In its Annual Reporton Religious Freedom, U.S. Department of State labeled North Korea -along with China, Myanmar, Laos, and Vietnamas‘ Countries of Particular Concern’ that do not have freedom of religion. In order to become a part of the globalization world, North Korea should change its religion policy to ensure the freedom of religion for its people. A country that guarantees freedom of religion would never force its people to believe or not to believe in a certain religion. In order for North Korea further strengthen its collaboration with other nations around the world, freedom of conscience and religion should be guaranteed as the basic rights for its citizens. For successful reunification of North Korea and South Korea to be attained, internal unification should happen first before any legal or systemic unification. In order for internal unity to be fulfilled, collaborative integration of North and South should be achieved in every area of society including politics, economics, and culture. Most importantly, unification of religion can play a critical role in restoring true unity of North and South through reconciliation and forgiveness. Until now, North Korea established religious groups and institutions and partially allowed religious activities with the political intention to advertise itself as a nation with religious freedom. Until 1988, North Korea’s religion policy was hostile and persecutory in character. However, since 1988, North Korea gradually moved into a more positive direction that was manifested in changing laws on religion and definition of religious vocabularies in encyclopedias. Furthermore, by attempting to integrate the juche ideology and religion, North Korea intended to take steps necessary to guarantee individual’s religious freedom. Instead of being forced by external pressure, now is time for North Korea to walk side by side with other nations by independently pursuing religious freedom. North Korea should abandon their misconception of Christianity as anticommunism and antigovernment system. From the past exchange between South and North Korea and the humanitarian aids by Christian organizations, North Korea has to recognize that Christianity is the most genuine supporter of North Korea. Instead of labeling religion as a threat of a regime collapse or a leadership change, North Korea has to utilize religion as a tool to connect the people and the government. Furthermore, churches in South Korea have to acknowledge North Korean church as a church existing in a unique culture and environment. Churches in South Korea have to play an important role as a mediator between North and South Korea so that the two nations can be in good terms with one another and that the freedom of religion will be guaranteed in North Korea.

This study investigated the perception, evaluation, and the possibility for globalizing Korean foods and Yak-sun among different nationalities of foreigners living in Korea. A survey was conducted with 171 foreigners (eastern Asian, southeastern and central Asian, European, and American). The questionnaire was composed of three parts, including perception, evaluation, and the possibility for globalizing Korean foods and Yak-sun. The reason for choosing Korean foods cited by southeastern and central Asians and Americans was "taste", whereas eastern Asians and Europeans chose "culture" and "curiosity", respectively. Americans and Europeans considered "spiciness" as a reason not to choose Korean foods (P<0.001). Regarding the possibility of globalizing Korean foods, eastern Asians and Americans/Europeans/southeast Asians and central Asians responded "Korean dining culture" and "incomprehensive menus", respectively (P<0.05). An "explanation of the menu to foreigners" was regarded as the main suggestion for globalizing Korean food. Most of the respondents understood that Yak-sun is an oriental medicinal food that provides improved health and disease prevention. A number of Europeans and Americans expressed high interest in the conceptualization of Yak-sun (P<0.001). With regard to the priority for developing Yak-sun, eastern Asians, southeastern and central Asians, and Europeans picked out "health status improvement", whereas "improved nutritional status" was manifested in the majority of the American's responses (P<0.001). Therefore, it is crucial that "localization" be applied to Korean foods and Yak-sun to meet the international standard. Furthermore, it is necessary to provide simplified and correct Korean food content information to foreigners.

This study was conducted to examine the effect of globalization of Korean food according to well-being value perception and the foreign visitor Korean food experience. An analysis of variance and a linear regression analysis were conducted to analyze the hypotheses. The findings are summarized as follows: (1) The most important quality when eating Korean food was "taste" (37.3%). (2) The most important well-being value recognition items for Korean food were "kimchi" and "bulgogi". "Bibimbap is well-being food" (3.82 points) and "Korean food is healthy because it consists mainly of cereals and vegetables" (3.56 points). (3) The subjects highly recognized the "improvement in service quality of Korean restaurants" (3.59 points) with regard to the importance of a globalization strategy for Korean food. (4) High-intake Korean foods were "bibimbap", "baechookimchi", "galbigui", "pajeon", and "bulgogi", in that order. In contrast, the intake frequency for "songpeon", "sikhei", and "guksu" was very low. (5) The subjects thought that the globalization possibility for Korean food was high, as foreigners ingested a lot of baechookimchi. (6) The most effective well-being value recognition item for globalizing Korean food was "Korean food is nutritious and good for the health" followed by "I have much interest in Korean well-being food". and "Korean food is a well-being food because it contains many fermented and seasonal items", in that order. (7) The most effective food for globalizing Korean food with a high-intake frequency was "baechookimchi", followed by "galbigui", "guksu", and "bibimbap".

