According to the Holy Scriptures, parents must care, teach, and guide their children to lead a Godly life. Comparably, the African traditional religion expects parents to do so too. On the morning of ...26 June 2022, South Africa woke up to the harrowing news of the death of twenty-one young people in a tavern in East London, in the Eastern Cape province of South Africa. Later, the number of deaths rose to twenty-two. Young people, the youngest being thirteen years old, lost their lives on this fateful day. First, this research seeks to reflect on the lessons the country should learn from this unfortunate ordeal so that such incidents do not occur again. Secondly, this research draws wisdom from the Christian teachings on parenting and African indigenous
knowledge system that has anchored African communities for millennia. The research seeks to draw lessons from the teaching of the Bible and African indigenous knowledge system, exploring a Setswana proverb, Ngwana sejo o a tlhakanelwa, meaning a child is a food around which we all gather, implying that a child's upbringing is a communal responsibility. This research also argues that the Enyobeni Tavern incident reflects that Black African families, communities, and the Church’s societal role have changed over the years and how these changes harm their social fabric. The research uses a literature review as a research method to formulate the data and conclusion of the study. The research concludes that, with the change in Black African family structure and communities, some biblical and African considerations drawn from the proverb
Ngwana sejo o a tlhakanelwa are relevant to mitigate various social challenges Black African communities face in South Africa.
According to the Holy Scriptures, parents must care, teach, and guide their children to lead a Godly life. Comparably, the African traditional religion expects parents to do so too. On the morning of ...26 June 2022, South Africa woke up to the harrowing news of the death of twenty-one young people in a tavern in East London, in the Eastern Cape province of South Africa. Later, the number of deaths rose to twenty-two. Young people, the youngest being thirteen years old, lost their lives on this fateful day. First, this research seeks to reflect on the lessons the country should learn from this unfortunate ordeal so that such incidents do not occur again. Secondly, this research draws wisdom from the Christian teachings on parenting and African indigenous knowledge system that has anchored African communities for millennia. The research seeks to draw lessons from the teaching of the Bible and African indigenous knowledge system, exploring a Setswana proverb, Ngwana sejo o a tlhakanelwa, meaning a child is a food around which we all gather, implying that a child's upbringing is a communal responsibility. This research also argues that the Enyobeni Tavern incident reflects that Black African families, communities, and the Church’s societal role have changed over the years and how these changes harm their social fabric. The research uses a literature review as a research method to formulate the data and conclusion of the study. The research concludes that, with the change in Black African family structure and communities, some biblical and African considerations drawn from the proverb Ngwana sejo o a tlhakanelwa are relevant to mitigate various social challenges Black African Communities face in South Africa.
Članek obravnava problematiko frazeoloških enot v poučevanju/učenju italijanščine kot tujega jezika. V ta namen so bili sistematično analizirani nekateri učbeniki, osnovani na podlagi SEJO, in sicer ...z namenom ugotoviti, kako in v katerih kontekstih so frazeološke enote prisotne in obravnavane, ter določiti, v kolikšni meri so izbrani učbeniki za italijanščino učinkovita opora v procesu učenja/poučevanja.Prav zaradi njihovih značilnosti so v italijanščini frazeološke enote za nematerne govorce vir precejšnjih težav, še posebej takrat, kadar njihova materinščina ni eden od romanskih jezikov. Do uveljavitve komunikacijskega pristopa in tudi kasneje je didaktika tujih jezikov namenjala frazeologiji le malo pozornosti; predpostavljalo se je, da se ta razvija s posnemanjem ter da gre za aspekt, ki ga velja obravnavati le na višjih ravneh jezikovne zmožnosti. Kljub temu novejše raziskave kažejo, da je eksplicitna in sistematična obravnava frazeoloških enot pri poučevanju/učenju tujega jezika nujna že od ravni A1 naprej. V SEJO so frazeološke enote sicer obravnavane kot pomemben element znotraj leksikalne zmožnosti, vendar so skoraj izvzete iz opisnikov za posamezne ravni. Zdi se, da tak pristop pušča brez skupnih in objektivnih kriterijev avtorje učbenikov, ki se o tem, če in kako vključiti frazeologijo v učbenike, odločajo precej subjektivno.
Many recent studies show that during the early Joseon dynasty, even kings who externally appeared strongly anti-Buddhist defended or condoned royal relatives who sponsored Buddhist works. Extant ...sutras produced under court sponsorship attest to this fact. An analysis of the production of court Buddhist prints, focusing on the King Sejo era when a particularly large number of Buddhist projects were completed, yields diverse information such as changes in the style of Buddhist prints and their causes, as well as the intentions of the sponsors. This article examines the creation of new iconography and other aspects of Buddhist prints sponsored by the royal family during the early Joseon period, focusing on the print in the Record of the Manifestation of Avalokitesvara, published during the reign of King Sejo. This new iconography was created at a time that, according to the intentions of the sponsor, clearly attests that the independent creation of iconography did occur in Joseon Buddhist prints, which were mostly considered to be reproductions made by copying the woodblocks of existing prints. Moreover, the projection of the ruler onto Buddhist images as a way to strengthen power shows that Joseon shared perceptions with other countries that sought to use Buddhism as a means of rule.
