• 영어영문학
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• 제58권6호
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• pp.1103-1117
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• 2012

This paper focuses on eighteenth-century English pastor, poet, and hymnist, Isaac Watts (1674-1748), a significant yet neglected nonconformist dissenter, who defines a public religion and transforms poetry as a new literary political genre. During England's post-Revolutionary religio-political turmoil, Watts's poem, "The Hurry of the Spirits, in a Fever and Nervous Disorders" (1734), deliberately engages in a methodical refusal to settle upon a single system of images or terms for describing or referring to the speaker's identity or situation. Watts's, literal and metaphoric, refusal to identify with one religio-political approach to nonconformist dissent has been the very point of criticism that not only undermines the poet's monumental work on hymns but also the lasting impact that the poet had upon England's national consciousness. This study, therefore, questions why the poet refuses to choose one ideal path in his pursuit for religious freedom and, further, analyzes how the hymn writer defends his demotic aesthetics. This paper investigates Watts's comprehensive and detailed formulation of what a secularized "social religion" should entail and, further, explores its beneficial role in the pursuit for society's peace. In contrast to Milton's apocalyptic vengeance, Watts's nonconformist goal seeks to balance and locate authority in the individual with the ancient ideal of a "sacred order" that is represented in "The Hurry of the Spirits" through the means of poetic imagination.

• 수완나부미
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• 제9권1호
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• pp.109-132
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• 2017

This article is about the emergence of Islamic modernism among Cham Muslim communities in Cambodia and Cochinchina during the early 20th century. Based on a combined critical reading of existing scholarship, historicized first-hand anthropological accounts, as well as archival sources from the National Archives of Cambodia and the Vietnam National Archives II, it argues accounts of modernists in these sources were either (1) cast through a French colonial reading of a Buddhist state lens and (2) cast through a Malay lens, based upon the Kaum Muda/Kaum Tua divide. First, it proceeds with a historical explanation of the emergence of Islam and the discourse used to describe Muslim communities in Vietnamese, French, and Cham language sources. Then, it turns the narrative toward an examination of the emergence of the "Kaum Muda" or "New Group" of reformist-minded modernist Muslims in early 20th century Cambodia. Delineating the networks of these intellectuals as they stretched across the border through Cochinchina, also highlights a pre-existing transnational element to the community, one that well predates current discussions of twenty-first-century transnationalism. Through a combination of the study of multiple language sources and historical methods, the article highlights the importance of polylingualism in the study of the history of Muslims in Southeast Asia.

• 기독교교육논총
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• 제61권
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• pp.165-201
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• 2020

본 연구는 성경에 기초한 유아 언어 교육 활동 개발을 통한 기독 예비 유아교사의 변화를 탐구하여 기독유아교육의 언어교육 개발 방향을 모색하는데 목적이 있다. 유아 언어 교육의 세부 주제인 '성경에 기초한 유아 언어 교육 활동 개발'에 참여한 기독교교육과 학생 19명을 대상으로 2018년 9월 3일 ~ 12월 28일 동안 면담, 설문조사, 활동계획안, 성찰이 담긴 포트폴리오 등을 통해 자료를 수집하였다. 수집된 자료를 분석하여 핵심 범주를 도출하고 이를 범주화 하였다. 자료 분석 및 해석의 객관화를 위해 신학 및 유아교육 전문가 2인의 동료 확인을 거쳤다. 연구 결과, 성경에 기초한 유아 언어 교육 활동 개발에 대한 기독 예비 유아교사 경험은 인지적 변화, 인성적 변화, 실천적 변화로 범주화하였다. 첫째, 성경에 기초한 유아 언어 교육 활동을 개발하면서 기독 예비 유아교사는 유아 언어교육의 발달적 성취와 결과보다는 '언어교육활동의 과정'의 인지적 변화를 경험하였다. 또한, 유아 언어 교육 영역의 분리가 아닌 '듣기-말하기-읽기-쓰기의 통합'의 필요성을 인식하였다. 기독 예비 유아교사는 교사중심의 형식적 언어교육과 더불어 '유치원 생활 속의 비형식 언어교육'의 중요성을 인식하였고, 유아 언어 교육의 효과성 검증보다는 '유아 중심의 의미 있는 언어교육 경험'이 중요하다는 인지적 변화가 이루어졌다. 둘째, 성경에 기초한 유아 언어 교육 활동을 개발하면서 기독 예비 유아 교사는 '자신감 있는 교사', '전문성 있는 교사', '반성적 사고와 태도를 가진 교사'로서 인성적 변화를 나타났다. 마지막으로 성경에 기초한 유아 언어 교육 활동을 개발하면서 기독 예비 유아 교사는 '긍정 언어의 힘'을 인식하였고, '바른 언어 사용 습관' 형성과 '기독교 교육과 유아교육 연계'를 위해 노력하는 실천적 변화가 있었다. 성경에 기초한 유아 언어교육 활동 개발을 통해 기독 예비 유아교사는 예측할 수 없는 교육 상황과 빠르게 변화하는 교육 현실 속에서 유아를 위한 진정한 유아 교사가 되기 위한 마음 자세와 교사로서 요구되는 열정의 자질을 함양하게 되어 교사 효능감이 증진되었다. 향후, 기독교교육과 유아교육이 연계된 다양한 교사 교육 프로그램이 지속적이고 체계적으로 이루어지길 기대한다.