The purpose of this study was to investigate perceptions and globalization of Korean food among university students with food related majors. Self-administer questionnaires were completed by 386 students, and data was analyzed using descriptive statistics, t-test, ANOVA and regression analysis. The students in food-related majors had positive perceptions of Korean food. They had perceptions of Korean foods as ‘fermented foods’, ‘seasonal foods’, and ‘medical foods’ and have ‘various spices’. Most students agreed that Korean foods need to be ‘creatively transformed’ and ‘localized’ in order to globalize successfully. Localization, fusion and creative transformation of Korean food are more important than simple adherence to traditional Korean food. There were statistically significant differences in perception between students in different majors. Students majoring in traditional Korean cuisine showed a more positive perception and attitude toward globalization of Korean food.

본 논문은 세계화의 전반적인 이해와 함께 세계화가 복지국가와 한국 사회복지에 미친 영향을 알아보고 향후 한국의 복지제도에 대한 함의점을 살펴본다. 1990년대 초반부터 가속화된 세계화 담론이 영국과 스웨덴과 같은 복지국가 시장에서 이윤 추구에 우위를 독점하기 위해 생산조건에 유리한 저개발지역을 찾아가기 때문에 세계경제는 선진국 중심으로 개편되고 있다. 또한 자본의 자유로운 이동으로 인해 한 국가는 자본의 이동을 통제할 수 없고 이로 인해 자국의 경제정책뿐만 아니라 복지정책 또한 새롭게 개편해야 할 처지에 놓여 있다. 영국과 스웨덴 같은 서구 복지국가들은 1970년대 석유파동 이후 복지국가의 재편을 경험하였으며 1980년대 이후 신자유주의의 조류 속에서 케인즈주의적 사회민주주의 정책을 수정하게 되었다. 우리나라는 1990년대 초반 김영삼 대통령의 세계화의 지향 이후 신자유주의적 정책이 진행되고 있다. 또한 IMF 경제위기 이후 세계화의 담론 아래 우리나라 복지 정책의 방향이 형성되고 있는 현실을 살펴볼 때에 세계화에 대해 세밀하게 분석해야 할 필요가 있다.

The aim of this paper is firstly to address the affinity between globalization and Pentecostal spirituality and secondly to hint that Progressive Pentecostalism might be a successor to Liberation Theology. Globalization (‘the market revolution’) and Pentecostalization (‘the spiritual revolution’) are surely under way. Pentecostalism has often been otherworldly, emphasizing personal salvation to the exclusion of any attempt to transform social reality, whereas Progressive Pentecostalism continues to affirm the apocalyptic return of Christ but also believes that Christians are called to be good neighbors, addressing the social needs of people in their community. Progressive Pentecostals are leading heroic self-sacrificial lives. Pentecostalism and Liberation Theology share the idea that salvation includes effects on material life in this world. In liberation language this pertains to social, economic, and political liberation of historical existence, and in Pentecostalism it applies to healing. Some Pentecostal theologians such as E. Villafane, M. Volf, R. Beckford, and Jang-Hyun Rhu are extending the idea of healing to the social condition of existence.

The study sought ways to promote the global recognition of Korean food items. The Korean cuisine is one of the healthiest and well-balanced in the world. But, in contrast to countries including the United States, France, China, Japan, Thailand and Australia that have adopted food promotion and marketing strategies, Korea lacks a similar strategy. Development of indigenous sauces by Korean food manufacturers and processors is one route in the promotion of Korean cuisine. Korean restaurant franchising could also aid in export of Korean food items. The food manufacturing/processing sectors must work in concert with the Korean government to globalize the Korean cuisine. Brand chefs, Korean cuisine seminars and promotional efforts in foreign countries and foreign cooking schools (such as the 'Taste Korea' campaign) are prudent actions.

