한국과 중국은 역사적으로 밀접한 이웃 국가이자 동일한 동아시아 역 사 문화를 함께 공유하고 있으며, 최근 양국은 동아시아의 문화를 각자 자국의 중심으로 자리매김하려는 분위기가 확산되고 있다. 1992년 한중 수교 이후 양국의 교류가 본격적으로 시작되면서, 양국 간의 문화갈등 또한 확산되었으며, 2002년 중국의 동북공정 및 2016년 주한미군의 사 드 배치에 대한 보복으로 한한령(限韓令)이 실시되면서, 한중 역사문화 갈등은 더욱 심해졌다. 이후, 양국의 문화갈등은 최근까지도 중국의 대한 국 왜곡된 민족주의 현상으로 나타나고 있으며, 양국 국민들에게 친근한 한국의 연예계 및 전통문화 분야까지 부정하는 현상으로 발생하고 있다. 본 연구는 한류·반한류 현상, 중국식 민족주의를 정리하고, 중국의 한 국문화 부정·왜곡 사례를 정리·조명하며, 이러한 현상의 원인을 밝히는 것이 주요목적이다. 중국의 한국문화에 대한 부정‧왜곡 현상의 원인은 중화주의의 약화 우려, 대국 패권주의 혹은 배타적인 애국주의‧민족주 의로 볼 수 있다. 이에 주요 사례를 정리하고 검토하여, 한중 양국의 정치·경제·외교 등 여러 분야에 대한 파급효과가 우려되므로, 사례별로 정리하고 원인을 알아보며, 미래 사회 양국의 지혜로운 문화적 공생을 시사해 보고자 한다.

이 연구는 한일 간 경제 문화적 관계가 정치적 관계를 극복하고 한류와 혐한 류의 공존 가능성에 대한 근본적 물음에 대해 BTS 활동 사례를 통해 살펴보고 개선방안을 도출하는 데 있다. 연구 결과는 다음과 같다. 첫째, 혐한류의 원조 는 전후 일본의 재일조선인 정책에서 비롯된 것으로 조선인에 대해 식민지 시 대부터 취해온 일본인의 인식으로 볼 수 있다. 둘째, 한국의 문화정책은 1987 년 민주화 선언 이후 1998년 대중문화개방정책으로 이어졌으며 대일관계 개선 수단과 외교적 위기에서 민단 단체나 자치단체의 교류 증가 등의 긍정적인 측 면을 가져왔다. 셋째, 일본에서 BTS 현상은 한류 문화의 획기적인 확대로 정치 적 관계와 무관하게 민간단체나 자치단체의 가교역할을 초월하여 일본인 수용 자들을 대상으로 한국에 대한 호의적인 태도와 문화적 교류의 확대를 가져왔다 는 데 큰 의미가 있다. 넷째, 일본에서 한류와 혐한류의 현상은 극단적으로 상 호 대립하는 듯이 보이지만, 이러한 두 흐름은 상호 유사성과 함께 동시에 진행 되고 있는 현상으로 볼 수 있다. 그러나 BTS 현상은 이러한 흐름을 초월하였다 는 점에서 주목할 필요가 있다. 결론적으로 일본 사회에서 한류와 혐한류의 동 시적 존재 현상을 직시하고 이에 대한 정확한 인식, 공교육의 활용과 매스컴의 홍보, 시민사회의 수용과 교양강좌 등을 통한 지속적인 개선과 실천 노력이 필 요할 것으로 생각된다.

본 논문에서는 K-콘텐츠의 문화 확산 현상을 수용-전이-재생산의 관 점을 통해 분석하였다. 특히 본고에서는 K-콘텐츠 확산이 비교적 늦은 시기 진행된 유럽지역에서의 확산 과정을 분석함으로써 수용-전이-재생 산의 문화 확산 과정을 고찰하고자 한다. 이를 위해 본고에서는 한국국 제문화교류진흥원, 한국콘텐츠진흥원 등 문화체육관광부 산하 한류문화 콘텐츠 진흥업무에 관련한 기관의 주요 통계자료를 활용하였다. 나아가 본고는 유럽 내 한류문화 인식자료로써 한-유럽 협력기관인 한국유럽센 터의 분석보고서 및 유럽 주요국의 언론기사 자료를 분석하였다.

