• Journal of English Language & Literature
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• v.55 no.6
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• pp.1103-1122
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• 2009

In this essay, I compare the ways in which the mid-thirteenth century English romance, Floris and Blancheflour, represents relationships of the Spanish pagan queen to her adoptive Christian daughter who becomes her daughter-in-law, with the ways in which Chaucer's Man of Law's Tale and other so-called Constance romances delineate relationships between mothers-in-law and daughters-in-law. What draws me into these romances is the fact that they both convey the intergenerational relationships of women. However, the texts become distinct from each other in the way in which each depicts women characters and their relationships with one another. In this paper, I argue that the level of intimacy that the mother-in-law figure has with the daughter-in-law figure plays a defining role in making the former perform her agency for or against the latter. In the Man of Law's Tale and other Constance romances, the daughter-in-law figure is in every sense an alien or 'outsider' to the mother-in-law figure. To the contrary, Blancheflour in Floris is a sort of 'insider' to the queen because they lived in the same household for fourteen years-ever since the girl's birth. The queen, therefore, should have a high degree of intimacy with Blancheflour. I argue that the pagan queen's intimacy to the daughter of a Christian-European captive has enabled the queen to protect the girl as her adoptive daughter first and as a daughter-in-law second, namely contributing to her unreserved endorsement of the inter-racial-religious-class union between her only son, Floris, and Blancheflour. This is one major factor that distinguishes the relationship of the queen and Blancheflour in Floris from the dysfunctional relationships of mothers-in-law and daughters-in-law in the late medieval Constance romances, where women of different generations are strangers to each other, and no way is imagined for women of different races and religions to get along with each other.

• Journal of English Language & Literature
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• v.54 no.4
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• pp.511-530
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• 2008

In "A Good Man Is Hard to Find," Flannery O'Connor describes a striking journey of a family, in which all the members dramatically get killed. Through the tragic death of Bailey's family, O'Connor evokes the reader to think about life and the life after death. Growing up in the communities of Catholicism and Protestantism, O'Connor herself had agonized with the same question between the two types of Christian belief throughout her life. In the story, O'Connor embodies her anguish with the major characters and questions the reader about the meaning of Christian salvation. More specifically, Bailey's family represent the people who get lost in life. They live without any direction and purpose. Red Sammy and his wife, on the other hand, provide travellers with rest, food, and the necessaries. The Tower is a shelter of travellers in life; however, it is not everlasting but temporary. The Misfit, exemplifying religious stragglers, has been completely frustrated with the variance of Christian salvation theories, and no longer practices the religion but knows enough to justify his cruel behaviors. Finally, the grandmother is the manipulator and opportunist of the religion. All those characters are fragments of human characters and their life - obscene and transitory. In the story, there is little God's grace on the surface even though the writer claims "all my stories are about the action of grace." Nonetheless, the reader should be able to identify with those characters because they are the mirror images of themselves. While visualizing the characters, O'Connor wants the reader to have a moment to think about the "Righteousness," and ultimately to seek out God's grace that she essentially wishes to show the reader. Instead of showing God's grace directly, O'Connor ultimately leads the reader to consider about God and the grace as she/he reads the work.

• Journal of English Language & Literature
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• v.55 no.3
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• pp.399-413
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• 2009

Pointing out the reality of criticism done mostly on Carlyle s original structure and rhetoric in his Sartor Resartus, this research paper focuses on Carlyle s dualistic philosophy revealed in the work, limiting its focus mostly to the dualistic theme of descendentalism and transcendentalism. The essence of Caryle s descendentalism is his irony and satire on human civilization, not for criticism itself, like other satirists, but rather out of his deep, secret humanism behind his mask. Roughly the two objects of his social criticism in the contemporary, descendentalisitc world, are mechanism and materialism in a variety of new ideologies. To diagnose the Zeitgeist and disillusion man living in contemporary civilization, Carlyle in this work uses a very original metaphor, the clothes-symbol. According to Carlyle, human history and progress can be said to be originated from man s adventitious invention of clothes that was not for biological need or social decency, but for decoration, the instinct of which implies man s innate vanity and desire. Interestingly enough here, however, Carlyle uses the same metaphor of clothes for his vision of transcendence, the world of Everlasting Yea. Man is also God s apparel and Matter is that of Spirit. Carlyle s Everlasting Yea world stresses especially the two attitudes, belief in God and love of man, which have been recently jeopardized in the socalled descendentalistic world. But Carlyle s transcendental and religious vision in Sartor Resartus is, as critics also have agreed, a unique and mysterious vision as something different from orthodox Christianity or other Victorian ideologies, as more like an amalgamation among Calvinism, Romanticism, Platonism and German Idealism. All in all, reading Sartor Resartus is still a valuable experience of an idiosyncratically original vision along with his warning against dehumanizing forces lurking in the name of civilization and with his ultimate eulogy on man, proving descendentalism as just part of transcendentalism, although the reader from time to time can be embarrassed by his male-centered, politically conservative, and individual-oriented dynamism.

