The main purpose of this paper is to determine refusal differences of people from different cultural backgrounds while using English. The data were collected from three groups of subjects - Americans, Koreans, and Japanese - to compare the ways they perform refusals in terms of three dimensional approaches in semantic formulas: order, semantic contents, and frequency. DCT (Discourse Completion Test) was given in conditions where the subjects had a different status such that the refuser is lower, equal, or higher to the refugee in social status. The research proved that differences in recognizing speech acts of refusals in different cultures could posit problems to L2 learners when producing speech acts in English. The result of the research shows that the refusals depending on the subjects from different cultures had a different order of semantic formula, semantic context, and frequency of apologies, excuses and thanks in refusal contexts. In conclusion, the research suggests that L2 teachers need to teach students to enhance their knowledge of the proper use of speech acts in English. Having enhanced speech acts in the target language in terms of sociolinguistic competence is necessary for avoiding communication errors as well as for establishing a productive ground for various interactions between native and non-native interlocutors of English.

The numerous Korean church today embraces the technical goal of the invention building the paradigm of the new mission about the Chinese student studying abroads flowed in into the righteousness, to pay attention to the interior of a country China student studying abroads to the oversea missionary work resource voluntarily, the interior of a country. While the mission environment of Korean Chinese student studying abroads is unable to be good, the result which can be obtained through the missionary activity of the missionaries in China field church is very low. If for the missionary judgment of the Korean churches, the focus is adjusted to the Chinese student studying abroads, the long-term mission strategy which creates the social support system and so that the it has been growing in the mutually different cultural area Chinese student studying abroads can adapt well the Chinese student studying abroads to the Korean culture and college life and can minimize the culture shock because of the gospel will be established. The stress removal factor in which the student studying abroads can take the emotional psychological relaxation is grasped and the Christian culture and the faith settlement, that is the gospel, should be made. the various pattern of adjustments show as to Chinese student studying abroads’ right-foot shoot. However, that it is attached when it has to pay attention. Whether it is familiar with the various factorses including the member of the cultural area, living this success popular culture, language, and etc. or not. However, while the existing values according to the socialist identity which they have in the process of doing Korean college life and world view underwent a lot of difficulties in strange Korean cultural adaptation, the stress was experienced. In this condition, when the church community sets the mission direction and strategy, the many-sided effort for the stress relaxation according to the cultural adaptation of the Chinese student studying abroads is required. the strategic access about how approaching from the position in which the Social Support for canceling the stress required for the cultural adaptation for Korean Chinese college life is needed is required. It has the values, of the church the world view and existing paradigm so far, it is not easy to propagate the Chinese student studying abroads. The strategic access to the new paradigm which can be managed with the form of ‘the come mission’ in ‘it visits mission’ paradigm which the church and missionary group had been providing is desperately required. Therefore the mission resource in which many churches can distinguish the various obstacle according toes the Chinese student studying abroad mission and which can overcome this has to be communally created.

Collaboration among various fields appear according to rising of snack culture, polarizing phenomenon by a point to value, consumer behavior change giving importance to direct experience, and arrival of high touch age satisfied various needs and desires of consumer. Collaboration progressed limited edition form utilizes famous artist and designer’s fame to promote products and upgrade their brand image through a short period agreement. This research aims at analysis about collaboration phenomenon in collaboration manners and characteristics, and understands changed socio-cultural meaning through collaboration expressed in almost all industry for high speedy changing fashion environment. This research utilizes between theoretical study and empirical analysis. For concentrated study, research period limits from 2007 to the present time 2009. This paper's purpose is studying on the socio-cultural meaning through analysis about characteristics of the trend of collaboration expressed in contemporary fashion. This research's results are as follow as; First, common life toward aesthetic surrounding, Second, introduction of high concept, Third, the power of Homo Consmus, Forth, focusing on the intangible elements and the value. This study intends to predict change of fashion design and fashion market for complicated consumer, and present fundamental materials about fashion industry and design development of the future through consideration on concrete aspect and meaning of collaboration expressed in contemporary fashion.

