The present study attempted to verify the mediating effect of social capital in the relationship between cultural capital and academic achievement for university students. Toward this end, the study included survey data collected from 270 students from national universities in the analysis. The collected data was analyzed using the SPSS 22.0 and AMOS 22.0 statistical programs. The results of the present study can be summarized as follows. First, there was a significant positive correlation between the overall variables of cultural capital, social capital, and academic achievement. In particular, the greatest correlation was exhibited between social capital and academic achievement with regard to the relationship between dependent variables. Second, social capital appeared to fully mediate the relationship between cultural capital and academic achievement. This implies that students can increase their academic achievement by increasing their level of social capital, which is slightly more fluid than cultural capital in an embodied state, which is acquired while being naturally exposed to such a culture since childhood.

Despite the popularity of the TOEIC in the Korean society for over 30 years, few studies have investigated the understanding and usage of TOEIC scores in the Korean context. This research gap needs to be filled to provide test users with useful information in the Korean context. Using an argument-based approach to validation, this study investigates the meanings and uses of the TOEIC scores in the Korean context, based on analyses of records publicly available at the YBM website (i.e., TOEIC administrator in Korea). One hundred ninety-four documents published between 2012 and 2017 were collected from the website and the data were analyzed by combining the content and the context analyses. Findings reveal that contextual factors affect the understanding and usage of scores by different TOEIC stakeholders. The document data reveal unintended meanings and uses of the scores.

국내 표고 품종 다양화로 버섯산업 경쟁력을 높이고자 ‘참아람’과 청흥버섯영농조합 보유균주인‘E140025’을 이용하여 교잡육종법을 통해 ‘청흥1호’를 육성하였다. 자실체 특성 결과 대조품종 보다 갓직경은 작고, 대길이는 길고, 대가 굵어 개체중이 무거웠다. 초발이기간은 ‘청흥1호’ 24일, ‘설백향’4일, ‘산조701호’ 8일로 발이까지 대조품종보다 20일정도 늦었다. 자실체 수량은 가장적게 나타났지만, 유효수량은 ‘청흥1호’ 6,498 g ‘설백향’ 4,290 g, ‘산조701호’ 5,022 g으로 가장 높았다. URPPrimer를 이용한 다형성검정을 통해 6개의 Primer에서 모본과 다른 PCR 밴드를 확인하였다. 이상의 결과, 재배기 간이 길지만 개체중과 유효수량이 우수한 무포자 신품종을 육성하였다.

이 글에서는 신안해저문화재 가운데 자기 고족배(高足杯)에 주목하여 출수 현황과 조형 특징을 정리하고, 중국 내 생산 및 소비 유적 출토품과 비교를 통해 그 성격과 특징을 살펴 보았다. 필자가 지금까지 파악한 바로는 신안선에서 고족배가 60 여점 발견되었는데 이는 전체 도자기 수량의 0.3% 미만을 차지하는 매우 적은 수량이다. 그러나 청자와 백자가 모두 확인되며 특히 일부 백자 고족배의 경우 부량자국이 관할한 우수한 민간 요장에서 생산된 고 급 생산품이기에 일부는 특별한 목적성을 갖고 교역된 기종으로 여겨진다. 즉 일부 고족배는 높은 위상을 가진 고급 무역품으로 당시 중국 민간 요장에서 중앙으로 공납했던 양식과 유사하다는 점에 주목할 필요가 있다. 즉 원나라 관에 공납․유통되었던 것 과 유사한 양식을 갖춘 것이 무역에서 통제 대상이 아니라 오히려 고급 상품성을 가지고 지 역적․계층적으로 폭넓게 유통되었음을 확인한 셈이다. 따라서 신안선에서 발견된 고족배 분석으로 원대 도자무역의 개방된 성격을 확인할 수 있다. 한편 각종 회화와 문헌 자료를 통해 고족배의 용례에 대해 살펴본 결과 중국에서 술잔 혹 은 찻잔, 공양구로로 사용되었음을 확인하였다. 일본에서는 신안선에서 발견된 고족배의 비율을 반영하듯 소비지역에서 출토사례가 많지는 않았다. 그러나 그러한 가운데에도 일부 선 종 사찰에서 고족배가 출토되었다는 점은 소비지 성격을 이해하는데 참고자료로 도움이 된 다. 일본의 용례를 살펴본 결과 술잔, 과일이나 음식 등을 바치는 공양기로 사용되었을 가능 성이 가장 높았으며, 오랫동안 전세되어 내려오면서 그 용도가 바뀌어 다실에서 향로로 사용 되기도 하였다. 또 에도시대 중국 청자 고족배가 재현 대상이 되었던 사례를 확인하여, 일본 일부에서는 중국 고족배를 분명하게 인식하고 있었고 또 소장 대상으로서 애호했음을 알 수 있었다.

