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건강가정지원센터 시범사업 현황 및 활성화 방안 - 2004년 서울시 용산구$\cdot$숙명여대 건강가정지원센터 가정문화 프로그램을 중심으로
김명자,계선자,박미석,장진경,한은주,류진아,김연화,Kim Myung Ja,Kye Sun Ja,Park Mi Seok,Jang Jin Kyung,Han Eun Ju,Ryu Jin A,Kim Yeon Hwa 한국가족자원경영학회 2005 가족자원경영과 정책 Vol.9 No.2
Every one hopes for the strong or healthy families and happy society, The Healthy Families Act legislated on February 9, 2004, and three centers were appointed to perform as a model, before the law has been in force from January 1, 2005. The major services or programs at the Center performed last year were as follows; educational programs, counseling for prevention of family problems, and cultural events for strengthening the family functions. This study presented the general situations of Seoul Yongsan-gu Sookmyung Women's University Center for Healthy Families last year, evaluated the product of cultural events or programs, and proposed better ideas for managing cultural services or programs. In 'the division of Home Culture', the community networks were established, and diverse events or programs provided drew high satisfaction among attendants. In the future, some services or programs at Seoul Yongsan-gu Sookmyung Women's University Center for Healthy Families hoped to be helpful and made a basis for activating services or programs for other centers.
김명자,Myung Ja Kim 대한화학회 1983 대한화학회지 Vol.27 No.1
실험실 조건에서 몇 개의 다른 종류의 토양에 의한 일산화탄소 소모를 측정했다. 시료로는 유기질이 많은 부식토 및 도로변의 토양과 실험에서 이미 사용한 높은 농도의 일산화탄소와 접했던 부식토 및 도로변의 토양을 택했다. 높은 CO농도 조건에서 CO의 소모성을 조사하기 위해서 18.2l 반응용기에서 CO의 농도를 2,000ppm에서 24,000ppm으로 변화시켰다. 토양의 CO 제거는 기체크로마토그래피법으로 측정하였다. 본 실험에서 시행한 조절실험의 결과를 보면 CO를 주로 제거하는 것은 화분용 토양임을 지적하고 있다. 부식토의 CO소모속도는 도로변의 흙에 비하여 월등히 크고, 실험에서 재사용된 부식토는 새로운 부식토에 비하여 약 15% 높은 소모속도를 나타냈다. 대기로부터 CO를 제거하는 토양의 능력은 $9,000{\sim}24,000ppm$의 CO농도 범위에서는 13,000ppm 근처일때 최대치에 도달했다. 스트렙토마이신의 첨가는 토양의 CO제거능력에 큰 영향을 미치지 못하지만, 10%의 소금물은 부식토의 CO제거능력을 현저하게 억제시켰다. The consumption of atmospheric carbon monoxide by soil was measured under laboratory conditions in different types of soils. Laboratory experiments were performed with humus containing high proportion of organic matter, roadside soils, and humus and roadside soils previously exposed to high concentration of CO by reusing in the experiment. CO concentrations in the 18.2 l-reaction vessel were varied from 2,000 ppm to 24,000ppm to estimate the effectiveness of CO consumption at high level of CO. The uptake of CO by soil was measured by gas chromatography using a TCD detector. The control experiments conducted along with the soil experiments evidently indicated that the potting soil is responsible for CO consumption. Humus showed much higher CO uptake rates compared with the soil taken from roadside. The humus reused in the experiment showed somewhat higher rates(15%) of uptake than the fresh one. The soil's ability to remove CO from the test atmosphere reached a maximum near the CO concentration of 13,000 ppm in the range of $9,000~24,000ppm$. The addition of streptomycin did not influence the removal capacity of soil significantly, whereas 10% saline solution remarkably prevented CO uptake of the humus sample.
