HỘI LIÊN HIỆP PHỤ NỮ VIỆT NAM VỚI CÁC HOẠT ĐỘNG THÚC ĐẨY LỒNG GHÉP VẤN ĐỀ BÌNH ĐẲNG GIỚI TRONG XÂY DỰNG VBQPPL

Đ;ào Thị Vi Phương 한국여성정책연구원(구 한국여성개발원) 2018 한국여성정책연구원 세미나자료 Vol.2018 No.6

쯔놈과 놈 문학-중대 베트남 문화의 찬란한 성과

Dinh Thi Khang 조선대학교 국제문화연구원 2009 국제문화연구 Vol.2 No.1

After obtaining the nation’s independence, Vietnam feudal dynasties continued to use Han as the official script. However, to satisfy people’s daily need, Nom was created and became an outstanding accomplishment in Vietnamese literature, which expressed the national esteem, power as well as position of Vietnamese language. Nom script was steadily improved, and Vietnamese people started to use Nom in literature work from XIII century. This was a significant improvement in national esteem and as well as a remarkable development in literature. History of Nom literature spread in seven centuries and was divided into four periods: Period 1 (the X century - the XIV century): Come along with Han, Nom script started to appear in literature since Tran’s dynasties. This is the vital achievement in the period which set up the basis for the development of composing in national language in the following centuries. Period 2 (the XV century -the XVII century): Besides accomplishments in Han compositions, Nom literature with diverse styles was well developed and attained worthy achievements, which set a firm fundamental for the development later on. The success of Tho Nom Duong luat was marked with the existence of massive collections (including hundreds of poems). This time was the outstanding period in the literature history. Period 3 (the XVIII century - the beginning of XIX century): This time was considered as the golden age in the history with a notable development in Nom literature. With traditional literary styles, compositions written in Nom created masterpieces in literary heritages. Period 4 (from the late XIX century): In transformation process of national literature from medieval to modern, Nom compositions continuously played an importance role in create the unique features in this stage. The appearance and development of Nom literature is a must in the Vietnamese literature history in the process of building up our literature, In this process, the compositions written by several famous authors, for example Nguyen Trai, Nguyen Binh Khiem, Doan Thi Diem, Nguyen Gia Thieu, Ho Xuan Huong, Nguyen Du, Nguyen Dinh Chieu, Nguyen Khuyen, Tu Xuong, and etc., have created a series of valued masterpiece; among those, ‘Doan truong tan thanh’ (Truyen Kieu) written by Nguyen Du is consider the number one masterpiece. Hence, Nom literature achievement has claimed an important role of Vietnamese language in literature compositions. The appearance of Nom script and Nom literature are astounding successes of Vietnamese literature in medieval period. With Nom written language, so many traditional literary styles were created and added worthy values into Vietnamese literature. The first achievement was to vietnamize Duong luat style to make up Tho Nom Duong luat - a style of poetry of which all the features of Vietnamese poetry were taken into account. The second success was creating two kinds of whtten compositions named Truyen Nom and Khuc ngam song that luc bat on the basis of folk poetry (six-eight meter and double seven six-eight meter style) In Nom compositions, public language used to be considered informal speech was brought into written work. The process of setting up Nom literature was the development of language selection and usage as well as the improvement in expression abilities and art level of national language. Nom compositions insisted the values, fates, right of existence and aspirations of human, especially those of women. Those were the general topics in our literature which followed humanism. As a result, democracy in content which required nationalized manners of expression in terms of written language, style of poetry and speech became the norm in Vietnamese literature. Vietnam has officially been a member of IRG since 2000. Written Nom has been encoded to add into international symbol system with similar script in the area. As a result, Nom written language created by Vietnamese people has been internationally recognized as a unique contribution to the cultural treasure of humanity.

