Eavan Boland finds her poetic identity in the significances of her birthplace of Ireland and her gender of an Irish woman. with this identity she shows a keen awareness of the fundamental sense of poetic ethics - to de-and re-construct the traditional literary frame imposed by male points of view, witnessing to the truths and facts of Irish women's experiences in the history of Ireland. In the broad sense of the Irish matter, Boland concerns with the artistic image and its relationship to the facts of women's lives in Ireland and she tries to find the poetic place of women in pointing the loss of women in Irish history and literary tradition. In this aspect Boland tries to find the proper images to suggest the true identity of women just in history not outside of history. So her dependence on the power of language and on the objective attitudes to the common lives and trivial things of women's lives is the proof for her poetic ethics. Some poems of Boland's blast the muse who helps men to write women as a queen to Ireland as a mother to the children and husband. Instead she urges the muse to keep her place beside women poets in creating the homely images. In creating the true images of women the common is present and she suggests the woman's potentiality as a subject and a viewer and as a mother and a poet. So Boland destabilizes the images of woman as a grand mythic queen and as an abstract composite of femininity. In this process Boland keeps her tone cold and cool even in showing her powerful views on the female identity. She achieves this attitude through 'looking' and 'watching.' She suggests to look into the mirror towards the general readers as well as poets herself even in her rage to the Irish literary tradition. So she keeps her own characteristic voices in finding and reintroducing the perspectives that run counter to the traditional Irish male views on woman and history.

This paper examines the ways in which Yeats constructs and idealizes his Anglo-Irish Identity. After bitter disputes over Synge's plays he realized the insoluble opposition between the Irish Catholic and the Anglo-Irish, which meant his failure to unify Ireland through his Celtic Romanticism. He needed to make a new poetics to justify his predicament and to form a new identity. He creates, in his essays and poems, the identity and tradition of the Anglo-Irish from Burke through Swift, Goldsmith, Parnell to Synge and Yeats, the intellectuals who tried to enlighten the native Irish people only to fail and be isolated from them. According to Yeats, the reason the Anglo-Irish intellectuals had to meet the same fate in Ireland is due to the ignorance and sectarian hate of native Catholic Irish people. Although the Anglo-Irish always become victims, their defeat is considered by Yeats to be inescapable and even worthier than success in the reality where ignorance prevails. This is the discourse of tragic heroism. Yeats constructed the identity that is based on the dichotomy between the few Anglo-Irish and the Irish people, by which he attributes culture to the one, and nature to the other. Here culture is supposed to be superior to nature and that sense of superiority rests on the ability to culturalize nature. Yeats connected the culture with breeding which means being cultivated by discipline and education. In writing, it was through his poetics of mask, what he called “the sense of style,” that he could overcome his rage and hate to the mass and futhermore transform them to the higher virtues such as reason, manners and beauty. As the poems dealing with the Anglo-Irish big house and the Thoor Ballylee show, in their tradition what they have inherited is a heroic spirit of overcoming and transforming the adversity each generation has faced. Some critics have asserted Yeats shows de-mystifying recognition when he reveals his ancestors' illicit and unjust violence to the native Irish in the past. But we have to note that it finally leads to justifying his Anglo-Irish violence, for he thought it had been transformed by their overcoming spirit and efforts into order and culture whereas the violence of the Irish mass resulted into disorder and chaos. David Lloyd's opinion needs to be reconsidered in this regard. He praised Yeats's de-mystifying insights in some later poems and asserted, borrowing Paul de Man's terms, his writing is allegorical rather than symbolic. But in the poems he cited Yeats seems to be more interested in heroicizing and idealizing his Anglo-Irish identity and tradition. Yeats's Anglo-Irish identity should be understood as an response to the changed reality and is formed by his peculiar writing or representation.

The Sociolinguistic Journal of Korea, 14(1). The aim of this study is to uncover the characteristics of expression of identity in e-mail identification (ID). At the present, people live in two societies. One is the real society and the other is virtual society. To live in each society, people must have their own unique identity. A person's identity in real society is ascribed by his/her social status. However, in virtual society, one can create an identity in his/her individual way. Name and e-mail ID are very effective ways to distinguish one from others in each society. Therefore, in this study, the ways of creating an e-mail ID are researched and nine aspects of making an identity by using language is examined. As a result of this research, it is concluded that an e-mail ID has distinctive characteristics that a family name does not, which stem from spontaneity and creativity.

Kim, Jung-woo. 2006. A Study on the Aspects of Expression of Identity in E-mail IDs. The Sociolinguistic Journal of Korea, 14(1). The aim of this study is to uncover the characteristics of expression of identity in e-mail identification (ID). At the present, people live in two societies. One is the real society and the other is virtual society. To live in each society, people must have their own unique identity. A person's identity in real society is ascribed by his/her social status. However, in virtual society, one can create an identity in his/her individual way. Name and e-mail ID are very effective ways to distinguish one from others in each society. Therefore, in this study, the ways of creating an e-mail ID are researched and nine aspects of making an identity by using language is examined. As a result of this research, it is concluded that an e-mail ID has distinctive characteristics that a family name does not, which stem from spontaneity and creativity.