This study is a case study of system improvement measures for urban regeneration of the historical and cultural environment. The example areas are Hwangnam and Inwang Hanok districts in Gyeongju City, which operate various systems to solve the urban decline problem caused by the historical and cultural environment regulations. The subjects of this study are resident support programs and district unit planning systems under the advanced promotion system established in the case area. As research methods, literature studies, field surveys, and in-depth interviews were conducted. Through this, the background and purpose of introduction of each system, major plan contents, and problems of the system application process were analyzed. This study drew the following implications through case studies. First, in order to more effectively promote the urban regeneration of the historical and cultural environment, it is necessary to improve the related systems in an integrated and systematic manner. Second, in order to resolve the policy distrust of local residents in the historical, cultural and environmental management system, a wider variety of planned alternatives to narrow the difference in interests between the public and private sectors should be presented.

Pakistan is host to the different indigenous peoples’ groups such as “Koochis,” “Rebari,” “Bakarwal,” “Kehal,” “Jogi,” “Kabootra,” “Sanyasi,” and the most famous “Kalash.” By providing them with a proper legal mechanism for the fortification of their inherited resources, culture expressions and outdated information under a thorough intellectual property framework, Pakistan can preserve the already declining population of indigenous people and create better livelihood opportunities for them. They form at present nondominant sectors of society and are determined to preserve, develop, and transmit to future generations their ancestral territories and ethnic identity, as the basis of their continued existence as peoples, in accordance with their own cultural patterns, social institutions and legal system. Many international instruments have been in operation to support their endeavors. They make up to 15 percent of the extreme poor population of the world. Hence there is an urgency to develop laws for them.

The emergence of environmental and social issues has led to global discussions for the realization of sustainable development. The purpose of this study is to propose a method of sustainable fashion design using waste Hanbok, focusing on men's Hanbok with cultural values. The study utilizes literature research and fashion design development. From the literature study, reform was judged to be a higher concept encompassing reduction, recycling, and upcycling. Reduction is a design method through removal, and recycling design transforms from its original form into a completely different product. Upcycling design focuses on improvement and change in functionality. Accordingly, nine redesigns using men’s Hanbok were developed from which three were produced. Consequently, the reduction design demonstrated a small range of variation without changing the item, and cultural sustainability was confirmed through the design that removed the components and recombined the Hanbok. Second, recycling redesign can be reconstituted into a different item. Third, upcycling enables various designs through module assembly, which prolongs the lifespan of the product and confirms its value as a raw material for waste Hanbok. This study is meaningful in realizing sustainable fashion and suggesting practical measures for the sustainability of Korean traditional culture and creative fashion design planning.