가톨릭교회의 가르침에 따른 베트남 상황에서의 신학생 양성

요셉 다오(Bishop Joseph Đ,inh Đ,ú,c Đ,ao) 신학과사상학회 2015 가톨릭 신학과 사상 Vol.- No.75

“하느님의 마음을 닮은 목자”인 사제가 된다는 것은 자동적으로 일어나는 일이 아니라 오랜 기간의 양성이 맺는 열매다. 교회의 가르침에 따르면 이 양성은 가톨릭 사제의 공통된 정체성에 부합하는 동시에 각기 다른 지역적 상황에 맞게 적용되어야 한다. 이러한 의미에서 베트남의 상황은 문화적 유산과 현대 세계에서의 삶이라는 두 가지 측면을 지닌다고 볼 수 있다. 오늘날 신학생 양성이 인성과 영성, 지성과 사목이라는 네 가지 차원을 아우르는 통합적 교육이어야 한다는 점에 있어서는 모두가 동의하고 확신하는 바다. 하지만 베트남 상황에서는 이러한 네 가지 측면에서 이루어지는 통합적 양성만으로는 불충분하다. 사제는 그 어떤 힘보다도 강렬한 힘으로 무장하여, 오늘날 만연한 온갖 이념들을 비추고 통합해야 하기 때문이다. 그리고 이 힘은 다름 아닌 예수 그리스도다. 그러므로 양성의 핵심을 어떤 프로그램에서 찾아서는 안 된다. 프로그램이 제아무리 완벽할지라도 양성의 본질은 거기에 있지 않다. 예수 그리스도의 인격 그 자체가 양성의 핵심이기 때문이다. 그분은 단순히 양성의 여러 필수 요소들 중의 하나가 아니라, 양성의 전체 과정과 구조를 이루는 출발점이요, 원천이며 기초다. 한편 사랑으로 충만한 그리스도와의 인격적인 관계는 복음적 권고(청빈, 정결, 순명)의 정신에 따라 모든 애착을 버림으로써 맺는 열매인 내적 자유를 필요로 한다(마태 9,37~39; 루카 14,25~27; 필리 3,7~9 참조). 친교 역시 양성의 또 다른 요소다. 그런데 베트남의 문화적 심성은 ‘친교’에 대해 그리스도인과는 사뭇 다르게 이해하기에, 사제 양성은 이러한 문화 자체를 변혁하고자 하는 노력 역시 포함해야 할 것이다. Being a priest, a “shepherd after God’s heart” is not something which comes automatically, but it is the fruit of a long process of formation. According to the teaching of the Church, this formation must be faithful to the identity of the Catholic priest and at the same time, applied to the local context. The Vietnamese context has two aspects: cultural heritage and situation of life in the modern world. Today, it is a consensus and conviction that the formation of seminarians must be integral, embracing four aspects: human, spiritual, intellectual and pastoral. However, in the Vietnamese context, only the vision of an integral formation, embracing all four aspects is proving insufficient. One needs to be rooted in a force, more powerful than all other forces and capable of enlightening and unifying all the diverse ideas. That force is Jesus Christ. The heart of formation is not a program, no matter how perfect it may be, but a Person who is Jesus Christ Himself. He is not a necessary element among other necessary elements of formation, but He is the starting point, the very source and the foundation from which the whole process and structure of formation is conceived. The personal and loving relationship with Christ requires an inner freedom, the fruit of the detachment from everything (Cf. Mt 9:37-39; Lk 14:25-27; Phil 3:7-9) according to the demands and the spirit of the evangelical counsels (poverty, chastity and obedience). Another element of formation is the communion. In the cultural mentality of Viet Nam, “communion” is not understood in the same way of the Christian vision. Therefore, the priestly formation requires efforts to transform the cultural mentality.

