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한국몽골학회> 몽골학> Түүхийн сургалтын хөтөлбөрт Монгол үндэстний нэгдмэл үнэт зүйлийг тусгах агуулга, арга зүйн судалгаа

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Түүхийн сургалтын хөтөлбөрт Монгол үндэстний нэгдмэл үнэт зүйлийг тусгах агуулга, арга зүйн судалгаа

Content and methological research on setting up integrated values of Mongolian nations into the history learning curriculum

П.Оюунгэрэл ( P. Oyungerel ) , О.Пүрэв ( O. Purev )
  • : 한국몽골학회
  • : 몽골학 66권0호
  • : 연속간행물
  • : 2021년 08월
  • : 193-215(23pages)
몽골학

DOI


목차

1. Сургалтын хөтөлбөрт Монгол үндэстний нэгдмэл үнэт зүйлийгтусгах түүхийн болон онолын үндэслэл
2. Монгол үндэстний нэгдмэл үнэт зүйлийн тогтолцоо
3. Түүхийн сургалтын хөтөлбөрт Монгол үндэстний үнэт зүйлийгтусгасан байдлын шинжилгээ
4. Түүхийн сургалтын хөтөлбөрт Монгол үндэстний нэгдмэл үнэтзүйлийг тусгах агуулга, аргачлал
5. Судалгааны үр дүн
6. Дүгнэлт

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In this article, the goal and purpose to clarify content and methodology how to set up integrated values of Mongolian nations into the history learning curriculum which is the one of the issues that was researched apporiximately rarely were determined, and the methods including theoritical induction and deduction, historical and content analysis, modeling and observation were used in this research.
At the result of the research, it is really new and important because the research was addressed summary of history and theoritical grounds/basis on establishment of integrated values of Mongolian nations, determination of structure and system of integrated values of Mongolian nations, as well as providing with content and methodological standard version/format to set up integrated values of Mongolian nations into the history learning curriculum within the framework of all parts of the curriculum of Mongolian history. Furthermore, the research was made analysis in how national values was set up in the history learning curriculum existing and applying now in the General Education/Secondary Schools of Mongolia, as well as it was disclosed needs and requirements to set up integrated values of nations broadly and clearly.
In the conclusion of the article, it was highlighted system and historical challenges of integrated values of Mongolian nations, it was also provided with conclusion that the core of these integrated values is national differency and identity of Mongolians, in other words it is the natural complex of values of state, territory, lineage/origins, history, language, culture, tradition and others which are devoted to similarize, thicken, unify, civilize us internally as well as differientate and indentify Mongolians externally from other countries and nations. Moreover, it was noted that it is important to conduct further research and analysis to set up and implement integrated values of Mongolian nations into other learning curriculums of secondary schools and graduate and post-graduate curriculums not only restricting within the learning curriculum of history which is directional rudder of integrated values of Mongolian nations.

UCI(KEPA)

간행물정보

  • : 인문과학분야  > 동양사
  • : KCI등재
  • :
  • : 계간
  • : 1229-7097
  • :
  • : 학술지
  • : 연속간행물
  • : 1993-2021
  • : 715


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1몽골어 파열음의 음향적 특성이 몽골인 한국어 수준별 학습자의 한국어 파열음에 대한 음성인식에 미치는 영향

저자 : 장우혁 ( Chang¸ Woohyeok )

발행기관 : 한국몽골학회 간행물 : 몽골학 67권 0호 발행 연도 : 2021 페이지 : pp. 9-32 (24 pages)

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The main purpose of this study is to investigate how Mongolian learners of Korean perceive Korean plosives which has a three-way contrast in terms of laryngeal features. 30 Mongolian learners participated in speech perception tasks, and they were divided into two groups based on their proficiency of Korean: 15 participants for a low level and 15 for a high level. In the tasks, the Mongolian participants showed a poor performance in discriminating plain stops from aspirated ones, regardless of their Korean proficiency level. This implies that Mongolian learners of Korean are not able to utilize the differences in VOT and F0 values as acoustic cues to correctly distinguish the Korean plosive series. Given that Mongolian learners can successfully discriminate Mongolian plosives only with the VOT cue, their sensitivity to F0 has been diminished. Thus, this can have a negative effect on their perception of Korean plosives, which leads us to conclude that sources of Mongolian learners' errors in discriminating Korean plosives involve failure to employ F0 as a perceptual cue to their perception of non-native sound contrast.