우리나라의 인구변화에 따라 OECD에 의해 초저출산국가로 분류 된 상황은 정치, 경제, 사회, 문화, 교육 등 많은 부분을 바꿔 놓았다. 이에 각 대학의 생존전략으로써 진행되던 해외 유입 유학생 유치는 정부의 정책적인 지원과 함께 빠르게 성장했다. 최근 코로나-19 발생 에 의한 교육환경변화는 대학인구 감소로 이어지며 유학생 유치에 더 의존하게 되었다. 그러나 무분별한 외국인 유학생 유입정책은 대학 및 사회를 변질시키는 요인으로 인식되고 있다. 이런 상황에서 한국 개신교대학은 유학생 유치에 총력을 기울이면서도 설립이념과 정체성 을 지켜야 한다는 필연적 상황에 봉착하게 된 것이다. 따라서 본 논고는 미로슬라브 볼프의 십자가 사상을 핵심으로 타자를 적으로 남겨 두지 않겠다는 포용사상과 그 안에 담긴 포옹개념을 통해 힌두교권 유학생 문화와의 접촉을 시도하며 선교의 가능성을 제안하려한 것이다. 결론적 으로 개신교문화를 바탕으로 이어왔던 타문화, 타종교에 대한 배제를 극복하고 타자와의 관계 개선을 시도하며, 개선된 관계 안에서 타자를 예수 그리스도의 영원한 생명으로 인도하게 될 것을 희망한다.

진정한 의미에서의 민간예술작품에서 구현하는 것은 겉면에 표출된 화려한 표상할 뿐만 아니라 그 내면을 탐구하는 것, 더욱 이런 예술 풍격을 단조해 낸 불굴의 민족의식과 정감이다. 예로부터 사회의 발전과 계급 분화로 원시 예술의 변천을 거쳐 분리되어 형성된 문인예술, 궁정예술, 종교예술, 민간예술에 이르기까지 이러한 다른 관념을 기반으로 한 예술 문화 종류가 역사의 흐름 속에서 갈등하고 또 끊임없이 서로 연계하며 기반으로 하고 모순, 연계와 융합에서 하나의 완전한 민족 문화를 육성하였다. 오늘에 이르기까지 민간예술문화에서의 순수한 예술 신념은 여전히 줄곧 이른바 고상하고 우아한 예술 문화에 대해 확고한 기초적 역할을 하고있다. 수암만족 민간 전지(剪紙)는 동북 백산흑수사이에 만족 노동 인민이 창조한 역사적 예술 문화의 완벽한 결정체일 뿐만아니라 또한 수암의 전통적 만족 민간 예술 특유한 민족 예술문화 표식이고 동북 지역의 만족 의향 및 옥도 특색의 전통 민간예술의 걸출한 대표이다. 이것은 동북 만족 인민의 지혜의 예술을 포함하고 있으며 중요한 역사적 가치와 문화적 가치가 있을 뿐만 아니라 또한 중요한 예술적 가치와 과학적 가치를 지니고 있으며 전통문화의 결정체이자 화하문명의 보물이다. 지금은 어떤 의미에서 이미 문화브랜드로 된 민간 전지예술이 점차 문화의 수요품으로 되고 있다. 특유의 가치와 방식으로 문화가 널리 전파되는 또 다른 경로로 되고 있다. 그러나 북방 만족 전지를 놓고 말할 때 기나긴 과정에서 아주 많은 문제도 나타났다. 이를테면 제작 형식과 예술 풍격의 혼동, 관련 문화자료내용의 귀납 정리와 발전 전승 등이다. 본 논문은 북방 만족 문화의 대표 특징을 지닌 수암만족 전지를 연구 대상으로 지역 역사, 문화 신앙 등등 방면에 대해 중국 북방 만족 종이 오림이 형성된 근원성 원인을 심도 있게 분석하였다. 이와 동시에 종이 오림 작품이 드러낸 예술 상태에 있어서 다른 지역의 동류 작품들과 전체적 및 개별적 비교를 하여 예술풍격상의 지역문화 차이를 분명히했다. 또 현재를 결부시켜 전지 예술이 사람들에게 대한 의의를 서술하고 전통문화를 발전시키고 전승할 것을 호소했다.