NGUYỄN TRÃI, NGƯỜI ANH HÙNG, NHÀ VĂN, NHÀ THƠ LỚN CỦA VIỆT NAMTHỜITRUNGĐẠI

Đ;inh Thị K hang 조선대학교 국제문화연구원 2012 국제문화연구 Vol.5 No.1

Nguyen Trai (1380 – 1442) also known as Uc Trai, came from a family of patriotic, loyal and literary tradition. He was born and growing up in a period of significant historical changes which made him always aware of the importance of the nation and the people’s detiny. Although being a blood of Tran’s family, Nguyen Trai decided to become a follower of Ho’s dynasty to against Tran’s slippage. He participated in Lam Son uprising and became a great help for Le Loi to battle against Minh’s invasion. He wrote B inh N go dai cao – the Declaration of Independence in 1428 to mark the victory against Minh’s dynasty. In peaceful time, Nguyen Trai felt the emperor’s faith in him was declining and decided to resign and to cocoon in Con Son; and only came back to revival the country as being assigned by King Le Thai Tong. Nguyen Trai was accused unfairly in Le Chi vien case in 1442 which caused him his life and the death of three generations of his family. It was a great tragedy of a genius, a great character and a great historical loss of a era.. By Le Thanh Tong dynasty, the truth about the tragic case was revealed and King Le announced Nguyen Trai’s innocence in 1464. We now inherit from Nguyen Trai huge collections of compositions. The collection written in Han are: Quan trung tu menh tap, Binh Ngo dai cao, Uc Trait hi tap, Chi Linh son phu, Van bia Vinh Lang, Bang H o di su luc, D u dia chi and ect. Nguyen Trai’s compositions are also written in Nom, including Quoc am thi tap – a content of 254 poems which is the largest existing ancient Nom poem collection.Nguyen Trai is a great writer, His writings reflect his progressive conception of literature, self-consciousness in political and moral functions of literature. To him, literature is a weapon of social strives. His concept of Nhan nghia means that people have moral content and political view of Confucianism which should be the fundamental moral principles of feudal society. Nhan nghia in his writings means to be pastriotic and a love to the people, to defense the nation’s borders and independence, to battle against foreign aggression, to create good life for the people. Quan trung tu menh tap is a collection of letters calling for enemy’s surrender to restrict war concequences. Each letter carries the power of justice and the magnanimous spirit of heroic anti-invasion era. Binh Ngo dai cao is simultaneously a summary of national war of resistance and a literature masterpiece of patriotism and national pride, expressing the power of the people. Quant rung tu menh tap and Binh N go dai cao reach the pinnacle of literature art which create Nguyen Trai as a literature genius. Nguyen Trai is also an outstanding poet. His poems show a love of nature and a rich poetry soul. Uc Trai thi tap – a poem collection written in Han about the natural landscape of the country, for example: Bach Dang, Than Phu, Long Dai, Vong Doanh, Van Don, Duc Thuy, Con Son, Yen Tu and ect. This collection embraces an enormous space of nature to historical sights. The major of Quoc am thi tap was composed within Nguyen Trai’s time of cocooning. This collections describe the nature of mountainous landscapes, rural life associated with Confucians’ gracious life style Also, Uc Trai is written about normal and simple things in daily life such as: vegetable, bean and ect. which are new figures in scholar poetry and are able to contribute values to the compositions. Nom poetry of Nguyen Trai shows love, the closeness and harmony between man and nature to upbring a rich and subtle soul of poetry. Nguyen Trai’s poems express his life justification and outstanding qualities. His writings are about a loyal heart, life justification and courage. Uc Trai always wants to express a great social ideal which mean a desire to bring prosperity and happiness to the people. Quoc am thi tap, not only describes nature but also imply moral content, is always valued by many Vietna

