Han, Song-Hwa. 2015. “The Language usage and Sociocultural image of Korea in 1960’s Korean language textbooks for foreign learners”. The Sociolinguistic Journal of Korea 23(1). 201~238. The purpose of this study is to describe the sociocultural reflection and language usage in 1960’s Korean textbooks for Korean learners as a foreign language. 1960’s is period of starting for modern Korean language education formally. The Korean textbooks in 1960’s based on audio-lingual method and focused on drills and repetitive practices. Their conversation consisted on vocabularies and grammar which are required in everyday situation. Therefore sociocultural image of those days are shown on vocabularies and conversations explicitly or implicitly. For exploring 1960’s Korean image in textbooks, I composed the corpus and investigated the frequency of use. Many vocabularies correlated with situations of those days that differed from recent Korean language textbooks. And many vocabularies underwent a change semantically. Lastly, Korean’s perception of West and Korea, the growth of Korean cities, economic difficulties and confucian thinking were shown on conversations in 1960’s Korean textbooks.

Bulgogi (Korean-traditional barbequed beef) is one of the most globally well-known Korean foods. Though various attempts have been made to promote bulgogi, studies are limited understanding mostly to US consumers or foreigners who reside in Korea. China, the world’s most populous country, has the biggest market potential in the world. The purpose of this study was to understand reasons of liking or disliking bulgogi products in Chinese consumers who reside in China in comparison to Korean consumers. The bulgogi used in this study differed in its main marinating ingredients. Check-all-thatapply (CATA) questionnaire was used to collect the reasons why one liked or disliked the given bulgogi product. CATA result showed that even for the same product, Korean and Chinese consumers liked or disliked it for different reasons. In particular, unlike Koreans, Chinese consumers reported sweet taste and garlic flavor as reasons for disliking the samples with high amounts of sugar and garlic, respectively. This seemed to be the result of differences in familiarity of consumers to certain tastes and flavors. The results imply the influence of culture in consumer preferences.

본 연구는 장기간 타문화권에서 살다가 다시 한국사회에 돌아온 기독교 선교사들이 한국사회에 재정착하는 과정과 그들의 타문화 경험이 어떻게 평생학습을 통해 한국사회에서 개인의 경력으로 개발할 수 있는지에 대한 탐구를 목적으로 한 질적 연구이다. 본 연구에서 차용한 근거이론 방법론에 따라 분석된 정착과정은 다음과 같다. 타문화권에서 돌아온 이들은 한국사회에 정착하는 과정으로서 변화인식기(평생학습 필요단계), 불안정함 표출기(경력개발 추구단계), 문제상황 인식과 돌파기(평생학습 시작과 경력개발 초기단계), 구체적 행동실행기(평생학습을 통한 경력개발 단계)를 거쳐 자신과 타인, 사회 속에서 편안함을 느끼는 환경 속 적응과 정착기에 도달하는 과정을 보여주었다. 본 연구는 선교사 개인의 관점에서 선교지와 한국에서의 삶을 연결하며 스스로 정체성을 분명히 하는 무경계 경력과 프로티언 경력 개발을 위한 적극적 행동과 방법을 제시하였다. 또 이들을 파송했던 교회와 선교단체에게는 돌아온 이들의 심리적 적응을 도울 수 있는 프로그램과 사역의 플랫홈 제공이 필요함을, 사회적으로는 다문화 사회의 사회통합 및 인적자원관리 측면에서 이들의 정착을 도울 것을 제시하였다.

