关于朝鲜族社会现状的调查与发展对策研究——以舒兰市朝鲜族社会调查为中心

改革开放后,我国朝鲜族社会在政治、经济、文化、教育等各个方面都发生了深刻的变化,同时出现了一系列不利于发展的问题.如何解决朝鲜族社会存在的问题,使之引向健康持续的发展轨道,不仅是党和政府积极研究的课题之一,也是全体朝鲜族的共同使命.本文通过舒兰朝鲜族社会现状的调查,阐述了改革开放后散居在朝鲜族地区所发生的深刻变化,同时指出了朝鲜族社会发展所遇到的问题及相应的对策.     

黑龙江省朝鲜族学校"单亲、无亲"家庭子女教育问题

近年来,随着改革开放和市场经济的不断发展,我省朝鲜族的思想观念、价值观念发生了翻天覆地的变化.多数家庭特别是农村劳动力通过出国或外出打工寻求脱贫致富之路,劳务输出已经成为黑龙江省朝鲜族家庭经济发展的一个重要增长点.但是,由此而带来的"单亲、无亲"家庭子女教育问题,却成为一个严峻的社会问题,也成为黑龙江省朝鲜族地区家庭教育的一个迫在眉睫的重要课题.为了切实解决好黑龙江省"单亲、无亲"家庭子女教育问题,我们在全省范围内开展了专题调研,力求探索出一条解决"单亲、无亲"家庭子女教育问题的有效途径,以推动黑龙江省经济和教育事业的发展.     

简述朝鲜族文化——秋千运动

荡秋千是我国朝鲜族之间流传的一项重要的体育活动,并且已经成为我国少数民族体育运动会比赛项目之一.本文通过对朝鲜族秋千文化的起源发展历史进行梳理,旨在介绍朝鲜族民间秋千文化的起源、现代形式、社会功能,揭示秋千文化背后的朝鲜族社会团结友爱和勤劳勇敢的民族精神.     

关于黑龙江省朝鲜族教育情况的调研报告

本文在介绍黑龙江省朝鲜族教育基本情况的基础上,分析了朝鲜族教育存在的重要问题和原因,提出了发展思路和对策.     

基督教在近代吉林朝鲜族中的传播

基督教在近代吉林朝鲜族中传播始于19世纪中叶,20世纪初发展较快.在近代吉林朝鲜族中开展传教活动的有长老会、安息日会、监理会等几个主要派别.基督教在近代吉林朝鲜族中的传播,对当地社会产生了一定的影响.     

论新民主主义革命时期中国共产党的民族政策在东北朝鲜族地区的实践

新民主主义革命时期 ,中国共产党一直承认朝鲜族作为我国少数民族一员的平等和合法地位 ,并以朝鲜族的特殊历史为依据 ,制定了在朝鲜族地区贯彻党的民族政策的一系列具体的方针、原则。其主要内容为 :保障朝鲜族人民的平等权利 ;承认朝鲜族自治权 ,实行民族区域自治 ;解决朝鲜族人民的土地问题 ;积极争取和团结朝鲜族人民 ,共同进行抗日救亡运动 ;建立朝鲜族人民武装 ,共同进行抗日武装斗争 ;大力培养朝鲜族干部 ;发展朝鲜族文化教育和语言文字等     

关于朝鲜族乡村剩余劳动力走向市场的探讨

关于朝鲜族乡村剩余劳动力走向市场的探讨李敏党的十一届三中全会以来，随着农村改革开放的不断深入，黑龙江省朝鲜族地区的民彭经济和各项社会事业都取得了可喜的成绩。但由于朝鲜族农民产业的单一和多种经营及乡接企业起步较晚等原因，使朝鲜族地区仍存在一些社会问题，...     

辽宁省朝鲜族现状与发展研究

改革开放以前,辽宁朝鲜族作为农业民族,其人口分布比较集中于民族村,从事传统的水稻生产,过着比较安定的田园生活,较好地保存和发展了本民族的语言、风俗习惯和生活方式。改革开放以后,随着城乡体制改革的深化和对外交流的扩大,朝鲜族社会、经济、文化等各方面都有了重大发展和变化。本文通过对辽宁朝鲜族1聚居区的实地调查,阐述了辽宁朝鲜族经济社会发展现状,指出了现阶段亟待解决的问题,探讨了发展对策。     

简述朝鲜族文化——秋千运动

荡秋千是我国朝鲜族之间流传的一项重要的体育活动,并且已经成为我国少数民族体育运动会比赛项目之一。本文通过对朝鲜族秋千文化的起源发展历史进行梳理,旨在介绍朝鲜族民间秋千文化的起源、现代形式、社会功能,揭示秋千文化背后的朝鲜族社会团结友爱和勤劳勇敢的民族精神。     

浅析朝鲜族服饰

朝鲜族服饰蕴含了朝鲜族不同历史发展阶段的文化特征,其面料及其制作工艺也有着悠久的历史传统,简洁明快和色彩和谐统一的朝鲜族服饰更是成为朝鲜族人民的历史文化和审美文化的统一.讲究通过物象传神韵的朝鲜族服饰是区别于其他民族的服饰特征,简洁和谐的自然美趋势也渗透到朝鲜民族的特征之中,成为一种服饰上的独特审美情趣,演变成为朝鲜族服饰的整体优势.     

