본 연구의 목적은 생애사적 접근을 통해 조선족 1세대들이 몸소 체험하고 자신의 언어로 재구성한 문화 적응 과정을 심층적으로 이해하는 것이다. 연구의 초점은 이주의 동기, 문화적응 양상, 문화적응 맥락을 탐색하는 것이다. 연구 대상자들은 중국에 현재 거주하고 있는 이민 1세대로 직접 중국에 이주한 사람들이다. 분석결과 조선족 1세대의 이주동기는 대부분이 생활고와 차이나 드림에 기인한 것이었다. 그리고 조선족 1세대들의 문화적응 유형은 분리양상에 가까웠다. 중요한 점은, 이들이 수동적 타자로서가 아니 라 적극적 주체로서 스스로 중국 사회와 거리를 둔 것으로 나타났다. 조선족 1세대들은 중국에 거주하면 서도 본인들은 뼛속까지 조선족이라는 의식이 강했으며, 조선족 집성촌을 만들어 중국 사회와 거리를 두었고, 조선어만 사용하였다. 이런 분리의 양상에 영향을 미치는 맥락적 요인으로는 높은 민족적 우월감, 높은 민족 교육, 임시 체류자, 이중차별, 경쟁의식, 언어적 어려움으로 나타났다.

本論文的主要硏究目的在於通過有關轉型期新一代“80後”的語言表徵、 文化作品來詮釋他們的特點，以此考察各種社會心理現象與它對中國現代社 會文化的影響。“80後”作爲改革開放的時代結晶，作爲開啟未來許多代人的 文化性格並深刻影響社會變革的主要擔當者，已經並即將大量地登上歷史的 前台，在越來越多的領域中發出聲音，發揮作用。所以對作爲轉型期世代 “80後”的特點准確認識和理解是十分緊迫而必要的。 首先，本論文研究月光族和草莓族的來源和此詞彙所蘊涵的社會意義。 倂且通過對電視劇《裸婚時代》、《奮鬪》等作品的分析來探討在“80後”意 識流中冥蒙的懦弱與憤怒。作爲伴隨著改革開放巨變成長的一代，“80後”一 直是學界關注的焦點。出生時的“獨生子女”身份，成長時的教育問題，走出 學校後的就業危機，踏上工作崗位後的職場表現等等，無一不牽動著主流社 會的神經，無一不帶著時代變遷的深刻印記。 其次，從小說《手機》、《靑衣》、電視劇《蝸居》、電影《北京遇上 西雅圖》等作品的人物形象來考察新一代對物質、權力、性的慾望和在中國 現代社會中自由氾濫的金錢萬能主義的弊端。 總之，中國轉型期的新一代“80後”完全不同於“80前”的價值觀、行爲方 式、群體特征等，使得主流社會對於他們會成長爲怎樣的一代人，沒有經 驗，無法判斷，且多有詬病。因此了解有這些特點的“80後”的慾望及别扭 樣相對於考察他們的中國現代社會意識的影響十分重要。

The study focuses developing an effective mission strategy in a Social Network Service culture to reach the net generation in Korea. It asks these important questions: “What are the barrier for the Korean churches in evangelism to the net generation?” “How can Korean churches change their SNS culture in mission for the unchurched net generation?” In order to answer these questions, data was collected through questionnaires and interviews with members of the net generation in Korea. Both the characteristics of the net generation, and those of the emerging SNS culture in Korea, were analyzed.The effective strategies of Korea church mission was an important issues in this study of how best to reach for Christ the net generation in SNS culture. I think that experience of mission in the Korean context led N-generation to the strategy that the Korean churches need a mission approach using SNS culture. This evangelism is a challenge for Korean churches seeking to reach the net generation. Korean churches need to be develop the mission strategies using SNS appropriate for the Internet culture of the net generation. Such SNS must be part of an effective mission toward the net generation who embrace a SNS culture.