• Journal of The Korean Society of Integrative Medicine
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• v.6 no.3
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• pp.141-147
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• 2018

Purpose : Aim of the this study was conducted to determine whether hearing aids are responsible for the quality of life by comparing quality of life between the elderly who are suspected of difficulty in hearing selected by Hearing Handicap Inventory of Elderly (HHIE) without using hearing aids and who are using hearing aids. Methods : For the study, two groups of 33 people were analyzed for independent t-test based on whether they wore Hearing Aids (HA) or not whom wearing hearing aids (hearing aids users) and suspected difficulty in hearing. who are attending the Religious organization Senior Welfare Center in the OO region. Result : The quality of life of hearing aid users is generally observed to be higher than that of non-users in general, and by the section, psychological (p=0.019) and living environment (p=0.032) were appeared statistically signigicant. The elderly showed a significant difference. In the section, "Operation Satisfaction (p=0.038)" in the physical health area, "relationship of reason (p=0.018)" in the social relationship area, "Economic margin (p=0.021)" in the environmental area, "Information accessibility (p=0.020)", In the psychological area, hearing aid was used for "self satisfaction (p=0.033)", "concentration of work (p=0.045)". Conclusion : The use of hearing aids by hearing loss elderly improves the quality of life in the psychological health and living environment section.

• THE INTERNATIONAL COMMERCE & LAW REVIEW
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• v.43
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• pp.275-295
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• 2009

After a long period of development and worldwide consultation, the London-based Joint Cargo Committee has revised the Institute Cargo Clauses (A), (B) & (C) and some ancillary Institute Clauses. The revision mainly include a clarification of the exclusions within the clauses, some modernization of the language of the clauses and new definitions of some terms. With these revisions, the coverage is widened to offer more protection to the assured. This may enable the widely used Institute Cargo Clauses to receive even greater worldwide acceptance. The following are the main changes in the new 2009 ICC compared with the 1982 ICC. 1. Insufficient or unsuitable Packing or Preparation(Clause 4.3): The revised clause is more favourable to the assured because under the revised clause this sub-clause is only applicable to (a) where packing or preparation is carried out by the assured or their employees or (b) packing or preparation takes place before the attachment of the risk. 2. Insolvency or Financial Default (Clause 4.6): The insolvency and financial default wording is incorporated in the revised clauses, making it more favourable to the assured. 3. Unseaworthiness (Clause 5): The revision is more favourable to the assured in that it limits the exclusion in relation to the unfitness of vehicles, vessels or containers to cases where the assured or their employees are privy to such unfitness. 4. Terrorism (Clause 7): A new definition of "terrorism" is introduced and the revised clause also widens the acts of an individual to encompass ideological and religious motives.

• CELLMED
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• v.4 no.2
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• pp.8.1-8.6
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• 2014

Despite the remarkable advancements of the modern medicine, the traditional system of medicine (TSM) still serves as a potential primary health care modality in the in low- and middle-income countries. The recent reports suggest that there is a renewed interest has been observed towards TSM in the developed countries too, because of the adverse side-effect of modern medicines. Medicinal plants have been widely serving as a rich source of therapeutic agent. Ethiopia is one of the most reserves rich countries in the world. It is renowned for well-diversified and natural resources in terms of its unique flora and fauna. Ethiopian deep-rooted tradition and culture largely depends on the usage of plants for their religious ceremonies, impressive festivals, traditional medicinal uses and other basic necessities. The present scrutiny is an attempt to understand the omnipotent nature of an Ethiopian Ethnomedicinal plant called Tinjute [vernacular name (local native language, Amharic); Otostegia integrifolia]. There are several studies suggest that Tinjute can be used as a natural medicine or health-promoting agents for various disorders and ailments. Nevertheless, in Ethiopia, it is renowned as an insect repellent to drive-away insect vector of diseases, particularly mosquitoes in the early evening. However, there are many more issues and challenges which must be urgently addressed to scientifically formulate various potent, efficacious, safe and highly selective phytotherapeutic agents and insects' repellent from the Tinjute plant in the near future.

