2008년 2학기부터 국내외 대학들은 외국인 교원(International Faculty)을 활발하게 임용하고 있다. 그 결과 대학 내의 외국인 교원의 숫자가 급격하게 증가했고, 이것은 대학의 교수, 학생 그리고 행정직원 들에게 새로운 도전을 창출하고 있다. 국내외 대학의 외국인 교원의 지원체제를 조사한 결과 대학 내의 외국인 교원들에 대한 교육적·행정적 지원이 미흡한 것으로 조사되었다. 또한 현재 A 대학교에 재직 중인 외국인 교원들의 설문 및 심층면접 조사결과에서도 지원의 미흡으로 인해 외국인 교원들이 대학 의 커뮤니티에서 배제되고 언어와 문화의 차이로 인해 대학의 교수들뿐만 아니라 학생들과의 의사소통 에서도 한계를 보이는 것으로 나타났다. 본 연구에서는 외국인 교원을 대학 커뮤니티에 통합시키고 그 들이 자신들의 역량을 최대한 발휘할 수 있도록 돕기 위한 효율적인 지원방안을 수립하고자 하였다.

Fresh attention is being paid to lifestyle brands offering differentiated contents and value such that the 21st century is now being called the age of global lifestyle. Recently national income has been increasing and a broad lifestyle culture has been established. Thus, brands with Scandinavian (Sweden, Denmark, or Norway), culture sensitivity, and design have deeply permeated the domestic market which has led to a domestic consumers' lifestyle trend (Chung& Park, 2004; Kwon, 2013; Magnus & Chrystin, 2003). In particular, such global lifestyle brands as Marimekko (Finland), CathKidston (UK), and Muji (Japan) have secured competitiveness in the global market as textile products which reflect its country's cultural identity (Lee& Park, 2014). Meanwhile, a new word, Hanban (韓版)which refers to Korean brands or products that were created from the Korean wave (韓流), which refers to Korean dramas or songs. Korean culture has been commercialized and grafted into various industries. In particular, a strong wind of Hanban in fashion cultural products not only has spread the Korean lifestyle to the world, but has enhanced its influence on related industries as well as fashion. Although certain major Korean companies launched lifestyle brands such as Jaju, Modern House, Butter, and Pum to help realize a Korean lifestyle brand business, most products sold in Korean lifestyle brands focus on overseas imported goods,so it is difficult to find Korean images on these products(Bang, 2004; Lee & Chung, 2013). The size of the lifestyle market is growing as a high value-added industry that can lead consumers' lifestyle trends, and there is a growing interest for Korean fashion cultural products. Therefore, the purpose of this study is to attempt to develop textile designs for Korean-made high value-added products with the improvement of Korean brand values. For study methodology, the status of lifestyle brands at home and abroad was examined and textile designs were developed for lifestyle brand B. For the development of the textile designs, demand required by brand B was researched and a textile design concept was established based on fashion and interior decoration trends. Then, a textile was designed using a motive that can effectively represent the identity of brand B and the Korean image. Adobe Photoshop 6.0 and Adobe Illustrator CC programs were used for the standardized textile design motif, pattern development, and colorway. The results were as follows. First, global lifestyle brands such as Marimekko, CathKidston, and Muji sell differentiated lifestyle products from other brands by applying motifs and colors which symbolize their country's and city's cultural image on textile products and displaying their own identity and peculiarity. On the other hand, Korean lifestyle brands such as Casamia, Hanssem, Kosney, and Art Box do not plan or produce their own design, but will import and sell foreign textile fabric or textile products with high recognition, or copy imported fabric. Thus, their textile design is unsatisfactory to express their own identity and satisfy consumers' needs. Second, as to the development direction required by brand B, a Korean lifestyle brand, the focus was to first, 'design American and European products using colors and techniques which reflect Korean image trends', Second, to create a 'design with Scandinavia's peculiar simplified line and sensitive color', and finally, to make a 'flower pattern design with good sustainable market feasibility'. Based on the direction and 2015 S/S color and textile trends, three concepts were established: Global Tribe, Bunny in the Wonderland, and Beyond Nature. Global Tribe is a folk paintin g(Minhwa) representing the Korean image well, and was reinterpreted in a modern sense. Bunny in the Wonderland is a modern Scandinavian style design using a rabbit, a symbol of brand B, as the main motif. Beyond Nature used a flower motif in various expression techniques and images. A textile design was developed by extracting from a folk painting, a rabbit, and a flower motif and standardizing a motif in watercolor, pen, and graphic techniques. It was digitalized by a scanner and a pattern was made via the steps of color adjustment and repetition. Three kinds of textile designs were developed according to three concepts and four kinds of colorways were made for each design. This study attempted to develop a textile design as Korean-made high value-added textile products. It is meaningful to suggest textile design with Korean cultural images and brand identity. Further study will focus on the development of fashion cultural products and DIY products to commercialize developed textile design.

