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김혜련(Jin, Hui-Lian)(金惠连,) 대한중국학회 2021 중국학 Vol.75 No.-
화교(华侨)·화인(华人)으로 불리는 중국계 이주민의 일본 유입은 19세기 중반부터 본격화 되었으며, 2007년 이후 이미 일본의 최대 이주민 집단으로 성장하였다. 일본의 수도이자 정치·경제·문화 중심지 도쿄는 일본 국내에서도 가장 많은 화교·화인이 밀집거주하고 있는 지역이다. 이 연구는 도쿄 화교·화인을 연구대상으로 선정하여 현지조사 및 심층면접을 중심으로 그들의 현지적응 실태 및 민족공동체 구축 현황을 세부적으로 검토하였다. 연구결과 첫째, 도쿄는 신화교를 중심으로 한 중국계 이주민의 최대 밀집거주지역으로 성장하였으며, 이러한 수도권 집중 현상은 가속화되고 있는 추세이다. 둘째, 1980년대 이후 대규모 신화교가 도쿄로 유입됨에 따라 이케부쿠로에는 300여 개에 달하는 화교·화인 가게가 운영되는 등 뉴차이나타운이 조성되고 있다. 셋째, 도쿄 화교·화인은 화교학교, 화교단체, 화교미디어를 기반으로 그들만의 민족공동체를 구축하고 있다. 그들은 도쿄중화학교를 통해 민족언어를 유지하고 전통문화를 전승하며, 화교단체를 설립해 친목을 도모하고 네트워크를 구축한다. 또한 화교미디어를 통해 현지 적응을 촉진하는 동시에 화교·화인의 영향력을 확대하고 있다. Chinese immigrants, known as overseas Chinese, began to move to Japan on a large scale in the mid-19th century. After 2007, Chinese immigrants have become the largest immigrant group in Japan. These Chinese immigrants in Japan mainly live in Tokyo, Yokohama, Kobe, Nagasaki and other cities, which well retain their own traditional culture and national identity, and form a national community with their own characteristics. Tokyo is not only the capital of Japan, but also the political, economic and cultural center, where the largest number of overseas Chinese live in Japan. Therefore, this paper selects the overseas Chinese in Tokyo as the research object, through field investigation and in-depth interviews to explore their local adaptation and the current situation of national community construction. The results show three points. First, the largest number of Chinese immigrants gathered in Tokyo are mainly new overseas Chinese, and the phenomenon of gathering in the capital circle is accelerating. Different from the traditional three knives as the main business type of the old overseas Chinese, the new overseas Chinese show the characteristics of high education, high technology and high connections. Second, as a large number of overseas Chinese moved to Tokyo after the 1980s, more than 3000 overseas Chinese shops gathered in Ikebukuro, forming a new Chinatown. Thirdly, the overseas Chinese in Tokyo have their own overseas Chinese schools, overseas Chinese associations and overseas Chinese media, and thus form their own national community. They maintain the national language and inherit the traditional culture through the Tokyo overseas Chinese school, and construct the network through various overseas Chinese associations represented by the Tokyo overseas Chinese Association. In addition, they promote local adaptation through overseas Chinese media, at the same time, improve immigrants awareness of Japanese mainstream society, and expand the influence of overseas Chinese.
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金惠蓮 사단법인 한국브랜드디자인학회 2010 브랜드디자인학연구 Vol.8 No.1
本研究の目的は、展示会開催における廃棄物の問題点を抽出し、今後展示会計画においての廃棄物アセスメントとしてブース展示の設計段階で廃棄物の量と質を予測するための、環境に配慮した設計システムの構築をめざすことである。 日本全国で年間7,000件にのぼる展示会の開催にともなって排出されている廃棄物の実態は、定量的かつ定性的に把握できていないのが現状である。 そこで本報では、2005年開催された産業展示会のうち、245件のサンプルをもとに分析を行い、展示会の開催形態とその特徴による廃棄物問題点を把握し、今後解決すべき項目を明らかにした。その結果により、まず展示会での廃棄物量を把握するためには、ブース展示の構成別に廃棄物発生量が把握できれば、それを基準に展示会での排出量が推定できると考え、ブース展示の構成別に分類をした。 The purpose of this research is to extract the problem of waste in the exhibition holding and, we aims at the design system which considers the environment by which the amount and the quality of waste can be forecast when the booth design as a waste assessment in the exhibition plan for the future. The realities of the waste which has been exhausted along with holding the exhibition which rises to 7,000 in year cannot be understood quantitative and qualitatively now. This research was analyzed based on 245 samples among trade exhibitions which had been held in 2005. And, the waste problem is understood according to the holding form and the feature of the exhibition and, the item which had to be going to solve in the future was clarified. We classified the booth according to the composition because we had thought that the amount of the waste in the exhibition was able to be presumed based on it if the amount of the waste generation in the booth was first understood as a result.
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金惠蓮,소문재 사단법인 한국브랜드디자인학회 2010 브랜드디자인학연구 Vol.8 No.1
In the latter half of 2006, Eco-design (ED) and universal-design (UD) are an indispensable factor in all the acts of development. First of all, such details to the current state are arranged. Next, how the effect of each social background in the times and ED and UD became is verified based on the fact. In addition, the searches it is suitable with what effect, how ED and UD has the effect, and the meaning is considered. At the end, the vision in the future is clarified. The outline of the paper composition is following. (1) In the beginning: The motive of this paper, the meaning and role, and the purpose of research. (2) Transition of social role of ED and UD and problem consideration in the times. (3) The point of contact of ED and UD, current problem of various extensions, and the directionality. (4) To the end: The possibility and vision in the future. 2006 年後半現在、エコデザイン(以下ED)とユニバーサルデザイン(以下UD)は、すべての開発行為において必須のファクターになっている。 もとより資源の少ない日本ではED はデザインのキーワードである。いっぽうUD は、21 世紀のデザイン活動のもう一つのコンセプトキーワードである。 そうした考えで本論をまとめる意味は2つである。第1にED とUD を同時に推進するために必要なエンジンになるべきデザインセオリーとして、「EcoUd」というキーワードを提示すること。第2に21 世紀のデザインワークのバックボーンとなる「EcoUd」というコンセプトワードを真摯なデザイナーにアピールすることである。とくに意識の高い環境系デザイナーを中心に問題提起を行いたい。
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The Songs and Sonnets에 나타난 Death의 의미
金惠蓮 中央大學校 韓國敎育問題硏究所 1990 韓國敎育問題硏究所論文集 Vol.- No.6
Of all English poets John Donne is profoundly fascinateel by the thought of death. Donne's atlitude toward death is unconventional to Petrarchan style; death is sometimes viewed as a method for taking revenge on love, on the lady or the world itself. But in his love poerns Donne celebrates variety yet fears the forces of change that lead to parting and to death. For Donne, parting represents the greatest threat to the controlled world of the lovers. In Songs and Sonnets the image that Donne uses over and over again for parting is death. Consequently, in these poems. the death of parting is not the actual death but "a fain'd death". Donne has an experience of the multiple significances of death from his life of death. Throughout Donne's poetry, Donne tries to unify change and permanence and to accept death as the inevitable and positive of goal of life. He knows that death in the temperal aspect of change, decay, and dissobltion is a threat to the bocly and soul, physically and spiritually, time and eternity. He is also aware that death is not only the separation of body and soul, but the promise of spiritual permanence and the union of body and soul. Death is not decay in death but decay in life. Death is not great personal loss of love but gain of love. Death separates body and soul temperanty, but permanently unites man with God.
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