본 연구는 선교사 탈진 진단 및 대처방안을 프로이덴버거의 “과잉 성취동기” 이론과 마슬락의 “정서적 고갈”에 관한 측정 방법론을 통해 제시하고, 보완책으로 호킨스와 오스왈드의 이론을 다루었다. 2012년 부터 2년간 한국선교사의 중도탈락은 40%를 넘었다. 세계적으로 선교사 중도탈락의 위기관리 연구가 1996년과 2015년에 심도 있게 진행되었고 200여 곳 선교사 케어센터가 생겨났다. 그럼에도 불구하고 구체적인 방향 제시는 없었다. 선교현장에서 선교사의 헌신적 태도가 대인관계에서의 조절능력 부족을 야기하였고 탈진이 초래되었다. 현실의 실망스러운 상황에 대한 책임감과 압박감에 의한 부정적 자아개념이 업무에서 성취감 감소로 이어지며 사람들로부터 떠나고 싶은 결과를 가져왔다. 이에 본 논문은 선교사의 탈진으로 이어지는 상황을 분석하 고, 탈진 학자들의 의미 있는 대처방안을 재정립하였다.

이 글은 G2(Group of Two)가 된 중국, 탈유교사회인 현대 중국에서 지식인들은 왜 유학담론을 이야기하며, 유학은 왜 부흥했는가에 대해 살펴보려고 한다. 21세기의 탈유교화된 중국 현대사회에서, 중국지식인들은 왜 100년 전에 그들이 폐기처분했던 공자와 유교문화를 신자본주의시 대인 21세기에 자신들의 새로운 ‘문명가치’로 내세우는가? 현대중국에서 유학은 왜 쇠락했는지, 21세기 오늘날의 중국에서 유학은 왜 다시 부흥하고 있는지, 이러한 ‘유학부흥 현상’을 가능하게 한 중국사회의 매커니즘은 무엇인지를 탐색해보고자 한다. 먼저 중국현대사에서 유학의 쇠락과정에 대해 고찰해보았다. 첫째, 신문화운동 시기에 전통은 무엇 때문에 거부되었는지, 둘째, 문화 대혁명 시기에 공자는 왜 비판을 받았는지를 검토한다. 이 글은 특히 문화연구(Cultural Studies) 의 방법론으로 G2가 된 중국에서의 유학부흥 현상에 대해 살펴보았다. 특히, 국가정책과 지식인의 유학담론, 경제발전과 공자학원의 설립, 대학과 당교(黨校)에서의 전통문화에 대한 교육이 제도권의 커리큘럼에 도입된 것에 대하여 살펴보았다. 이러한 탐색을 통하여 탈유교화된 중국 현 대 사회의 정치문화 상황과 21세기의 중국에서 유교문화의 부흥은 중국이 꿈꾸는 국가의 미래 상과의 관계는 어떠한지를 살펴보았다.

This study was carried out in order to investigate Korean food acculturation by married immigrant women and how it affects their children’s eating habits. Using an in-depth interview method, 26 domestically residing married immigrant Chinese, Vietnamese, and Indonesian women in Korea were surveyed to investigate adaption to Korean food at the time of their immigration, their current dietary life, their preferred Korean food, major factors in managing their children’s eating habits, etc. The results reveal that depending on the married immigrant women’s country of birth, which plays an important role in a family’s dietary life and health, acculturation phenomena occurred in which the specific eating habits of each country were grafted into Korean food. Furthermore, due to their school-age children’s display of acceptance of both their homeland’s and Korea’s food culture, we believe that this can become a pivot point for non-governmental diplomacy where Korean food can be understood along with the mothers’ countries.

