U.S. Immigration Act of 1965 and Asian Brain Drain

이창신(Chang-Shin Lee) 한국외국어대학교 영미연구소 2011 영미연구 Vol.25 No.-

Of the several immigration reforms in the United States, the 1965 Immigration and Nationality Act Amendments in particular has been regarded as the most crucial turning point in immigration policy. It generated the most substantial changes both in quality and quantity of immigrants in the recent history of the U.S. The primary focus of this paper is an analysis of the 1965 Immigration Act and its significant effects upon American society as well we on the affected Asian countries. A major effect of the 1965 Immigration policy was the Asian “brain drain.” This refers to the migration of highly skilled and educated immigrants, especially those from three major Asian countries, Taiwan, the Philippines, and South Korea in the period from 1965 to 1976. While the brain drain in general resulted in economic benefits for the United States, it created major controversy in terms of its moral and economic implications for the sending Asian countries. While the shortterm consequences of the loss of scientists and technicians were probably minimal for some developing countries, the brain drain during 1965-1976 posed increased economic problems in others. As late as 1976, it seemed to threaten to retard the economic development of the home countries by creating shortages of vitally needed, highly skilled personnel. As a major recipient of the brain drain, the United States faced a paradox. On one hand, the United States promoted the economic well-being of Third World countries by foreign aid, technical assistance, and the Peace Corps during the 1960s and 1970s; on the other hand, as the recipient of professionals, scientists and engineers, and medical personnel, it seemed to take away the very kinds of people the developing countries needed to sustain their growth. During the 1960s and 1970s, the brain drain was perceived in Asia and America as threatening the future of economic development of these developing countries.

광양-승주지역에 분포하는 화강암류의 암석화학

이창신,김용준,박천영,이창주,Lee, Chang Shin,Kim, Yong Jun,Park, Cheon Young,Lee, Chang Ju 대한자원환경지질학회 1992 자원환경지질 Vol.25 No.1

The pluton rocks in Kwangyang-Seungju area consist of two mica granite, hornblende diorite, Rimunri quartz diorite, grnodiorite porphyry and granophyre. The analysis of the geochronological data by the methods of K-Ar for the hornblende from Rimunri quartz diorite and hornblende diorite show that the ages are found to be $86{\pm}3.3$ Ma and $108{\pm}4$ Ma, respectively, and K-Ar age for chlorite from the altered two mica granite which intruded by the hornblende diorite of the Bonjeong mine shows $108{\pm}4$ Ma; K-Ar age for sericite from the greisenized hornblende diorite, which is closely associated with the Bonjeong ore deposits, is dated as $94.2{\pm}2.4$ Ma. They correspond to the igneous activity of the Bulgugsa Disturbance periods in the area. In chemical feature for oxides versus silica and AFM triagular diagrams of the pluton rocks in the study area, there is a suggestion of the possibility that these rock facies area a Calc-alkali series of differentiated products by low-pressure crystal fractionation processes in $SiO_2$-undersaturated suites. Compared with hornblende diorite, andesite and granodiorite porphyry, two mica granite, Rimunri quartz diorite and granophyre exhibit a wider range of normalized REE abundance and negative Eu anomalies. Such anomalies imply more extensive feldspar fractionation during crystallization. The Rimunri quartz diorite and hornblende diorite occurring in the margin of four mines(Bonjeong, Okdong, Soungchei and Saungyeul) of this area have high contents of As, Sb, Cu and Zn which have been shown as the best indicators in hypogene gold deposits and low contents of Ba, Cr served as more sensitive indicators. And the granitoids are regarded as the rocks associated with gold and sulfide mineralization of the area.

