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김송희,Kim, Song-Hui 한국대학교육협의회 2006 大學敎育 Vol.141 No.-
사립대학에 있어서는 재단이 소유자로서 지나치게 대학의 재정운영과 인사에 대하여 간섭함으로 내적인 갈등을 야기하고 있는 만큼 이를 견제하기 위한 제도적 장치가 필요하고 국립대학에서는 대학의 학칙 개정, 학과 통·페합, 예산 및 결산 등 주요한 정책을 결정할 때 대학구성원의 의견을 폭 넓게 수렴하고, 총장의 독단적 결정을 견제할 기구가 필요하다.
Nimonic 80A와 내열강 마찰용접부의 미세조직과 고온 저주기 피로 특성
김송희,박노광,함종오,윤여범 대한금속재료학회(대한금속학회) 1997 대한금속·재료학회지 Vol.35 No.9
The low cycle fatigue properties and microstructures of Nimonic80A/SNCRW and Nimonic80P,/X45CrSi93 friction weldments were characterized to know whether friction welding techniques could be applied to reduce the cost of MTU diesel engine valves. Fatigue crack which initiated from the interface between SNCRW steel and the HAZ advanced towards SNCRW. It is dued to the weakening of SNCRW steel occurred by grain growth during postweld heat treatment (700℃, 16hrs) which is purposed to re-precipitate the resolved γ phase in the HAZ during welding to recover strength. The fatigue cracking of Nimonic80A/X45CrSi93 friction weldments initiated from the X45CrSi93 steel side. Superior fatigue resistance were obtained in Nimonic80A/X45CrSi93 weldment than Nimonic80A/SNCRW weldment. The reason was due to, in the HAZ of Nimonic80A/X45CrSi93, the fine spherical carbides (M_7C₃) precipitated at grain boundary and within grain. However, in the HAZ of Nimonic80A/SNCRW, the carbides (M_(23)C_6) precipitated along coarse grain boundaries during friction welding and post weld heat treatment could cause to decreased fatigue strength.
중국 농민공(農民工)의 새로운 정체성 형성과정: 농민공 신앙인의 사례를 중심으로
김송희 장로회신학대학교 세계선교연구원 2022 선교와 신학 Vol.56 No.-
This article seeks to examine how Chinese rural migrant workers form new identities within the church community. This article focuses on the interaction with urban residents and deals with the urban adaptation of rural migrant workers. The Christian migrant worker's identity formation process was examined in two stages, “Identification” and “Identity Negotiation” mentioned by Jenkins Richard. First, Christian migrant workers identify themselves as God's children according to the Bible, and through this new recognition of their identity, they can overcome their negative perceptions or thoughts about themselves and based on this they are subjectively and actively living their lives. In addition, Christian migrant workers can see how their lives can be changed while interacting with people who have made changes in their lives through salvation. In particular, they listen to the testimonies of Christian entrepreneurs who are economically successful and identify them with their own future. But the new identity of migrant worker is not firmly established in the discrimination and exclusion of the urban believers. So why aren't migrant worker' new identities recognized? It can be thought in connection with the social stigma of urban believers toward rural migrant believers. Urban believers distinguish themselves from rural migrant believers based on the sense of privilege and superiority of city dwellers and recognize them as different beings. Even if the migrant workers learn urban culture and live in a different way of life and behavior than before, in the eyes of the urbanites, they are still peasants with low cultural, and this sense of exclusivity and discrimination makes it difficult for them to adapt to the urban environment.