This paper aims to present some arguments for introducing Korean culture in teaching of French at Korean high schools. First, it is compatible with Intercultural Approach, a general trend for foreign culture education. Second, it is helpful to the communicative competence of the Korean students who are supposed to communicate with French interlocutors. In a natural communication situation, a French speaking person is likely to ask a Korean interlocutor questions concerning the Korean culture, which makes it necessary for Korean highschool students to learn how to explain it in French. Third, it can help Korean learners to take up positive attitudes towards French learning with higher motivation for French speaking and stronger confidence in themselves. Finally, it is recommended that the elements of the Korean culture introduced in French lessons should concern everyday lives rather than the sophisticated intellectual culture and that they be introduced through ‘intercultural dialogues’ in French. l’introduction de la culture coréenne dans l’enseignement du français au sein des lycées coréens. Premièrement, son introduction permet aux lycéens coréens, tout en apprenant le français, d’être sensibilisés à l’approche interculturelle, préalable à une éducation des cultures étangères. Deuxièmement, elle peut leur servir à développer leur compétence de communication lors de leurs interactions avec des francophones. Il est en effet naturel que, dans les situations de communication dans lesquelles un lycéen coréen et un francophone dialoguent, le francophone pose des questions sur la culture coréenne et que le coréen y réponde. D’où la nécessité de préparer les lycéens coréens à en parler en français. Troisièmement, cette capacité à parler de culture coréenne en français, avec ses principaux corollaires : une grande confiance en soi et un comportement plus participatif, peut favoriser une acquisition plus aisée de la compétence de communication en français. Enfin, nous recommandons que les éléments de la culture coréenne portent sur le quotidien et que ces éléments prennent la forme de ‘dialogues interculturels’ en français entre un francophone et un coréen.

To contribute to the globalization of Korean food, a Korean food culture publicity event was conducted at Hayabusa Station, Tottori Province, Japan. This study investigated and analyzed recognition and preferences towards Korean food in participants at the event. The method of information acquisition was also analyzed. Most participants had prior experience eating Korean food. As for information, participants responded that they were affected by public media such as dramas, and the most effective way of getting information was participating in lectures. This study also investigated intake of 20 kinds of Korean food and found highest preferences for bibimbap, kimchi, naengmyeon, and galbigui, in that order. The main motive for participating in the Korean food culture publicity event was a desire to experience a new culture. Further, satisfaction, intention to participate, and intention to recommend Korean food were high. These attitudes had significant effects on the intention to visit Korea. In the future, Korean food culture publicity events held in foreign lands can contribute to Korean tourism.

오늘날 한국 교회가 처한 문화적 상황은 서구교회 못지않게 선교지화하고 있다. 이런 상황에서 선교적 교회 논의는 한국의 문화적 상황에 대해서 시사하는 바가 크다. 특히 전통 문화와 근대 그리고 탈근대 문화가 혼재한 한국사회는 세계화와 정보화의 급류 속에서 더욱 다문화 사회로 그리고 다원사회로 변모하고 있다. 특히 젊은 층 가운데 두드러지게 나타나는 기독교에 대한 높은 반감과 무관심은 그들에 대한 전도를 힘들게 하고 있다. 이러한 한국상황 속에서 전도와 사회봉사의 사역을 효과적으로 감당하기 위해서는 단순한 전도적 접근법을 넘어서서 선교적(missional) 접근법을 취해야 한다. 선교적 접근법은 먼저 성육신적인 방법으로 지역사회에 거주하는 불신자들에게 다가가며 그들과 관계를 맺는 데서부터 출발한다. 선교적 회중들은 자신의 교회문화보다도 불신자들의 문화를 존중하고 그들이 알아들을 수 있는 언어와 개념으로 복음을 소통하고자 노력한다. 그들은 먼저 불신자들과 편안한 만남이 가능한 근접공간을 만들고자 노력한다. 또한 민간, 정부, 복지기관, 기업 등 지역사회의 다양한 주체들과 공동 프로젝트를 추진함으로 지역사회의 복지와 유익을 추구하며 협력관계를 개발한다. 더욱이 지역사회에 긴요한 영리사업을 추구함으로 해당 사회의 유익을 구하는 한편, 불신자들과의 접촉점을 개발하는 가운데 선교적 목적을 이루고자 한다. 이처럼 선교적 접근법은 다양하게 불신자들과 접촉하며 관계를 개발하는 가운데 자생적 신앙 공동체를 이루고자 한다. 선교적 공동체는 복음과 지역사회 문화와의 선교적 대면을 추구한다. 선교적 회중들은 먼저 지역사회 문화 속에 함께 거주하는 자로서 복음을 접하게 된다. 그들은 자신의 내면에서 복음과 문화의 내면적 대화를 통해서 문화에 의해서 형성된 가정들과 전제들을 복음의 관점으로 전환하는 작업을 수행한다. 이러한 내면적 대화는 교회 밖의 불신자들과 외적인 대화를 나누기 위한 전제이며 선결조건이다. 선교적 회중의 내면에서 일어난 복음과 문화의 내적인 대화는 그들로 하여금 교회 밖에 있는 불신자들이 동일하게 복음을 붙잡고 또 복음에 의해서 붙잡힐 수 있도록 해석학적 렌즈를 제공하거나 불신자들에게 친숙한 용어로 복음을 전달할 수 있게 해준다. 복음과 문화의 대면에서 중요한 부분은 상호간에 공통점을 찾는 일이다. 그러한 공통점은 복음을 전하는 데에 있어서 중요한 접촉점을 제공하기 때문이다. 이미 지역사회 속에는 개인주의로 허물어가는 공동체를 살리기 위한 다양한 노력들이 시도되고 있다. 그리고 대가족중심의 복지체계에서 정부중심의 복지 시스템으로 변화하는 가운데에서 많은 복지적 욕구가 분출되는 상황이다. 이러한 지역사회 상황은 “네 이웃을 네 몸과 같이 사랑하라”는 명령을 받는 선교적 회중들이 그 명령을 따르기에 좋은 토양이다. 지역사회 속에서 봉사와 섬김의 사역을 실천함으로써 공신력을 회복시키며 지역사회로부터 좋은 호응을 받고 있는 많은 교회들이 있다는 점은 매우 고무적인 일이다.하지만 복음과 문화의 대면에서 간과해선 안 되는 점은 양자 간의 차이점이 분명하게 나타날 경우이다. 그럴 때 돌이키고 회개해서 문화적인 관점과 가치관을 복음적인 것으로 바꾸어 나아가는 작업이 지속적으로 필요하다. 교회는 대조사회로서 초월의 세계로부터 오는 주님의 음성을 듣고 응답하는 공동체이다.

