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- 저자 : 李憶琦(Lee, Yi-chi) (검색결과 3 건)
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李憶琦(Lee, Yi-chi),韓容洙(Han, Yong-su) 중국어문학연구회 2018 중국어문학논집 Vol.0 No.112
Each country has a different name for its own language, so the names of its own language-related departments are different in universities and colleges. In South Korea, the mother tongue is named as the national language or the Korean language, and the subject names in the universities and colleges are different, such as the department of national language and the department of foreign Korean education. Taiwan calls its language national language or Chinese, and most of the departments related to the language in universities and colleges are called the Chinese literature department or the Chinese language department, which is similar with Korea that without unified name and there may be some misunderstanding caused by foreigners and even locals do not understand the difference between the two although the department names are all Chinese department that can learning Chinese. This paper will make a brief analysis about What is the difference between the Chinese literature department and the Chinese department and expect to help foreigners or Chinese people understand the Chinese literature department/Chinese department. It is also expected to contribute to the unification of the names of the Chinese literature department/Chinese department in Taiwan.
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試論臺灣《國家語言發展法》 與中國大陸《國家通用語言文字法》之比較
李憶琦(Lee, Yi-chi),韓容洙(Han,Yong-su) 중국어문학연구회 2020 중국어문학논집 Vol.0 No.123
Modern countries under the rule of law promote the popularization of common languages and the protection and inheritance of languages used by different groups through the formulation of language policies and related laws. Both Taiwan and mainland China are multi-ethnic and multilingual society, and formulated their own language policies and regulations based on their different social environments. “Development of National Languages Act” of Taiwan was formally promulgated on January 9, 2019. There are a total of 18 regulations that set the goal of inheriting and sustaining the development of multilingual culture and protecting the rights of education, communication and public services of all ethnic groups using different languages, and this law based on the perspective of language preservation and sustainable development, respect the diversity of language and culture, and implement the spirit of cultural equality. Mainland China’s “Law of the People’s Republic of China on the Standard Spoken and Written Chinese Language” was revised and adopted at the 18th meeting of the Standing Committee of the Ninth National People’s Congress on October 31, 2000, and took effects on January 1, 2001. There are 4 chapters and 28 regulations. It mainly includes the use, management and supervision of mandarin. Its purpose is to accelerate the standardization and healthy development of the national language, promote the mandarin plays a better role in social life, and economic and cultural exchanges among all ethnic groups and regions. Both laws are formulated basing on the social structure and development. Although the reasons are different, they both explain and guarantee the “national language”. It has not been sufficiently studied that compare Taiwan’s “Development of National Languages Act” and mainland China’s “Law of the People’s Republic of China on the Standard Spoken and Written Chinese Language”. Different from previous studies that have separately studied each language policy, this article is based on the two laws, try to compare the similarities and differences, and discuss the background, enactment, and impact on the society of the two laws, as a reference for further research.
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20世紀初前後韓國的關羽崇拜 - 以北、西關王廟爲中心的高宗王室崇拜情況-
李憶琦(Lee, Yichi),韓容洙(Han, Yongsu) 동아인문학회 2020 동아인문학 Vol.50 No.-
동아시아 사회에서는 관우라는 인물을 모르는 사람이 없을 정도이고, 대만 혹은 중국의 여러 직업을 보면 관우와 관련있는 이유로 그를 숭배한다. 그것은 관우가 무신의 형상으로 경찰이나 조폭 등과 같은 집단에서 필요한 충의를 가지고 있기 때문인데, 중국인들에게 관우는 일상생활에서도 없어서는 안될 신이기도 하다. 그리고 동아시아 문화권에 속한 한국도 전쟁이 많았던 조선시대에 관우가 일부 왕실에서 모셔지는 인물이기도 하였다. 점차 전쟁이 줄어들고 서양문물이 들어오면서 한국에서는 점점 서양종교를 믿는 사람들이 많아졌고, 민간신앙은 점차 입지가 줄어들게 되었다. 이와 같은 이유로 관우신앙은 대만이나 중국에 비해 줄어들게 되었고, 서울에서 첫 번째로 건립된 남관왕묘(남묘)는 선조 31년(1598)에 건립되었으며, 전쟁으로 인해 다시 다른 곳으로 옮겼는데, 현재 한국에서 보존이 잘 되어있는 관왕묘는 선조 35년(1602)의 동관왕묘(동묘)로 그 당시 가장 큰 규모의 관왕묘이기도 하다. 선조 때 이후 조선왕들이 계속해서 제사를 지내왔으며, 고종 20년(1883)때 북관왕묘(북묘)가 건립되었고, 고종 39년(1902)때는 서관왕묘(서묘)가 건립되었다. 이와 같이 고종시기는 관우에 대한 신앙이 변화 발전하는 과정이었다. 현재 관우신앙에 대한 연구는 주로 조선시대의 관우신앙 혹은 오랜 역사를 갖고 있는 남묘와 동묘에 대한 연구가 주로 진행되었으며, 20세기초 전후의 관우신앙과 관왕묘의 발전과정 및 변화 그리고 사회배경을 조사하는 연구는 그리 다양하지가 않다. 본 연구는 주로 20세기초 전후의 조선왕조 말기부터 대한제국시기의 관우신앙과 관왕묘에 대해 조사이며, 고종시기의 북묘와 서묘의 건립과정 및 관우신앙의 사회배경에 대해 정리한 것이다. 이 시기의 북, 동, 남묘의 보수과정과 고종황제시기의 제사방식에 관한 설명은 선행연구의 부족한 부분을 보완할 것으로 기대한다. The Gwanwu belief is a fame folk beilef in Chinese communities of East Asia. Peoples in every walk of life worship Gwanwu whatever in China or Taiwan, in Taiwan, police and gangsterdom worship him especially because of his loyal image. For Chinese people, Gwanwu is a indispensable deity in daily life. In South Korea, which also in the East Asian cultural sphere, Gwanwu was adored by the royal family in Joeson dynasty. However Gwanwu belief in South Korea declined with end of war and Western religion expand, it effect is less than China and Taiwan. The first Gwanwu temple built in Seoul was the South Temple, which was built in 31 (1598) of Seon Jo, and then rebuilt and relocated due to a war. The South Gwanwu temple was built in the 35th year of Seon Jo(1602), which is the largest Gwanwu temple at that time and is now the best preserved in South Korea. After Seon Jo, kings of Joeson dynasty went to worship one after another but it was not until the 20<SUP>th</SUP> year of Go Jong(1883) that the North Temple, and the 39<SUP>th</SUP> year of Go Jong(1902) that the West Temple was built. The belief of Gwanwu in Go Jong period was a process. However, The current research mainly focuses on the Gwanwu belief throughout the Joeson dynasty era, or on the south and east temples with a long history. Researches about The development process, changes, and social background of Gwanwu belief and Gwanwu temples around the 20th century are discussed not enough. This article mainly discuss the Gwanwu belief and Gwanwu temples from the late Joseon Dynasty to the Korean Empire period around the 20<SUP>th</SUP> century. It attempts to summarize the establishment process of the South Temple and the West temple during the Gwanwu period and the social background of the Gwanwu belief. During the period, the repair process of the North, East, and South Gwanwu temples and the ritual of worship when Korean Empire.
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