The "SanGuoZhi" Culture in China have very special meaning. The important part of the "SanGuoZhi" Culture is the GuanYu Culture. The special present of the GuanYu Culture is the worship of GuanYu. Today this present of the GuanYu worship was changed into the cultural phenomena in china and all of the world chinese area. That is called a cultural phenomena of the GuanYu worship. This cultural phenomena of GuanYu Worship have many special meaning in the part of chinese traditional culture and society. We believe that the comprehensive understanding about the cultural phenomena of GuanYu Worship will bring us the right direction to understanding of the "GuanYu Culture" and the "SanGuoZhi Culture" in China.

Our society is changing rapidly to a multicultural society, but if we disrespect migrant workers, married immigrants and multicultural family children, who came from foreign countries and have been incorporated as our society members, only because of their different skin color, appearance and language and treat their culture with prejudice, such racial discrimination will cause cultural conflicts and undermine the stability of Korea society. In order for them to be the true members of our society, we need to give much consideration not only to national policies but also to social consensus and school education for minimizing their social and psychological conflicts with our culture and reduce social consumption resulting from such conflicts. Culture refers to internal ways of thinking, external behaviors, etc. shared by a specific group through a long process of life experience. Traditional culture is formed and developed collectively by a life community, and reflects their production activities and sentiments, so it has unique characteristics distinguished from the culture of other groups. Traditional culture defines the order and sentiment of life in the group members, and gives a sense of belonging to the community so that the members have identity. Multi‐culture originally meant the coexistence of diverse native cultures retained by minority races and people with their originality preserved rather than being integrated into the dominant culture in multi‐racial and multi‐ethnic countries like the U.S. These days, however, it has an expanded meaning, that is, respecting the originality of minority cultures and pursuing the coexistence of such cultures in the native culture of the mainstream society. In the process that a nation develops its culture, it may receive foreign cultures and change its traditional culture. What is important in this process is developing new culture without losing traditional culture. If traditional culture declines and fades away, overwhelmed by powerful foreign culture, it cannot be desirable succession and development of culture. Multicultural education originated from education for understanding the national background and cultural contributions of American immigrants in the late 1920s, and is also related to the term ‘national studies’ for enhancing the self‐identity of minority peoples in the early 1960s. From the late 1960s, the term ‘multiethnic education’ was used to mean that all children should learn various cultures in the U.S., and in the 1970s, the term ‘multicultural education’ began to be used as its meaning today. Banks, a representative scholar in multicultural education, defined multicultural education as “A reform movement for giving peoples from diverse genders, languages, social classes, races and groups equal opportunities for learning,” and Bennett explained it as “an approach to teach and learn based on democratic values and beliefs in order to promote cultural diversity in a culturally diverse society or an independent world.” Moreover, Morrison said that multicultural education is education for preparing students to understand, perceive correctly and respect others from different races, genders, socio‐economic statuses, languages and cultural backgrounds, and ultimately to live, communicate, and act for common goals in multicultural society.In this way, multicultural education is a concept based on diversity and pluralism as well as on democracy, equality, human rights, social justice, etc. Furthermore, targeting not only children from migrant worker, married immigrant and multicultural families with minority culture but also all students from mainstream culture, it aims to help them recognize that our society is now entering into a multiethnic and multicultural society and be able to develop harmonious relations in the multiethnic and multicultural society. In other words, multicultural education is to emphasize and teach that, in the present age of globalization, groups of different culture, race and society should maintain their own native language and culture and, at the same time, coexist with the mainstream culture and make various contributions to the society. Multicultural education can be divided into ‘multicultural education for mutual understanding among cultures,’ ‘education responding culturally,’ ‘cross‐cultural education,’ ‘cultural pluralism of education,’ ‘multicultural education as human experience,’ etc. Moreover, multicultural education has been developed through processes such as multiple culture education, international understanding education, anti‐prejudice education, and globalization education, and may share conceptual denotations with human