KCI등재

2≪몽어유해≫ 부가부호 '△'에 대한 연구

저자 : 사수란 ( Xie¸ Shuilan )

발행기관 : 한국몽골학회 간행물 : 몽골학 67권 0호 발행 연도 : 2021 페이지 : pp. 33-63 (31 pages)

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In this study, the function of the additional symbol "△" was analyzed through comparing 144 additional symbols "△" in the Korean transcription of Mong-e-yu-hae with related materials such as Mong-e-no-geol-dae, Chup-hae-mong-e and E-jae Man-zu Mong-go Han za sam hap jeor em. First, in terms of phonology, the symbol represented the actual pronunciation (colloquial) of Mongolian language. For example, the syllable "ye" stood for [i] and the final consonant "s" indicated [∫ɨ], the syllable "do" indicated [d], and the double syllable "siya/siye, čiya/čiye, ǰiya/ǰiye" indicated the pronunciation of [∫a/∫ə, t∫a/t∫ə, dʒa/dʒə]. In terms of morphology, "△" functioned to distinguish Mongolian homophonic variant words and to indicate borrowed words. The function of distinguishing homophonic variant words was observed on consonant "d" and final consonant "s" and "b". The function of distinguishing borrowed word was observed on vowel "e", and consonants "w" and "z".

KCI등재

3契丹大字分写特征研究

저자 : 包阿如那 ( Bao Aruna )

발행기관 : 한국몽골학회 간행물 : 몽골학 67권 0호 발행 연도 : 2021 페이지 : pp. 65-75 (11 pages)

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The academic circles has not reached a clear conclusion about the form characteristics of Khitan large and small scripts. However, from the records of "Less and Penetration" in the history of Liao Dynasty and the interpretation results of Khitan script so far, the standardization and spelling degree of Khitan small script have been further developed. In contrast, Khitan large script lag behind the small script and more difficult to explain. In the process of interpretation of Khitan script, the author observed that some Khitan large script with the same meaning or grammatical function were have some different form. In other words, the combination of a few monosyllabic characters forms another monosyllabic character. According to its writing form, this paper calls it "separate writing type" and "combination type". This finding provides new evidence for the interpretation of some large script and the study of forms of large script.

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4蒙古文铅印本≪三侠五义≫考辨

저자 : 李萨出拉娜 ( Li Sachulana ) , 聚宝 ( Jubao )

발행기관 : 한국몽골학회 간행물 : 몽골학 67권 0호 발행 연도 : 2021 페이지 : pp. 77-101 (25 pages)

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According to the available materials, there are only two versions of the Mongolian version of The “SanXiaWuYi”, which are stored in the library of Inner Mongolia Academy of Social Sciences and the National library of Mongolia. So far, the research on the Mongolian translation of “SanXiaWuYi” has been only mentioned in bibliography or related achievements. This paper focuses on the source of the Mongolian “SanXiaWuYi” in the library of Inner Mongolia Academy of Social Sciences and analyzes its translation. The “SanXiaWuYi” in Mongolian not only enriched the translation history of the “SanXiaWuYi” version chain, but also promoted the history of Mongolian translation literature and the history of communication and integration of Mongolian and Han national literature research historical materials construction.

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5몽골(원)제국의 불교음악 고찰

저자 : 박소현 ( Park¸ Sohyun )

발행기관 : 한국몽골학회 간행물 : 몽골학 67권 0호 발행 연도 : 2021 페이지 : pp. 103-133 (31 pages)

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This study considered Buddhist music in Mongol(Yuan) Empire(years in 1271~ 1368) from the standpoint of historical musicology. The period of Mongol(Yuan) Empire corresponds to the first time of accepting Buddhism as for the Mongolian race and to the starting point that the Buddhist music culture was initiated. The Mongol(Yuan) Empire can be observed the Buddhist music culture centering on royal palace due to having accepted Tibetan Buddhism caused by the political phase, to having mostly possessed the characteristics of court Buddhism and aristocratic Buddhism and to having been believed in conventional shamanism by most Mongolian civilians.
The Mongol(Yuan) Empire was performed the Buddhist services(佛事) ritual dubbed 'Sitatapatra(白傘蓋),' which is the large-scale Buddhist ceremony focusing on royal palace, was created < Sipyukcheonmamu(十六天魔舞, Buddhist devil dance by 16 person) >, which is music & dance in Buddhist praise, and was existed 'Seolbeopdae(說法隊, a dance band for Buddhist sermon),' which is a musical band to promote Buddhism. In other words, the acceptance of Buddhist music along with Tibetan Buddhism led to having been fused with the music style of the previous era and also to having created Buddhist music peculiar to the Mongolian race.

