Relevant bibliographies by topics / Kim family of Andong

Academic literature on the topic 'Kim family of Andong'

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Published: 25 July 2024

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Journal articles on the topic "Kim family of Andong"

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Kim, Kyoo-Soon. "A Study on Settlement Process of Provincial Noble Family in Seoul - Focusing on Yakbong Clan of Daegu Seo Family and Seoyoongong Clan of Andong Kim Family -." Journal of Koreanology 65 (November 30, 2017): 165–85. http://dx.doi.org/10.15299/jk.2017.11.65.165.

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Chae, Gwang-Soo. "The Reinstatement of Seowon and Related Expenses in the Japanese Colonial Era: Focusing on Imho Seodang (臨湖書堂) in Andong." Institute of Korean Cultural Studies Yeungnam University 84 (August 31, 2023): 129–60. http://dx.doi.org/10.15186/ikc.2023.8.31.05.

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It is a common belief that the historical meaning of Seowon ended after Daewongun’s decree of demolishing Seowon. Therefore, Seowon in late Joseon and the Japanese colonial era were not subject to objective exploration or research, and interest in data generated after modern times was rather low. However, Seowon began to be built or rebuilt immediately after Daewongun’s resignation, and it is still being actively done today. If a number of Seowon were reinstalled, how was it done then? There are the conditions of Seowon that can answer this question. It is Imho Seowon in Andong which enshrines Kim Yong (金涌). It is because ancient documents generated before and after the reinstatement in the Japanese colonial era are well preserved in this Seowon. First, based on the notes of rebuilding (Igeon Ilgi), the process of reinstalling Imho Seowon was reconstructed, and next, existing ancient documents were analyzed to shed light on all related costs and functions. Around 1920, Kim Yong’s descendants decided to reinstall Imho Seowon inside the precincts of Imcheon Seodang (臨川書堂). The main factor in the decision of its reinstallment was the economic power previously held by that Seowon. Normally, the properties of abolished Seowon were treated by Sokgong (屬公), Hyanggyo Isok, or the voluntary disposition of the operating clan. Imho Seowon, however, still held Seowon Jeon (書院田) even after the demolition. In the process, some noise was there, too, but through the process of forming a consensus among Uncheon-gye ⇨ Beom (凡) Uiseong Kim’s family ⇨ Horon-gye, it was rebuilt as Seodang in 1922 after 55 years from its demolition. The project to rebuild Seowon is a construction work that requires enormous human and material costs. In the situation where they could not expect enough human and material support from the government, the only way to secure financial resources was the aid from descendants and other families. Fortunately, thanks to the great interest and cooperation of descendants, Imcheon Seowon collected a total of 19,765 Nyang that was 765 Nyang more than the estimated amount. The specific expenses spent on the project of rebuilding include not only a total of 13,105 Nyang 9 Jeon 5 Pun for construction but labor costs, food costs, and eating expenses, too. Imho Seodang rebuilt in this way seems to have been unable to perform ancestral rites because there was no shrine, and it mainly functioned as a place for meeting. E very year, they held a regular meeting and also gathered whenever there was a crucial issue of the family or village. In the meeting, not only the members of the family but Yurim living distantly, too, attended. Why did they intend to reinstate Seowon then? The biggest reason is the social atmosphere of the early 20th century in which they still needed Seowon. In other words, the sense of crisis coming from the loss of a family’s foundation, Seowon, which was the medium for exercising power in the traditional village played a major role.
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Lee, Jae-sook. "Contents of Lee Dong-yoon's writings and an overview of poetry." Daedong Hanmun Association 72 (September 30, 2022): 147–76. http://dx.doi.org/10.21794/ddhm.2022.72.147.

