 grades under the course of Sahwoe.(social education) The teacher can not go well to deliver his intend to his student because contents related with history and culture are organized with too complicated and multifarious way to complete within limited time. Many teachers therefore teaches the course after the student studied the content in advance with the way to make assignments to them. the student must survey relics, historical map, chronological table, important person and main events etc, beforehand. Such burdensome assignments give rise to be inclined to attach importance to form. The student collects data through internet and print them without trimming them, they hand out the data to teacher. For example, What is Kim Ok Kyun is not important if the survey to him is assigned to them. they have only satisfaction to accomplish the assignment. Can not we really make the education on history and culture for establishing self-identification in elementary school on the era of globalization? But we don't think so despite of realitistic limit. We can do such way that we make the biggest use of field work with the use of the time endowed discretionary authority. It seems to fail to give lessen to students due to principal's or teacher's lack of understanding of necessity on such them, the traffic problems, teacher's lack of professional knowledge on the cultural relics. I, therefore present several teaching methods for elementary school on the basis of my experience that was made by an on-the-spot survey on cultural relics with elementary students. This paper will make narrow and limit principally on the degree of meeting cultural relics through field survey because cultural relics are broad scope.
대전 , 충청지역 여성들의 성장기 가정폭력의 목격경험이 가정폭력의 허용태도에 미치는 영향
이연복 연세대학교 사회복지연구소 2001 연세사회복지연구 Vol.6 No.-
In recent years, increasing the family violence is reported. And in Korea, now, is accepted family violence is social problem. A number of family violence studies focused on victims and batterers. But, families where marital violence is occurring are generally experiencing high levels of stress. Children in such families are subject to self-blame, feeling of helplessness, neglect. But, theme is no focused study on children of violent families. So, in my study on witness of family violence during the childhood effects on the attitude of family violence. In study research object is female over 18years old, living in Dae-jeon and choongchongdo. Findings of this study is no relations witness of family violence during the childhood to attitude of family violence. Womens never has allowerance of family violence, there is family violence (21.8%). So, policy of family violence focus the batterers and unintended victims children. More service program about children of battered women in shelter settings is needed.
이연복 국립무형유산원 2022 무형유산 Vol.- No.13
The Uiambyeolje, a ritual for the righteous gisaeng Nongae, is a Confucian ritual with various meanings that was established during King Gojong's reign of the Joseon dynasty. Uiambyeolje is special because it was the only rite for women and by women in Joseon, a male-dominated society. Especially, Uiambyeolje Ritual Music is seen as dignified even in provincial rites. Because it has all three elements of ritual music, which are music, song, and dance, and its musical band is composed of a court band (堂上樂) and a yard band (堂下樂), so it can be classified as middle class rites (中祀) from a musical perspective. Also it’s especially meaningful for being the only ancestral rite made in the Joseon dynasty using gagok (歌曲) as the main ritual music and using Korean for the lyrics (樂章歌詞). In this study, to understand the reason why gagok (歌曲) was used as the main ritual music from a musical perspective. The formation method of the Joseon dynasty’s ritual music was analyzed. Such as Jongmyojeryeak (宗廟祭禮樂), the music used in the Munseonwangje of the local Confucianism, other national ritual music and seowons (書院). There are three formation methods to create the ritual music of the Joseon dynasty. Firstly, using music that was mainly used by the leading class who tried to create ritual music at that time. Secondly, changing the lyrics of existing ritual music. Lastly, rearranging existing melodies and changing the lyrics according to the purpose of the ritual. As the result of analysis of various kinds of music used in the royal court and private sector in the 19th century linked with the music on Gyobang-gayo(敎坊歌謠) with these three methods basically, the ritual music of Uiambyeolje was formed by mixing of the first and second methods with Gagok as emerged as Geosangak(擧床樂) and dance accompaniment, and also enjoyed by gentries and gisaengs. The ritual music of Uiambyeolje was used gagok’s melody and changing lyrics to fit its purpose. In addition, the unknown music of Youngshinrei(迎神禮) could be assumed as a marching music(行樂) like Gil-kun-ak of Gwan-ak-Yeongsanhoesang(管樂靈山會想) by using of these formation methods.