韩国全罗南道岁时风俗研究

Seasonal customs, also called“performances that take place within a one year cycle”, refer to a series of customs, patterns or norms practiced periodically and habitually on spe-cific days within the regular cycle of the four sea-sons. Seasonal customs are found in every month, such as the Spring Festival in the first month, Laborers’ Day in the second month, The 3rd day in the third month, the birthday of Sakyamuni in the fourth month, the Dano Festival in the fifth month, etc. ( all dates mentioned in this paper are in the lunar calendar) . As the years go by, the seasonal customs change constantly. Many of them have been faded as society has changed, and they have been replaced by National Holidays or other legal holidays which regulate people’s lives. In addition, as western and other cultures filter in, holidays like Valentine’s Day, and Christmas have stepped into people’s lives. Because these festivals are no longer linked with traditional religious meanings found in the old customs, and place more emphasis on entertainment, they have been accepted almost instantly, taking up social space, and changing people’s activities and behaviors. Apart from these, festivals in some particular areas became popular and spread nationwide as the result of na-tional policies. As an important constituent, seasonal customs can reveal the cultural state and spiritual world of a country or region. Jeollanam-do in South Korea, known as the treasure house of customs, possesses rich customs and heritage and various annual cus-toms can be seen here. This paper, by making a general investigation of the customs in Jeollanam-do, can help us further understand the state of this region’s history and ideology, and the cultural im-plications hidden within it. In the first month of the lunar calendar, the primary festivals are the Spring Festival, the First Day of the First Lunar Month, and the Fifteenth Day of the First Lunar Month. 1 ) In the Spring Festival, the most important activities are offering sacrifices to gods and ancestors, sweeping tombs, and paying New Year’s visits. People also believe that this is the proper time to avoid the“three dis-asters”, keep away night ghosts, burn hair, and go to fortune tellers, etc. There are also games played in this period, such as the see-saw and board-turning. 2) the First Day of the First Lunar Month cannot be counted as a traditional festival. However, a day’s rest is taken in the countryside when every house sticks spring couplets on their doors or pillars. These are pairs of long strips of paper on which auspicious words or sayings are written. 3 ) In traditional society, when farming dominated, people observed the Fifteenth Day of the First Lunar Month with grand ceremony, main-ly through engaging in entertaining activities. In Jeollanam-do, the festival atmosphere is warmly created by playing folk or peasant music, flying kites, playing tug-of-war games, or Gohssaum, and so on. In addition to the group activities, indi-vidual families might offer sacrifices in their hou-ses. Each village also offers sacrifices together, known as the Tangshan Sacrifice and Dragon King Sacrifice. There are various superstitions related to this day. For example, many people will buy a strainer and hang it at home, believing that it will bring blessings. Or, on the eve of this day people might set fires on field ridges, believing that this will bring a good harvest. People might also set up Changsheng or Changganzi, along the borders or milestones separating villages from each other, which are known as the patron gods protecting their territory. On this day the staple food is supposed to be“Wugufan”, literally“Rice with Five Grains”, which actually includes more than five kinds of va-rious grains. It is so-called because all the main grains are collectively called “five grains”. In ad-dition, people also cook the“Eight Treasures Rice Soup” which contains glutinous rice, Chinese dates, chestnut, honey, pine nuts, an beans, etc. In the second lunar month, there are the Laborers’ Day and the Yongdung Festival. On the 1st of the second month, Laborers’ Day, laborers used to be given a day’s rest when people made a kind of dessert known as “Agecake”. However, because no one hires laborers nowadays, this cus-tom has actually disappeared. It is said that on 1st day of the second month, Yongdung Halmoni de-scends from the sky, and returns there on the 15th or 20th day. Yongdung Halmoni is said to be the goddess in charge of wind, so, in fishing areas where wind matters a lot, people will offer sacri-fices to her. It is said that if Yongdung Halmoni descends with her daughter-in-law, the wind throughout the whole year will be too strong to guarantee a good harvest, but good sailings can be counted on if she descends with her daughter. On the 3rd day of the third month, women in Jeollanam-do bring simple cooking equipment to the riverside, and pass a pleasant day there. They mix glutinous rice powder with rhododendron petals to make pancakes which they call “flower pan-cakes”. While they eat, they sing songs about flower pancakes or other folk songs. Around 3 rd day of the third month, butterflies start to appear and “dance”. It is believed that if yellow butter-flies are seen first, the coming year will be smooth, but if white butterflies are seen first, there will be many funerals or other inauspicious things. On the 8 th day of the fourth month the birthday of Sakyamuni, many people go to the temples and hang Buddhist lanterns. The display of lanterns on that day is truly grand. It is attended mainly by women who pray for happiness, safety, good health, success and prosperity for their family members. In the temples, people perform the ritu-al of“circumambulating the stupas”, spending the entire night sleepless walking around the stupas, praising gods’ merits and credits, and repeating their wishes in their hearts. While circling the stu-pas, people usually listen to Buddhist chants,some places may play the traditional music with tradi-fional instrument. On the 5th day of the fifth month, on the Dano Festival, the following activities are found in Jeol-lanam-do. 1 ) wrestling, a competitive game played mainly by males; 2 ) swinging, played mainly by females; 3 ) washing hair with acorus calamus. It is believed that hair becomes smooth and shiny if washed with water boiled with acorus calamus. Therefore, many women wash their hair in this way on the 5th day of the fifth month. 