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Minjae Lee Dong-yoon(1727~1809) is a writer of ≪Baksochonhwa≫. After he was introduced to the academic world, research has been accumulated, but there is still lack of research on his life, thoughts, and literature. By introducing Lee Dong-yoon’s collection of works, ≪Minjaeyugo≫, this study is aimed to examine the aspects of him as a writer found in his life, works, and Chinese poems and figure out his pursuit in literature. The three books of ≪Minjaeyugo≫ that have been handed down up to now are unfinished manuscripts of which order is not decided. It contains 631 themes and 1,276 works of Chinese poetry written by him from 1757 when he was 30 years old to his later years. About the contents, it includes 49 Seo(書), 3 Seo(序), 3 Gi(記), 17 Jebal(題跋), 45 Jemun(祭文), 7 Gomun(告文), 6 Haengjang(行狀), 8 Haengrok(行錄), 2 Eonhaengrok, 4 Yusa(遺事), 8 Myoji(墓誌), and 25 Japjeo(雜著). This study outlines Lee Dong-yoon’s works of Chinese poetry as 1) the records of daily life grounded on Cheonghan(淸寒) and affection, 2) the life of Anbunjijok (安分知足) and intention for Seonghak(聖學), and 3) preference for creating Old poems written at full length and Chinese poems written in series. First, although Lee Dong-yoon had the reputation of the royal Jeonju Lee’s family, he was in distress through his life for poverty and destitution. Taking ordinary and plain things in everyday life as the themes of his Chinese poems, he pursued simplicity about all sorts of feelings in the world. This is in line with the meaning of ‘Bakso(樸素)’ taken from ≪Jangja(莊子)≫. Second, as an old man in the rural area of the Chungcheong Province, Lee Dong-yoon was immersed into Gyeonghak(經學), solidified his will for Studies for oneself, learning to develop and cultivate oneself, and pursued the life of Anbunjijok(安分知足) by writing Chinese poems. Third, Lee Dong-yoon’s Chinese poems were intensively created in his later years, and concerning the forms, Jangpyeongosi and Yeonjaksi formed a large part. In the Hoseo area, he interacted with Namdang’s disciples and the brothers of Andong Kim’s family deeply, and it seems that this influenced him when he wrote Jangpyeongosi in the 18th century. Lee Dong-yoon learned from Namdang Han Won-jin and Byeonggye Yoon Bong-gu and was greatly influenced by Yoogeundang Kim Gyo-haeng. In fact, ≪Minjaeyugo≫ contains a large number of writings related to that. There are many notable works such as memoirs about his wife and sisters or about Sir Yoogeundang, and this author expects that in-depth studies will be carried out about Lee Dong-yoon’s literature and thoughts afterwards.
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KIM, Jae Young, Hyeong Jun JO, Dae Hui JEONG, Dong Chan SON, and Gyu Young CHUNG. "Validation of the name <i>Aster magnus</i> (Asteraceae)." Korean Journal of Plant Taxonomy 54, no. 2 (June 30, 2024): 147–49. http://dx.doi.org/10.11110/kjpt.2024.54.2.147.

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<i>Aster magnus</i> Y. N. Lee & C. S. Kim, originally described from Jeju-do, Korea in 1998, was not validly published because two gatherings were simultaneously indicated as types in the protologue. The name is validated here by designating one new collection kept in Andong National University herbarium (ANH) as the holotype.
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Lee, si jong. "Historical Awareness and Struggle for Independence by Kim Dong-sam." Barun Academy of History 14 (March 30, 2023): 7–49. http://dx.doi.org/10.55793/jkhd.2023.14.7.