본 논문은 1988년 서울 올림픽의 부대행사로 열린 《세계현대미술제》를 중심으로 한국미술의 세계화와 코스모폴리타니즘의 맥락을 살펴본다. 1980년대 국제전시의 확산과 함께 대두된 《세계현대미술제》는 냉전시대의 이념갈등에도 불구하고 문화 교류와 소통의 공간 창출을 목표로 했으나 한국 미술계의 이념적 차이가 노출되면서 여러 진영간 대립의 궁극을 보여주었다. 이러한 갈등은 한국이라는 특수한 지형에서 ‘세계’를 인지하고 ‘세계 문화’ 속으로 편입되는 과정이 서구의 ‘세계화’와 코스모폴리타니즘의 전개과정과 다르게 1945년 이전 식민지 시대의 불편한 과거, 역사적 트라우마와의 타협과 화해의 과정을 거칠 수밖에 없으며, 개인적, 집단적인 차원에서 내부/외부, 피식민지/식민주의, 지역성/세계성, 추상/구상, 전통/현대 등 20세기 구축된 여러 대립구도가 작용했기 때문임을 밝힌다.

With globalization, observation was made for the need to challenge cultural homogeneity and to diversify readers’ interpretations, defining this as critical literacy. There was a lack of research on engaging the dominant in developing critical minds. This study investigated reading practices of students from privileged background when they were asked to critique what was hegemonic in a globalized society. Three Korean students were from upper-middle class backgrounds and were successful academic achievers. A qualitative research design guided the data analysis of students’ emerging patterns in reading practices. Readers took complicated paths: students were explicit in current beliefs about poverty, were critical about those naturalized view, and were bought into the dominant belief system. The reading practices that re-visit readers’ cultural view and consider diverse perspectives were suggested. Hybrid literacy practices, as opposed to having ability to read across spaces or not1 was important. Critical positions emerged when including those missing perspectives.

The church’s world propagation effort through Christian NGOs is a missionary strategy that appropriately meets the cultural trend of the globalization age. Among different kinds of NGOs, international development NGO is unique because one can effectively attain its missionary goal through implementation of regional development programs in the targeted region. Furthermore, NGOs are very useful in gaining access in certain parts of the world where there is no freedom of religion. Christians and churches have played a central role in the history of NGO in Korea that history of NGO in Korea can legitimately called the history of Christian NGO. Few examples of Christian NGO activities in Korea include: a) Independent movement under the Japanese colonial rule, b) relief efforts in the 1950’s before and after the Korean civil war, c) citizens’ democratization movement under the military regimes in the 1970’s and the 1980’s, and d) North Korea aid activities through northsouth exchanges. Today, moving beyond the basic Christian missionary work, the Korean Christian NGOs are propagating into the world to satisfy the needs of the local people and the need for world missions. Despite the successful Christian NGO activities, churches should always keep in mind that the establishment of NGOs without a purpose that centers on evangelical propagation or church building can result in adverse outcomes. Churches should operate Christian NGOs professionally with proper philosophical understanding and academic knowledge. Today’s Christian NGOs have tremendous amount of responsibilities that include: a) clarifying their identity as Christian, b) consisting up of members with strong Christian view of the world, c) equipping their operation with expertise and regularity, d) being effective in receiving countries, and, above all, e) revealing the excellence of Christianity throughout the whole world through transparent and ethical management centered on human rights. The relationship between the church and Christian NGOs and missionary organizations and Christian NGOs should never be a competition for resources. Rather, their relationship should always be a cooperation to bring God’s kingdom to this world and accomplish the Great Commission for world missions. Apart from church, Christian NGOs will lose their purpose of existence.