본 연구는 조직문화와 직무만족, 조직몰입, 조직시민행동과 같은 조직유효성 간의 관계에 사회적 자본의 매개효과가 있는지를 검증하는 것이다. 병원조직 구성원을 대상으로 조사한 바에 의하면, 전체중심 조직문화가 강할수록 조직동일시 수준과 대인간 신뢰에 대한 지각이 높게 나타났다. 전체중심 조직문화는 직무만족, 조직몰입, 그리고 조직시민행동에 모두 정(+)의 영향을 미치는 것으로 나타났다. 조직동일시와 대인간 신뢰는 각각 직무만족, 조직몰입 그리고 조직시민행동

동영상 UCC의 확산으로 인하여 ‘참여’와 ‘공유’의 문화생산 방식이 네티즌을 네트워크 사회의 주체로 부각시키면서 커뮤니케이션 패러다임의 변화가 가속화되고 있다. 본 논문은 동영상 UCC의 확산의 배경이 된 웹2.0 패러다임과 동영상 UCC의 현황(배경, 유형, 이용현황), 동영상 UCC의 사회문화적 영향에 대하여 논의하고, 그 결과를 바탕으로 시민 참여 매체로서의 동영상 UCC의 활성화를 위한 방안을 모색하는데 목적을 둔다. 연구결과 UCC 확산의 사회문화적 영향은 첫째, 개방과 공유를 통한 참여 중심의 프로슈머 사회 실현에 기여, 둘째, UCC의 미디어적 영향력 증가, 셋째, 계층 간의 디지털 정보격차 강화로 요약된다. UCC의 활성화를 위해서는 저작권, 초상권 등에 관한 문제, 소비자의 커뮤니케이션 확장자로의 역할 수행, 수익모델 및 보상 구조 모색, UCC의 배포 및 확산 관련 기술적, 제도적 문제 등이 선결되어야 할 과제이다. UCC의 활성화는 산업논리에 따라 시장에만 맡겨서는 안되며, UCC 문화는 공익적 영역에서도 활성화되어야 한다.

최근 들어 우리사회는 국제결혼이 증가하여 다문화가정이 급격히 늘어나고 있다. 그러나 우리사회는 아직도 다문화가정에 대한 준비가 미흡한 상태이다. 이로 인하여 다문화가정의 구성원들은 다양한 문제에 직면하고 있으며, 이는 곧 사회문제화되고 있는 실정이다. 다문화가정의 다양성을 인정하고, 그들 또한 우리사회의 한 구성원으로서 받아들여 함께 더불어 사는 사회를 만들어 나가야만 한다. 이에 사회복지적 차원에서 제도적, 교육적, 경제적으로 접근하여 그들의 입장을 대변하고, 사회에 적응해 나아갈 수 있도록 다양한 프로그램과 전략을 개발하고, 실천해 나가야 할 것이다.

This thesis examines contemporary Chinese painting after the CulturalRevolution(1966~76), focusing upon so-called “Chinese Pop art”, which I termed as“Socialist Pop art”. I considered the art of this period within the broader context of socialchanges especially after the Tienanmen incident of 1989.After the Cultural Revolution during which idolization of Chairman Mao was at itspeak, one of the major changes in communist China was that an anti-Mao wave wasgenerated in almost every social class. For example, novels that revealed the hardshipsduring the Cultural Revolution were published. Posters that openly criticized the Maoismwere also produced and displayed on the walls, and demand for democracy spurredwidespread activist movements among young generations. These broad social changeswere also reflected in art. A variety of art movements were introduced from the West toChina, and after a period of experimentation with the new imported styles, artists began toapply the new artistic idiom to their works in order to visualize their own social andpolitical realities they lived in. It was a shift from earlier Socialist Realism to a newexpression either directly or indirectly, “Socialist Pop”, an amalgam of Socialist Realism andPop art tradition. After the 1989 crackdown of Tienanmen Square protest, when communistgovernment quelled with brutal measures the students, workers, and ordinary people whorose for democracy, greater urge to protest the Deng Xiaoping regime emerged. This timecoincided with the gradual emergence of art using Pop art vocabulary to satirize the socialreality, the Socialist Pop art, along with many other art forms all with avant-garde spirit.One of the most frequent subjects of Chinese Pop art was visual images of ChairmanMao and his Cultural Revolution, and new China that was saturated with capitalism, whichtainted the Chinese way of life with a Western way of consumerism and commercialism.The reason for the popularity of Mao’s image was spurred by the “Mao Craze”in the early1990’s. People suddenly began to fall in a kind of nostalgia for the past, and once again,Mao Zedong was idolized as an entity who can heal the problems of modern China whohad been marching towards their ultimate destination, the economic development. But this time Chairman Mao was no more an idol but just a popular, commercial product. He is nomore an object of worship of almost religious nature but he has become an iconographysymbolizing the complex nature of present Chinese society. During this process ofdepicting the social reality, Chinese artists are making the authority and sanctity of Maoismineffective. Dealing with this new trend of contemporary Chinese art in view of “Socialist Popart”two manners of re-creating Pop art can be illustrated: one that incorporates thepropaganda posters of the Cultural Revolution; the other borrows from Chinese traditionalpopular imagery or mass media, such as photos taken during Mao era. What is worthmentioning is that these posters and photos of the Cultural Revolution can be identified as‘popular’media, as they were directed to educate the popular mass, thus combination ofthis ingenuous pop media with Western Pop art can be fully justified as a genre unique toChina. Through this genre, we can discover a new chapter of the Chinese contemporarypainting and its society, as their Pop art can be considered as self-portraits true to theirpresent appearances.