김명자,박형숙,송효정,Kim, Myung-Ja,Park, Hyung-Sook,Song, Hyo-Jeong 한국가정간호학회 2003 가정간호학회지 Vol.10 No.1
In this paper, we checked health problems of outpatients who suffered from cancer, apoplexy, and arthritis. After accessing each patients condition, in order to alleviate their sufferings, we introduced several methods of aroma therapy as a holistic approach to these health problems. Aromatherapy, which can be defined as a nature-friendly complementary / alternative method, has its great merit in its easy way of treatment by the family member of patient or patient himself. Recently, it was scientifically proved that aroma therapy has various curative effects. The easiness of applying aroma therapy is full of suggestions concerned with the future of nursing science. Recently, in the domain of home care nursing, there happened a fundamental change in its structure: a change from the supplier/professional-centered to the consumer/patient-centered one. With this change, home care nursing as a cherished desire of nursing science obtained its legal ground in the established medical programs and, in the same context, patients came to have the chance to receive demanded medical services in their home without going through complicated hospital admission procedures. Considering the future status of home care nursing as a major contributor in the consumer-centered structure of medical health service, aroma therapy as a complementary/alternative method is expected to contribute not only to establishing more effective structure of health service supply but also to resolving chronic health problem of outpatients.
김명자,Kim Myung Ja 대한간호협회 1972 대한간호 Vol.11 No.3
This clinical observation was based on retrospective investigation of 97 Cesarean sections performed at the Department of Obst. & Gynec. Jeonju Provincial Hospital from Jan. L, 1969 to Aug. 31, 1971. The results were as follows: 1. Cesarean section rate w
김명자,정인숙,Kim, Myung-Ja,Jung, In-Sook 한국호스피스완화의료학회 2007 한국호스피스.완화의료학회지 Vol.10 No.1
본 고에서는 보다 수준 높은 호스피스 케어를 위해서는 고통에 대한 포괄적인 이해와 영적 접근에 대한 의식확장이 전제되어야 한다는 가정 하에 관련된 문헌을 살펴보았다. 최근 건강관련분야 특히 만성적 건강문제에 접근하는 기본 패러다임으로 총체적 모델에 대한 관심이 증대하고 있는데 이는 인간에 대한 존엄과 인간을 몸과 마음 그리고 영적인 요소가 하나로 통합된 존재로 보는 이론체계를 수용한다. 따라서 전인적, 총체적으로 인간을 이해하는 것은 죽음을 앞둔 대상자의 건강과 관련된 의사결정과 치유과정에 필수적인 요소라 할 수 있으며 이 때 제기될 수 있는 윤리적 관점은 또다른 차원의 문제인 것이다. 인간은 죽음을 체험하면서 궁극적인 고통과 대면하게 되는데 이러한 문제를 해결하기 위해서는 의료적 조치인 이성의 힘만이 아니라 절대자인 신(God : 하느님 : 우주)과의 관계 안에서의 모색이 연결되어져야 할 것이라고 본다. 죽음의 고통을 겪고 있는 대상자들은 의료인의 따뜻한 마음과 전인적인 포용력을 요구하는 인간적인 특성을 소지하고 있다. 호스피스에 관심을 갖는 의료인들은 인간의 마음 속 깊은 곳에 자리하고 있는 종교심 또는 영적 영역의 장을 인정하고 애정어린 몸짓으로 대상자의 고통에 함께 함으로써 보다 수준 높은 호스피스 케어가 이루어질 수 있으므로 그들의 곁에 있다는 것을 느끼게 해주는 한편 고통에 대한 의식을 확장하고 발전시키고자 하는 신념을 소지할 필요가 있다. Although hospice care includes palliative care technology in terminally ill person for pain, it is much more holistic including emotional, spiritual and other life dimension. Human suffering that experiencing the hospice client must be reconsidered whether one starts with an objective side or a subjective side of suffering, the strategies about the expanded consciousness is important. In the hospice caring perspectives, the body, mind and spirit are integrated so the objectivity and subjectivity can merge; the extended awareness with inner resource or energy, and the positive thinking about the God is meaningful especially dying person, family member, and the hospice team.