About 40 editions of the Korean classical novel Chunhyangjeon are available in seventeen countries, including China, Taiwan, Japan, Malaysia, Vietnam, Mongolia, and India in the East and the USA, the UK, France, Germany, Spain, Italy, Russia, Poland, the Czech Republic, and Hungary in the West. The act of translation is not simply rendering one language into another, but also changing the language system in order to interpret how the text will be received in the target culture. As a result of this process, there must be some cultural collisions and occupations displayed in the translation. Likewise, translated Chunhyangjeon is to experience similar collisions and occupations framed by foreign cultures. Japan took the greatest advantage of occupying Korean culture through interpretations of the text. To assit with colonization of the Joseon period, they made use of Chunhyangjeon to try to understand the realities of the Joseon people. As an attempt to discover the national traits of Joseon, they had the Japanese people read the translated versions of Chunhyangjeon and also Simcheongjeon and Heungbujeon. They found Confucian ideas in the text which included the three principles: filial duty, fidelity, and friendship. Accordingly, they unveiled their political intentions to strongly oppress the colonized country. On the contrary, English translations showed different aspects and directions in their translations. H. N. Allen, an American diplomatic minister and doctor, worked with James S. Gale, a Canadian missionary. Particularly fascinated with Joseon culture, Gale labored to produce a complete translation of the Flower in Prison (Okjunghwa). However, whether intentionally or not, his work often seems tainted by Orientalism because he regarded Joseon's spiritual values as those of Christianity. One of the other notable works is a French translation by J. H. Rosny. This work modifies the love of Chunhyang and Lee Mongryong by adopting western-style plays and jokes. It even includes kissing scenes and low-neck dresses of the female character forbidden in Joseon culture. This version was used for a Russian translation by Chekhov and also for the Vietnamese translation Chunhyang-Nangja (1910).

This study aims to interpret the significance as a cultural symbolism of ‘rentouhu (人頭 壺),’ which is gourd-shaped earthenware with a human face sculpted on the spout and has been excavated in large quantities at the Neolithic sites in the middle and upper reaches of the Yellow River in China. Although there have been brief descriptions on these artefacts due to their unusual shape, there has been little discussion of their significance as a cultural symbol. This study would like to argue that this object is a visual depiction of the origin myth that ‘humankind was born from a gourd,’ a myth that is widespread in China. The narrative of the origin of humankind from bottle gourd is universal and takes various forms in the origin myths of many ethnic groups in China, including the Han Chinese. It is also closely associated with the gourd, a device that enabled humankind to survive the disaster of the Great Flood. This paper draws on graphonomic, philological, archaeological, and anthropological data to discuss the cultural implications of ‘rentouhu (人頭壺).’ In particular, by clarifying the etymology of several Chinese characters including the character ‘yi’ (壹: one), this paper analyzes the traces of the myth of the origin of humankind from the calabash implicit in the etymology. Artefacts from Yinxu (殷墟), Anyang, Henan Province showing ‘a bird’s body with a human face’ discovered in the lower Yellow River region and the petroglyphs depicting the ‘flowers in the shape of human faces’ in Lianyungang (連雲港), Jiangsu Province in the downstream area of the Huai River are also expressions of the myth of the origin of humankind and cultural symbols of ‘rentouhu.’ This study will contribute to in-depth studies of the rentouhu as well as the origins of Chinese civilization. Beyond this, it will contribute to proposing a methodology of ‘Chinese character archeology,’ a convergence study involving graphonomy, philology, anthropology, and archeology.

일상 식재료이자 음식인 평범한 ‘미나리[芹]’는 많은 사회문화적 배경으로 인하여, 兼濟天下의 마음을 가진 士大夫 지식인의 다짐이고 忠情이었으며, 완전한 자기완성 을 위한 비움의 실현, 즉 ‘淸貧’의 상징으로 여겨졌다. 본 논문은 중국문헌과 詩詞 속에 그려지고 있는 미나리의 상징성을 탐구해보고, 그를 통해 단순한 음식으로서의 미나리와 문화표징으로서의 미나리가 가지는 문화적 함의를 고찰하였다.

China was a slave society in the Shang and Zhou Dynasties. There are many words about slaves in the existing oracle bone inscriptions.By observing the form of these characters, we can understand their meanings and the cultural meanings contained in them. This paper selects five characters: wei, li, xi, pu and qiang,and analyzes the structure of its oracle bone inscriptions or bronze inscriptions.This paper analyzes the cultural implication of the slaves in the Shang and Zhou dynasties from the characteristics of the slaves' foreign clothing, the characteristics of the slaves' foreign nationality, the methods and ways of the slaves‘ capture, the punishment of the slaves and the unique human sacrifice of the slaves. In the analysis of this paper, “Wei” has evolved from the totem worship of primitive tribes to an important costume feature representing the identity of slaves. “Li” contains the history of the slave‘s resistance to escape under the pressure of slavery. “Xi” is related to the custom of braiding hair of slaves of different nationalities in Shang and Zhou dynasties. Through the structure of “Xi”, we can see the punishment of slaves in Shang and Zhou Dynasties. “Qiang” is the most obvious expression of the bloody slavery system and slaves can not have the essential characteristics of human rights.