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Born in Andong in Gyeonsangbuk-do in Korea, Kim Dong-sam (pen name: Ilsong) participated in Hyeoksin Yurim (referring to the innovative Confucians in Korean) with Yi Sang-ryong and Yu Insik among others. He also established the Hyepdong School and struggled against the tyranny of Japanese rule by serving as a member of the Andong Branch of Daehan Association, and the Daedong Young Man Group. After the fall of the Korean Empire, he sought asylum in Manchuria for the Korean armed independence movement. He engaged in many of the resolving struggles between Koreans who migrated earlier than 1910 and those who did so after 1910 in the organizations, including Gyeonghaksa, Gongrihoe, Bumindan, and Hanjokhoe, and made every effort to support their settlement and education. He also devoted himself to solving and settling conflicts with the Chinese. As the person recognized for his the military authority in the military organizations, including the Military School of the New Rising, Baekseo Nongjang, Sero Gunjeongseo, Daehan Tonguibu, he is highly thought of as an independent activist, who integrated and coordinated independence movement associations throughout Manchuria. It can be deemed that his consistent and tireless struggle was based on his strong will for liberation and was highly influenced by Daejongism. Yi Sang-ryong, Yu Insik, Shin Chae-ho, Yun Se-bok, who interacted with Kim Dong-sam, were closely related to Daejongism. Yun Se-bok recorded that Kim was the most important person in Daejongism and it can be also ascertained in the report written by the Empire of Japan. Before moving to Manchuria, Kim Dong-san was already aware of the historic view of Shin Chae-ho and of Dangunist (with Dangun referring to “the divine progenitor”) nationalism, which had transcended to attaining independence by armed independence struggles after entering asylum in the region. His belief in the armed independence movement had a great influence on the Korean National Party led by Kim Gu, which engaged in the independence movement inside of China and the Korean National Revolutionary Party by Kim Won-bong, which can be demonstrated by the memorial ceremony held by the two parties on a large scale after his death.
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Kim, Hwa-Bong. "A Study on the Evolutionary Process of Ddeulzip in Andong Kwon’s Family at Andong Cultural Area." Journal of architectural history 25, no. 2 (April 30, 2016): 45–56. http://dx.doi.org/10.7738/jah.2016.25.2.045.

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Mukaromah, Ilham Khafizhotul, and Fardan Mahmudatul Imamah. "RITUAL TANAMAN ANDONG DAN KENTONGAN SEBAGAI PENGUSIR PEGEBLUK DALAM TRADISI ISLAM JAWA." Jurnal Ilmiah Ilmu Ushuluddin 20, no. 2 (December 30, 2021): 159. http://dx.doi.org/10.18592/jiiu.v20i2.5851.

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This article examines the plague expulsion ritual that uses the Tanaman Andong and kentongan as a spiritual effort in dealing with the Covid-19 pandemic in Sumberejo Village, Kandat District, Kediri Regency. A series of rituals had been conducted for two years during the pandemic are believed as “laku batin’ to prevent the plague attack in the village. This research uses Clifford Geertz's thick description approach which will provide a complete picture of the ritual process, materials, meanings of symbols, and people's beliefs about the Tanaman Andong and Kentongan rituals. Researchers used descriptive ethnographic methods, observations and in-depth interviews toward ritual practicers. As a result, the ritual of Tanaman Andong and Kentongan is a kind of ijtihad by a villager who is then trusted by his closest family, followed by 15 heads of families. There are several rituals of the Tanaman Andong and kentongan, they are larung offerings, selametan suro, installation of tolak bala’ of turmeric and rajah, and the installation of cinde in houses. Tanaman Andong means "dong" which in Javanese is called "ngaweruhi", understanding all the guidance given by Allah. Kentongan is a symbol of vigilance, so that with all the ritual efforts, the people feel of confidence and of security when living during a pandemic
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Sung, in geun. "Formation and Development of Andong Kim s Seal style in the 16th-17th Century." Korean Society of Calligraphy 39 (September 28, 2021): 119–47. http://dx.doi.org/10.19077/tsoc.2021.39.05.

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Kim, Sohee. "Andong Kim Clan Figures and Social Status in Chonui-hyon During the Early Joseon Dynasty." Journal of Humanities and Social sciences 21 12, no. 6 (December 30, 2021): 2979–88. http://dx.doi.org/10.22143/hss21.12.6.209.

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Kim, yun-hee. "Contemplation on Yusanillok, a Gasa Poem by Kim Rak, a Woman Independence Activist from Andong, Korea." Korean Literature and Arts 22 (June 30, 2017): 93–117. http://dx.doi.org/10.21208/kla.2017.06.22.93.