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6『몽골비사』에 반영된 여성 인명(人名)의 언어인류학적 연구

저자 : 박환영 ( Park¸ Hwan-young )

발행기관 : 한국몽골학회 간행물 : 몽골학 67권 0호 발행 연도 : 2021 페이지 : pp. 135-154 (20 pages)

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In linguistic anthropology human names provide various cultural categories, such as social identity, gender, status, taboo, etc. In many societies women's names are differentiated from men's names and thus women's names often contain specific characters and furthermore symbolic substances associated with women. On the bases of this aspect, I investigate women's names inside The Secret History of the Mongols.
Inside The Secret History of the Mongols all together 47 women's names are mentioned and I intend to analyse these by folklore taxonomy. These 47 women's names consist of single names as well as names with additional terms which are attached to these names. For example, the suffix '-jin' and '-čin' indicate women's characters and some honorific terms (e.g. üǰin, beki, qatun) are also attached to women's names. In addition, kinship terms (e.g. mother, little mother, grandmother, wife) are used with women's names in order to clarify their social role and status.
Several distinctive cultural elements can be found throughout the investigation of women's names inside The Secret History of the Mongols. Firstly, some women's names such as 'Barɤuǰin-ɤo'a', 'Qo'a<ɤ>čin emegen', 'Qoriǰin qatun' show that double cultural substances of women's characters are embedded into those names. Secondly, particularly women's names like 'Mongɤolǰin-ɤo'a gergei' and 'Boroɤčin-ɤo'a gergei' even present triple cultural elements and symbols.

KCI등재

7明ㆍ오이라트 通貢ㆍ互市의 양상과 성격

저자 : 조원 ( Cho¸ Won )

발행기관 : 한국몽골학회 간행물 : 몽골학 67권 0호 발행 연도 : 2021 페이지 : pp. 155-181 (27 pages)

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This study examined the patterns and characteristics of the economic exchanges between the Ming dynasty and the Oirads in the fifteenth century by focusing on the tribute trade(朝貢) and border market(互市). The Ming dynasty began to trade with the Oirads from the west Mongolian plains and the Uriyangqai from the Liaodong region to hold Northern Yuan in check. The economic relations between the Ming dynasty and the Oirads, in particular, expanded in terms of scale and diversity for a half-century until the outbreak of the Tumu(土木堡) Crisis.
In 1408, the Oirads officially became a tributary state of the Ming dynasty and began trading horses and silk goods. Togon, who later became the leader of the Oirads, realized that the goods from the Ming dynasty served as an important material basis for the Oirad leadership and actively promoted the tributary trade with the Ming dynasty. The size of the envoys and the number of gifts increased after Togon drove East Mongolia out and took complete control of the plains, and the gifts were diversified to include horses and camels, and various types of furs. The economic exchange between the Ming dynasty and the Oirads took place at the Huitongguan(會同館) as a part of the tributary trade. Through the Huitongguan trade, the envoys purchased daily necessities from China using the luxury goods they received from the Ming dynasty. The Ming dynasty and the Oirads also traded horses in occasional horse markets from the beginning of the tributary trade, and the official horse market was opened in the Datong(大同) region in 1438. Trade between Mongolian nomads and the Han Chinese took place at this market, and it is noteworthy that goods prohibited from trade by the Ming dynasty, including military weapons and ironware, were also traded secretly.
Tributary trade between the Oirads and the Ming dynasty during the reign of Essen expanded in terms of the number of envoys and the scale of tributary gifts, which placed a considerable burden on the Ming dynasty. Behind the expansion of tributary trade during Essen's reign was that Essen was threatened by the growing influence of Tokto-Buka, the Khan of the Oirads. Esen needed to send tributes to the Ming dynasty to reinforce his political and economic position. The coalition between Essen and the Muslim merchants was another factor that led to the expansion of tributary trade during the reign of Essen. A considerable number of Muslim merchants were included in the envoys, as the Oirads gained political dominance over Hami and their influence on Tarim Basin increased, which enabled the Oirads to provide the Muslim merchants in the Central Asian region, including Hami, to conduct commercial activities in Ming China.