본 연구는 부산 관광이미지 평가를 위해 진행하였다. 부산시 관광산업 현황 조사와 해양 도시에 적합한 관광 상품의 조건을 찾아보기 위하여 부산시민과 외국인 그리고 타 지역인을 중심으로 요인분석을 실시하였다. 조사결과, 부산시민과 외부인은 부산의 이미지를 비슷하게 생각하는 것으로 조사되었다. 외부인에게 있어서 부산의 이미지는 해안가 주변과 관련된 관광과 숙박을 부산의 매력으로 생각하였고 부산 시내의 다양한 볼거리, 쇼핑 등을 장점으로 뽑았다. 분석 결과를 종합해보면 부산시민은 진취적, 포근함, 활동성, 친숙함의 이미지로, 외국인은 포근함 쾌적함, 현대적, 풍부함의 이미지로, 타 지역인은 안심감, 번화함, 독특성, 친근함의 이미지로 인식하고 있었다. 위의 분류된 내용을 공통적 의미를 가진 8개의 요인으로 압축하고 부산시의 관광 관련 구성 요소와 항목간 관련성을 조사하였다. 조사결과 부산 관광산업과 관광 상품 개발을 위한 세부 항목으로는 '안심감', '쾌적성', '독특성'을 우선적으로 고려하며 '풍부함', '친근감', '활동성'을 높일 수 있는 방법을 찾는 것이 부산과 가장 잘 어울리는 관광 상품을 개발하는 방법으로 분석되었다.

This research aimed to Kimchi to be well known in the World, which to be international food on the each nation and each people, each religion cultural area, with having done Kimchi adaptation plan for localization. Among the plan, Kimchi utilization ways with the localization strategy in Turkish dietary life were investigated to the Kimchi preference, improvement points on Turkish view, for the Turkey person it would be able to apply in Turkish food culture, and the results are as follows. 1. According to sex of Chinese cabbage Kimchi preference, men (M=3.75 ± 0.89) appeared higher than women (M=3.62 ± 0.88). Color or appearance preference after Chinese cabbage Kimchi taste was investigated in order that red 〉 burnish felt 〉 transparent 〉 yellow, and the smell preference which was hot(M=4.64 ± 1.37) appeared highest. A hot taste felt most intensely, and it was investigated in order that aftertaste〉 salty taste 〉 sourness 〉 off flavor taste 〉 fermented fish source taste 〉 sweetness〉 carbonic acid by the followings. For the feeling of texture of Kimchi, the crunch was higher than durable tough(it was visible the consider difference of the sex 2. That the Korean Kimchi hit to a palatable taste, against 109 people (72.2%) answered suitable appetite to this taste, and the reason which was in order of that hot tasty 〉 appearance 〉 chewing texture 〉 red 〉 fermented flavor was investigated. Did not hit to a taste 42 people (27.8%) answer back, with the reason that was investigated in order of hot tasty 〉 appearance 〉 red 〉 fermented flavor 〉 chewing texture. The hot tasty of Kimchi was commonly presented that hit and did not hit to appetite taste against people. 3. Among the Turkish food, similar foods for Kimchi were answered in order of Lahana Tursu (44.2 %) 〉 Kapuska (25.9 %) 〉 Lahana Prasa (11.1%), and similar food category were that Chinese cabbage or various vegetables to be pickling food and to be dressing salad with salt and vinegar. The accompanied or garnished Turkich food category for Kimchi were answered in order of cooking meat (34.1%)〉 steamed cooking rice (22.7%)〉 cooking fish (17.0%)〉 cooking soybean (14.2%). This result was same tendency with steamed cooking rice accompaniment for Kimchi in Korea and Turkey, and could be applied a new main menu like meat cooking and fish cooking dish which matched and accompanied with Kimchi.

The purpose of this study is to recognize the Brand chef(Star chef) in Korean society to globalize the Korean cuisine. There have been so many famous chefs in Europe, USA and Japan such as Auguste Escoffier, Paul Bocus, Pierre Gagnaire, Ferran Adria, Thomas Keller, David Bouley, Alain Ducasee and Nobu Matsuhisa. They have developed their own cuisine and food culture and delivered their food culture to the other countries. We must educate the Korean brand chefs to inform our Korean food and Korean culture to the foreign country. The school, the government and the industry must recognize the power of the Korean brand chefs.

나리는빠르게 발전하고있는화훼작물이다. 구근화 훼류 및 화훼작물로 네덜란드뿐 만 아니라 전세계에서 관심을 끌고 있다. 또한 전세계의 육종분야에서도관심 의대상이 되는 작물이다. 네덜란드는나리육종과구근 생산에관한한매우중요한나라이다. 화란에서나리산 업을 세계화하기 위한 여러가지 측면, 즉, 1) 구근생산, 2) 절화생산, 3) 육종활동및 4) 식물육종가권리를중심 으로알아보고자한다.