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Dissertations / Theses on the topic "Kim family of Andong"

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Kim, Jeehee [Verfasser], and Barbara [Akademischer Betreuer] Conradt. "Biological role and genetic redundancy within the ebf gene family / Jeehee Kim. Betreuer: Barbara Conradt." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2015. http://d-nb.info/1073825779/34.

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Machado, Luciana E. S. F., Tun-Li Shen, Rebecca Page, and Wolfgang Peti. "The KIM-family protein-tyrosine phosphatases use distinct reversible oxidation intermediates: Intramolecular or intermolecular disulfide bond formation." AMER SOC BIOCHEMISTRY MOLECULAR BIOLOGY INC, 2017. http://hdl.handle.net/10150/624478.

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The kinase interaction motif (KIM) family of protein-tyrosine phosphatases (PTPs) includes hematopoietic protein-tyrosine phosphatase (HePTP), striatal-enriched protein-tyrosine phosphatase (STEP), and protein-tyrosine phosphatase receptor type R (PTPRR). KIM-PTPs bind and dephosphorylate mitogen-activated protein kinases (MAPKs) and thereby critically modulate cell proliferation and differentiation. PTP activity can readily be diminished by reactive oxygen species (ROS), e.g. H2O2, which oxidize the catalytically indispensable active-site cysteine. This initial oxidation generates an unstable sulfenic acid intermediate that is quickly converted into either a sulfinic/sulfonic acid (catalytically dead and irreversible inactivation) or a stable sulfenamide or disulfide bond intermediate (reversible inactivation). Critically, our understanding of ROS-mediated PTP oxidation is not yet sufficient to predict the molecular responses of PTPs to oxidative stress. However, identifying distinct responses will enable novel routes for PTP-selective drug design, important for managing diseases such as cancer and Alzheimer's disease. Therefore, we performed a detailed biochemical and molecular study of all KIM-PTP family members to determine their H2O2 oxidation profiles and identify their reversible inactivation mechanism(s). We show that despite having nearly identical 3D structures and sequences, each KIM-PTP family member has a unique oxidation profile. Furthermore, we also show that whereas STEP and PTPRR stabilize their reversibly oxidized state by forming an intramolecular disulfide bond, HePTP uses an unexpected mechanism, namely, formation of a reversible intermolecular disulfide bond. In summary, despite being closely related, KIM-PTPs significantly differ in oxidation profiles. These findings highlight that oxidation protection is critical when analyzing PTPs, for example, in drug screening.
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Borcherding, Laura Kim [Verfasser], and Guido [Akademischer Betreuer] Sauter. "Family with sequence similarity 13C (FAM13C) overexpression is an independent prognostic marker in prostate cancer / Laura Kim Borcherding ; Betreuer: Guido Sauter." Hamburg : Staats- und Universitätsbibliothek Hamburg, 2018. http://d-nb.info/1162621869/34.

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Wilson, Jenna A. "Hope-Focused Solutions: A Relational Hope Focus of the Solution-Building Stages in Solution-Focused Brief Therapy." NSUWorks, 2015. http://nsuworks.nova.edu/shss_dft_etd/7.

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The positive psychotherapy focused on for this study is Solution-Focused Brief Therapy (SFBT). Insoo Kim Berg and Yvonne Dolan (2001) once described the essence of Solution-Focused Brief Therapy (SFBT) as the “pragmatics of hope and respect” (p. 1) and despite Berg and Dolan’s declaration of hope’s importance in SFBT, little process research has been published looking at the “pragmatics” of hope in SFBT practice. Hope is seen as a common factor in psychotherapy since the human relationship, also known as the therapeutic alliance, is a foundation of psychotherapy. Hope plays a significant role in every human interaction and it is seen as a common factor in human relationships. To begin to address this gap, a pilot study was conducted of an Insoo Kim Berg training recording, Irreconcilable Differences, in order to explore how she listened, selected and built hope in her work. Based on a SFBT technique focus, the preliminary results suggested Insoo Kim Berg builds hope relationally through the solution-building by working within the clients’ focus and their presenting problem. Four different yet interrelated hope phases in the SFBT solution building process were identified. To address this gap further, based on a SFBT stage focus, three cases by Insoo Kim Berg were analyzed in this study, Irreconcilable Differences, Over the Hump, and I’d Hear Laughter. The goal of this research was to demonstrate the how Berg listened, selected, and built hope with clients to validate her progression within and across the five SFBT solution-building stages, in all three cases through constant comparison, and to show how these findings are congruent with SFBT hopeful tenets. All with the intention of allowing the pragmatics of hope and respect to become more transparent for future SFBT practitioners. Findings suggested building hope appears to be a relational process to building solutions and is co-constructed. Berg demonstrates how she embodies a hopeful stance throughout the duration of therapy. Results show how Berg builds hope within and across her progression of the solution-focused brief therapy solution-building stages, utilizing SFBT techniques and processes, which all align with the foundational SFBT tenets.
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Chou, Yin-Lien, and 周英戀. "The Research of Vase-Antiquarian Paintings in Kim-Moy -- A Case Studyon Tsai Family at Water Front in National Par." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/39295767200679756621.