Architectural embodiment of a national identity has long been a significant topic in Korean architectural circles. For this reason, it must be helpful to examine the so-called, 'National Romanticism' of Finnish architecture around 1900 in that Finnish architects of the time struggled to embody their national identity through their projects. Considering the historical and linguistic affinities between Finland and Korea, the Finnish architectural situation draws . our additional attention. This paper aims at showing its historical background, the meaning of each type of buildings in the stream, and limitations it implies. The atmosphere of Finnish nationalist movement, which was provoked by [Kalevala] publications (1835; 1845) and shown in Karelianism, was heightened by Tsarist Empire's Russification programme of Finland in the late 19th century Architecture was one of the most important genres expressing her national identity. Finnish national romantic architecture could be divided into three. The first is a log house style for artists' studio house, motivated by the Finnish vernacular farmstead - especially by Karelian farmhouse. This type of building signifies the Finns' will to return to their motherly soil. The second is a stone architecture style for public buildings, inspired by Finnish church or castle of an early medieval time. By using roughly-cut granite as the main exterior material, buildings of this type symbolise the toughness of legendary heroes and Finns' desire for national Independence. The third type of building was based on both of the former or more dependent on architects' Imagination and creativity. However, Finnish national romantic architecture has been criticised by some critics owing to its decorative, eclectic and self-indulgent characteristics. Probably, it was not really national but rather inter-national because of the Influences of English Arts and Crafts Movement, the American Richardsonian architecture and the continental Art Nouveau. And the negative images of 'national' and 'romantic' made some historians coin other terms like 'national realism' or 'material realism'. As another limitation, one raises the low degree of its contribution to the entire architectural history. Despite these criticisms, however, this paper argues that Finnish national romantic architecture is meaningful in itself, particularly because it illustrates vividly Finns' struggle to search for their national identity and, after all, their craving for national independence.

This paper is trying to read the text with the current theory decolonialism. To this, The writer adopted the text Seamus Heaney's early poetry Death of a Naturalist. Seamus Heaney is known to be the most important poet since W. B. Yeats as a winner of Nobel Prize for Literature in 1995. I assume that a growing interest among readers reflects this prevailing enthusiasm for his work. His method and idea owe more to decolonial attitude more than that of naturalist or romantist. This seems to be an attractive factor to draw a reader's attention. In fact, his poetry has the proper qualities to absorb the devotees of 'decolonialism' still dominant in dealing with the poetry. Decolonialism as a literary theory is becoming an influential textual strategy rather than remaining as one of the academic master discourse. So far, the established textual reading theories have been closely related to logocentrism, and they failed to be acknowledge as objective way of reading. For this reason, the decolonialism has an important implication in the sense that it subverts the colonial ideology within the context of colonized society, and at the same time, reconstructs counter-discourse to find out self-identity and decolonized space. Meanwhile, Heaney have been witnessed historical moments of the death of his mother land, Ireland as well as of the Irish people, as the history of Ireland manifests. In doing so, the Irish people broke the cycle of imperial situation. The consciousness of them became consciousness of the nation. By way of this historical experience of authentic decolonization, Heaney's aesthetics became, more and more, politicized against the crisis which the repressive force of imperialism caused to occur. Under this traumatic disasters of Ireland, Heaney's poetic quest makes him and practical struggle against the colonial power in a poetic way. The main subject of his poetry is to find out his Irish identity with the past tradition and its continuity. The subject is linked with the question to find out the Celtic identity between the past and the present which is dominated by colonialism. To regard this, this paper analyses Heaney's text focusing on the decolonialism expressed by his poetry. I try to examine the process of his poetic writings and its attitude against English colonialism. To do this, My major interest is in his Celtic myth and language employed in his poetry. And I attempt to search for the true Irishness which Heaney makes every effort to materialize the reality of Ireland in his poetry. To conclude, the decolonial discourse and its textual strategy has an tactics and also has an important implications that lay bare the dominant ideology hidden by the seemingly impersonal intention of colonialism.