KCI등재

8뭉케 카안 즉위 과정의 재검토를 통해서 보는 『集史』의 편향성

저자 : 조원희 ( Wonhee Cho )

발행기관 : 한국몽골학회 간행물 : 몽골학 67권 0호 발행 연도 : 2021 페이지 : pp. 183-212 (30 pages)

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This article re-examines the so-called Tolui Revolution, i. e. the transition of the Qa'an position from the descendants of Ögödei to Tolui, specifically around the events after the death of Güyuk (r. 1246~1248) to the succession of Möngke (r. 1251~1259). Previous studies have primarily focused on reconstructing the events around the succession of Möngke, mostly assuming that all of the relevant sources are mostly historically reliable sources and paying only limited attention to critically evaluating the reliability or bias of the various sources. Through this re-examination, the study identifies the bias within Rashid al-Din's Collected Histories (Jāmi' at-tavārīkh). This will be done through a close comparison of The History of the World Conqueror of Juvaynī and Rashid al-Din's Collected Histories, and argue that the difference between the two sources has a significant underlying purpose, namely, the justification of the Möngke's succession to the degree that it distorts important basic facts. Through this examination, I first identify how Rashid al-Din's Collected Histories emphasized the justification of Möngke's succession, while seemingly excluding any challenges from Batu Khan, and emphasizing how the descendants of Ögödei and Chaghatai opposed Möngke. Additionally, I identify multiple examples within the Collected Histories that are inconsistent and factually problematic or confusing. For example, a single person is recorded to have been executed, but later found to be alive; in another example, a descendant of Chaghatai is said to have been punished by Möngke, but later a general is dispatched to keep him in check; in another example, a person reported to be at the grand assembly is later recorded as arriving after the assembly was over. Coincidently (or not), these inconsistencies are only found in the Collected Histories but not in The History of the World Conqueror. Based on these examples, I argue the seemingly more readable account of Rashid al-Din is internally incoherent with multiple self-contradicting records, and how these inconsistencies serve to show the legitimacy of Möngke's succession.

KCI등재

9종교와 국가 권력의 관계 그리고 여성 -몽골의 무조신화 다얀 데레흐를 중심으로-

저자 : 이소윤 ( Lee¸ So Yun )

발행기관 : 한국몽골학회 간행물 : 몽골학 67권 0호 발행 연도 : 2021 페이지 : pp. 213-234 (22 pages)

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In this study, the relationship between faith and state power and women's issues were discussed by illuminating the variations of each versions, focusing on the myth of Dayan Derech.
The Dayan Derek myth provides an opportunity to broadly read shamanism, Tibetan Buddhism, the Mongol Empire, shamanism, and issues related to the “body” of women. Dayan Dereh's status in mythology reveals deviations depending on whether the direction of each narrative is in shamanism or Tibetan Buddhism. In the narrative oriented towards shamanism, Dayan Dereh wins a bet with the Dalai Lama, and in the narrative oriented to Tibetan Buddhism, he is humiliated, such as losing in an argument with the Dalai Lama and being trapped in the lama's storage.
It is noteworthy that there is no daughter of Genghis Khan in the collusion between Dayan Dereh and Genghis Khan. The moment the fate of shamanism and the Mongol Empire is decided in the future, the women's 'body', which started all conflicts, disappears as if it was not a problem from the beginning. In other words, in this narrative, the 'body' of a women only appears as a kind of expedient for the solidarity of men. In this triangular composition of Dayan Dereh, Genghis Khan, and Genghis Khan's daughter, the key is not the relationship between the male and female characters, but the relationship between the two male characters.