The purpose of this study is to provide useful information for establishing efficient marketing direction of globalization and commercialization of Korean foods by investigating the performance(satisfaction) and importance of food-coordinators' role. The results of the survey are summarized as follows: The most influential improvement variable of Korean food for globalization was 'hygiene'(23.6%) followed by 'taste', 'price', and 'shape and color'. Interest degree about food-coordinators showed 3.68 points in 5 points, and necessity of food-coordinators' job and education was 4.15 points. Food-coordinators' quality for globalization of Korean food was "a skill should be excellent"(4.51 points), "it must be original troubleshooting ability."(4.43 points) and "It must be professional ethics consciousness."(3.99 points) in the order. They were highly important of "freshness of food"(4.75 points) and "cleanliness of food and tableware" (4.65 points) in terms of the quality of korean food for globalization. The role importance of food-coordinators for globalization of Korean food was 'ability of development of Korean dish and Korean menu'(4.22 points), 'coordinate ability for various Korean special diet'(4.14 points) and 'knowledge for wann welcome service that consider table manners, service method and other person(4.12 points) in the order. The most influential unsatisfied variable of food coordinators' role was 'consulting ability connected with management of Korean restaurant' followed by 'ability of presenting concept connected with restaurant development of Korean style' and 'production ability for banquet party plan and representation in a Korean style'. In terms of IPA analysis on food-coordinators' role for globalization of korean food, it was noteworthy that items with high importance but low performance included "ability of development of Korean dish and Korean menu", "event coordinate ability connected with a Korean-style dish", and "production ability for banquet party plan and representation in a Korean style".

The Sociolinguistic Journal of Korea 14(2). Since the IMF crisis devastated Korea, the tide of globalization has changed every aspect of Korean society. This overwhelming trend of ‘globalization' has been affecting the educational sector, especially in terms of the 'English-learning boom' in Korea. This phenomenon has been criticized by educators because the excessive and reckless expenditure on ‘English-learning' in the private sector has been yielding far-reaching and undesirable effects on society. This paper aims at focusing on the issue of the ‘English-learning boom' of Korea, by analyzing it in terms of a critical discourse analysis. It takes the perspective of post-colonial discourse analysis by criticizing neo-liberalism and social-Darwinism, which are whimpering around Korea with the ideology of globalization. To do so, this paper takes two examples of the ‘English-learning' fever in Korean society: the boom of ‘English village' construction and the anxiety over ‘early exposure to English'. Regarding these two examples, this paper attempts to analyze them in the lens of ‘social symbolization of discourse,' which could explicate the trajectory of how social discourses are idealized, symbolized, represented, and reproduced. This paper argues that the ‘English-learning boom' of Korea is a product of complicated construction of social discourse, which is strongly influenced by the neoliberal ideology of linguistic and cultural imperialism.

As biennale exhibitions has been expanded into all of the world since 1990s, these trends of blockbuster exhibitions have caused several problems. For instance, some major curators monopolized most global size exhibitions despite of a variety of cultural and historical backgrounds. Besides, due to a strong connection between these curators and their own artists, the young emerging artists’ opportunities tend to be reduced as a result of the power game. In addition, major curators’ power have influence on the exhibition style as well as on the theme itself. Some artists who did not involved that kind of huge scale exhibitions dispute that the direction of the exhibition is concentrating on the curator’s interest instead of artists or viewers. Although these dissatisfactions could not portray correctly the process of organizing and managing system of a biennale exhibition, those biennale exhibitions held in recent have shown tautologic discourses without any passion and positive attitude direct to the exploitation of our society as a vanguard. In the process of comparing several kinds of biennale exhibitions, I could find that some artists who participated several biennale exhibitions at the same time did not present their creative vision, although the triumph of an exhibition was typically measured by the amount of visitors. Thus, the aim of this article is to prove that the biennale can show us new cultural discourse as well as progressive method of understanding our times. Is biennale producing the real ‘global standard’? If biennale has done it, could this global standard present up-to-date paradigm for the unique exhibition system? Is biennale providing an useful opportunity for the understanding and communicating of contemporary art through the re-contextualization which is pronounced by the publicity of curator and organizing committee? How can we find the distinctive strategy from each biennale exhibition including Venice Biennale? Biennale, as a blockbuster exhibition, always requires a degree of hype, otherwise it would not be a special event and would not attract a big enough audience. It is the actual reason why major biennale exhibitions seem to be similar artistic events. Unfortunately, it seems that the excess of biennale exhibitions might bring about the lack of contents. In this case, the biennale syndrome would being a kind of the center of poverty, in spite of the visual splendor. After all, following the global standard may not be a matter of great importance now. What really matters is how each biennale exhibition which started under the different conditions can search their own identity.