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碩士
臺北藝術大學
傳統藝術研究所工藝美術組
93
"Antiquarian Painting" is a traditional Chinese painting that integrates ancient utensils such as bronze, china, jade, and calligraphy as decorated symbol of luck and fortune. "Vase- Antiquarian Painting", a localized art form in Kim-Moy, inherits the traditional concept but amalgamates flowers, fruits, as well as auspicious animals and articles into the painting. As time goes by, seasonal propitious flowers in various vases have become the major elements of such painting. The research explored the timely cumulative process of how the people of Kim-Moy have localized and prevailed "Vase-Antiquarian Painting" by congregating their customs and traditions, through combinations of various material and techniques.It further probed the tradition and the insight of people there to inscribe these paintings on walls, gates, windows, and ancestor altars as decorations in order to enrich their architectures as well as their cultural values. "Vase-Antiquarian paintings" decorated on the houses of Tsai family located at the National Park of Kim-Moy provide the in-depth analysis and symbolization of different elements in the painting. In addition, each painting presents not only the aesthetics of architecture but also the visual message between human beings and gods. Moreover, the flowers of different seasons on the vase symbolize the wholeness of life-prosperity, fortune, longevity, and happiness. Furthermore, these four major representations are also the cultural values and spiritual codes that are passed on generation by generation. The "Vase-Antiquarian painting", in Kim-Moy, has not only transcended the surface meaning of the elements in the painting or the decoration in architecture：instead, it has become a spiritual tradition as well as a cultural ethics.
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Chou, Yin-Lien, and 周英戀. "The Research of Vase-Antiquarian Paintings in Kim-Moy --A Case Study on Tsai Family at Water Front in National par." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/63fng9.

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碩士
國立臺北藝術大學
傳統藝術研究所
93
Abstract “Antiquarian Painting” is a traditional Chinese painting that integrates ancient utensils such as bronze, china, jade, and calligraphy as decorated symbol of luck and fortune. “Vase- Antiquarian Painting”, a localized art form in Kim-Moy, inherits the traditional concept but amalgamates flowers, fruits, as well as auspicious animals and articles into the painting. As time goes by, seasonal propitious flowers in various vases have become the major elements of such painting. The research explored the timely cumulative process of how the people of Kim-Moy have localized and prevailed “Vase-Antiquarian Painting” by congregating their customs and traditions, through combinations of various material and techniques. It further probed the tradition and the insight of people there to inscribe these paintings on walls, gates, windows, and ancestor altars as decorations in order to enrich their architectures as well as their cultural values. “Vase-Antiquarian paintings” decorated on the houses of Tsai family located at the National Park of Kim-Moy provide the in-depth analysis and symbolization of different elements in the painting. In addition, each painting presents not only the aesthetics of architecture but also the visual message between human beings and gods. Moreover, the flowers of different seasons on the vase symbolize the wholeness of life—prosperity, fortune, longevity, and happiness. Furthermore, these four major representations are also the cultural values and spiritual codes that are passed on generation by generation. The “Vase-Antiquarian painting”, in Kim-Moy, has not only transcended the surface meaning of the elements in the painting or the decoration in architecture; instead, it has become a spiritual tradition as well as a cultural ethics.
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Masters, Karen Beth. "Women adrift : familial and cultural alienation in the personal narratives of Francophone women." Thesis, 2015. http://hdl.handle.net/10500/21017.