• English Language & Literature Teaching
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• no.4
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• pp.285-305
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• 1998

In order to scrutinize what realism really means, this paper is to analyze and compare the major realistic plays of Yun Jo-byeong of Korea with the earlier realistic ones of Bernard Shaw of England. As all the scholars concerned admit, Shaw offered reality in all of his plays: social, political, economic, religious. He was a didact, a preacher who readily acknowledged that the stage was his pulpit. Though he preached socialism, creative evolution. the abolition of prisons, real equality for women, and railed against the insincerity of motives for war, he did so as a jester in some of the finest comedy ever written. Shaw brought serious themes back to the trivialized English stage, creating a body of drama that left him second to none among twentieth century dramatists. Today, evolution and creationism and Shaw's ideas on creative evolution and the Life Force remain timely issues. As for Yun Jo-byeong who has written many realistic plays lately, he is known as a major realist in Korea. But his realistic plays are more symbolic, poetic, and private than Shaw's. As a result, Korean realism has not been so flourished in Korea as in England. Therefore, we Korean playwrights who want to write really realistic plays should try to study Shaw's realism more closely than ever.

• Acta Via Serica
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• v.2 no.1
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• pp.109-120
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• 2017

The city of Basra, established on the shore of Basra Bay in the south of modern Iraq, played an important role in agriculture and trade for centuries, with its geography and its position where two great rivers of Mesopotamia flow. Before being established with its current name by the Muslim Arabs, the city was known as Teredon in the Chaldean period and VehiŞtebad ErdeŞir in the Sasanid period. It was reestablished with the name Basra in the early period of Islam by Arabs between Hijri 14-16 (635-637 CE). Afterward, the city became one of the most important centers of trade, science and thought; had a perfect cultural diversity; and hosted important schools of Arabic language and thought for centuries. Besides the commercial effects of its being a transfer point on the axis of Europe, Mesopotamia, Iran, and India, the schools of thought which emerged here were affected by this mobility. In this paper, we try to reveal the philosophical-religious approach which the Ikhwan al-Safa school of thought in Basra, one of the most important cities of the Silk Road, created in parallel with the characteristics of this city. Shiite Ismaili beliefs and thoughts in the region and its characteristics which feed different religions and traditions emerging from Egypt and with the scientific approach of Greek thought; with Indian-Iranian teachings that merge Greek thought and Neoplatonic philosophy, give us the summary of Silk Road civilizations.

• Journal of the Korean association of regional geographers
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• v.14 no.2
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• pp.141-158
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• 2008

The goal of this paper is to analyze Korean migration to the Russian Far East(RFE) from the perspective of transnationalism. The analysis suggests that the Korean migrants could have constructed their transnational identities using the following practices: religious ritual, language uses, collective remittances, ethnic businesses, immigrant newspapers, and immigrant associations. In particular, the Korean migrants could have retained transnational interconnection between the places of origin and destination even without the process of globalization, which is regarded as an inevitable incentive to transnationalism in the literature. The Korean case indicates that the contextual changes in the sending and receiving countries, for instance, the establishment of a Japanese protectorate over Korea and the Russian Revolution, significantly facilitated the formation of transnational relationships among the Korean immigrants.

• Acta Via Serica
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• v.9 no.1
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• pp.91-138
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• 2024

This survey explores artifacts like steles, metal or stone statues, metal foils, and coins, bearing inscriptions in the Sanskrit language and Siddhamātṛkā (or "Siddham"), Nāgarī, and Proto-Bengali/Gauḍī scripts produced in Java between the 8th and 13th century CE, contextualizing them against the background of the pan-Asian networks of Tantric Buddhism or Mahāyāna Buddhist Tantra and especially its circulation along the maritime "Silk Routes." Discussing the interrelationship between languages, scripts, religions, and politics in Java and relevant regions of the wider Buddhist world, it tries to answer questions concerning foreign or local agency and audience as well as transregional connectivity. In particular, it argues that the quick spread of varieties of Mahāyāna/Mantrayāna Buddhism from the Subcontinent to Java and East Asia during a "first wave" from the 8th to the 9th century appears to have occurred in parallel with the diffusion of Siddhamātṛkā script in those locales, whereas a "second wave" of Tantric Buddhism linking the Indo-Tibetan and East Asian Buddhist world is associated with Nāgarī and Proto-Bengali/Gauḍī script in East Java.