THƠ VIẾT VỀ PHỤ NỮ TRONG BẮC HÀNH TẠP LỤC CỦA NGUYỄN DU

Đ,inh Thị, Khang 조선대학교 국제문화연구원 2016 국제문화연구 Vol.9 No.2

Bac hanh tap luc poetry, containing 132 poems, was written by Nguyen Du during his vassal trip to China (1813 - 1814). The collection was seen as a poetic journal of the author in which he reflected what he witnessed during the vassal trip from Vietnam to China. The number of work written about women in Bac hanh tap luc only accounts for 9 percent (12 out of 132 pieces); however, these were the concerns of Nguyen Du about suffering lives and destinies of women, no matter who they were – Vietnamese or Chinese women. Realities perceived during the journey to the North inspired Nguyen Du to describe and reflect novel senerios that never been mentioned in previous verses like Thanh Hien thi tap and Nam trung tap ngam. Nguyen Du went beyond boundaries of national-state as well as differentiations of regimes, social classes and social psychology in order to discuss and pursue the answer for the destinies of women. The attitudes and passion of the author demonstrated significant development in perceptions of literature and literary ways of thinking in the 18th century until the first half of the 19th century. His poetic work was a passionate voice for humanism and human rights. Tập thơ Bắc hành tạp lục hiện có 132 bài, Nguyễn Du viết trên đường đi sứ Trung Hoa (1813-1814). Tác phẩm được coi là cuốn nhật kí bằng thơ, ghi lại những điều trông thấy, những nỗi đau lòng của tác giả trước những cảnh, những việc và những con người với những mảnh đời khác nhau. Thơ viết về phụ nữ trong Bắc hành tạp lục chỉ chiếm khoảng 9% (12/132 bài), nhưng thể hiện mối quan tâm sâu sắc của Nguyễn Du đối với cảnh ngộ và số phận người phụ nữ. Trong thơ ông, họ là người Việt Nam hay là người Trung Hoa, cũng đều bất hạnh. Mỗi bài thơ là một không gian mới – có thể chưa từng xuất hiện trong Thanh Hiên thi tập, Nam trung tạp ngâm. Suốt hành trình Bắc sứ, đối diện với hiện thực, cảm hứng nghệ thuật đã tạo nên sức phản ánh lớn trong tác phẩm. Mỗi con người với cảnh ngộ cụ thể được viết bằng thể tài thơ phù hợp, đủ sức biểu hiện. Trước số phận những người phụ nữ đau khổ, tấm lòng nhân đạo của quan chánh sứ họ Nguyễn đã vượt qua giới hạn thời gian, tư tưởng đẳng cấp, địa lí quốc gia, thể chế và tâm

Current Situation Concerning the Accessibility to Social Welfare of Workers in Binh Duong’s Industrial Parks

Nguyễ,n Đ,ứ,c Lộ,c 조선대학교 국제문화연구원 2014 국제문화연구 Vol.7 No.1

The paper focuses on the analysis of data from survey on the responsibility of the government and corporate in covering social welfare of the workers currently working in industrial parks in Bình Dương Province. It also acknowledges the interaction between state and and enterprises in this process and considers social welfare as a fundamental right of each citizen. The changes in social welfare services after the Renovation period (particularly in education and medication) reflect the process of service “commoditization” in a more frequent and stronger manner. Social welfare has become services, which citizens have to pay for, even with high price. A perfect social welfare system has to prove the responsibility of each individual in maintaining the quality of community’s life. Nonetheless, the “commoditization” process has been turning social welfare into burdens on the shoulder of workers with low income.

