Attitudes toward Konglish of South Korean teachers of English in the Province of Jeollanamdo /

This study examined the attitudes of South Korean teachers of English in Jeollanamdo toward Konglish, particularly in relation to English education. The literature search shows that Konglish is a typical local variety, evolved from the borrowing and redefining of English words that became part of everyday South Korean speech. Konglish is not unique in this regard. Japlish in Japan and Chinglish in China developed for similar reasons and display the distinctive characteristics of those languages. However, Konglish is usually defined as poor and incorrect. Teachers in the study expressed embarrassment, shyness, guilt, and anger about Konglish. On the other hand, they also valued it as something uniquely theirs. Teachers believed that students should not be taught that Konglish is bad English. However, students should be taught that it is poor or incorrect. With few exceptions, they correct Konglish in their classes. Teachers exhibited considerable inner conflict. They defined Konglish as valid when used in Korea with Koreans. However, some preferred that their students not use it, even with their friends. This may cause students to judge Konglish as unacceptable or inferior. The teachers believed that students should learn to distinguish between Konglish and "Standard English," and that they should learn about the contexts in which each is appropriate or preferred. The conclusion, therefore, is that South Korean teachers see the value of teaching about varieties of English. The recommendations are that intelligibility, broader communication skills, and information about International English be included in the curriculum in South Korea.

Annual Variation in Bee Community Structure in the Context of Disturbance (Niagara Region, South-Western Ontario)

This study examined annual variation in phenology, abundance and diversity of a bee community during 2003, 2004, 2006, and 2008 in recovered landscapes at the southern end of St. Catharines, Ontario, Canada. Overall, 8139 individuals were collected from 26 genera and sub-genera and at least 57 species. These individuals belonged to the 5 families found in eastern North America (Andrenidae, Apidae, Colletidae, Halictidae and Megachilidae). The bee community was characterized by three distinct periods of flight activity over the four years studied (early spring, late spring/early summer, and late summer). The number of bees collected in spring was significantly higher than those collected in summer. In 2003 and 2006 abundance was higher, seasons started earlier and lasted longer than in 2004 and 2008, as a result of annual rainfall fluctuations. Differences in abundance for low and high disturbance sites decreased with years. Annual trends of generic richness resembled those detected for species. Likewise, similarity in genus and species composition decreased with time. Abundant and common taxa (13 genera and 18 species) were more persistent than rarer taxa being largely responsible for the annual fluctuations of the overall community. Numerous species were sporadic or newly introduced. The invasive species Anthidium oblongatum was first recorded in Niagara in 2006 and 2008. Previously detected seasonal variation patterns were confirmed. Furthermore, this study contributed to improve our knowledge of temporal dynamics of bee communities. Understanding temporal variation in bee communities is relevant to assessing impacts caused on their habitats by diverse disturbances.

Calculation of ditching in the south side of the feeder from Brown’s ditch culvert to lot no.5

Calculation of ditching in the south side of the feeder from Brown’s ditch culvert to lot no.5, n.d.

The historical game-changes in the philosophy of devotion and caste as used and misused by the Bhagavad-gita

This thesis considers that the purport of the Bhagavadgita is to prioritize the philosophy of loving devotion to God (bhakti), not the propagation of color-coded-caste (varna system). The distinction between bhakti and caste becomes clear when one sees their effect on human life and on the society. Jnana and karma, two of the other polarities with which the Gita contends, finally support bhakti towards betterment, not deterioration, if done selflessly and with balance. Caste, however, is a totally different tension, which is always detrimental to the well-being of the person and the society. In the Gita, the devotees' mystical or emotional love of, God apprehends their ~ oneness with the Supreme God and with all beings, and transcends the pitiless segregation of the caste system, and opens the path of salvation to all irrespective of race, color, caste, class or gender in life. In spite of much opposition from orthodoxy, the bhakti movement spread allover India, and bhakti itself rose to the level of orthodoxy and has become the faith of millions of people especially of the south, and surprisingly, of even of those of the so called highest caste. And yet, caste still remains as an indelible mark of every Hindu, even after they change their religion. Although caste is less venomous now, it is still openly present in all walks of Indian life and shows up its ugly head at important moments such as marriage, elections for public office, admission to school or employment. True, bhakti is the antidote for. caste; but only real bhakti can remove caste completely, not mere lip-service to it. This thesis claims that bhakti is the deliberate major thrust of the teaching of the Gita while caste seems to be a contradiction of this thrust.