Malling culture, which refers to the enjoyment of shopping in multi-complex malls with shopping, cultural, and leisure facilities, has emerged as a major trend in society. However, few studies have researched malling culture in depth. This study classified people who go to multi-complex shopping malls as belonging to the baby-boom generation, X-generation, or Y-generation to investigate consumer culture in malls, with an emphasis on user satisfaction and entertainment experiences. Consumers who had shopped in a multi-complex shopping mall during the last 6 months were surveyed. Data were collected through a research company, and responses from 417 subjects were used in the analysis. Among the 417 subjects, 130 were baby-boomers, 136 were from the X-generation, and 151 were from the Y-generation. Investigating the components of multi-complex shopping malls that stimulate entertainment experiences, this study found that exploratory, emotional, and leisure experiences were enhanced when users were more satisfied with the image, atmosphere, and events of shopping malls. In addition, mall image and atmosphere contributed to the improvement of social experiences. With regard to generation, baby-boomers and subjects from the X-generation were generally more satisfied with mall atmosphere, image, and events and had more exploratory and leisure experiences. This study holds significance in that it examined malling culture from a wider perspective than simply the younger generation and presented scholarly and marketing implications based on insights into generational malling culture.

This thesis, which involves honest life stories of members of the ìtraditionalî Korean generation that lived through the turbulent times of the first half of the twentieth century, assesses the meaning and import of Korean cuisine during an individual Korean’s lifetime, as well as the relevant properties of the culinary culture of the traditional generation and how those properties continue to influence the present generation of Koreans. Thus, traditional Korean culinary culture was subdivided into the following four aspects, each of which were exemplified by representative examples. The first of these is slow-food dietary life, which is exemplified by fermented foods. The development of side dishes (panchan) based on fermentation - kimchi, different types of soy and bean paste, salted seafoods, dishes of dried radish or cucumber slices seasoned with soy sauce, and so on - made the quantitative and qualitative supplementation of food possible for traditional Koreans. The second of these aspects, referred to as friendly dietary life, is exemplified by self-sufficiently produced foods. The system of many species and small production suitable with the season made it possible to produce food from sustainable ecological systems and to maintain locally grown food-cultures, each of which was distinguished from others by a local specialty product. The third aspect of the traditional Korean culinary culture involves the same use of medicinal roots and plant materials for foodstuff, and this is exemplified by the use of foods to cure and prevent diseases. The notion, for example, that ‘boiled rice is an invigorant’ is characteristic of the notion that diet can function in a preventative medical context, and other similar Korean notions illustrate the importance, also, of the curative properties of food. The fourth and final aspect of traditional Korean culinary culture identified herein is creative dietary life, which can be viewed essentially as a Korean adaptation to the turbulence of life during the early 20th century in Korea. This trend is exemplified by many Korean foods that were created in response to foreign influences, such as onions, cabbages, curry, etc. which found their place in overall Korean culture through the age of Japanese settlement, as well as the Korean war.

This study focuses developing an effective mission strategy in a cyber culture to reach the new generation in Korea. It asks these important questions: "What are the barrier for the Korean churches in evangelism to the new generation?" "How can Korean churches change their Cyber culture in mission for the unchurched new generation?" In order to answer these questions, data was collected through questionnaires and interviews with members of the new generation in Korea. Both the characteristics of the new generation, and those of the emerging Cyber culture in Korea, were analyzed. Concerns for effective strategies of Korea church mission was an important issues in this study of how best to reach for Christ the Korean new generation. The writer's experience of mission in the Korean context led him to the strategy that the Korean churches need a multimedia mission approach using Cyber culture. Multimedia mission is a challenge for Korean churches seeking to reach the new generation. Korean churches need to be develop the mission strategies using multimedia appropriate for the Cyber culture of the new generation. Such multimedia must be part of an effective mission toward the new generation who embrace a Cyber culture.

The purpose of this study was to identify the pattern and perception of food consumption, mass restaurant use, drinking style, and food purchasing factors by cohort groups i. e., World Cup(W) generation, baby boom, and silent generation. Data were collected from 412 respondents including three generations by questionnaire method in April through May 2002. Analysis of variance and chi-square results indicate that there were significant differences among three generation groups for the pattern and perception of food consumption, the use of mass restaurant, preferred drinking style, and influencing factors for food purchasing. W generation are more likely to be influenced by sensibility factor than baby boom and silent generation. Considering food preference pattern, baby boom as well as silent generation prefer green vegetables than meats, and they must have Kimche when having meals. Similarities and differences in perceptional pattern types are discussed, and future implications for food and nutrition specialists and food marketers are provided.