Yugoslav (Serbian) Oral Tradition

Nada Miloš,ević,-Đ,orđević 한국외국어대학교 동유럽발칸연구소 2003 동유럽발칸연구 Vol.11 No.2

본 논문은 주로 부크 스테파노비치 까라지치(Vuk Stefanović Karadžić)에 의해 집성된 구 비서정시와 구비서사시, 그리고 또 다른 갈래들에 대한 최초의 체계적인 채록집이 출판된 15세기로부터 19세기에 이르는 시기의 구비전승에 대한 개괄을 기술한다. 구비서정시는 가부장적 문화의 요소가 살아 있는, 매우 오래된 시대적 관점의 숨겨진 층 위를 가진 복합적인 구비전승양식으로 간주된다. 구비서정시가 개인적인 감정과 소망을 표 현한다고 생각됨에도 불구하고, 단도직입적인 감정의 표현은 거의 드문 편이다. 이에 대한 설명은 문화와 집단적 표현간의 상호의존에서 찾아질 수 있다. 얼마간의 극단적으로 섬세한 시가들은 여성들에게 강요된 모든 억압들을 드러내기도 하며, 따라서 시가들은 가장 적합한 외적 심상을 선택해야만 하고, 고도로 발달된 詩作法의 실재를 통해서 감정의 메시지를 구 체화해야만 한다. 동시에, 심리학적으로 중요한 기능을 가진 가공하지 않은 행위예술을 참고 해야만 한다. 코소보에 관한 구비서사시가 모든 개개인이 자신의 국가에 속한다는 사실과 국가를 향한 기사로서의 의무를 깨닫게 되었을 때 나타났다는 것은 본 논문에서 지적되었다. 밀로슈 오 빌리치(Miloš Obilić)에 의한 터키의 술탄 무라드(Murad)의 죽음은 역사적인 행위로써 애국 적인 것이었으며, 이는 자신의 국가를 위해서 자신을 희생한다는 밀로슈의 내적 필요에 의 해 유발된 것이었다. 이는 부크 브랑코비치(Vuk Branković)의 비방과 자신으로부터 그것을 떨쳐버리려는 밀로슈의 욕구 사이에서 起因效果를 지닌 기사도적 구비서사시의 모티프방식 에 적합한 것이며, 따라서 군주인 라자르(Lazar)에 대한 자신의 충성심을 증명하는 것은 시 적 내용에 있어서 초기 구비서사시의 자극이 되었고, 전쟁의 비극적 결말을 제공하는 비방 자가 배신자로 되었다는 사실에 의해 확대된 것이다. 모든 시가는 개인적 감정과 영웅 서사시의 상호관계에 양식을 맞추고, 따라서 객관적인 역사 사건들은 모든 인물의 개인적 운명과 동일시된다. 반란에 대한 시가들 속에서 농민이라는 인물들은 자신들을 코소보에서 희생당한 귀족의 직접적인 자손으로 생각한다. 코소보 서사시와의 근접성은 문체적 표현접근에 의해 지속적 으로 이루어진다. 매우 풍부한 구비산문 역시 언급되어져야만 한다. 그것은 두 개의 기본적인 범주로 나뉘 어진다: 설화부분과 전설부분. 구비산문의 기본적인 특징은 문화적 특색을 보여주는, 갈래의 국제적인 체계에 맞춰져 있다.