right education, anti‐war peace education, and ecological environment education. In other words, multicultural education intends to help students understand the diversity of people with various backgrounds in terms of culture, race, gender and social class, have positive attitude and perception toward the diversity, admit cultural differences from the viewpoint of cultural relativism, and acknowledge values in other cultures. It was from the 7th National Curriculum that Korea began to take interest in multicultural education. At that time, people began to recognize the importance of international understanding education and global citizen education and the necessity to understand culture diversity in other countries. In response to these demands, the 7th National Curriculum introduced some contents for international understanding and multicultural understanding mainly in subjects related to foreign languages and social studies. Later the 2007 Revised National Curriculum reflected multicultural education in all the subjects. That is, the Generals of the 2007 Revised National Curriculum suggest multicultural education as one of 35 interdisciplinary themes of learning, and furthermore, direct that it should be reflected in the development of textbooks. The Korean government is executing various multiculturalist policies to cope with transition to multicultural society and resultant problems. That is, as the number of multicultural family children attending elementary and secondary schools is increasing with the expansion of married immigrants and migrant workers and there should be strengthened educational support to them, the Ministry of Education and Human Resources Development made Plans to Provide Educational Support to Multicultural Family Children but most of the contents aim to help foreign workers and married immigrants adjust themselves to racially homogeneous Korean society by learning Korean language and traditional culture. This suggests that while our society is changing rapidly to a multicultural society but multiculturalist policies and multicultural education are still insisting on Koreanization through infusing the myth of homogeneous race and culture and forcing assimilation to Korean national culture. What is more, through its Study on Teaching‐Learning Support for Multicultural Education, Korea Institute of Curriculum and Evaluation suggested the objectives of multicultural education as follows: first, to understand cultural diversity and differences and strengthen cultural identity; second, to develop tolerance of understanding and respective native culture as well as other cultures and the attitude of contributing to the recreation of culture; and third, to promote a sense of community, the qualities of democratic citizen, peaceful settlement of conflicts, cooperative attitude, respect for human rights, and social justice. In order to achieve these goals, in addition, it proposed programs: first, to provide opportunities to experience other cultures; second, to understand the own traditional culture; and third, to promote international understanding. However, these proposals focus on education for multicultural family children, so are not sufficient for giving multicultural education to ordinary students. In multicultural society resulting from globalization, our education should seek mutual understanding and coexistence of different languages and cultures of diverse races and people rather than the transfer of traditional culture based on our homogeneous language and race. Moreover, education in multicultural society should place emphasis more on the majority’s understanding and tolerance of minorities’ race, people, and culture than on assimilation of immigrants from foreign countries to the mainstream society. Accordingly, though already late, Korean people should also admit ‘multiculturalism’ as a basic attribute of the society instead of clinging to the purity of language and people, and receive and respect cultural diversity for the coexistence of multiple cultures in one society or one country. That is, school education should include not only education for multicultural family students to understand our language and culture as the mainstream but also education for the majority of our society to understand and tolerate the cultures of minorities including immigrants from foreign countries, half‐blooded children from them, and North Korean defectors. The fundamental objective of Korean education is “to build up the people’s character under the ideology of Hongikingan (devotion to the benefits of mankind) and to equip individuals with abilities for independent life and qualities as a democratic citizen so that they may be able to lead a noble life and to contribute to the development of democratic state and the realization of the co‐prosperity of mankind.” Co‐prosperity of mankind is impossible without overcoming nationalism, which gives the top priority to the superiority and benefits of my own country. That is,the true co‐prosperity of mankind is possible only when we acknowledge and respect differences in history, culture, religion, language and customs between my people and others. This means that, in order to educate people required in the age of globalization, even the education of traditional culture should concentrate on raising global citizens from the viewpoint of multiculturalism.