Kljub podpori, ki jo v Sloveniji uživa ideja o večjezičnosti, je bil projekt uvajanja drugega tujega jezika v osnovno šolo leta 2013 prekinjen, preveč poenoteni maturitetni sistem pa dijake po novem ...odvrača celo od tega, da bi drugi tuji jezik izbirali na višji ravni, ki vključuje književnost. Tudi s širšega stališča se zdi, da je »pragmatični« vzorec jezikovnega pouka, ukleščen v zamisel o enotnem trgu dela, nezdružljiv z idejo o večjezičnosti, saj globalna angleščina v tem pogledu zadostuje. Kljub temu se v novejših prizadevanjih Sveta Evrope nakazuje koncept večjezičnosti, ki bi vključeval več metalingvistične in zgodovinske zavesti in bi priznaval koristi klasičnih jezikov. Zdi se, da so se moderni tuji jeziki znašli pred dilemo, ki jih zbližuje s klasičnima jezikoma: ob angleščini kot univerzalnem jeziku sporazumevanja je njihova aktualnost čedalje bolj odvisna od tega, koliko se posvečajo tudi kulturni in splošnoizobrazbeni razsežnosti jezikovnega pouka. To vključuje tudi pouk književnosti.
Članek najprej primerja nekatere vidike slovenske splošne in poklicne mature iz an gleščine, nato pa predstavi del rezultatov projekta »Umestitev izpitov iz angleščine v Skupni evropski referenčni ...okvir za jezike«, ki je potekal v obdobju 2008–10.
Prispevek najprej osvetli načela in cilje Evropskega jezikovnega listovnika (EJL), ki s svojo zasnovo spodbuja vseživljenjsko učenje tujih jezikov in krepi medkulturne izkušnje na vseh stopnjah ...učenja. Zatem je pojasnjen nastanek EJL in njegov odnos do Skupnega evropskega jezikovnega okvira (SEJO) – še enega temeljnega instrumenta Sveta Evrope – ker se ju pogosto zamenjuje. V nadaljevanju sta predstavljeni dve osnovni funkciji EJL in njegova zgradba, pri čemer so podrobno opisani njegovi trije obvezni sestavni deli: jezikovna izkaznica, jezikovni življenjepis in zbirnik. Po tej predstavitvi je prikazan vpliv, ki ga je doslej imel EJL na učenje in poučevanje tujih jezikov v Evropi in širše. Temu sledi predstavitev slovenskih modelov EJL in izkušenj z njihovim uvajanjem v naš šolski prostor. Prispevek se izteče z obravnavo glavnih značilnosti slovenskega modela EJL za odrasle.
세조 후반기 순행과 불교 이정주; Lee¸ Jungjoo
史叢(사총),
01/2022, Letnik:
105
Journal Article
세조는 조선시대 군주 가운데 드물게 잦은 지방 순행을 한 임금이었다. 조선 초기의 태조와 조선후기의 현종, 영조, 정조 등도 지방 순행을 다녔지만, 세조처럼 여러 지역을 두루 방문하지는 않았다. 세조는 여건이 허락할 때마다 경기도, 황해도, 평안도, 충청도, 강원도를 찾았으며, 세조 초년과 말년에는 경상도와 전라도를 순행할 예정이었지만 준비상태의 미흡, ...이시애의 난과 건강 악화가 겹치면서 이들 지역에 대한 방문을 포기한 바도 있었다.
세조의 지방 순행은 군사 훈련을 통한 정권 안정, 민정 시찰을 통한 민심 수습, 온천욕을 통한 건강 관리 등 다목적 측면에서 이루어졌다. 그는 순행을 통해 요순시대의 정치를 재현하고자 했다. 세조대에는 하늘에 대한 직접 제사인 환구제도 거행되었다. 순행과 환구제는 세조가 중국황제의 의례를 모방하고 있음을 의미한다. 세조는 순행, 환구제를 통해 유사 황제체제를 구축했고, 국왕의 위엄과 권위를 과시했던 것이다.
세조대의 순행은 집권 후반기에 접어들면서 그 양상의 뚜렷한 변화가 보인다. 집권 전반기의 순행이 군사 훈련과 민정 시찰 등 실질적 목적 달성을 위해 진행되었던 것에 반해, 후반기에는 건강 관리와 성지 순례 같은 개인적 동기 때문에 순행이 이루어졌다. 세조는 집권 후반기 순행을 통해 불교계 및 일반 백성과 광범위한 직접적 접촉을 갖고자 했다. 이는 성리학에 바탕하여 사대부 문신 위주의 정치를 표방했던 전후의 조선시대 국왕들과는 매우 구별되는 특이한 통치 행위였다. 세조는 국왕의 대민 접촉이 거의 없던 조선시대 문신세력에 의존하는 것이 아니라, 광범위한 피지배층과 군사력에 바탕한 통치를 구상했고, 이를 실현할 방편으로 순행을 활용했던 것이다.