2017, Red Candle Games released a game called ‘Detention’ in the global gaming platform, ranking number three in sales in just one month. In the game lies a fictional story about members of a school book club who were framed in the 60's under the Martial Law. It based on the historical event called the White Terror throughout the 50’s to the 80’s. White Terror had been a taboo in Taiwan for years, making the investigation of the event, damage, and accountability for a prolonged period of time. Since the termination of the Martial Law in 1987, the restoration of the forbidden history was commenced. Especially since 2016, Transitional Justice has become the core government policy, allowing the creation and execution of many policies in multiple aspects, such as fact-finding, restoration of records, rewriting history, compensation, and redemption of honor. Moreover, since the termination of the Martial Law, literature and personal biography based on the White Terror were created in the private sector. Nevertheless, it did not attract the attention of the general public. However, the release of ‘Detention’ has brought signs of change. ‘Detention’ grabbed the attention of teenagers who were distant with the history that happened 70 years ago. From the beginning of the release of the game, it has stirred up the internet and social media. In 2019, the game was made into a movie ‘Detention’. In addition, in December of 2020, ‘Detention’ made into a eight-series show. This is expected to create a collective memory of the White Terror in Taiwan. This study aims to find out how the White Terror in Taiwan is shown in various forms of narratives, using related concepts such as Assmann’s ‘Collective Memory’ and ‘Traumatic History’. Also, this study analyzes the new form of White Terror narrative of ‘Detention’ series.

개발사업 인허가 조건 하에 실시 하는 지표조사나 건설공사 과정에서 유물이 드러날 경우 발굴조사를 하여야 한다. 발굴조사 과정에서 발굴된 매장문화재들은 모두 국가에 귀속되며, 토지이용규제를 받게 됨으로써 사실상 재산권 행사가 불가능하게 된다. 소규모 발굴조사를 제외한 대부분의 발굴조사 현장에서는 발굴조사비용 일체를 개발사업 시행자가 부담하여야 하며, 공사 지연에 따른 사업비용 증가까지 감수하여야 한다. 정당한 보상 없이 재산권 제한 만을 강제하다 보니 건설공사현장에서는 매장문화재가 발견되면 문화재청이나 지자체에 신고하지 않고 매장문화재를 훼손하거나 유물을 은폐하는 불법적인 방법을 선택하는 경우가 적지 않다. 1962년 문화재보호법이 제정될 당시 우리나라의 문화재보호법에는 매장문화재 발굴에 따른 보상규정이 미비한 상태로 법률이 제정되었다. 이는 당시 열악했던 국가의 재정 상황, 입법부의 정쟁과 무관심, 재원마련의 어려움 등이 반영된 결과이다. 그동안 매장문화재 발굴과 관련한 재산권 제한과 이에 따른 손실보상 문제는 경제 논리나 시급한 사안에 밀려서 등한시 되어 왔지만, 우리나라의 경제 규모와 국가적 위상에 걸맞게 손실보상 규정을 보완하여야 한다. 본 연구에서는 매장 문화재 발굴 현황과 문제점을 제시하고 손실보상을 위한 개선방안을 제언함으로써 문화 재보호와 개발사업 간의 상생 관계를 찾기 위한 방안을 모색하고자 하였다. 이와 더불어 매장문화재 발굴과 그에 따른 정당한 보상과 개선의 요구를 담아 합리적인 정책적ㆍ법적 개선방안을 제시하였다.