This research investigated the relationship among Korean Wave Cultural Contents consumption of Korean food, Korean products, and Learning of the Korean language. The survey targeted non-Koreans who were either interested in or experienced Korean Wave Cultural Contents. Exactly 61.3% of subjects had traveled to Korea. The most common method of experiencing the Korean Wave was via the Internet (57.7%), followed by TV (21.1%) and Mobile (7.7%). The most popular Korean Wave Contents were K-pop (35.2%) and TV Dramas (31.0%). Movies were preferred in the Americas (3.63±0.83) and Asia (3.63±1.09), whereas K-pop was preferred in Asia (3.68±1.12) and games preferred in Europe (2.50±1.56). Regarding Korean food, most participants had tasted Kimchi (81.7%), followed by Bulgogi (74.6%), Bibimbap (66.9%), and Galbi (66.2%). According to the country-by-country survey, in the case of Galbi (p<0.05), Bibimbap (p<0.05), and Bulgogi (p<0.05), Asians had more experiences with Korean food compared to those from other regions. Meanwhile, in the case of satisfaction of Korean food, Bulgogi (4.22±1.05) was ranked highest, whereas Kimchi (3.85±1.15) was ranked lowest. According to the region-by-region survey, those from Oceania and other regions preferred Kimchi (4.25±0.71) and Bulgogi (4.50±4.50) while the Americas preferred Galbi (4.82±0.39) and Bibimbap (4.54±0.81). Bulgogi (2.76±0.06) was highly ranked as a representative Korean Food while Kimchi (2.44±0.71) was ranked the lowest. This research explained that among Korean Wave Cultural Contents, movies and music positively influenced on the ‘Image of Korea’, movies and K-pop effected ‘Purchasing intention of Korean products’, and TV Dramas, movies, and K-pop effected ‘Purchasing intention of Korean Food’.

