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(1998)Journal ArticleTraditionally, the LOTE teacher is positioned as the learners' language model. Ingram argues that since the L2 is both the target and the medium of instruction 'the teacher is often the principal (if not sole) model of the language for the student'. This implies that the language of instruction should define the particular teaching method. In practice, however, the teacher speaks and writes model dialogues or more precisely model texts that act as the major source of L2 input, especially in the initial stages of learning the language. Model dialogues are those 'simulated conversation dialogues found at the beginning of textbook language lessons' presented to learners at any time during a class. These models appear not only in textbooks, but also on cassette tapes, in computer 'interactive' multimedia software packages, on photocopied worksheets, the blackboard, and from teachers' mouths. Erickson describes model dialogues as 'stilted' and sometimes 'stereotypical'. The purpose of this paper is to examine the relationships between model dialogues, teachers, learners, and other stake holders by investigating what aspects of social reality model dialogues attempt to characterise; why model dialogues are used extensively as motifs representing actuality, motifs which learners (and teachers) are expected to memorise and use in the future; and whether it would be possible to teach and learn Japanese without using model dialogues.
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(1998)Book ChapterThis study intends primarily to identify some major restrictions in meaning in the concord relationships between words. The materials presented in this study have been collected from various sources such as Korean course books and textbooks for foreign learners, Korean language learners' essays and composition, bilingual dictionaries and everyday language. The study identifies five semantic restrictions such as restriction in usage of words and discusses each case.
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(1995)Journal ArticleBy examining fundamental Confucian concepts -- zhengming, ren, li, xiao, shu and dao -- the essay demonstrates that Confucian ways of thinking do not always fit neatly into categories such as 'moral' or rights'. The author provides a positive interpretation of certain Confucian ideas including: the concept of a person as a self- in- relation; the notion of responsibility as particularistic and dependent upon the kinds of relationships one has and the social positions one occupies; and the view of the moral community as comprised by selves- in- relation who are reciprocally connected and who share similar ideals and forms of life.
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(1995)ThesisThis dissertation examines the role of the Theosophical Educational Movement in contributing to the emergence of Indonesian nationalism between 1900 and 194 7. It argues that the Theosophical Educational Movement was an agency for the growth of nationalist ideology because it provided an alternative forum or media for Indonesian elites to blend Western political ideas with their own cultural values. The roles are analysed chronologically into four periods, which shows the development phases of the Movement itself. In order to give a comprehensive understanding of the Education Movement as a part of the Theosophical Movement, the first two parts of this thesis discuss the development of the Theosophical Movement in the Indies (1881-1920s), in the context of the international Theosophical Movement centered in India and Dutch Ethical Policy. It is argued that a number of critical events in the history of Indonesia, including the activities of nationalist organisations in the era of proto-nationalism were connected this period of Theosophical activities. This discussion provides a short but comprehensive picture of the world Theosophical Movement and the branches in the Indies. Chapter 3 shows the growing interest of the Indies section of the Theosophical Movement in education activities in the period 1900 to 1919, including women's education and the idea of tertiary education, starting with the organising of Dutch classes and concluding with the formation of the Theosophical Study Fund. In this period, the Movement played a significant role in the emergence of Javanese nationalism. Chapter 4 argues that the activities of the Theosophical Educational Movement in the short period between the formation of the educational organisation, NITBOO, in 1920, and the establishment of the Taman Siswa movement, was a key period in the impact of the Theosophical Educational Movement on broader educational development in colonial Indonesia. Chapter 5 studies the activities of the Theosophical Educational Movement, from the establishment of ABC Movement in 1922 to the formation of the newly established theosophical organisation, NIA TWU, in 1926, in order to clarify the place of the Theosophical Educational Movement in the nationalist circles. Chapter VI and VII explore the connection between theosophical circles and the Indonesian youth movement between 1919 and 1928. The activities of the NIATWU, particularly the Gunung Sari school, provided a strong impulse for the progress of Indonesian nationalism as reflected in the political declaration of 1928. The last chapter examines the activity of the Theosophical Educational Movement in colonial Indonesia from the 1930s through to 194 7, analysing the factors which contributed to the closing of the Movement as well as its long lasting impacts on Indonesian nationalism and national education.