미국 남북전쟁 이전 뉴 잉글랜드 지방의 섬유 산업 여성 노동자들에 관한 연구

이창신 ( Chang-Shin Lee ) 덕성여자대학교 인문과학연구소 1998 인문과학연구 Vol.4 No.-

본 논문은 미국의 남북전쟁 이전 시대 뉴 잉글랜드 지방의 섬유 산업에 종사한 여성 노동자들의 노동환경과 노동운동에 대해 분석해 놓고 있다. 19세기초 미국의 뉴 잉글랜드 지방을 중심으로 발전한 섬유산업에 참여한 여성 노동자들은 대부분 시골지방 출신의 백인 미혼여성들 이었다. 이들은 다양한 동기를 가지고 노동시장에 동참하였고, 그들의 생산 활동의 참여는 그동안 주로 가사노동에만 참여 해 왔던 과거로부터 탈피해서 한 여성으로서 경제적 독립성을 가지고 사회생활에 참여하는 커다란 생활에의 변화를 가져왔다. 가정을 떠나 기숙사에 거주하면서 공동체를 형성하였고 이러한 공동체를 통해 서로의 의견을 교환하면서 그들 나름 데로의 공감대를 형성해 갔다. 공장 생활의 적응 과정에 있어서 그들의 노동 환경과 노동조건들이 얼마나 열악한 가를 깨닫게 되었고 이것은 곧 집단적인 노동운동으로 발전하게 되었다. 이들을 중심으로 형성된 노동운동은 당시 여성들의 의식 성장에 어떠한 작용을 하였으며, 더 나아가 이러한 노동운동이 미국의 여성 참정권 운동에는 어떠한 영향을 끼치게 되었는가를 살펴보는 것이 본 논문의 의의라 할 수 있다.

땅과 생명을 위한 투쟁들: 미국 원주민 여성들의 삶과 환경운동

이창신 ( Chang Sin Lee ) 한국아메리카학회 2010 美國學論集 Vol.42 No.3

The primary purpose of this study is to examine Native American women`s lives and the environmental movement. Each of the various Native American cultures is different in at least one way that distinguishes them from others. Women`s positions within these cultures are also different. However, most of the origin myths and legends describe the important role of woman as creator for their tribes. In other words, the Native American women have been the heart of society in many ways. The differences in Native American and white values begin with different perceptions, constituting opposite viewpoints of the world and of nature. Native American teachings describe the connectedness of everything. They believe in a power in the world that governs everything that grows. They refer to it as the supernatural power of "Mother Earth." They believe that everything created is holy and has a power of some sort. Native Americans have traditional knowledge and values that are superior to anything in western scientific and industrialized cultures. Yet, white "culture" neither understands nor respects the knowledge and values of Native Americans. After the invasion of the Europeans, Native Americans lost their spiritual power. Such spirituality was replaced by notions of "civilization" and "religion" that were disconnected from mind, body, and human connection to the natural world. Native Americans viewed the consequent environmental degradations as merely one more manifestation of colonialism that attacked their lives for over 500 hundred years. Presently, Native Americans are suffering from multiple environmental crises. As a result, the Native American women who have realized the critical danger to their families and children are the ones leading the environmental justice movement. They are resisting various environmental degradations such as mining, dam projects, and toxic and nuclear waste dumps on reservations. Currently, Native Americans have close to 200 grassroots environmental organizations in North America. Most of these are small and suffer from financial problems, rarely making the news. Despite meager resources, they have won many hard fought victories on the local level of the environmental movement. They insist that they will not give up fighting until they achieve environmental justice for their homelands.

엘리노어 루즈벨트를 통해 본 20세기 "정치적 여성상"과 "감성 리더십"에 대한 연구

이창신 ( Chang Sin Lee ) 한국아메리카학회 2016 美國學論集 Vol.48 No.2

This study explores the 20th Century ``political womanhood`` and ``primal leadership`` of Eleanor Roosevelt. In so doing, it analyzes how personal relationships gave Eleanor the skills that led her to revolutionize the position of First Lady. Historically, previous First Ladies had acted as their husbands` helpmates, hostesses, and unofficial advisors. Eleanor, however, transformed it into an institution of the American political system, dramatizing her actions through constant exposure via newspapers, magazines and radios. She used her access to the emerging power of the mass media to present herself as a model of political womanhood for the 20th Century. She represented the rising power of the American woman in the 20th Century. In addition, she transformed the role of First Lady with her ``primal leadership`` in American history. As First Lady, she was willing to use her public position to push for reform and social welfare. In her public communications Eleanor demonstrated an extraordinary ability to reach out to ordinary citizens, gaining respect and recognition from all Americans.