2000년대에 들어와서 강력하게 추진되고 있는 국내 학회와 학술지에 대한 평가는 학회와 학술지의 장래를 결정하게 되는데 여기에 대한 한국지구과학회의 대응과 그 결과를 제시하고 앞으로 지구과학이 어떤 방향으로 연구하고 교육해야 하는지를 토의해 보고자 한다. 2002년에 실시된 학술진흥재단 평가에서 한국지구과학회지가 우수하게 평가되어 학술진흥재단의 등재지로 선정되었으며, 한국지구과학회의 정체성을 결정하는 지구과학 학문 분류 (2002년도)가 학술진흥재단에 그대로 반영되었다. 그리고 2003년도부터 국가 학문 분류를 확정하기 위하여 KISTEP(한국과학기술기획평가원)에서 실시한 공청회와 의견 수렴에 적극적으로 참여하여 우리의 학문 분류 안을 관철시켰다. 그리고 2003년도 학술진흥재단학문분류를 위하여 지구과학분야의 학문 분류 안을 제출하였다. 앞으로도 학술지 평가와 학문 분류 조정이 계속적으로 이루어지기 때문에 지구과학의 정체성과 함께 지구과학의 학문 분류에 대하여 지속적으로 연구해야 할 것이다.

The theme of this paper is that language is also a social and cultural product made by humans. Therefore, it is insisted that modem language has a lot to contribute to social consensus. ln this aspect, the German language is treated as a test case. Since the German enlightenment, idealistic philosophy has proposed that human beings must be built as sentient beings. The German cultural discourse has been characterized by a tendency to abstraction. ldealistic ideas have led to formalistic effects in face of the great conf1ict of modem society. For that reason, the semiotic aspect of modern identity is a very important field of research.

인위적인 산성스트레스가 담수산 소백옆새우(Gammarus sobaegensis Ueno)에 미치는 영향을 정체성 수조건 하에서 급, 만성 생태독성실험을 통해 알아보았다. 급성독성 실험 시 pH 3 대역에서의 반수치사시간(LT50)은 평균 0.271(±0.146)day로 개체의 크기 또는 먹이의 유무 그리고 주변 환경에 대한 적응능력에 관계없이 일정한 모습을 나타내고 있었다. pH4.0대역에서의 LT50은 0.812(±0.

In my article titled “Nationalism of William B. Yeats and Seamus Heaney in their early poetry: mythic nationalism and realistic national consciousness” which was published in The Journal of English Language & Literature Vol. 45 No. 3, I analyzed three among four factors of nationalism (implicated) in the two poets’ early poetry, that is, ethnicity, language, territory. This article deals with one remaining factor of nationalism, religion, in their middle poetry. Religion is so powerful an influence in Ireland that Irish nationalism can be considered Irish Catholic Nationalism. The political, religious, and economic conflicts between Anglo-Irish Protestants and Catholic Irish made Ireland divided into Northern Ireland and Southern Ireland, after Ireland was liberated from British imperialism in 1922. The native Irish who had lost even their mother tongue, Gaelic during the colonial period of almost 800 years ruled by the British Empire sought their national identity in Catholicism and made the religious oppression of Britain their centripetal force. To Yeats, religion was not a dogmatic faith of institutionalized religion but a field in which his imagination of the supernatural is allowed full play to go beyond the ephemeral real world to the eternal spiritual world. He set the Irish religious identity on Irish countrymen’s native faith in faerie, ghost, eternity of soul, and the world of magic expressed in Irish legends, folklore, myths, and oral traditions. He satisfied his hunger for the ultimate truth of universe with the Irish ancient faith in the mystical world of the everlasting soul and the visionary as well as various kinds of mysticism in the East and the West. The mystical religious identity of the native Irish emphasized by him anticipated the continuous collisions among him, the Catholic pulpit and Irish nationalists. His romantic belief in a heroic spiritual Ireland materialized his Irish Literary Movement and his idealized Anglo-Irish Ascendancy culture was far from the political nationalism of the middle class of Ireland, the political class of the people democracy. Seamus Heaney has also suffered from the conflict between his cultural․ political ideals which are fundamentally Ireland-centered and the political reality of the violent IRA (Irish Republican Army) which kills even civilians at random for the cause of nationalism. To Heaney the religious faith was a recognition of the deep value of the religious ritual and the Catholic ritual has been internalized in his feminine poetic sensibility of patience, humility, duty, discipline, guiltiness, grace, wonder, and the ritual supplication. The Irish religious identity he put an emphasis on was not the visionary mystic one of Yeats but the real one which has been internalized in the minds of the native Catholic Irish as “self-afflicting compulsions” and spiritual paralysis, especially in terms of political martyrdom complex in IRA and historical defeatism of Catholic priests in Northern Ireland. Both Heaney and Yeats opposed violence of nationalism and sought their ideal one. Religion has had a devastating influence on the two tribal struggle in Ireland so that the two poets refused the established Christianity and tried to enhance Irish republican nationalism to the genuine nationalism allowing the peaceful co-existence of the two races living in Ireland. Heaney demythodized Yeats’s myth of the political martyrdom and denied the religious halo of Irish nationalism as well as the mythodized force in the history of the Northern Europe. His quest of democratic co-existence of plural culture in Ulster seems realistic and idealistic solution of the Troubles in Northern Ireland.