San-ja is one of the main members consisting of the roof of traditional wooden buildings in Korea. In this study, the regional characteristics of the materials used in San-ja and changes of the materials over time were examined. To this end, 123 documents on the repair of wooden architectural heritage recorded since the 1950s were reviewed. It was found that there was a difference in the San-ja material by region because of the diversity in the conditions of material supply. For instance, bamboo was the most frequently used material in Jeollanam-do province because it was readily available. However, with the development of transportation and vehicle, the regional characteristics have disappeared. As a result, the material has been unified with bamboo now. This is because bamboo is specified as a representative material in the specification or the convenience of construction is prioritized. In addition, the social and economic conditions at the time of repair had an influence on the selection of the San-ja materials.

본 연구는 도시경쟁력 강화 차원에서 진행되고 있는 문화기반 도시재생의 개념 및 지역정체성과의 관계성에 대하여 살펴보고 국내 주요 도시들의 사례를 연구하여 문화기 반 도시재생이 지역의 정체성 형성 및 활성화에 미친 효과가 있는지를 규명하여 새롭게 도시재생을 추진하는 국내 도시들에 대한 적용가능성 및 시사점을 도출하고자 하였다. 이를 위한 연구방법으로는 기존의 문헌들을 검토하고, 국내 문화도시 및 문화관광축제 로 선정된 광주광역시 동구, 충청북도 청주시, 부산광역시에서 실시한 문화기반 도시재생 의 성공사례를 분석하였다. 연구결과, 문화기반 도시재생은 지역의 정체성 형성 및 활성화에 유의미한 영향을 미 쳤으며, 문화기반 도시재생전략이 성공적으로 진행되기 위해서는 물리적인 환경 개선효 과 및 가시적인 경제적 효과보다는 지역주민의 참여 및 도시이미지 개선 등의 사회적 효과에 집중하여 이를 극대화할 수 있는 전략을 마련해야 하는 것으로 나타났다. 따라서 앞으로 추진되는 문화기반 도시재생은 적극적인 지역 주민참여 및 지역의 문화 · 역사에 대한 관심을 바탕으로 도시의 자생력을 강화하고, 지역의 어메니티 증진을 위한 환경조성 과 유휴 공간 및 근대산업유산을 활용한 문화시설조성 등을 위한 문화기반 도시재생전략 이 필요하다.

The original intention and achievement of Chinese character culture industry research and practice is “Chinese character culture + X”, and “Chinese character culture + City (Region)” is the most comprehensive practice. Because of its rich cultural carrying capacity, unique pictographic features, and many related physical carriers, Chinese character culture can become the core and leading cultural strategy of cities, regions, and communities. In China, the two practical cases that combine Chinese character culture and city cultural strategy most closely are “Xu Shen’s Hometown – Luohe” and “Yin Ruins – Anyang.” This paper focuses on the cross fields of Chinese character culture, cultural industry, and public management, takes Luohe and Anyang as samples, introduces the cultural strategy modes and main contents of the two cities on the theme of Chinese character culture. By researching and comparing the implementation of the two strategies and the construction ideas behind them, this paper sums up the planning framework of the two cities’ cultural strategies. It matches the corresponding practice path of Chinese character culture to provide references. It helps scholars of Chinese character culture practice cultural strategic prediction, decision-making, and consulting projects of different cities.

This study probes how cultural contents are represented in middle school English textbooks based on the 2015 revised national curriculum. To this end, culture-related sections of 15 textbooks were analyzed in terms of five aspects: cultural subject matters, cultural types, backgrounds, activities for cultural learning, and language integration. The results reveal that the middle school textbooks deal with everyday life of various cultures, including tasks for introducing Korean culture. The three culture types are provided at a relatively balanced ratio, but as the grade goes up, the portion of spiritual culture increases whereas that of material culture decreases. As for cultural background, non-English cultures in the outer and expanding circle are the most frequently presented. In the analysis of cultural learning activities, searching and communication activities connected to speaking and writing have a large portion, but experiential activities are rare. 45.5% of cultural activities are presented in a single communication skill and 54.5% of them are integrated into two or more skills. Finally, based on the study results, some suggestions for effective culture education to attract students' spontaneous participation in middle school English classes are presented.