The term “culturally refracted contexts” means the distorted, twisted, and fixed contexts which have lost the functional roles of the social integration in the specific cultural situations. The author tries to categorize three kinds of the distorted cultural patterns among the culturally refracted contexts of Korean society by using an anthropological method. The first one is related to “distorted nationalism” in a refracted context of the traditional pre-modern culture in Korea. It has been shown up to the society as a phenomenon of worshipping the national forefather Dangun. The second one is to be known as “extremely twisted totalism” in a culturally refracted context of militarism in Korea. It has impacted on the politic, the economy, the religion, and even the education of Korean society. The third one is to be tied with “distorted mammonism” in a culturally refracted context of materialism. It has been rooted and fixed to “extreme ethnocentrism” in Korea. The author, then, argues that Korean churches should have God’s mission to integrate the distorted and twisted society with the gospel of Jesus Christ which brings reconciliation and recovery to the culturally refracted contexts of Korean society. The distorted and twisted contexts of Korean society should be recovered to the grace community of God, the peace community of Jesus Christ, and the mission community of the Holy Spirit. In other words, the “distorted nationalism” in a refracted context of the traditional pre-modern culture in Korea has to be deleted in the society by God’s universal grace. The social oppressed and the weak can be protected and empowered by the grace of God. The “extremely twisted totalism” in a culturally refracted context of militarism in Korea can be nullified by Christ‘s sacrificial peace which brings the culture of resurrection and life. The “distorted mammonism” in a culturally refracted context of materialism in Korea should be transformed into the sharing community to the world by the witness of the Holy Spirit who gives the forgiveness and reconciliation. Korean churches as the community of the Holy Spirit, Jesus Christ, and God the Father should have a social and missional role of integration within the refracted Korean contexts of the distorted nationalism, totalism, and materialism with God’s grace, Christ’s peace, and the Holy Spirit’s sharing witness to the world and the society of Korea.

