부산외대 한국어 교육 발전 방안 연구

송향근 釜山外國語大學校 比較文化硏究所 2002 比較文化硏究 Vol.13 No.-

1990년대에 들어와 학습자들이 급증한 ‘외국어로서의 한국어’ 학습은 한국어 강좌 개설의 증대와 한국어 교육을 담당할 강사 수요의 증가로 이어지고 있으며,이러한 현상은 부산지역에서도 마찬가지이다. 이 글에서는 우선 국내 한국어 교육의 현황을 한국어 강좌와 한국어 교사 양성 과정으로 나누어 살펴봄으로써 부산외국어대학교(이하 ‘우리 대학’)에서 한국어 교육을 체계적으로 확대 시행하여야 하는 필요성을 진단하고,다음으로 우리 대학에서 한국어 교육을 발전시킬 수 있는 방안을 제시하고자 한다. 여기서는 한국어 교육의 두 축을 이루는 <한국어 강좌>와 <한국어 교사 양성>의 두 부분으로 나누어 살피고자 한다.

학습 환경에 따른 외국어 불안과 즐거움 비교 분석 -중국인 KFL와 KSL 학습자를 중심으로-

범금구,조윤경,류승의 부산외국어대학교 다문화연구소 2023 다문화사회와 교육연구 Vol.13 No.-

The purpose of this study is to examine the relationship between the foreign language anxiety(FLA) and enjoyment(FLE) experienced by Chinese Korean learners in the learning process, and to analyze the difference in FLA and FLE of KFL learners and KSL learners according to the learning environment. The analysis results confirmed that the FLA of the two groups was at a moderate level and the FLE was at a high level, and both groups showed a significant negative correlation between FLA and FLE. According to the comparative analysis, KSL learners had lower FLA and higher FLE than KFL learners. Overall, this study was meaningful in exploring the use of affective factors in the field of Korean language education in the future. 본 연구는 중국인 한국어 학습자가 학습 과정에서 경험하는 불안과 즐거움을 고찰하여 두 정서 간의 상관관계를 살펴보고 학습 환경에 따른 KFL 학습자와 KSL 학습자의 불안과 즐거움의 차이를 분석하는 데 목적이 있다. 중국 대학의 한국어 전공 학습자 105명과 한국 대학 재학 중인 중국인 유학생 53명을 분석한 결과, KFL, KSL 두 집단의 외국어 불안은 중간 수준이고 외국어 즐거움은 높은 것으로 나타나 두 집단의 외국어 불안과 즐거움은 모두 유의미한 부적 상관관계를 보였다. 두 집단의 외국어 불안과 외국어 즐거움 모두 유의미한 차이를 보였다. 하위 요인별로 비교한 결과, 두 집단의 부정적 평가에 대한 불안, 개인적 한국어 즐거움과 분위기에 대한 한국어 즐거움은 유의미한 차이를 보였다. 구체적으로 대조 분석을 하면 KFL 학습자에 비해 KSL 학습자의 외국어 불안은 낮은 것으로 나타난 반면 외국어 즐거움은 더 높은 것으로 나타났다. 본 연구는 한국어교육 현장에서 정의적 요인의 활용에 대해 탐색하는 데 의의가 있을 것이다.

The Impact of COVID-19 Pandemic on Indonesia's Economy and Alternative Prospects for Untact Society

( Kyungchan Lee ) 부산외국어대학교 아세안연구원(구 부산외국어대학교 동남아지역원) 2021 Suvannabhumi Vol.13 No.2

This research is an attempt to understand the economic and social consequences that are occurring in Indonesia due to the spread of COVID-19. Indonesia, which has maintained solid economic growth since the inauguration of President Jokowi's government, is also experiencing difficulties to deal with unexpected COVID-19 pandemic as the global economic turmoil has had a very significant impact on its economy. The economic impact of COVID-19 can be felt, starting from the phenomenon of panic buying, the free fall of the stock price index, the depreciation of the Rupiah against the Dollar, sluggish activities in the processing industry, and ultimately it has an impact on slowing economic growth. Various policies and measures have been taken by the Indonesian government to minimize the negative impact caused by the COVID-19 pandemic on the economy. One such area is electronic commerce business or e-commerce that witnessed a vast increase of online and non-cash transaction amid rising voices that the country needs to prepare for the advent of a new economic system, the so-called New Normal era. The Covid-19 pandemic will temporarily slow economic growth and delay some development projects and policy initiatives as the Indonesian government diverts capital from infrastructure development to help respond to the crisis. However, the Jokowi administration's efforts for continuous reform are expected to accelerate the transition to the digital economy.

Rajakudakan Wat Chotikaram: From Ruins to The Reconstruction of The Grand Stupa, Wat Chedi Luang, Chiang Mai

( Kreangkrai Kirdsiria ),( Isarachai Buranautb ),( Kittikhun Janyaemc ) 부산외국어대학교 아세안연구원(구 부산외국어대학교 동남아지역원) 2021 Suvannabhumi Vol.13 No.2

The Grand Stupa is mentioned in historical text as ‘Rajakudakan’, which means a royal building with a multitiered superstructure. This Grand Stupa is the principal construction of Wat Chedi Luang, and marks the center of the Chiang Mai City Plan. This study argues that the Grand Stupa was built in 1391 during Phaya Saen Mueang Ma’s reign, possibly inspired by the construction of Ku Phaya in Bagan. Thereafter, in 1545, the Grand Stupa’s superstructure collapsed after the great earthquake, resulted in the irreparable damage since then. Therefore, a survey using a 3D laser scanner is conducted to collect the most precise data on the current condition of the Grand Stupa, yielding an assumption of its reconstruction. Other simultaneous stupas or those that show a close architectural relationship (e.g. stupas in Wat Chiang Man and Wat Lok Moli and the stupa of King Tilokaraj in Wat Chet Yot in Chiang Mai) are also employed as research frameworks for the reconstruction. As a result, the architectural research on the Grands Stupa, compared with simultaneous stupas, yields a fruitful argument that the pre-collapse superstructure form of the Grand Stupa marks the most architectural similarity to the stupa of Wat Chiang Man.