오늘날 정보화, 세계화, 지방화로 축약되는 세계사적 문명전환에 따라 새로운 패러다임의 변화로 지식기반경제의 문화콘텐츠 산업이 각광받으면서 잠시나마 주춤하던 이벤트 산업이 지역의 문화산업(축제와 관광)에 새로운 역할과 기능의 수단으로 그 중요성이 다시 부각되기 시작했다. 이처럼 이벤트가 산업의 장르를 막론하고 다양한 분야에서 다시 활약할 수 있었던 것은 이벤트가 갖고 있는 특성으로, 원초적인 자극과 체험을 통한 오감 만족이기 때문이다. 그 원초적 자극과 체험이야말로 디지털시대에 대중을 감동시키는 이 시대에 가장 필요한 뉴미디어이기 때문이다. 이렇듯 중요한 이벤트에 대한 이론적 고찰과 국내 이벤트의 역사를 개략적으로 정리하여, 창조경제시대 문화융합의 선도적 역할로서 이벤트를 통한 창조경제 구현을 제시해 보고자 한다.

This writing aims to observe Korean art through keywords such as culture, art and the everydayness and its relationship with mass culture, Korean art after the 1990s and its daily world. It was during the latter part of the 1980s that the Korean society entered mass society. The Asian Games of 1986 and the Seoul Olympic Games of 1988 accelerated the internationalization of Korean society and the local political scene was approaching the political democratization through the 6ㆍ29 Declaration of 1987. Outside Korea, the Soviet Union, which represented the communism block of the world, collapsed, leading to the dismantling of the ideological confrontation between communism and capitalism. The Western postmodernism also made its way to Korea affecting the social ambience and allowing various values to coexist beyond the ideological opposition of the left and the right. The reason why I intend to take the correlation between mass culture and Korean art as the main point of Korean art after the 1990s, is that the quotidian aspect began to be reflected in art due to the emergence of mass culture and the subsequent expansion of art into daily life. This thesis examines how the mass culture and daily element is rendered in Korean art after the 1990s through three categorical points of discussion: Text/comprehension that acts as a sign, Reciprocity/relationship that involves the active intervention of the audience, and Commonness (popular vein)/anti-elitism that reflects the mass sentiment. I paid attention to what happens on the surface of society and its certain regular signs, desires and the fixed ideas in the consumption of text/comprehension, the transgressing between art and life through the process of representation by sharing it with the other, and finally, how art tries to reveal mass sentiment or show a critical consciousness of art that is considered vacant because of its utilization of discarded materials once produced by modern society in commonness (popular vein)/anti-elitism. Such tendency disintegrates the classical norm of art that divides art and life and reflects the alienated quotidian life, ultimately making us re-think our conventional ideas and modes of action. This writing is an attempt to discern the point of change in the development of the Korean contemporary art.

Kang Mi-young and Lee Bolami. 2013. A Study on the Strategy of Approach for Language Policy from the Perspective of Interculturalism: Focus on the Projects of Korean Language Spread Policy Overseas. The Sociolinguistic Journal of Korea 21(3). The purpose of this paper is to consider possible strategies for spreading the Korean Language overseas based on ‘Interculturalism’. Firstly, this paper tries to determine the meaning of Language policy based on ‘Interculturalism’ by discussing several philosophical theories on intercultural relationships: Cultural pluralism, Multiculturalism, Intercultural (Education) and Cultural relativism among others. From these theories, this paper elicits two basic premises into the strategy for realization of interculturalism: (1) interaction based on the equal rights and (2) recognition of the unique and inherent value of individual culture. These premises can be enforced by maximizing free choice volition of recipient of the culture (including Korean as a foreign language or second language). This paper expects a mature Korean language spread policy based on interculturalism - which prefers intercultural relationship to education efficiency - to King Sejong Institute and Nuri-King Sejong Institute which are well known as an offline and online institution respectively, for teaching and promoting Korean language and culture to people who want to learn Korean as a foreign language or second language. (172 words)