The purpose of this study was to understand current food consumption phenomena in the context of Korea's consumption culture and economy. For this purpose, food consumption phenomena and the underlying meaning of consumption culture were investigated. The study indicated that current food consumption phenomena were characterized by increased eating habits away from home, consuming more fast food and processed foods, westernized diet, eager for taste, and overwhelming well-being products, which could result in environmental problems as well as malign physical and mental defects. It was argued that current food consumption phenomena had been mainly affected by the commercial food industry and consumers' cultural consideration. Finally, this paper discussed several approaches to motivate consumers' awareness and how to change their food consumption culture, and further government policy efforts.

This study was carried out to investigate the succession patterns of dietary culture and to find out all the educational problems with female college students in both countries as the central figure. The results are as follows. The degree of knowledge acquisition about food of annual custom is 58% in Korea and 72% in Japan. What the rate of knowledge acquisition is high among both countries’ similar food of annual custom are 「Seolnal(Gantan)」, 「Sambok(Doyonohi)」, and 「Chuseok(Tsukimi)」. Cooking experience of festive food is 45% in Korea and 58% in Japan. Among both countries' common festive food what cooking experience is high in Korea are 「Seolnal」 and 「Chuseok」, which are over 97%. In Japan those are 「Gantan」 and 「Tsukimi」, which are over 80%. Regarding learning experience of festive food 「Seolnal」 and 「Gantan」 are beyond 80% and 「Chuseok」 is 88%. In Japan 「Tsukimi」 is 71% and 「Omisoka」 is 85%. The learning sources of food of annual custom are parents and schools in common, and Korea has another learning sources, mass communication. Festive food that is cooked shows much similarity between two countries, but each country has originality. As common food of annual custom 「Seolnal」 has nine kinds of food, 「Sambok」 has three kinds, and 「Chuseok」 has five kinds in Korea In Japan 「Gantan」 has fourteen kinds of food, 「Doyonohi」 has three kinds, and 「Tsukimi」 has five kinds. The successive consciousness about food of annual custom is concentrated on a specific food in Korea. And Japanese consciousness is shown as an expansion-type on diverse food. Korean successive consciousness is 69.4% and Japanese consciousness is 82%. The higher the rate of knowledge acquisition, cooking experience, and learning experience are in both countries, the higher successive consciousness is. So we must note for the importance of home and school’s education.

본 연구의 목적은 전(前)게임기의 사회문화적 맥락은 어떠했으며, 그것이 게임의 정체성 형성 에 어떻게 작용했는지를 고찰하는 것이다. 게임은 그 존재양식이 처음부터 고정되어 일관된 정 체성을 지니고 발전한 것이 아니다. 다양한 담론과 기술, 사회적인 요소와의 접합 과정에서 역 사적으로 배태된 결과물이라 할 수 있다. 1960년대 회전당구를 비롯한 기계오락 장치는 도시 대중의 유흥을 위해 활발히 소비되었으며, 본격적으로 게임이 등장하기 전에 사행성 문제 및 병리적 현상으로서 사회적 긴장 관계를 형성하였다. 이들 기계오락은 1970년대 이후 전자오락 으로 이어지는 흔적이 나타나는 등 현재 디지털 게임 문화의 흐름과 맞닿아 있다.

The Historic Cultural Environment Conservation Areas around Chosun Royal Tombs in Gyeonggi Province are larger than those around other Cultural Assets, so more efficient management tools on the Areas should be needed. This study aims to suggest the directions of policy to modify the existing management tools by analyzing the spatial extent and alteration standards of the 12 Historic Cultural Environment Conservation Areas around Chosun Royal Tombs in Gyeonggi Province. The results of this study are as follows: First, in most cases, the spatial extents of the Areas are 500m, but the spatial extents should be precisely classified in Gyeonggi Ordinance of Cultural Assets Protection, and be excluded according to the layout of Protection Areas and roads. And the outside view from the inside is more important in Chosun Royal Tombs, so the areas on the axis of the view must be controled by considering the development density(bulk or height of buildings). Second, the same zoning areas must be classified as the same section of the Area allowing for equity, and Finally, the Current Conditions Permission Criteria should be actualized to take into account the difference between the development densities of zoning araes and the Criteria.