This study examines Celtic fairy tales relating to the sociocultural background of Ireland in Victorian Age. W. B. Yeats's Fairy and Folk Tales of the Irish Peasantry, 1888 and Irish Fairy Tales, 1892, The Celtic Twilight, 1893, and Joseph Jacobs's Celtic Fairy Tales, 1892 and More Celtic Fairy Tales, 1894 are correlated with the Irish celtic history, religion and culture. They are best known as collectors of fairy tales at that time. Jacobs thought that the fate of the Celt in the British Empire bids fair to resemble that of the Greeks among the Romans, "they went forth to battle, but they always fell, yet the captive Celt has enslaved his captor in the realm of imagination." And he insisted that nowhere else was there so large and consistent a body of oral tradition about the national and mythical heroes as amongst the Gaels, and especially concerned that the Irish tales and ballads had this peculiarity. The aim of Jacobs's volumes is to present to English children the vision and color, the magic and charm, of the Celtic folk-imagination. While Yeats's volumes show his interest in spiritual beings and his nationalism. Yeats who believes that faith to perpetuate in the three early Cycles of Irish folktales taught by the Druid sees in Tir-na-n'Og, the land of the Sidhe, Plato's and Plotinus' "yonder" when our souls descend whither they return. The Celtic beliefs in rebirth and in the otherworld are connected with beliefs surrounding the burial mounds of the Megalithic people. Among the Celts these tombs were connected with religious usages, chiefly with a cult of gods and fairy-like beings. Beginning with the Ulster Cycle, the sidhe and the Tuatha de Danann merge and become one, and renamed "fairy." A tale entitled "Connla and the Fairy Maiden" chosen by Jacobs is the earliest fairy tale of modern Europe and contains an early account of one of the most characteristic Celtic conceptions, that of the earthly paradise, the isle of Youth, Tir-na-n'Og. And in Fairy Folk Tales of the Irish Peasantry there are also new characters like changlings, merrow, leprechauns, banshee, pookas. Samain, the first of November is the beginning of Celtic Year and the biggest festival of Ireland. On the November Eve the sidhe dance with the ghosts and witches make their spells. When the soul has left the body, it is drawn away, sometimes, by fairies. The souls of the dead sometimes take the shapes of animals. And there are 'ghosts' in fairy tales. Yeats chose Lady Wilde's "The Black Lamb" in his volume. And there are 'witches' and 'fairy doctors' in Irish fairy tales. "The Horned Women" of Lady Wilde chosen by the two collectors is the famous tale of witches. Witches and fairy doctors receive their power from opposite dynasties; the witch from evil spirits and her own malignant will; the fairy doctor from the fairies. Samain was adopted by the Christian missionaries to serve their own purposes and renamed "All Souls Day." When the Christian missionaries came to Ireland in the fifth century AD they were able to infiltrate the oral traditions of the Celtic people and infuse Christian beliefs through process of recording the Celtic tales in written form. And the Christian missionaries create the biographies of Christian saints known as "The Legend of the Saint." So there are 'Saints' and 'Priests' in Irish fairy tales. When the pagan gods of Ireland, Tuatha de Danann, robbed of worship and offerings, grew smaller and smaller in the popular imagination, until they turned into the fairies, the pagan heroes grew bigger and bigger, until they turned into the giants. So there are 'giants' in Irish fairy tales like "A Legend of Knockmany." In three major Irish tales cycles (the Mythological cycle, the Ulster Cycle, and the Fenian Cycle) there are so many kings and queens and princesses. Beliefs in the fairy faith, the remnants of an earlier faith than Christianity, have influenced the more modern motifs and characters of Irish Celtic fairy tales.

Kim, Ye-Sug. 2004. A Study of the Social, Cultural Connotations of French Personal Pronouns. The Sociolinguistic Journal of Korea, 12(2). This study explores the social, cultural connotations of French personal pronouns. The second person pronoun divides into TU and VOUS. In the past, TU was used when the speaker of high standing calls a person of low birth. VOUS was used by the latter calling the former. Between persons of high rank, VOUS was used reciprocally and between persons of lower classes TU was in the reciprocal usage. At the time of the French Revolution, TU was considered as the real pronoun for the citizens whereas VOUS was rejected as flattering, causing inequality. But a few years later, VOUS began to be used again. The change was made by the way that the use of TU presents familiarity between speaker and hearer, and no more equality. So nowadays, the choice of TU/VOUS depends principally on the horizontal relationship, not on the vertical relationship. Other terms of address like 'Monsieur', 'Madame', 'Mademoiselle', the first name and the last name come join TU/VOUS and make the most appropriate mode to call or indicate persons.

The purpose of this paper is to investigate text comprehension from a sociocultural perspective and then, to find out more about the ways in which L2 readers comprehend and recall L2 texts. While many analyses of written recall protocols focus on propositional contents or an analysis of syntactic error, Sociocultural Theory provides us with an additional analytic tool: the linguistic properties of the recall protocols. This follows from Vygotsky's fundamental argument that speech, in addition to its communicative function, bears a cognitive, self-oriented function and thus, is used to plan and carry out mental activity. In this paper, we undertake an analysis of the written recall protocals produced by high-school learners of English as a foreign language. We argue that when faced with cognitively difficult situations, L2 readers often externalize their inner order as private writing in order to attain and maintain control of their mental activity in the task of reading and recall. In fact, the linguistic features of the written recall protocols reflect the underlying mental processes which L2 readers deploy in problem-solving situations.