공무원의 집단자아존중 척도 구성 및 집단자아존중감과 무사안일 행태와의 관계

이창신(Lee Chang-Shien) 한국조직학회 2004 한국조직학회보 Vol.1 No.2

축,어에 관한 유가미학적(儒家美學的) 연구(硏究)

이창신 ( Chang Shin Lee ) 한국동양예술학회 2010 동양예술 Vol.15 No.-

「악기」에 성인은 덕음의 음인 도·고·강·갈 등의 악기를 제작하여 음악을 조화롭게 함으로써 관직서열의 귀천을 바로잡고 존비의 장유차서를 세우고자 하였다는 기록이 있는 것과 같이 동양의 악기에는 동양의 우주론과 윤리가 담겨 있다. 본 논문은 이런 점에서 축(강)·禦(갈)에 관하여 고찰하였다. 강·갈은 축·어의 다른 이름이며, 당상에서 연주될 때 사용된다. 이들의 유가미학적 의미를 정리하면 다음과 같다. 첫째, 축·어는 각각 양·음의 속성을 가지고 있다; 축은 악기제도가 양의 속성을 가지고 있고, 진괘로서 동북쪽에 배치되어 음악의 시작에 사용된다. 어는 간괘로서 서북쪽에 위치하여 가을을 상징하며, 악기제도가 음의 속성을 가지고 있고, 음악의 끝에 연주된다. 축·어에 음양의 속성을 담고자 한 것은 이 이들을 연주함으로써 자연의 음양조화에 부응하고자 한 것이다. 둘째, 性과 心의 상징성을 보이고 있다; 樂은 인간의 본성과 마음에 근본을 두고 있어서 사람의 마음으로부터 音이 생겨난다. 음의 발생을 축의 소리 나는 원리에 비유하여 목재상자는 사람의 마음으로, 추병은 외부의 자극으로 상징화시키고 있다. 강의 한자는 악기 내부에 허공을 넣어두고 있는 것을 의미하며 음악이 시작되는 虛와 상통하고 있다. 셋째, 경계와 절제의 의미를 내포하고 있다; 축의 추병을 止로명명하고, 어에 止의 의미가 있는 것은 음악이 발생할 때 예·의로써 절제하여 색이 음란하지 않고 덕을 보전하며, 음악이 끝날때 적당한 그침을 이루고자 하는 것이다. 넷째, 1년 24절기와 우주를 상징한다; 축의 제도는 우주와 사시순환을 나타낸다. 또한 축·어의 겉면에 오방색으로 채색한 것은 오행사상과 관련되어 있다. 오색은 만물을 생성하는 힘의 원천인 하늘의 氣를 나타낸 것이다. 다섯째, 德의 속성을 가지고 있다; 축의 한자는 진괘에서 유래한다. 진괘는 木으로 건괘의 장남이다. 때문에 축은 木과 兄의 회의자이다. 진괘의 방위인 동쪽은 으뜸이 되는 덕을 가지고 있어서 만물의 생성을 돕는다. 축이 수양하고 성찰하여 덕을 쌓는 震卦象의 속성을 담고 있는것은 修身하고 덕을 함양하고자 하는 유학자들의 의지로 볼 수 있을 것이다. 고대 동양에서는 축·어를 단순히 음향적 효과만을 내는 악기로 인식하지 않고 유가철학적 관점에서 여러 가지 상징성을 부여하고 있다. 음양오행사상, 경계와 절제, 덕 등의 상징적 의미를 축어의 제도·연주법·색상 등에 반영하고 있는 것은 이 악기들이 덕음의 음을 소리나게 함으로서 백성을 교화시키고, 사회를 안정시키며, 국가의 평안을 구하고자 하는데 있다. 또한 이것은 유가철학의 예악사상에 기초한 것이며, 나아가 왕도정치를 실현하고자하는 통치계급의 염원이기도 하다. Book of Rites, in Chapter on Akgi (Musical Instruments), defines the sounds of the six instruments(Do(도), Go(鼓), Gang(강), Gal(갈), Hun(壎) and Ji(지)) as sounds of virtue, and notes that through these instruments, social order can be established. Of these instruments, the philosophical meaning of Gang(강)·and Gal(갈) was examined. The names of Gang(강) and Gal(갈) are not currently used, but, according to Akhakgwebeom (musical cannon) and Heo Mok``s Gieon (sign language), Gang is another name of Chuk(축), and Gal(갈) is another name of Eo(禦); as such, the two instruments are all used when played on the floor of the Royal Palace. The philosophical meaning of Chuk(Gang) and Eo(Gal) can be defined as follows. First, Chuk and Eo have the attributes of Yang and Yin, respectively. Chuk is seen as Yang according to the instrumental system depicted in Akhakgwebeom and Akgi. Regarding Chuk, the two books agree on the instrumental system, but differ in the interpretation of measurement. Regarding the length of one side of the four directions, 2-ja 4-chi, Akhakgwebeom considers them to be numbers 2 and 4, and Akgi considers them to be 3×8; and, regarding the depth, 1-ja and 8-chi, Akhakgwebeom considers them to be 10 and 8, while Akgi considers them to be 2×9. These numbers are elaborated in the two books, and the attribute of Chuk, derived from these explanation, is Yang. In other words, the two books both consider that with Chuk used when music starts, Chuck has the attribute of Yang defeating Yin. Siakhwaseong(lit. Poetic Musical Harmony) sees Chuk as Jingwae described in Book of Changes, and explains its relation with Yang. Since Yang begins with Jingwae, Chuk is used when music starts, and since the direction of Jingwae is northeast, Chuk is positioned northeast, and Chuk(축) is composed of Mok(木) and Hyeong(兄), because Jin(震) has the attribute of Mok(木) and the first son. Eo(禦), as Gangwae(艮卦), has the direction of northwest, and is positioned northwest in Royal Palace music. Gangwae embeds the shape of a tiger, and thus Eo is shaped like a tiger. Thus, Eo is a thing of Yin character with the direction of west. Also, the Yin number 10 derived from the length(1-ja) of