• Asian Pacific Journal of Cancer Prevention
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• 제13권6호
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• pp.2923-2930
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• 2012

Background: Little is known about interest in faith-based health promotion programs among Asian American populations. Among the Christian denominations, the Seventh-day Adventist (SDA) church is known to place a strong doctrinal emphasis on health. Objectives: To understand appropriate ways to develop and implement health promotion programs and to conduct research among Korean American SDAs. Methods: We collaborated with the North American Division of Korean SDA Churches which sponsors annual week-long religious retreats for their church members. We developed and administered a 10-page questionnaire at their 2009 retreat in order to assess socio-demographic and church characteristics, religiosity, perceived relationship between health and religion, and interest and preferences for church-based health promotion programs. Results: Overall, 223 participants completed our survey (123 in Korean and 100 in English). The sample consisted of regular churchgoers who were involved in a variety of helping activities, and many holding leadership positions in their home churches. The vast majority was interested in receiving health information at church (80%) in the form of seminars, cooking classes and workshops (50-60%). Fewer respondents were interested in support groups (27%). Some interests and preferences differed between English and Korean language groups. Conclusion: Korean American SDA church retreat participants from a large geographic area are very interested in receiving health information and promoting health at their churches and can potentially serve as "agents of influence" in their respective communities.

• Child Health Nursing Research
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• 제7권2호
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• pp.161-178
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• 2001

The purpose of this study was to identify nursing interventions performed by neonatal nursing unit nurses. For data collection this study used the taxonomy of Nursing Intervention Classification(NIC : 486 nursing intervention) which was modified by McCloskey & Bulecheck(2000). The new 58 nursing interventions was translated into Korean, and then modified by pannel group, which consist of clinical experts and nursing scholars and finally the 419 nursing interventions was selected. The data were collected from 112 nurses. 168 nursing interventions were performed at least monthly by 50％ or more of the nurses. The high frequency of performed nursing interventions were Family domain. 37 nursing interventions were performed at least once a day. The nursing interventions receiving the highest item mean score were neonatal care, neonatal monitoring, photo-therapy; neonate, bottle feeding and temperature regulation. 56 nursing interventions were rarely performed by 90％ or more of the nurses. Most of them were in the behavioral domain. The rarely used interventions were urinary bladder training, art therapy, religious addiction prevention, religious ritual enhancement and bladder irrigation. Therefore, neonatal nursing units nurses used interventions in the Physiological: basic domain most often on a daily basis and the interventions in the behavioral domain least often. These findings will help in building of a standardized language for the neonatal nursing units and enhance the quality of nursing care. Further study will be needed to classify each intervention class and nursing activity and validate NIC in pediatric care unit.