세조의 순행 양상은 동왕 12년(1466) 강원도 방문을 계기로 급속히 변화했다. 이전의 순행이 軍事와 民事的 현안을 다루기 위한 것이었던데 반해, 강원도 순행은 온천욕과 성지 순례 같은 세조의 육체적 건강과 정신적 안정에 초점이 맞추어진 것이었다. 그리고 세조는 방문했던 금강산에서 담무갈보살을, 오대산에서는 문수보살을 친견했다. 앞서 동왕 8년세조는 상원사에서 관음보살을 친견했다고 주장한 적이 있었다. 강원도 순행으로 인해, 세조는 당시 민중에게 인기가 있던 문수, 관음보살과 금강산의 많은 보살을 거느린 담무갈보살을 모두 만난 임금이 된 것이다.
세조의 보살 친견 이야기는 이를 축하하는 篆文, 頌文 등의 기록물과 설화, 전설 등의 비기록적 구전이란 형태의 양면으로 후세에 남겨졌다. 세조는 지방 순행, 보살의 출현과 친견, 이에 대한 신하들의 축하 행위, 보살 친견 사실의 민간 유포와 신화화, 그리고 인접국에 대한 외교적인 통보를 통한 공식화 등 다양한 방식을 통해 그의 신성성을 조작하고 퍼트렸다. 순행을 통한 불교 접촉은 세조의 통치 기반을 마련하기 위한 고도의 선전술의 일환이었던 것이다.
King Sejo(世祖) was one of the few monarchs in the Chosun Dynasty who frequently made royal tours of local areas. Taejo in the early Joeson Dynasty and Hyeonjong, Yeongjo and Jeongjo in the late Chosun Dynasty also made royal tours of local areas, but they did not visit as many different areas as Sejo did. As long as his conditions allowed, King Sejo visited local areas in Gyeonggi-do, Pyeongan-do, Chungcheong-do and Gangwon-do. During his early days and latter days, he was also planning to make royal tours of Gyeongsang-do and Jeolla-do, but due to the insufficient preparation or his poor health and Lee Si-oe’s Rebellion overlapped with each other, he had to give up his visit to these local areas.
His royal tours of local areas were made for different purposes, such as political stability through military exercise, control of public sentiment through inspection of people’s conditions and health care through spa bathing. Through such a royal tour, he tried to reenact the policy of the Yao and Shun Dynasties. During his reign, Hwanguje (圜丘祭), meaning a sacrificial rite for heaven, was performed as well. Interestingly, both the tour and rite implied that King Sejo tried to imitate the formality of Chinese emperors. In other words, through these events, he established a royal system similar to the Chinese imperial system and displayed majesty and authority as a king.
By the latter days of his reign, his royal tour showed clearly different aspects. In the early days, his royal tour was mainly to accomplish such practical purposes as military exercise and inspection of people’s conditions, but in the latter days, it was mostly for personal motives, such as health care and visit to sacred places.
Especially in the latter days, King Sejo seemed to make broad and direct contact with Buddhists and ordinary people through his royal tour. Such an unusual action of his reign based on Neo-Confucianism was very distinguished from the other kings of the Chosun Dynasty who mostly adopted Sadaebu (scholar-gentry)-centered policy. Rather than depending on the power of gentry officials in the Chosun Dynasty almost without kings’ contact with the public, he attempted to shape his idea of reign based on far-reaching subjugated classes and military power, and as a means to put his idea into practice, King Sejo made the best use of royal tours.
This paper explores historical backgrounds and contents of Treatise on Medicine written by King Sejo (r. 1455-1468) including his views on traditional medicine and pharmacy in the early Chosen ...period. The Treatise declared by King Sejo in 1463 has been considered as an important and unique manual of medicine because it was the exclusive example written by the king of Chosen. It was the King Sejo' s era when the medical milieu in both social and medical aspects was highly encouraged thanks to the previous achievements by King Sejong the Great (r.1418-1450). King Sejo, in particular, who was much interested in practical learning called 'Miscellaneous Studies', emphasized on court medicine. His writing can be understood in such historical frame. Another reason why he wrote the Treatise can be said that he felt necessary for establishing the medical ethic codes for inefficient court medicine-officials. In personal background, he tried to find available remedies since he had been suffered from some chronic diseases. The contents of the Treatise can be broadly fallen to the clinical and ethical aspects. In the former one, the Treatise focuses on treatment without hesitation through the sharp and exact diagnosis by medical doctors. In the latter one, eight categories of medical doctors are discussed according to their moral degrees: sim'eui, sik'eui, yak'eui, hon'eui, kwang eui, mang'eui, sa'eui, and sal'eui. Finally, musim' ji-eui was supplemented. Among them, sal'eui, medicine-official lacking both medical ability and ethical attitude, was classified as the lowest degree; sim'eui, medicine-official sincerely making his all efforts for patients, was thought to be a paragon of medical morality. In conclusion, the Treatise on Medicine by King Sejo played an important role as a manual for the principle of medical practice and for the instruction to enhance ethical attitude among medicine-officials.
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