THI의 의미론적 논법

Nguyen Duc Dan 조선대학교 국제문화연구원 2009 국제문화연구 Vol.2 No.1

After giving a brief review of the different ideas of the Vietnamese linguists about the word THI, the author presents his judgment about this word as the followings: 1. First as all, the word THI is a conjunction in the structure of the complex sentences which indicates the relationship between condition and result. This structure is a kind of cause - effect one which reflects structure of logic statement “a ⇒ b”. So, we could apply the inferences of prepositional logic to recognize the implication of the sentences which includes the word thi. The most useful inferences are: - The inference by Modus ponens (sufficient condition): (MP) ((x ⇒ y) & x) ⇒ y - The inference by Modus tollens (necessery condition): (MP) ((x ⇒ y) & ~y) ⇒ ~x - The inference by Hypothetical Syllogisms: (HS) ((x ⇒ y) & (y ⇒ z)) ⇒ (x ⇒ z) There is a specific inference in some cases of natural languages in general and Vietnamese language in particular: a sufficient condition may be used as a necessary one. Considering this inference as MV, we have: (MV) ((x ⇒ y) & ~x) ⇒ ~y There are modal inferences for MT and MV. That is: (MT₁) ((x ⇒ y) & muốn ~y) ⇒ đừng ~x / không nên x (MT₂) ((x ⇒ y) & cần ~y) ⇒ phải ~x / không thể x (MV₁) ((x ⇒ y) & muốn ~x) ⇒ đừng ~y / không nên y 2. As a follow-up to the inferences, author presents a general method to investigate the implications in the complex sentences which include the structure of “nếu …thì”. After that, with a series examples, the author demonstrates indirect speech acts of these complex sentences as follows: - Vow, promise: ‘Lạy ông bà, chúng con có biết cái ví tiền của ông mật ngang mũi dọc thế nào thì chúng con cú chết một đời cha ba đời con!’ (NCH). (We (I) swear to you, grandpa, grandma, if we knew anything about the money in your wallet, we (I) would die, our kids would die, and our grandkids would die). - Advice: ‘Nếu ngài không ra tranh cử thì còn ai nữa?’ (If you don't want to run for office, then who will?) - Forbiddance, intimidation: ‘Con mà lấy nó thì đừng bao giờ về nhà này nữa. (If you marry him, don't ever come back to this house). - Assessment, appraisement: She loves you unless the sun rises in the West // Giá Ba chăm học, anh ấy đã đậu đại học (If Ba had studied hard, he would have passed the examination to the university). - Affirmation: ‘Nhưng chẳng tin vào bùa thì còn biết làm gì nữa’ (CĐBT, NNT) If you don't believe in amulet what else? - Announcement: ‘Làm vậy thể nào anh cũng sẽ bị ngồi tù đấy' (If you do that, and then definitely you’ll go to jail). - Proposition, requirement: ‘Nếu cậu không giúp mình chuyện này thì đừng coi mình là bạn nữa.’ If you don’t help me this time, then don’t consider me as your best friend. - Refusal: Tôi giúp anh, sếp biết được thì tôi mất việc. (I could help you, but if the boss knew, I would loss my job). 3. The author uses the inferences MP, MT, MV for investigating the pragmatic implication of the pair utterances of conversation. This pragmatic implication “conceals” in the later utterance which includes the word THI and indicates indirect speech acts such as affirmation, assessment, announcement, refusal, advice… Examples: 1) - Can I park my car here? - Yes, if you want to pay a fine 2) - Why did you beat the young brother? - I didn’t beat him because he is good-mannered) - Sao không cho anh ấy mượn tiền? - Giá như anh ấy giúp đỡ những người khác thì tôi đã cho mượn rồi (- Why didn’t you lent the money to him? - If he had helped others, I would have lent the money to him.) 3) - Em không tin chồng em có bồ. Họa có đứa điên thì nó mới theo không anh ta. - Vậy à? Thế mà bây giờ có đứa đang điên đấy. - (I don’t believe my husband is having a girlfriend. Most likely, she is not too crazy to get involved with him for nothing. - Oh, really? Look, who is a crazy one right now?) 4. Idioms with the word THI In conversation, there are utterances expressing speech acts which become the particular language patterns. A first speech act leads to second speech act. Hence, this is a cause-effect relation. Step by step, these patterns become to idioms indicating a specific speech act even though it doesn’t contain specific content. There are some idioms with the word THI that indicate a specific speech act: ‘A thì cũng x’. This is a rejection, a refusal to accept a role or influence (and consequence) of A to make an appearance x. ‘Không A thì cũng B’. This is a assertion that affirms an object having the property A or B (that a few lower than A). “A thì có!”. This is an affirmation. In that A is affirmed and an implicit B (in previous utterance) is rejected. “y thì không”. This is an acceptance. In that, we are agreed with one’s opinion about x although we affirm y is the same as x. ‘A(x) thì A’. This accepts a suggesting to realize A. ‘A thì phải’: This is a predict A. 5. The word THI and operation of division of a set The concept of word THI considering as a operation of division of a set permits us to explain several phenomena in Vietnamese language related to the word thì. In addition, other functions of THI are investigated.