김명자,양남영,Kim, Myung-Ja,Yang, Nam-Young 한국가정간호학회 2009 가정간호학회지 Vol.16 No.1
Although the general concept of suffering care includes palliative care for the terminally ill that is designed to alleviate pain, it is much more holistic and encompasses emotional, spiritual and other life dimensions. Human suffering is multi-dimensional including spiritual and religious aspects, which diverge from the concept of pain understood in the context of materialistic medical approach. In this caring perspective, the body, mind and spirit are integrated so that objectivity and subjectivity can merge. The extended awareness with inner source or energy, and positive thinking about the personally-relevant God can be meaningful the dying person, family members and the caring team. Despite the importance of an inclusive understanding of human suffering, actual nursing practice still does not fully embrace the full understanding of human suffering. A more fundamental meaning of human suffering from the nursing perspective may fruitfully adopt a more inclusive view of human suffering.
『하와일록(河窩日錄)(1796∼1802)』을 통해 본 풍산유씨(豊山柳氏) 겸암파(謙巖派)의 관계망
김명자 ( Kim Myung-ja ) 대구사학회 2016 대구사학 Vol.124 No.-
In this paper, relational networks’ranges and response methods of the group of Gyeomam of the Pungsan Ryu family were examined through Hawailrok. Hence, the next truths were disclosed. First, there are blood ranges of networks of the third generation of Ryu Il-chun. These formed intimate networks with the whole family of Hahoe and other families linked with marriage, such as the Suncheon Kim family, Andong Kim family, Pungsan Kim family, and Jeonui Yi family of Pungsan, Gwangsan Kim family and Jinju Kang family of Uiseong, and Hamyang Park family and Yeogang Yi family of Yecheon. Besides, people with other family names who had good relations with the group of Gyeomam mostly belong to academic lines of Toegye Yi Hwang. Above all, a portion of the family line of Seoae Ryu Seong-ryong is relatively high. Their residences are linked with southwest areas focused on the west area of Andong. Second, there are characteristics of sociable spaces. The spaces of forming networks of the third generation of Ryu Il-chun are houses, lecture halls for Confucius, gazebos, and villages. Houses are open spaces. However, lecture halls for Confucius and gazebos are more exclusive and official spaces than houses. So, intimate social ranges were relatively narrow. Villages were psychological buffer zones where high class and low class people got along well together and open spaces to maintain communities. Third, there are political and social response methods. After King Sunjo came to the throne, status of highborn families diminished highly due to preventing Southerners (a political faction) in Gyeonggi province from being honored and gaining power of new Noron faction and descendants of concubines. In these situations, Ryu Il-chun maintained passive response. But, the result can be understood caused from his humane agony and choice of planning something for the future rather than self-destruction via uncompromising response. The reason why the Pungsan Ryu family took the lead in regaining the impaired reputation of Chae Je-gong might be that RyuIl-chun kept good networks even in his passive response to the reality. Fourth, there is challenge for new networks. If marriage of noble families in the Andong region around the 19th century has meaning in strengthening already formed networks more, passing the state examination for a government official provides an opportunity to form new networks. The group of Gyeomam