• Women's Studies Review
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• v.36 no.2
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• pp.3-29
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• 2019

In 1860 the missionary work of the great powers was placed in East Asia, centered on China, after Christianity was recognized in China. As missionary groups conducted missionary work and education, it was the Women's Foreign Missionary Society of the Methodist Episcopal Church(WFMS) that focused on women's education in particular. WFMS was organized in 1869 and later dispatched female missionary teachers to China, Japan, and the capital Tokyo to conduct women's education. In the mid-1880s, a Ewha School was built in Seoul by sending missionaries to form a network of women education in the three East Asian countries. The need for higher education gradually emerged as each local educational institution began with a small school curriculum and secondary education courses were arranged. Thanks to the efforts of local missionaries, including President Lulu E. Frey of the Ewha School, and the support of WFMS, the university was established in 1910. Unlike the two countries' educational institutions, Ewha School, the last established women's educational institution, was the first female institution located in the capital city of Seoul, a major advantage to the school's development since the 1910s. Above all, he started college education in 1910 and produced his first graduates in 1914 to promote growth. A total of 29 students graduated from universities and courses 11 times until 1925, when the school was developed into a specialized school. According to the education system in the 1920s, complete with the three semesters of spring, liberal arts education (English, science, mathematics, history, pedagogy, philosophy, English literature, pedagogy, psychology, etc.) was conducted without any special majors, and all but Chinese and Japanese were conducted in English. The March 1 Movement for the Promotion of National consciousness in Joseon, which was reduced to a colony of early graduates, and its activities are drawing keen attention, especially since the March 1 Independence Movement.

• Journal of Korean language education
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• v.29 no.3
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• pp.83-115
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• 2018

This research presents principles and models for developing textbooks for business Korean to be used at the King Sejong Institutes overseas targeting Korean learners with vocational purposes. The principles of the business textbooks are based on research by Hyunjin Kim et al. (2018) which contains needs analysis and results from analyzing textbooks. The principles were also extracted from investigating previous researches relating to business Korean and characteristics of teaching and learning Korean with vocational purposes. The principles can be summarized to 1) connectivity with general purpose Korean textbooks of "Sejong Korean", 2) centrality with the users, and 3) improving communication skills for vocations. Additionally, textbooks based on these principles were tested in August and September of 2018 in China and Korea; usefulness of the textbooks were then examined by experts in Korean education. After the process, "Sejong Business Korean 1, 2" each with 18 chapters were written.

• Journal for History of Mathematics
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• v.22 no.3
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• pp.207-254
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• 2009

We would like to give an introduction about Korean Tertiary Mathematics and curriculum in the early 20th centuryan Ttails like, when tertiary mathematics was introduced in Korea, who adiated it, and how it appeared in curriculum for college education were presented. From the late 19th century, the royal circle of the dynasty, officers, socd. Felites, intellectu. sculum in tand many foreatn my mionaries, who entered Korea, began to establish educational ulstitutions begulnearlfrom the nt80s. Kearl GoJongtannounced thescript for general education icentur. Most of the new schoo scadiated western mathematics as tcompulsory course in their curriculumiese introduced tertiary mathematics in most of the curriculumurse end curriculum in, lfrom nt85 to 1960. Since then, tertiary mathematics was tautit at most of the new private and public schools of each level and in colleges. We have investigated the history of Korean tertiary mathematics with its curriculum from 1895 to 1960.

• Journal of Christian Education in Korea
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• v.62
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• pp.227-255
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• 2020

This paper aims to explore the nature of the making of speaking subject in early Korean Protestantism, focusing on the educational spaces for women. Traditional women could become a speaking subject through various educational programs provided by Protestantism in modern Korea. Especially three kinds of educational space played the crucial role of making women a speaking subject. The first was Bible class established for women in rural areas. Since most Korean women were unable to read and write, Protestant churches taught them Hangul[Korean alphabet] before teaching the Bible. Korean women studied the Bible in Bible class, Women's Bible School, and Women's High Bible School. Through this education, traditional women were liberated from the world of ignorance and obedience, and then become a speaking subject. The second was speeches and discussions that have emerged in institutional spaces such as mission schools for girls and women's organizations. Students at mission school were able to learn how to express their opinions by way of public speaking and discussion classes. Women were able to become speaking subjects in the process of learning such techniques of modern language. At that time, representative discussion spaces were Lee Mun-hoe, Joyce Chapter, and YWCA. The third was testimony and dialect. Unlike sermons and public prayers, which were only allowed to male elites, testimony and dialectics are a form of speech that transcends gender or status constraints. Especially in the space of the revival movement, women confirmed their dignity through active testimony, and their religious identity was strengthened in the process. Dialect also served as the language of liberation for women suffered and alienated from male-dominant culture. Dialect is a device that exercises the right to speak against transcendental authority. Furthermore, in Protestantism of early modern Korea, the speaking subject's act of speech was elevated beyond personal matters to social issues, women's issues, and ethnic issues.