4) imbibing herbal medicine. During the Dano Festi-val, all things on the earth are said to be suitable for medicine. There are drinkable herbal juices made from Leonurus heterophyllus, or Ay Tsao. People pluck all kinds of herbs and dry them for future use. The 15 th day of the sixth lunar month is Yudu Day. It is believed that if you wash your hair with clear stream water on this day, bad luck is kept a-way and you will not suffer heatstroke in summer. According to local folklore, the Dragon God and God of the field ditches check on the crops on this day, so no fieldwork is allowed, and a day’s rest is required. If people insist on going to work, it is said they will not have a good harvest. Rice cakes are also prepared on this day and placed in the crop fields as simple offerings to the Dragon God for a good harvest. In June, which has the hottest days in the year, the month is divided into the ini-tial, middle and final hottest days. In order to build up their health, people cook delicious gin-seng chicken soup by putting ginseng, jujubes and glutinous rice into the chicken’s abdomen. Or, for the sake of vitality, some men may drink a body-protecting soup, the so-called dog meat soup. The 7 th day of the seventh month is the Chilseok Festival. Since Chilseok is closely con-nected with the Chilseok God, every family will pray to the Chilseok God for blessings, or go to temples to offer sacrifices. In this festival some families may offer sacrifices to Chengzhu God as in other festivals, but not many offerings are required except for some rice and vegetable dishes. On the 15th day, the Baekjung Day, all kinds of fortune-telling activities prevail. All fieldwork stops and a day’s rest is taken. On this day people also prepare food to offer to the ancestors. The 15th day of the eight month, the Mid-Au-tumn Festival, is characterized by harvest and thanks-giving. Various activities can be seen in Je-ollanam-do, among which offering sacrifices and sweeping tombs are given priority, even more than during the Spring Festival. During the mid-autumn days everyone, rich or poor, makes Songbing, which is very much like a Chinese moon cake, and it is still the most representative festival food for the Mid-Autumn Festival Day. After finishing mak-ing the Songbing with newly harvested rice, people will carry them together with many fruits to offer sacrifices in the early morning and sweep tombs. Some people may go to the cemetery to pull weeds before sweeping tombs. At night, during the full moon, in order to liven up atmosphere, women will perform traditional dance . There is also a custom observed on the Mid-autumn day—married daugh-ters will meet with their own parents and relatives in a place located mid-way between the two homes. Sometimes, female neighbors may agree to meet with each other at a certain appointed place and bring food along to spend a pleasant day to-gether. The 9 th day of the ninth month is the Jungu Festival. It is no longer regarded as a particular festival, but it is still considered a lucky day. In the past, on this day, people would make wine, rice cakes and even medicine, out of chrysanthe-mums. Moreover, literati would appreciate poems as well as maple leaves, which were quite scenic. There are no special festivals during the 10 th lunar month, though this is considered a lucky month because many things forbidden in other months are permissible during this month. The 15th day is a day for some families to offer sacrifices to ancestors or drive away disasters. In rural areas, one of the family customs is for women to bathe and change their clothes before replacing the old rice in ancestor pot with newly harvested rice. This is re-garded as a recommended ritual to domestic gods of new rice. In the 11th lunar month, at the winter sol-stice, it is customary to have red bean soup, which is cooked with glutinous rice powder and red beans mixed together. Its red color is believed to protect people against evil spirits. People offer the red bean soup to their ancestors, and, splash it in front of doors, on walls, around the kitchen, and in their yards. This is all done in order to keep ghosts outside. The 30th day of the 12th month, New Year’s Eve, is the time to stay up late to see in the New Year. So, every house has lights on overnight. It is customary to visit elderly people and inquire a-bout their physical condition and to show care on this eve. This is called “paying an old year’s call”. In olden times, snow which fell in the 12 th month was put into bottles, and when the snow melted the water was believed to be a good medi-cine for curing heatstroke in summer. To sum up, seasonal customs in Jeollanam-do are multi-functional, including the following five aspects:1 ) worshipping the ancestors;2 ) praying for a good harvest and good fishing;3 ) keeping a-way bad luck and calling for blessings;4 ) sharing happiness and improving harmony;5 ) hygiene and health care. Folk customs in Jeollanam-do are diversified. While taken as the concrete outward representa-tions of seasonal customs, these folk scenarios car-ry distinctive features of local customs: 1 ) rural music is the most important factor constituting these seasonal customs by enriching the functions and connotations; 2 ) With its keen local charac-teristics, distinctive quality of including spells, and carrying a religious sensibility, games are part and parcel to seasonal customs; 3 ) Different cul-tural circles are accompanied by different customs and habits. So there are differences between inland and coastal or island areas, and even within the coastal area, differences can occur among particu-lar sea areas.     