• Journal of Hospice and Palliative Care
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• 제22권1호
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• pp.1-7
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• 2019

한국에서 호스피스의 기원은 11세기 초, 고려시대의 동서대비원(東西大悲院)에서 그 유래를 찾을 수 있다. 한국에 호스피스가 도입된 이후, 50여년이 흘렀고, 초기에는 종교적 배경과 민간차원의 활동이 더디게 발전해왔으나, 1990년대에 각 종교단체가 구성되고 학회가 출범한 이후, 2000년대 초기부터 정부의 개입으로 제도화가 진행되면서 본격적인 성장기를 맞게 되었다. 비록 말기암환자와 그 가족들의 고통이 경감되고 삶의 질과 서비스의 질은 향상되었으나, 안정적인 재정기반을 보장할 수 있는 현실적인 보상체계는 마련되지 못했었다. 그러나, 2015년에 호스피스 완화의료 서비스에 대한 국민건강보험 급여수가가 인정되었고, 2016년에 "호스피스 완화의료 및 임종과정에 있는 환자의 연명의료결정에 관한 법률"이 제정되어 말기환자의 무의미한 연명치료를 거부할 수 있게 되었으며, 호스피스 완화의료 서비스의 대상 질환이 확대되면서 서비스제공자들에게는 더 많은 도전과 과제들이 남아있다.

• 한국철학논집
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• 제42호
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• pp.295-330
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• 2014

이 글은 사찰 부설 교육원에서 종교적 교리의 교육이 아닌, 전통문화자원에 기반을 둔 일반 교양교육을 효과적으로 실시하기 위한 프로그램의 철학적 배경과 실천적 방안에 대해서 탐색하고 있다. 이러한 교양교육은 한 개인과 관련된 평생교육의 관점에서 이해될 수 있다. 기존 사회교육원 및 평생교육원에서 시행되고 있는 일반적인 커리큘럼을 참고로 하여, 구체적으로 고전언어교육, 동양고전교육, 동양철학의 한 분파인 역술(易術) 등의 3부분으로 구분하여 효과적인 프로그램의 내용을 살펴보았다. 고전언어교육은 우리나라의 역사적 전통에 따라, 한자와 한문 교육을 의미한다. 동양고전교육은 근대이전 한 개인의 평생교육을 담당해 왔던 지식의 집적체이자, 인간의 삶과 세계의 이해를 깊게 하여, 인격을 성숙하게 발달시키는 역할을 담당했던 실체로서, 고전을 현대적인 방식으로 습득할 수 있게 해주는 교육을 가리킨다. 마지막 동양철학에 대한 교육은 현대인들에게 특별히 결여 되어 있는 자연과 인간의 동질적 관계를 회복하고, 인간의 존재에 대한 과도한 유물론적 인식을 지양하고, 일생을 통해 추구하고 성취해야 할 뜻과 사명을 부여받은 의미 있는 존재라는 것을 알리는데 유용한 교육내용이기 때문에 선택한 것이다. 특히 역술은 우리나라의 전통에서 일반인들이 친근하게 생각하며, 민족 문화의 근간을 형성하는 지식체계라는 점에서 선택되었다. 사찰 부설 교육원에서 일반교양을 습득하기 위한 교육프로그램을 개발하려는 시도는 현대사회의 시대적 요청뿐 아니라, 불교의 오래된 전통적 교화의 새로운 실현의 장이라는 점에서 의의가 깊다고 하지 않을 수 없을 것이다.

• 수완나부미
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• 제6권1호
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• pp.107-135
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• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.