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This study analyzes the experience of alienation from family and culture as portrayed in the personal narratives of francophone women. The authors appearing in this study are Assia Djebar and Marie Cardinal, from Algeria, Mariama Bâ and Ken Bugul, from Senegal, Marguerite Duras and Kim Lefèvre, from Vietnam, Calixthe Beyala, from Cameroon, Gabrielle Roy, from Canada, and Maryse Condé, from Guadeloupe. Alienation is deconstructed into the domains of blood, money, land, religion, education and history. The authors’ experiences of alienation in each domain are classified according to severity and cultural normativity. The study seeks to determine the manner in which alienation manifests in each domain, and to identify factors which aid or hinder recovery. Alienation in the domain of blood occurs as a result of warfare, illness, racism, ancestral trauma, and the rites of passage of menarche, loss of virginity, and menopause. Money-related alienation is linked to endemic classism, often caused by colonial influence. The authors experienced varying degrees of economic vulnerability to men, depending upon cultural and familial norms. Colonialism, warfare and environmental depending upon cultural and familial norms. Colonialism, warfare and environmental degradation all contribute to alienation in the domain of land. Women were found to be more susceptible to alienation in the domain of religion due to patriarchal religious constructs. In the domain of education, it was found that some alienation is inevitable for all students. Despite its inherent drawbacks, education provides tools for empowerment which are crucial for overcoming alienation. Alienation in the domain of history was found to hinder recovery due to infiltration of past trauma into the present, while empowerment in this domain fosters optimism and future-oriented thinking. Each domain offers opportunities for empowerment, and it is necessary to work within the domains to create a safe haven for recovery. Eight of the nine authors experienced at least a partial recovery from alienation. This was accomplished via cathartic release of negative emotions. Catharsis is achieved by shedding tears, talking, or writing about the negative experiences. The personal narrative was found to be especially helpful in promoting healing both for the author and the reading audience.
Classics and World Languages
D. Litt. et Phil. (French)
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Books on the topic "Kim family of Andong"

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Pangmulgwan, Yangp'yŏng Ch'inhwan'gyŏng Nongŏp. Andong Kim Ssi Munjŏnggongp'a kijŭng yumul. Kyŏngggi-do Yangp'yong-gun: Ch'inhwan'gyŏng Nongŏp Pangmulgwan, 2009.

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O, Tŏk-hun, and Wan-sik Kang. Andong Ŭisŏng Kim Ssi Ch'ŏnjŏnp'a chongt'aek kanch'al. Kyŏngbuk Andong-si: Han'guk Kukhak Chinhŭngwŏn, 2016.

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Yŏn'guwŏn, Ch'ungch'ŏng-namdo Yŏksa Munhwa. Andong Kim Ssi Munjŏnggongp'a yumul kwa sojang sŏhwa, chŏnjŏk: Ch'un'gang Kim Yŏng-han sojang. Ch'ungch'ŏng-namdo Kongju-si: Ch'ungch'ŏng-namdo Yŏksa Munhwa Yŏn'guwŏn, 2007.

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Tohak ŭi kil ŭl kŏtta, Andong Yuilchae Kim Ŏn-gi chongga. Sŏul-si: Yemun Sŏwŏn, 2017.

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Yŏn'guwŏn, Han'gukhak Chungang, ed. Andong Kim Ssi, Ŭiryŏng Nam Ssi, Chinju Yu Ssi, Yŏju Yi Ssi chŏnjŏk. Kyŏnggi-do Sŏngnam-si: Han'gukhak Chungang Yŏn'guwŏn, 2005.

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Ŭiri wa ch'ungjŏl ŭi 400-yŏn, Andong Hakpong Kim Sŏng-il chongga. Sŏul-si: Yemun Sŏwŏn, 2011.