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10경주백탑 초층 탑신 鬼箭을 든 신장상 연구

저자 : 성서영 ( Sung¸ Suhyoung )

발행기관 : 한국몽골학회 간행물 : 몽골학 67권 0호 발행 연도 : 2021 페이지 : pp. 236-275 (40 pages)

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Qing-zhou White Pagoda was called the Shakyamuni Śarīra Pagoda, where the Empress Dowager Jang-sheng, the mother of Emperor Xing Zong, initiated this project. Built when the Buddhist culture of the Liao Dynasty reached its peak, various large relief statues were placed on the body of pagoda, which fits the reputation of the Liao imperial family. Among these works, the 56 Guardians found on the body of pagoda constitute very important relief statues with a large total number and extending across a large surface area. However, their overall appearance is not much different than the Guardians images of Tang and Five dynasties. As such, these reliefs have not been noted in the research and have yet to be extensively studied. Qing-zhou White Pagoda is the only example of a site with such a large number of large Guardian statues placed on the pagoda and only one of them holds two ghost arrows. I argue that the large number of Guardian statues and the appearance of a Guardian statue with two ghost arrows are characteristics that reflect the originality and specificity of the Liao Dynasty's Buddhist culture. Thus, I analyze the specific reasons behind the arrangement of the 56 Guardian statues and the characteristics and meaning of the Guardian holding two ghost arrows.
Through an analysis of the background of the pagoda's construction and the actual excavated relics, I found that sarira and nirvana statues were placed on each floor. I confirmed that this was the decisive reason for the placement of 56 Guardian statues on the body of this pagoda. In other words, in a narrow sense, the 56 Guardian statues were tasked with protecting the sarira and nirvana placed on every story of the pagoda. In addition, they also carry a meaning in which they are protecting the country, much like the relief statues placed on the other sides of the pagoda. Ultimately, the 56 Guardian statues function as gatekeepers, protecting the dharma and the country, which is consistent with the doctrine of the scriptures. Among the 56 Guardian statues, only one Guardian statue, placed on the left side of the southern face of the first story, holds two ghost arrows and a bow.
A ghost arrow is an arrow with a ming-di on its head. Called 'Gui-jian' during Liao dynasty, the origins of the name are obscure, but it made a ghost-like sound when shot from a bow. 'Gui-jian' was already used by northern peoples as a tool for war and hunting, and during the Tang and Five Dynasties period, it also appeared as an object that the Four Heavenly Kings hold. The use of 'Gui-jian' as a major feature for the Guardian in the Qing-Zhou White Pagoda is closely related to the unique imperial ritual of “shooting the ghost arrow” in the Liao dynasty. In particular, each placement of holding ghost arrow's Guardian is expressed differently in three works directly related to the Liao imperial family: the silver plate excavated from the Chaoyang North Pagoda, the left-hand Guardian on the first story of Qing-zhou White Pagoda, and the right-hand painting on the north gate of the Ying-xian Wood Pagoda.
I interpret this is position as related the direction toward Mt. Mu-ye, evoking the scene when the first emperor Yelu Abaoji held the ritual of 'shooting the ghost arrow'. In other words, in the above-described three works, it seems that the Guardian statue holding the ghost arrows is actually looking or shooting towards Mt. Mu-ye. Several hypotheses have been proposed regarding the location of Mt.Mu-ye, all of which fall within the scope of each Guardian statue and the direction in which their ghost arrow points. As described above, the 56 Guardian statues of the Qingzhou White pagoda are of great significance not only because the Guardians protect the dharma and the country on both sides of the pagoda, but because the statues were fashioned to represent the ethnicity and identity of Liao-Qidan.

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1Хуурын үлгэрийн хэвшмэл холбоо үгэнд илэрсэн Холимог хэлний тухай судлал

저자 : ФенЛан ( Fenglan )

발행기관 : 한국몽골학회 간행물 : 몽골학 66권 0호 발행 연도 : 2021 페이지 : pp. 9-23 (15 pages)

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The fiddle is expressed mainly in the form of verses and continuous words, with a focus on speaking and singing. It is a generalized art that uses four-stringed fiddles to create human figures, combining past and present fairy tales, human language, and the imagery of a poetic musician. The fiddler is the main performer of the fiddle, and the fiddle is realized through the connection, singing, and narration of the fiddle. The language of fiddle, a form of folklore, is based on live, vernacular language. A group of simulated expressions used by fiddlers is often repeated and automatically becomes a stereotype of fiddle tales. There are many variations on these fiddle tales, such as "counting history," "gossiping," "fighting a general," "saddling a horse," and "riding a soldier." Following the long history of Chinese folklore in the Kharchin and Khorchin regions, the use of a mixture of Chinese and Mongolian fiddles from the Mongolian fiddle has become a local feature. In this article, the method of field interrogation and the analysis of real examples are analyzed from the Chinese point of view, such as the origin, features and influences of mixed languages found in the stereotypes of fiddle tales.