of the Pungsan Ryu family tried to make new networks through the exam pass of smart Ryu Ui-mok. However, as he failed, the chance was lost. There is some regret about not searching for flows of networks time serially because the period of writing diaries was not long. Nonetheless, along with daily life of noble people in the Andong region, as King Sunjo ascended the throne after King Jeongjo passed away who supported Southerners of Yeongnam (Gyeongsang areas), political situations changed suddenly, therefore, complicated looks of local societies in turbulent times and vivid looks of aristocrats who coped with the situations could be minutely confirmed, simultaneously. (ACFKS Center For Korean Studies Materials / minju930@hanmail.net)
김명자(Myung Ja Kim) 한국기독교교육정보학회 2015 기독교교육정보 Vol.0 No.47
본 연구는 기독교대안학교 교사 교육체험의 본질과 의미가 무엇인지를 이해하는 것을 목적으로 삼는다. 이를 위해 과정중심 질적 연구 방법론 중 체험연구에 적합한 밴 매넌(Max Van Manen)의 해석학적 현상학적 연구방법을 적용하여 체험의 본질에 집중, 실존적 탐구, 해석학적 현상학적 반성 및 글쓰기를 수행하였다. 연구참여자는 유·초·중·고등학교에 재직하고 있는 현직교사들 총 9명이고, 연구자료는 2014년 6월부터 7월까지 2개월 동안 3회에 걸쳐 이루어진 심층 면담을 통해 수집되었다. 참여자들의 생생한 경험의 진술들과 이와 관련된 다양한 자료들에 대한 현상학적 반성을 통해 도출된 교사들의 교육체험은 8가지의 본질주제와 35개의 하위주제들로 나타났다. 해석학적 현상학적 반성을 토대로 글쓰기를 한 결과, 8가지 주제들은 다시 교사교육의 필요성 측면과 전문적인 교사양성 교육기관이요구된다는 측면으로 구분하여 살펴볼 수 있었다. 첫째, 교사교육의 필요성 측면에 관해서 참여자들은 교사교육은 전문적인 지식만으로는 불충분하며, 그 이상의 무엇이 필요하다는 공통된 진술을 하였다. 둘째, 경제적인 측면과 역량의 측면에서 대안학교 현장에서 교사교육을 감당하기 어려우므로, 기독교 교사교육을 위한 전문적인 교육기관이 있어야 한다는 것이다. 기독교사로서 사전 준비교육을 위한 교과내용, 교육방법 등에 관한 수업코칭이 절실하게 필요한데, 이러한 사전 준비교육을 거친 준비된 교사는 교육기관에서 양성해낼 수 있기 때문이다. 셋째, 참여자들은 모델이 되는 대안학교에 대한 갈증을 표현하면서, 대안학교가 보다 활성화되기 위해서는 대안학교의 장점과 공교육의 장점을 접목하는 것이 필요하다는 의견을 내놓았다. 끝으로 결론을 토대로 한 4가지 제언, 즉 성경적 커리큘럼의 개발과 이 일을 전담할 기독교교과과정 연구소 구축, 현장형 매뉴얼개발, 각 기독교 대안학교 간의 연대와 협력이 필요하다는 것을 논의하였다. This study aims to understand the essence and meaning of educational experience of teacher in Christian alternative schools in terms of van Manens"s hermeneutic phenomenological research method which reveals the structure of "lived experience". The essential themes that issued from this study are divided into the following 8 themes which constitute a semantic and sequential structure: ‘Having aspiration to be a good teacher,’ ‘Feeling a gap between reality and ideals,’ ‘Needing a rational system,’ ‘Needing to share the philosophy of education,’ ‘Having to integrate faith and learning,’ ‘Teaching with God’mind,’ ‘Talking according to a way of life and living a way of talking,’ ‘Needing absolutely teacher education programs.’ The meaning of "teacher education experience" is thus as follows. The above-stated 8 themes can be divided into two aspects: the necessity of teacher education programs and the necessity of professional teacher training institute. First, coming to recognize the necessity of education which make the gospel realize in life, and thus that to integrate a curriculum in the christian world view and that of something more than professional knowledge, participants expressed the necessity of teacher education. Second, in spite of passion and sense of mission about their work, because of lack of teaching skills and of understanding about their students, participants were confronted with the confusion of identity and the loss of pride. This is the reason why they need, besides spirituality, intelligence and character, special teaching skills and thus professional teacher training institute which can teach them. That is to say, the ability to impart knowledge and skills is the essential qualification for desirable teachers. This research will be contributed to build a theoretical base to develop teacher education programs.