• 수완나부미
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• 제3권1호
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• pp.47-66
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• 2011

Malay society is rooted on the Islamic concept. That Islam influenced every corner of that Malay society which had ever been an edge of the civilizations of the Indus and Ganges. Once the letters of that Hindu religion namely Sanscrit was adopted to this Malay society for the purpose of getting the Malay language, that is, Bahasa Melayu down to the practical literation but in vain. The Sanscrit was too complicated for Malay society to imitate and put it into practice in everyday life because it was totally different type of letters which has many of the similar allographs for a sound. In the end Malay society gave it up and just used the Malay language without using any letters for herself. After a few centuries Islam entered this Malay society with taking Arabic letters. It was not merely influencing Malay cultures, but to the religious life according to wide spread of that Islam. Finally Arabic letters was to the very means that Malay language was written by. It means that Arabic letters had been used for Arabic language in former times, but it became a similar form of letters for a new language which was named as Malay language. This Arabic letters for Arabic language has no problems whereas Arabic letters for Malay language has some of it. Naturally speaking, arabic letters was not designed for any other language but just for Arabic language itself. On account of this, there occurred a few problems in writing Malay consonants, just like p, ng, g, c, ny and v. These 6 letters could never be written down in Arabic letters. Those 6 ones were never known before in trying to pronounce by Arab people. Therefore, Malay society had only to modify a few new forms of letters for these 6 letters which had frequently been found in their own Malay sounds. As a result, pa was derived from fa, nga was derived from ain, ga was derived from kaf, ca was derived from jim, nya was derived from tha or ba, and va was derived from wau itself. Where must these 6 newly modified letters be put on this Arabic keyboard? This is the very core of this working paper. As a matter of course, these 6 letters were put on the place where 6 Arabic signs which were scarecely written in Malay language. Those 6 are found when they are used only in the 'shift-key-using-letters.' These newly designed 6 letters were put instead of the original places of fatha, kasra, damma, sukun, tanween and so on. The main differences between the 2 set of 6 letters are this: 6 in Arabic orginal keyboard are only signs for Arabic letters, on the other hand 6 Malay's are real letters. In others words, 6 newly modified Malay letters were substituted for unused 6 Arabic signs in Malay keyboard. This type of newly designed Malay Jawi Script keyboard is still used in Malaysia, Brunei and some other Malay countries. But this sort of keyboard also needs to go forward to find out another way of keyboard system which is in accordance with the alphabetically ordered keyboard system. It means that alif is going to be typed for A key, and zai shall be typed when Z key is pressed. This keyboard system is called 'Malay Jawi-English Rumi matching keyboard system', even though this system should probably be inconvenient for Malay Jawi experts who are good at Arabic 'alif-ba-ta'order.

• 한국시조학회지:시조학논총
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• 제22집
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• pp.5-25
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• 2005

이 논문은 국문학사상 최다의 시조(2,254수)를 남긴 다석 유영모와 그의 시조를 국문학계에 최초로 알리고, 그 시조의 특징과 시조사적 의의를 밝히는 것을 목적으로 한다. 육당$\cdot$춘원과 교유하며 동시대를 살았던 다석은 동서양의 사상을 두루 섭렵하고 독자적인 신관을 수립한 위대한 종교사상가였다. 다석은 1955년부터 1974년까지 20년 간 일기를 썼는데, 거기에 2,200수가 넘는 시조를 남겼다. 그의 시조의 특징과 시조사적 의미는 크게 세 가지로 정리될 수 있다. 1) 다석은 국문학사상 최다의 시조를 지었다. 2) 그의 시조의 대부분이 그의 종교사상을 담았다는 특징을 지니는데, 이는 '인간은 악기이고, 하느님은 연주자라는 자신의 믿음과 '자신의 시조에는 죽음을 사모하는 자신의 뜻이 담기기 마련' 이라는 시조관에 기인한다. 자신의 시조를, 하느님이 자신을 연주하여 나오는 음악으로 여긴 것이다 3) 다석 시조의 시어는 대부분이 심오한 의미를 담아 특이하게 구사한 우리말로 되어 있다. 그래서 매우 난해하다. 이것은 그의 사상과 학문이 자연스럽게 유로된 결과다. 다석은 우리에게 '시조는 진리를 담는 최선의 그릇'이 될 수 있다는 시조의 새로운 경지를 보여주었다. 다석의 시조가 지금까지는 국문학사의 영역 바깥에서 방치되어 왔지만, 지금부터라도 심도있게 다루어져야 한다. 다석 시조의 시어, 시세계. 영향관계 등 계속 논의되어야 할 것들이 많다.