KCI등재

2≪北京版格斯尔≫与≪托忒文格斯尔≫的语音比较研究 -以固有名词为例-

저자 : 韩升延 ( Han Seungyeon )

발행기관 : 한국몽골학회 간행물 : 몽골학 66권 0호 발행 연도 : 2021 페이지 : pp. 25-65 (41 pages)

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Since traditional Mongolian has letters indicating the ambiguity of two phonetic values (o/u, d/t, etc.), linguistically clear analysis has been impossible. However, Todo letters are characterized by only one phonetic value, which helps identify some phonetic values in Mongolian. Using the characteristics of these Todo letters, this paper was conducted to compare and analyze the existing traditional Mongolian materials with the Todo letters materials to identify any ambiguous phonetic value in traditional Mongolian. This paper first translated 《Beijing edition Geser》 and 《Todo letter Geser》 into Latin transcription and then extracted proper nouns recorded with the same word from these 《Beijing edition Geser》 and 《Todo letter Geser》 to compare the phonetic values of each word. The results of the study are as follows:
1. The "u" in 《Beijing edition Geser》 is usually marked "o" in 《Todo letter Geser》.
2. The short vowels of 《Beijing edition Geser》 mostly are written long vowels in 《Todo letter Geser》.
3. The composition of "V+γ/g/v/y+V" in 《Beijing edition Geser》 is written in long vowels in 《Todo letter Geser》.
4. Many consonant replacements can be found, such as "s > š" and "g > k".
5. The "γ/g" of 《Beijing edition Geser》 are written as "q" in 《Todo letter Geser》.
6. although there are differences in the transcription of 《Beijing edition Geser》 and 《Todo letter Geser》 such as "q > x、ǰ > ǰ/z、č > č/c", this phenomenon should be seen as a characteristic of Todo letter orthography, not consonant replacement.
7. Most of the "l" consonants disappeared from the Middle ages to modern times, but 《Todo letter Geser》 shows that they were preserved. This seems to be because Western Mongolians are conservative and try to adhere to the custom of their Mongolian language.
8. In the traditional Mongolian language of 《Beijing edition Geser》, vowel harmony is relatively well kept, but it is difficult to find words that keep vowel harmony in 《Todo letter Geser》.
9. In 《Beijing edition Geser》, it is written as a positive word, but in 《Todo letter Geser》, there are many proper nouns written as negative words. (The opposite also exists.) The cause of this is currently unknown. This is a matter for further study.
10. 《Todo letter Geser》 has a wide variety of transcriptions of one word compared to 《Beijing edition Geser》. after 《Beijing edition Geser》 was first spread to Mongolia, it seems that the story of Geser was re-transmitted to the western Mongolians in Todo letter. as shown in many examples, 《Todo letter Geser》 has many colloquial features.
11. The traditional Mongolian language in 《Beijing edition Geser》 appears to have a transitional Mongolian character that connects medieval Mongolian and modern Mongolian. The 《Todo letter Geser》 shows that it is closer in sound to modern Cyrillic Mongolian than to traditional Mongolian in 《Beijing edition Geser》.

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3유네스코 2003 협약 체제하의 몽골 무형문화유산 보호를 위한 한-몽 협력과 그 성과 -몽골 인간문화재 제도구축 지원사업을 중심으로-

저자 : 박원모 ( Park Weonmo )

발행기관 : 한국몽골학회 간행물 : 몽골학 66권 0호 발행 연도 : 2021 페이지 : pp. 67-98 (32 pages)

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Before and after the adoption of UNESCO's Convention for the Safeguarding of Intangible Cultural Heritage (2003), Mongolia actively accomodated UNESCO's policy for safeguarding intangible cultural heritage. In particular, Mongolia has established national safeguarding systems on intangible cultural heritage in line with international norms within the framework of international cooperation through UNESCO. This article describes the Korea-Mongolia joint cooperation project for the safeguarding of Mongolian intangible cultural heritage for 10 years from 2007 to 2018 under the UNESCO 2003 Convention framework and its achievements, focusing on the project of establishing the living human treasure system in Mongolia. The support of the Republic of Korea played a major role in establishing an institutional foundation for safeguarding intangible cultural heritage and strengthening its information capabilities in Mongolia. In particular, the ICHCAP has supported the project since 2007, when it was the preparatory organization before its official establishment in 2011. This paper first introduces the contents and achievements of the project of establishing the safeguarding system for intangible cultural heritage in Mongolia through ICHCAP from 2007 to 2010. In addition, it introduces analog data restoration and digitalization projects (2011-2012), intangible cultural heritage recording and video production projects (2013, 2015-2017) and photographs and video exhibitions (2018) to enhance awareness of intangible cultural heritage in Mongolia, which have been continuing in the framework of the Korea-Mongolia cooperation project.