Mazu - The Chinese Sea Goddess Transforming into Mother Goddess in Vietnam Urban Areas - A Case Study at Mazu Temple in Pho Hien, Vietnam

( Phan Thi Hoa Ly ),( Tran Hanh Minh Phuong ) 부산외국어대학교 아세안연구원(구 부산외국어대학교 동남아지역원) 2021 Suvannabhumi Vol.13 No.2

Mazu is considered the famous Chinese Sea Goddess, venerated by seafarers. Mazu belief was conducted in Meizhou County, Fujian Province. Soon worship of Mazu spread quickly to other parts of over the world, especially in Southeast Asia. In China, the Mazu belief was strongly influenced by marine culture, but its marine factors faded when Chinese immigrants had lived together with the Kinh people in Pho Hien (in the north of Vietnam) for more than four centuries. Applying the Acculturation theory, this paper aims to analyze the migration background of the Chinese and their integration into Kinh culture in Pho Hien. It can be said that historical, economic and social context, as well as native government policies have highly affected the manner and the rate of this belief’s acculturation. Furthermore, the article explains the reasons for the fading of marine cultural traits and their replacement by the Kinh people’s cultural factors in this belief.

産業構造 高度化를 위한 方案 : 釜山의 경우

姜泉 釜山外國語大學校貿易經營硏究所 1993 貿易經營論集 Vol.9 No.-

이베로아메리카(JIIS) 투고에 관한 안내

부산외국어대학교 중남미지역원 부산외국어대학교 중남미지역원 2014 이베로아메리카 Vol.16 No.2

이베로아메리카(JIIS) 투고에 관한 안내

부산외국어대학교 중남미지역원 부산외국어대학교 중남미지역원 2014 이베로아메리카 Vol.16 No.1

Making Anyatha (Upper Lander) and Auktha (Lower Lander): Crossing the Introduction of the Colonial Boundary System to British Burma (Myanmar)

( Myo Oo ) 부산외국어대학교 아세안연구원(구 부산외국어대학교 동남아지역원) 2021 Suvannabhumi Vol.13 No.2

In Myanmar studies, despite research on the categorization of ethnic nationalities are fairly much, research on the categorization of Myanmar people (ethnic Myanmar) is rarely exposed. People settled down in Central Myanmar had been categorized by regionalism into two groups as Anyatha (Upper Lander) and Auktha (Lower lander). It can be determined that the regionalism of Myanmar people existed and still exists. Previous scholarship in the colonial history of Myanmar has primarily referred to the documents recorded by the colonial officers and historical texts composed by the British authorities and scholars. The Catalogue of the Hluttaw Records is one of the rarest documents recorded in the Myanmar language on the affairs in the borderline drawn by the British after the Second Anglo-Myanmar War (1852-1853). Scrutinizing the Catalogue of the Hluttaw Records, it has been found that the text sheds light on the division of Central Myanmar into two regions in colonial Burma, later known as Lower Myanmar and Myanmar kingdom. These areas were known as Upper Myanmar between 1853 and 1885, and the categorization of the Myanmar king's subject, known as Anyatha (Upper Lander) and British colony citizen later known as Auktha (Lower Lander). This article traces back the relation of introducing the colonial boundary system and the division of Central Myanmar into two regions that allowed the emergence of regionalism among Myanmar people.

Deforestation and Islamic Ethics: A Search for the Eco-Religious Links between Islam and Sustainable Development in Indonesia

( Yekyoum KIM ) 부산외국어대학교 아세안연구원(구 부산외국어대학교 동남아지역원) 2021 Suvannabhumi Vol.13 No.2

Indonesia has undergone the rapid deforestation largely as a result of practical consequences of human overexploitation of the forest. Between 1950 and 2015, around 43% of the forest area in Indonesia had been lost (68.0 million hectares). The process of deforestation has partly been a response to the rapidly intensifying ‘global’ and ‘domestic’ economic demands. Deforestation in Indonesia is also indirectly due to ‘materialism-driven’ value system and the corresponding weakening of Indonesian ethics. Therefore, given that socio-cultural expressions of modern Indonesian value systems have mostly taken place within a framework of Islam, the aim of the paper is to attempt to find Islamic ethics in general, which can provide the basis of ecological ethics to prevent rapid deforestation in Indonesia. The paper is composed of the followings. First, following the ‘Introduction’, it outlines the historical process of deforestation in Indonesia and also its corresponding socio-economic contexts. Then it moves on to talk about ecological ethics in general, thereby emphasizing that the phenomenological problem of deforestation needs to be conceived at a philosophical level beyond ecological phenomena. After discussing the ecological ethics, the paper proceeds to examine Islamic ethics as a canonical framework of ecological ethics in Indonesia. In doing so, it attempts to apply the Islamic ethics to the diverse Indonesian society and then considers ‘Pancasila’ as a potential framework for a pragmatic link between Islam ethics and Indonesian society. Having said that, in conclusion, the paper argues that there is a need for ‘concrete’ translation of ‘Pancasila’ into implementation in an Indonesian context, thereby various agents (government, policy-practitioners, concessionaires and also all the Indonesian) may agree in saying ‘no’ to overexploitation of the forest, to rapid depletion of the forest and to ‘unsustainable’ development practices.