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Ch'ŏngbaek chŏngsin kwa 'P'allyŏn ogye' ro pit nanŭn, Andong Hŏbaektang Kim Yang-jin chongga. Sŏul-si: Yemun Sŏwŏn, 2015.

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Kit'ak Munjung T'ŭkpyŏlchŏn (14th 2017 Yugyo Munhwa Pangmulgwan). Pomul ŭn ojik ch'ŏngbaek ppun: Che14-hoe Kit'ak Munjung T'ŭkpyŏlchŏn Andong Kim Ssi Pobaektang munjung. Kyŏngbuk Andong-si: Han'guk Kukhak Chinhŭngwŏn, 2017.

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Chŏngmyŏng Kongju (Daughter of Sŏnjo, King of Korea), 1603-1685, editor, ed. Modang Hong I-sang Sŏnsaeng, moch'in Mun'gyŏng Paek Ssi, puin Andong Kim Ssi e taehan mansa wa chemun. Koyang-si: P'ungsan Hong Ssi Modanggongp'a Chonghoe, 2015.

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Kwŏn-yong, Kang, ed. Cheju Tʻŭkpyŏl Chachʻido Sŏgwipʻo-si Andŏng-myŏn Tŏksu-ri Kim Sŏng-wŏn Ssi taek saenghwalchae chosa pogosŏ. Sŏul Tʻŭkpyŏlsi: Kungnip Minsok Pangmulgwan, 2007.

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Book chapters on the topic "Kim family of Andong"

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Kelly, Adrian B. "Halford, Kim." In Encyclopedia of Couple and Family Therapy, 1347–48. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-49425-8_1114.

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Kelly, Adrian B. "Halford, Kim." In Encyclopedia of Couple and Family Therapy, 1–3. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-15877-8_1114-1.

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Davies, Cheryl. "Kim-Berg, Insoo." In Encyclopedia of Couple and Family Therapy, 1640–41. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-49425-8_886.

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Davies, Cheryl. "Kim-Berg, Insoo." In Encyclopedia of Couple and Family Therapy, 1–2. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-15877-8_886-1.

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"Family Tree." In Lim Kim San, xiii—xiv. ISEAS Publishing, 2009. http://dx.doi.org/10.1355/9789812309297-004.

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"Chapter 10 My Family Life." In The Writings of Henry Cu Kim, 132–49. University of Hawaii Press, 1987. http://dx.doi.org/10.1515/9780824890698-011.

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Wimbush, Antonia. "Exile, Métissage, and Family Estrangement in Kim Lefèvre’s Autobiographical Narratives." In Autofiction, 55–82. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781800859913.003.0003.

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Chapter Two discusses exile and family estrangement in Franco-Vietnamese author Kim Lefèvre’s two autofictional works, Métisse blanche (1989) and Retour à la saison des pluies (1990). It examines the métissage, or mixed-race identity, of the narrator Kim. For key postcolonial thinkers such as François Lionnet and François Vergès, métissage is a dynamic process of opposition against static markers of identity. Yet Kim and those around her espouse the French colonial thinking which equates métissage with inferiority. Kim considers it a problematic, disruptive state which causes her geographic and metaphorical exile, both as a child in Vietnam, and as an adult in France. Examining the colonial dimensions of Lefèvre’s gendered exile within her family sets up a discussion of how the other authors deconstruct colonial paradigms and work within a new, postcolonial framework.
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Shon, Mee-Ryoung, Sun Ok Jeon, and Karen O. Hammons. "Science Project, Kim-Jang." In Cases on Inquiry through Instructional Technology in Math and Science, 293–326. IGI Global, 2012. http://dx.doi.org/10.4018/978-1-4666-0068-3.ch011.