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4天人关系视角下的窦宪封禅燕然山

저자 : 高建国 ( Gao Jianguo )

발행기관 : 한국몽골학회 간행물 : 몽골학 66권 0호 발행 연도 : 2021 페이지 : pp. 101-116 (16 pages)

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The thought of man and nature is an essential political issue in ancient time. After the practice of the first Emperor of Qin, Emperor WU of Western Han and Emperor Guangwu, the ceremony of worship heaven has gradually become a symbol of imperial power. In 89 AD, Dou Xian led the army northword against the Xiongnu, then climbed the Yanran Mountain, offered sacrifices to heaven and carved stone to praise. Dou Xian's act is not only the imitation of the previous generation, but also seize the conditions of "merit". This self-assumed action of the courtesy, which was rooted to DouXian's domineering character and the tense and antagonistic relationship between the court and its ministers in the Han Dynasty. Ban Gu played a key role in Dou Xian's offerring sacrifices to heaven. Politically, the inscriptions on Yanran Mountain found a summit of the northern expedition, which made him break through the bondage of the political thought of the man and nature. In addition, the later generations especially advocated the stone carving activities initiated by Dou Xian, diluting the later generations' criticism of Doug Xian's acts of blasphemy.

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5元代孔氏家族出仕学官探微

저자 : 李兴 ( Lixing )

발행기관 : 한국몽골학회 간행물 : 몽골학 66권 0호 발행 연도 : 2021 페이지 : pp. 117-136 (20 pages)

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After the establishment of Yuan Dynasty, members of the Kong family in various regions used the government's policy of favoring the descendants of saints to be education officers. The conditions for them to be officials and the ways to be promoted were superior to scholars of other surnames. The preferential treatment policy showed that the conditions for being an official were relatively loose, the position was relatively senior, and the promotion speed was fast. This phenomenon was more prominent in the background of slow promotion of officials in the middle and late Yuan Dynasty. Most of the education officials of the Kong family can do their duty, they actively practiced education and made a contribution to the development of education in Yuan Dynasty.

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6清代归化城土默特地区发遣制度运行研究及价值 -以盗窃牲畜刑案为例-

저자 : 梁嘉琛 ( Liang Jiachen )

발행기관 : 한국몽골학회 간행물 : 몽골학 66권 0호 발행 연도 : 2021 페이지 : pp. 137-164 (28 pages)

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Since the Yongzheng Dynasty, a pluralistic judicial management system has been established in Tumd Region of Guihua City. The main purpose of the Qing government's legislation in Mongolia was to adjust the relationship between the Mongolian Law and the Qing Law to govern the ethnic areas, balance the national interests and maintain the order of the national law. As a kind of exile punishment, send dispatch is of great value to the study of punishment in Mongolia. It is not only beneficial to enrich the research scope of the legal history of the Mongolian region in the Qing Dynasty, but also can supplement the blank of the operation of the local criminal justice system. More importantly, it can achieve the realization of the criminal governance strategy in the ethnic minority region.
Therefore, this paper mainly focuses on the Manchu and Mongolian Inscriptions of Lifan Yuan in the Qing Dynasty and the dispatching cases of Tumd Region of Gui hua City in the Qing Dynasty in the Tumd Left Banner Archives in Inner Mongolia. The livestock theft case of Tumd Region of Guihua City was selected as the research object, focusing on Qianlong and Jiaqing Dynasties. This paper analyzes and studies the operation and application of send dispatch system in Tumd Region of Guihua city, the management and punishment of send dispatch system, the influence of send dispatch system on local area and the research value of three parts.