the stick defeats the numbers 3 and 9 derived from the number of Jeoeo, and thus Eo is understood to have the attribute of Yin. Eo, positioned west, symbolizes autumn, and autumn symbolizes Yin; thus Eo is understood to represent Yin. Second, human nature and mind are symbolized. Music consists in human nature and mind, and thus sound comes from the human mind. Sound comes only from the mind itself, not from external sources. In Akgi, this principle of producing sound is compared to the principle of Chuk producing sound. Chuk does not produce sound of its own accord, but is sounded only by external shock (club). In other words, the wooden case is compared to the human mind, and the club is compared to the external stimulus. Another name of Chuk, Gang(강), means accommodating and holding emptiness. Akhakgwebeom, in the preface, says that the starting point of music is emptiness; emptiness means the state wherein music has not yet begun, and has a thread of connection with the emptiness created inside the instrument Gang. As such, the name of Gang indicates that Chuk is the beginning of music. As such, Chuk has the attributes of human nature and mind. Third, the instruments contain the meaning of caution and temperance. Chubyeong(club) of Chuk is referred to as Ji(止) in Iya(爾雅), which means initial caution. It also means that even when music starts to play, the ending of it is already kept in mind, thus harmonizing music and preventing temperance from losing. Eo, as Gangwae, holds the meaning of ending appropriately. When Eo, symbolizing ending appropriately, is played, all social members are considered to be able to cultivate their own virtue. Fourth, the instruments symbolize 24 seasonal divisions of the year, and the universe. The one side length and depth of the four directions of Chuk symbolize the universe and four season circulation. The external color blue or five-direction color symbolizes the thought of Five Elements or the five elements of the universe. Fifth, the instruments symbolize the attribute of virtue. The letter, Chuk(축), comes from Jingwae(震卦) described in the Book of Changes. Jingwae, as Mok (木), the first son of Geongwae(乾卦). Thus, Chuk(축) is the combined letter of Mok(木) and Hyeong (兄). The direction of Jingwae(震卦), east, has the utmost virtue, thus helps the creation of all things. Therefore, the letter, Chuk, embraces the heaven``s will to create all things, and virtue makes the heaven``s will be fulfilled. The in-depth symbol of Chuk is virtue.

미국 남북전쟁의 연금제도와 전쟁 미망인에 관한 여성사적 고찰 , 1862 - 1900

이창신(Chang Shin Lee) 덕성여자대학교 사회과학연구소 1996 사회과학연구 Vol.4 No.-

디지털 TV 수신용 로그주기 프랙털 다이폴 안테나

이창신(Lee Chang Sin),유태훈(Yoo Tae Hoon) 한국통신학회 2011 한국통신학회 학술대회논문집 Vol.2011 No.11

변혁적/거래적 리더십이 집단자아존중감과 무사안일행태에 미치는 영향

이창신(Chang shien Lee) 서울행정학회 2006 한국사회와 행정연구 Vol.17 No.2

In this paper l examined the impact of transformational/transactional leadership on collective self-esteem and self-limiting behavior of the local government officials. The structural equation modeling has been employed to investigate the research model. The empirical study shows that transformational leadership has direct significant influence on collective self-esteem and self-limiting behavior, while transactional leadership has no any significant influence on them, and charisma and individualized behavior have direct significant influence on self-limiting behavior and almost all factors of collective self-esteem and also indirect significant influence on self-limiting behavior through them, while intellectual stimulation has no direct significant influence on self-limiting behavior, but has direct significant influence on collective self-esteem.