2000년대 이후 국내의 여러 문화예술 기관들이 창작자의 역량을 지원하기 위해 창작기금뿐만 아니라 다양한 지원 사업을 실시하고 있다. 그 중 2000년대 중반부터 창작자를 발굴하고 중장기 적으로 창작 역량을 지원하는‘예술가 인큐베이팅 프로그램’이 국내에 도입되었다. 본 논문은 신진 안무가를 발굴하여 단계별 교육 및 멘토링 과정을 제공하는 안무가 인큐베이팅 프로그램 에 대한 연구이다. 국내외 안무가 인큐베이팅 프로그램의 현황을 살펴보고 그 중 한국문화예술 위원회의 사례를 심층 분석하여 그 성과를 점검하고 문제점을 도출하였다. 분석결과를 바탕으로 지원체계와 운영방안의 개선점을 제안하였다. 그 결과는 다음과 같다. 안무가에게 교육 프로그램을 제공하여 창작 역량을 강화하기 보다는 안무가의 창작 작업을 지원하는 과정에서 필요한 교육과 멘토링을 제공하여 창작자로서의 연구와 작업 기반을 스스로 마련케 함으로써 창작 역량을 강화하는 것이 필요하다. 또한, 확고한 사업 철학을 세우고 이에 부합하는 프로그램을 구체적으로 구성해야 한다. 마지막으로, 안무가의 작업에 대한 멘토링은 상하 수직적 관계가 아니라 작업의 조력 역할을 할 수 있는 시스템으로 개선해야 한다.

The pattern cases for Korean traditional socks are named “beoseonbongip” which means a pouch to keep patterns for making “beoseon”. “Beoseon” is Korean traditional socks. This study is to identify characteristics of the pattern cases and to develop cultural products based on the unique characteristics of the pattern cases. One hundred fifty one photos of “beosonbongip” were collected and quantitatively and qualitatively analyzed. Seventy percent of them were made between Joseon Dynasty and 1960s. As a result, most of the collected pattern cases are rectangular and square shapes, red color, and silk fabrics, and sizes of them are from 9cm to 15cm. A few pattern cases with different sizes and colors were also observed. Most pattern cases were made by fixing two among four triangle pieces which made by folding four tips of a rectangular or square cloth and then puting a not or a loop on the remaining triangle pieces in order to open and close the pattern cases. In a small number of the pattern cases, three of the four pieces were fixed and a button, a bead, a broach, or two nots or two loops were put on the other piece for opening and closing. Products such as apparels, bags, pouches, frames, and key holders were made using “beoseonbongip” form and construction method. This shows that “beoseonbongip” is a useful motive for creative product development.

본 연구에서는 우리나라 해기사들의 행동특성을 파악하고, 이를 통제하기 위한 방안을 제시함으로써 해양안전 문화설계를 용이하게 하고자 하였다. 한국선원 377명을 대상으로 실증분석 결과, 우리나라 선원은 일반적인 한국인의 성격특성 중 “정이 많다”는 것이 가장 뚜렷한 인식을 보였으며, 유교적 관습이 아직도 해상직업 종사자들에게도 영향을 많이 끼치는 것으로 나타났다. 그러나 직책별, 성별, 선종별 집단간에는 행동특성의 차이를 보이지 않았으나 학력별로는 차이가 있는 것으로 나타났다. 한편 한국선박의 안전운항을 위해 동원될 수 있는 수단은 한국선원의 집단 구성에 관계없이 부적 강화물을 제공하는 것보다는 정적 강화물을 제공하는 것이 도움이 될 것으로 판단된다. 선박의 안전관리 수단은 학력수준 외는 집단별 차이가 없는 것으로 나타나, 선원의 학력수준에 맞는 안전관리방안을 도입하는 것이 안전관리의 효율성을 높일 것으로 판단된다.