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7몽골 정당정치의 특징에 관한 연구 -정치문화를 중심으로-

저자 : 오윤게렐 ( Ch. Oyungerel )

발행기관 : 한국몽골학회 간행물 : 몽골학 66권 0호 발행 연도 : 2021 페이지 : pp. 167-192 (26 pages)

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Mongolia's modern party politics have a history of 100 years, starting with socialism adopted in 1921, transitioning to democracy in 1990, and reaching the present in 2021. As of 2021 this year, a total of 36 political parties are officially registered in the Supreme Court of Mongolia.
This article examines the characteristics of Mongolian party politics with a focus on political culture. And it focuses on confirming how domestic political culture is expressed in today's Mongolian party politics. Even if a country's system changes traditional values do not change rapidly. Therefore in order to analyze properly Mongolia's political party politics today, full understanding about Mongolia's political culture is essential.
Political culture is the most complex and it can be seen that it is established over the longest period of time. Mongolia's political culture is changing under the influence of many democratic factors and culture, such as party system, election system, media, social psychology, people's living standards, and economic growth rate, under the traditional nomadic culture.

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8Түүхийн сургалтын хөтөлбөрт Монгол үндэстний нэгдмэл үнэт зүйлийг тусгах агуулга, арга зүйн судалгаа

저자 : П.Оюунгэрэл ( P. Oyungerel ) , О.Пүрэв ( O. Purev )

발행기관 : 한국몽골학회 간행물 : 몽골학 66권 0호 발행 연도 : 2021 페이지 : pp. 193-215 (23 pages)

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In this article, the goal and purpose to clarify content and methodology how to set up integrated values of Mongolian nations into the history learning curriculum which is the one of the issues that was researched apporiximately rarely were determined, and the methods including theoritical induction and deduction, historical and content analysis, modeling and observation were used in this research.
At the result of the research, it is really new and important because the research was addressed summary of history and theoritical grounds/basis on establishment of integrated values of Mongolian nations, determination of structure and system of integrated values of Mongolian nations, as well as providing with content and methodological standard version/format to set up integrated values of Mongolian nations into the history learning curriculum within the framework of all parts of the curriculum of Mongolian history. Furthermore, the research was made analysis in how national values was set up in the history learning curriculum existing and applying now in the General Education/Secondary Schools of Mongolia, as well as it was disclosed needs and requirements to set up integrated values of nations broadly and clearly.
In the conclusion of the article, it was highlighted system and historical challenges of integrated values of Mongolian nations, it was also provided with conclusion that the core of these integrated values is national differency and identity of Mongolians, in other words it is the natural complex of values of state, territory, lineage/origins, history, language, culture, tradition and others which are devoted to similarize, thicken, unify, civilize us internally as well as differientate and indentify Mongolians externally from other countries and nations. Moreover, it was noted that it is important to conduct further research and analysis to set up and implement integrated values of Mongolian nations into other learning curriculums of secondary schools and graduate and post-graduate curriculums not only restricting within the learning curriculum of history which is directional rudder of integrated values of Mongolian nations.

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9한국내에서 수행된 몽골의 교육관련 연구 동향 분석

저자 : 간치멕 ( Ganchimeg Gantumur ) , 임현주 ( Hyun-joo Lim ) , 차희영 ( Heeyoung Cha )

발행기관 : 한국몽골학회 간행물 : 몽골학 66권 0호 발행 연도 : 2021 페이지 : pp. 217-248 (32 pages)

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This study as an analysis of trends in pedagogical studies related Mongolian education in Korea. By grasping Mongolia's education-related research in Korea, I would like to suggest areas for future research. To achieve this goal, Mongolia's education-related papers were collected from the Korea Education and Research Information Service (riss.kr), and 55 papers in the journal, 21 doctoral dissertations, and 76 papers in total were analyzed. Was analyzed by classifying by topic. As a result of the main research, firstly, Mongolian education related research in Korea could be classified into five subjects: 'education system', 'Korean education', 'multicultural education', 'curricular education', and 'other' research. Second, among the five classified subjects, the study related to 'Korean education' was the most frequent, and the study related to 'multicultural education' was found to be insufficient compared to other formulations. Lastly, this tendency was also shown in the results of quantitative analysis through text mining analysis or word cloud analysis. The results of the study can be used as basic research data in the exchange of educational fields between Mongolia and Korea. In addition, it can be used to understand various problems related to education of Mongolians living in Korea, such as Mongolian international students and multicultural students from Mongolia, and to identify research areas that need to be carried out in the future.

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