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조희선 한국이슬람학회 2004 한국이슬람학회논총 Vol.14 No.2
어느 사회에 나타난 한 국가의 이미지를 연구하는 것은 통계가 보여줄 수 없는 매우 복잡한 정치적, 사회적 배경을 지닌다. 첫째. 어느 국가에서든 다른 사회를 왜곡하거나 미화시키는 정책이 존재한다. 이러한 정책은 그 사회의 매스미디어, 교육, 정보 제공 등을 통해 이루어진다. 둘째, 지리적, 문화적 근접성 흑은 이질성역시 다른 사회의 이미지를 만들어 내는데 커다란 영향을 미친다. 셋째, 연구 대상국가의 경제적, 사회적 발전 정도 역시 고 국가의 이미지 재고에 중요한 요소가 된다. 넷째, 신문. 영화, TV, 대중음악과 같은 매스 미디어는 오늘날 특정 사회의 이미지를 왜곡시키거나 미화시키는데 결정적인 역할을 주도하고 있다. 다섯째, 연구대상인 두 국가의 정치적인 블록이나 이념적인 연대가 양국간의 긍정적 이미지, 혹은 부정적 이미지 형성에 영향을 미칠 수도 있다. 이러한 이론적 들을 바탕으로 본고는 한국 사회, 혹은 한국 사회의 특정 그룹이 가지고 있는 사우디아라비아의 이미지를 연구해 보고자 한다. 그 방법으로 한국의 대학생들이 외부 세계에 대해보다 개방석이고. 세계에서 일어나는 변화와 사건을 수용한다는 점에서 대학생계층을 설문 조사의 대상으로 선정하였다. 또한 한국의 대표적인 신문인 조선일보' 에 최근 1 년 동안 실린 기사 가운데 사우디아라비아와 관련된 기사를 선별, 분석함으로써 한국의 여론을 주도하고 있는 언론에 나타난 사우디아라비아의 재고하고자 한다. 그리고 마지막으로 한국 사회에서 사우디아라비아의 이미지개선을 위한 몇 가지 제안을 제시해 보고자 한다.
趙熙仙 성신여자대학교 생활문화연구소 1988 生活文化硏究 Vol.2 No.-
Korean traditional family system began to the established from the middle of the 17th centruy when Zuzagarye was popular in general public. This article prescribed the traditional principles in korean traditional family with sex-generation principle, patrilineal family principle and sex-role assignment principle, and reaffirmed/arranged those principles through the life of korean women. 1. Woman's status promotes to the level of her husband from the previous subordinated position in support of absolute merit of Hyo upon giving birth to the son. Thus woman herself strengthens son-preferentialism and causes conflict between mother-in law and daughter-in law in the future. 2. Woman's hard houseworle (merried life) in the house of husband's parents, especially for daughter-in law of eldest son in the patrilineal family, strengthens women herself and makes her more independent woman, moreover she feels happiness and finds her being in the hare housework. In the meantime woman is able to secure stability from her son, which strengethens son-preferentialism and causes conflict between mother-in law and daughter-in law. 3. Although it may be generally understood that sex-role assignment in traditional family was automatically done backed up by the distiction between sexes, sex-role assignment was kept merely in the part of upper class, while women in lower class actively particiapted in the rough work. In the other words, work, work-differential befween sexes is considered to be less than that between classes.
조희선,홍찬숙 한국이슬람학회 2004 한국이슬람학회논총 Vol.14 No.2
Among the four countries above the most consensus is observed in regard of the positive correlation between women's social status and development of the society. However the change of women's status in the family law depends on the social value. In Egypt and Morocco islamic identity is more emphasized, whereas the strong influence of western family law is most obvious in Turkey. In interview the Egyptians tend to resist the western influence with strong defence of their islamic family value. They believe the reformation of family law should be based on the interpretation of their religious code, which can be varied. Most of the Moroccan interviewee regard the bill of reformed family law in 2004 brings the islamic identity and promotion of women's status together. While in Egypt and Morocco the western influence on family law is generally denied, it is more accepted even with their strong identity as Muslim in Tunisia. Especially it appears that Tunisian government supports this moderate adoption of modern family law. In contrast the westernization of the family law is the only way of modernization in Turkey. But the westernized family law in Turkey seems to have conflict in reality, particularly in respect of kinship, rural life, and ignorance of uneducated women. In islamic value the promotion of women's right is limited to protection of motherhood and control of women's sexuality within the community. Muslims consider that the individualism in western family. results in irresponsible sexuality, which endangers the value of community. For Muslims the marriage is a holly contract, in which fairness is more important than equality of man and wife.
억압'과 '저항'의 기제로서의 이슬람 여성의 베일과 히잡
조희선 한국중동학회 2001 韓國 中東 學會 論叢 Vol.22 No.1
hijab, which is considered as a part of muslim women's cloths, is normally translated as veil in english. but hijab and veil are not always same in their meanings and functions. hijab in arabic has its root in arab-islamic culture; meanwhile the term of veil is considered as an orientalistic term, which has been used in the western world. 'veil' has been a target of ignorance, attack, and banishment and considered as a symbol of backwardness in the western media. and it has often understood as an anti-bumanistic and anti-feministic habit. but 'hijab' has been a kind of social practices, which is oriented from the religious source to cover not only socio-cultural relations but also political meanings in each period of time. so, this paper will study on 'veil' which is recognized as a mechanism of 'oppression' in the western world, and 'hijab' which is considered as a symbol of 'resistance and identity' in the islamic movement' to take an objective view of muslim women's hijab. as a preveiw study, it will also discuss about how veil or 'hijab' had been introduced and prevailed in islamic history and religion, and what is the islamic position on it. this objective study on muslim women's veil, which became a symbol of islam, could help to correct general misunderstandings and distortions of the islamic world.