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Korean society has shifted from agriculture to industry in the past 40 years. This rapid change in the economy has affected the life style of Koreans. The majority of children living in Korean industrialized cities have limited access to the outdoor activity in natural settings, which negatively impacts the physical, emotional, and social development of Korean children. Scholars in childhood education identify significant changes in housing, foods and eating habits, and family structure, which dilute Korean culture and traditions and hinder the healthy development of children. Teachers in South Korea today design learning environments and implement instructional lesson plans to combat the effects of urbanization, industrialization, and globalization. One of the notable lesson units is Kim-jang, integral to the Korean culture, which engages children, families and the community in activities through gardening and a variety of other activities. The Kim-jang unit is designed to accommodate intrinsic learning modalities of young children for hands-on, active learning experiences; to integrate standards-based content areas to strengthen skills and build knowledge; to deepen interpersonal and intrapersonal insight; and to, first and foremost, enhance traditional cultural values and practices as they are lost through rapid industrialization.
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Armstrong, Charles. "Korean Communism: From Soviet Occupation to Kim Family Regime." In The Cambridge History of Communism, 441–66. Cambridge University Press, 2017. http://dx.doi.org/10.1017/9781316459850.019.

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"Appendix 3: Genealogical Table of the Kyongju Kim Family." In The Memoirs of Lady Hyegyong, 342. University of California Press, 2019. http://dx.doi.org/10.1525/9780520957299-009.

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Conference papers on the topic "Kim family of Andong"

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Masunaga, Hiromi, and Tianni Zhou. "Reasons why students decide to leave a university." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1002540.

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This project was designed to expand our understanding about (1) who drops out, and (2) what predicts student attrition in the first two years at a university. The university where this project has been conducted is a 4-year Hispanic Serving institution in California. The university currently involves approximately 34,000 undergraduate students, 44% of whom are from Hispanic/Latino background. Other groups are Asian (20%), White (16%), and African-American, American Indian and others (15%). We invited freshmen and sophomores to participate in this project when they had no registered courses two months after the registration period started (i.e., approximately three weeks before the start of the following semester). Our understanding was that the delay in the registration reflected cognitive and non-cognitive factors that would seriously and negatively impact continuous enrollment. A series of surveys and focus groups examined students’ decision-making motives and non-cognitive factors that would inhibit their academic progress, retention, and success. Non-cognitive reasons examined are:1. Financial problems, 2. Poor secondary school preparation, 3. Undecided/ Unsatisfactory majors, 4. Conflict with work and family commitments, 5. Increasing difficulty in academic success/progress, 6. Lack of quality time with faculty and counselors, 7. De-motivating school environment, 8. Undesirable experiences in classes, and 9. Lack of student support (Bownan et al., 2019; Goldrick-Rab, 2018; Kim, 2019; Kirp, 2019ab; Moody, 2019; Sagenmuller, 2019; Saunders-Scott, et al., 2018; Silver Wolf et al., 2017; Yool, 2019). This project additionally examined the impact from COVID-19. As compared to those participants who intended to return to the university, those who indicated that they would not return to the university presented a wider range of inhibiting factors, including: •Financial difficulties •Undecided, Undeclared, Undesirable, & Unsuitable Majors•Difficulties in maintaining good Academic Progress•Not being in contact with faculty & counselors•Not being connected with faculty & advisors•Perceived non-support - “Please reach out to me!”•Intimidation - Difficulty in reaching out to instructors or counselors•Low levels of awareness, access and use of University Support Services•Lack of understanding/support for college education from family•Lack of support on family needs that conflict with academic pursuit•Multitudes of obligations (e.g., financial, caregiving)•Some self-regulatory factors (e.g., time management, procrastination, goal setting)•Difficulty in online modalities of instruction during COVID-19The findings suggest a strong need to systematically support students who struggle. The majority of struggling students are first-time college students in the family, and low-income and under-represented students who have been strongly affected by COVID-19. When struggled, those students were not necessarily aware of campus resources or did not utilize the existing support services even when they were aware. Students sought individualized advising and wanted to be reached out. In order to promote students’ success, a holistic system must be built. For instance, it might be helpful if we try to: (1) unite financial aid, career advising, physical and mental health support, counseling, and academic support in order to ease access by students, and (2) promote student sense of belonging and connectedness as soon as they start their college lives.
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