高句丽与渤海论略

高句丽与渤海是中华古代两大古族古国,它们之间的关系是中华史、东北史最重要的问题,也是国际学界的一个热点。在高句丽国时期,臣附于高句丽的乃白山、安居骨等　　诸部,并成为高句丽向外扩张的重要军事力量,待高句丽败亡后,离句丽以及白山诸部多散人渤海成为渤海编户。粟未　知在其酋帅率领下于隋末内附,并参加随、唐征伐高句丽的战争。渤海国号来源于唐朝对大柞荣为代表的古大氏族团地望的尊崇。渤海王室为大氏,为渤海统治核心,高句丽遗　乃渤海六大右姓之首,为渤诲大氏王室之辅弼,并已融入而成为新兴的渤海的民族的重要组成部分。渤海族的形成标志以粟末部为首的　　族已进入一个新的历史阶段。     

中国朝鲜族女性文学的特点

朝鲜族女性文学是朝鲜族文学的重要组成部分,其特性反映了朝鲜族女性的矛盾和苦恼,对男权主义的挑战。对女性自身的肯定和确信,以及对爱情的真诚追求。     

安西王阿难达对高丽政治势力的利用

安西王阿难达是元朝前期政坛上一位重要人物.为了实现问鼎皇位的政治野心,他不仅充分利用元帝国中央到地方的各种政治势力来扩张势力,还积极利用东方的高丽王国势力以及在元的高丽国宗教、贡女、宦官等政治力量来提高自己的影响,为元朝前期与高丽政治交往中备受重视的政治人物.     

高句丽中央官制研究

高句丽建国初期不存在正式的中央官制,是以五部官为中央官。五部的部长构成领主阶层,对王权起到一定的抑制作用,中央官的爵称即是高句丽五部部长的称号。自故国川王以后,随着高句丽王权的加强,五部的部长大权旁落,从地方官中选拔中央官渐成为主要途径,原地方官使者、先人的称号渐演变成为中央官称号。     

韩国的汉语音韵学的教学与研究

本文介绍了韩国对汉语音韵学的教学与研究情况,反映出韩国社会对中国文化的高度重视。     

Economic status of Muslims in Korea: a preliminary report

Summary

This study hardly meets the minimum requirements for identifying the economic status of the Muslim minority in Korea. As more data becomes available it would be possible to present a more sustained effort. However some interesting findings can be highlighted even at this early stage:

First, so far as the Korean Muslim population is concerned, it is heavily concentrated in the Seoul area. Further, 34% of the total Korean Muslim population is presently residing in Islamic countries. Secondly, 50% of Korean Muslims have an education above high school which is comparatively higher that the average for non‐Muslim Koreans. Also, the opening of the Korea Islamic University will play a critical role in the future growth of the Islamic faith. Thirdly, according to occupational patterns, more than one‐third (35%) of all Muslims are engaged in academic pursuits. In comparison, 20% of Korean Muslims fall in the category of employee. Lastly, the 20–30 and 30–40 age groups, representing primarily students and employees respectively, make up over 65% of the total Korean Muslim population in Korea.     

独联体国家朝鲜族的语言丢失问题

本文以前苏联的人口普查资料为依据,主要对独联体国家朝鲜族的语言丢失过程作了一些简要的描述和分析,并对中亚和萨哈林朝鲜族的语言状况作了一定对比研究。     

民族素质推动了韩国知识经济的发展

本文利用丰富的资料,介绍了韩国在民族素质和知识经济方面取得的巨大进步。