Korean culinary culture is traditionally studied through the analysis of foods ingested. However, this study attempts to dialectically reinterpret Korean culinary culture through its relationship to Korean literature. In our study we consider culinary culture prior to the development of scientific techniques and economic growth related to food as "dietary lifestyle of the innocent world" and time since then as "the dietary lifestyle of the experience world". The former represents a simple means of survival without food processing (the "slow food" world), while the latter represents the "fast food" or processed food culture as a modern concept. People living in the age of economic growth and overflowing individualism have lacked an organic life and an opportunity to commune with nature. As a result, they have returned to values of the past, seeking the "slow food" culture to benefit their individual health. A series of return processes, however, were transformed into "the dietary life style of the higher innocence," called "a well-being dietary life style" involving a new healthy conception passing through the dietary life style of the experience world. Therefore, the purpose of this study is to investigate the dietary lifestyles of the "innocent" world and the "experience" world based on dialectic concepts. Individual concepts of "thesis" and "antithesis" are applied, as well as the developmental concept of "synthesis" for the way both symbolic worlds changed to "the dietary lifestyle of the higher innocence" and formed complementary relationships to each other.

Aiming to examine the understanding of the foreign social service and religio-culture of the Korean religious organizations, the article analyzes the foreign social services of the American religious organizations and those of the Korean religious organizations comparatively, which have been practiced in Cambodia. Further the article compares how the Korean faith-based organizations understand the religio-culture among the cross-cultural social services in Cambodia with how the American faith-based organizations understand that in Cambodia. The research on the understandings is achieved through 3 methodological tools: critical method of literatures, visiting and surveying offices and field sites, and interviews with the persons in charge of the organizations. First, the article starts with discussing the religio-cultural context in Cambodia of which Theravada Buddhism has dominated lives of the people historically. Also Cambodian authority for the NGO/CSOs including Christian organizations and the NGO Forum on Cambodia are analyzed to impose requirements on the international NGOs. Second, the research discusses the theological policies to understand the religio-culture among the cross-cultural social services of the 7 Christian NGOs in the U. S. such as AFSC, CRS, CRWRC, CWS, MCC, MKLM, WVI which have maintained different traditions. Third, the article deals with the religious policies for understanding the religio-cultural social services of the 7 Korean religious organizations such as Catholic OBOS, Dail Community, Korea Food for the Hungry International, World Vision Korea, Buddhist JTS, Buddhist Goodhands, Won-buddhist NGO. Most of the Korean organizations show that they do not keep the policies to the cross-cultural issues. Fourth and Conclusively, the article compares the characteristics of the policies of the American FBOs with those of the Korean FBOs. Briefly speaking, the former focuses on the humanitarian and development issues as the NGO do, however the latter keep no policies, which are oriented to mission works to expand their religious identity. Therefore the Korean FBOs are asked to arrange theological or religious policies to be open to other religions and cultures. Inclusive of other religio-cultures the FBOs may do their mission-oriented development works. CRWRC can be a good model for Korean FBOs to contribute to exercising the holistic perspective development mission.

This study investigated the interrelations among acculturative stress, recognition, preference and eating frequency of Korean traditional food by Chinese students in Korea. The acculturative stress score was 3.06±0.32, ‘homesickness’ score was the highest (3.92±0.62) and ‘guiltscore’ score was the lowest (2.28±1.04). The rate of preferred for Korean food was low (20.5%). The places for eating Korean food were ‘restaurant’ (49.6%) and ‘school cafeteria’ (41.1%). The cooking experience regarding Korean food was 45.0% and they had cooked ‘Bulgogi’ (26.7%) and ‘Bibimbap’ (21.9%). The recognition score for Korean traditional food was 0.70±0.27. The preference score for Korean traditional food was 3.14±0.54, and the favorite foods were ‘Galbi’ and ‘Galbitang’ while ‘Ggakdugi’ was the lowest. The eating frequency for Korean traditional food was 2.15±0.82, and ‘Baechukimchi’ and ‘Bibimbap’ were comparatively high. The acculturative stress showed no correlation with the recognition, preference and eating frequency of Korean traditional food. The recognition of Korean traditional food correlated positively with the eating frequency (r=0.175, p<0.05). The preference of Korean traditional food had a significant effect on eating frequency (r=0.274, p<0.001), and the highest positive correlation was shown in ‘Ddeokbokki’ (r=0.470). The explanation power (R2) of recognition and preference on eating frequency was 0.098. This study showed the interrelations among recognition, preference, and eating frequency of Korean traditional food except for acculturative stress.