This study aimed to identify efficient methods for the globalization of Korean food in Vietnam. For this, we interviewed owners of 11 Korean restaurants in Hanoi and 9 Korean restaurants in Ho Chi Minh. Due to the rapid economic development of Vietnam, the restaurant industry for the middle class has drastically increased. For the globalization of Korean food, new positioning of Korean restaurants is needed. Research has shown that Korean restaurants need to change their style of management. Although the first generation of Korean restaurant owners managed restaurants as a family business, a new professional management system is now required. Above all, it is necessary to develop and support a comprehensive food culture system in which the menu is suited to the taste of the natives and its recipe is distributed with food material quality control, hygienic control, and operation of a localized management system.

In this study, we compared the differences and similarities between the Korean food culture and the Vietnamese food culture by surveying food resources and researching the process of Korean food being accepted into Vietnam. We suggest countermeasures for advancing Korean food into Vietnam. We conducted in-depth interviews regarding Korean food with Vietnamese food specialists who ate Korean food. As a result, Vietnamese foodies eagerly recognized that the most representative thing about Korean food was the special properties of its various and affluent side dishes. They were also aware of kimchi, made of various vegetables and condiments, as an excellent side dish compared to the Vietnamese who's staple is boiled rice. Furthermore, the flavor of Korean food was preferred by the Vietnamese who were familiar with foods such as Neue-ok-mom or fermented seafood. It was thought that the new food could be eaten with many vegetables. The specialists replied that the most typical functional property of Korean food was health. The acceptance process of Korean food into Vietnam was based on the acculturation theory. That made the Vietnamese easily experienced strange culture in the case of propagation by whom have already experienced, through the selective filter steps by various images of Korea, and made them accept the Korean food through temporary choose and acceptance step such as recommendations by friends. Globalization strategies for Korean food proposed by the Vietnamese foodies were public relations marketing in voluntary contact environments, distinguishing traditional Korean foods through research and development, and globalization by diversifying the Korean restaurant concept.

In its Annual Reporton Religious Freedom, U.S. Department of State labeled North Korea -along with China, Myanmar, Laos, and Vietnamas‘ Countries of Particular Concern’ that do not have freedom of religion. In order to become a part of the globalization world, North Korea should change its religion policy to ensure the freedom of religion for its people. A country that guarantees freedom of religion would never force its people to believe or not to believe in a certain religion. In order for North Korea further strengthen its collaboration with other nations around the world, freedom of conscience and religion should be guaranteed as the basic rights for its citizens. For successful reunification of North Korea and South Korea to be attained, internal unification should happen first before any legal or systemic unification. In order for internal unity to be fulfilled, collaborative integration of North and South should be achieved in every area of society including politics, economics, and culture. Most importantly, unification of religion can play a critical role in restoring true unity of North and South through reconciliation and forgiveness. Until now, North Korea established religious groups and institutions and partially allowed religious activities with the political intention to advertise itself as a nation with religious freedom. Until 1988, North Korea’s religion policy was hostile and persecutory in character. However, since 1988, North Korea gradually moved into a more positive direction that was manifested in changing laws on religion and definition of religious vocabularies in encyclopedias. Furthermore, by attempting to integrate the juche ideology and religion, North Korea intended to take steps necessary to guarantee individual’s religious freedom. Instead of being forced by external pressure, now is time for North Korea to walk side by side with other nations by independently pursuing religious freedom. North Korea should abandon their misconception of Christianity as anticommunism and antigovernment system. From the past exchange between South and North Korea and the humanitarian aids by Christian organizations, North Korea has to recognize that Christianity is the most genuine supporter of North Korea. Instead of labeling religion as a threat of a regime collapse or a leadership change, North Korea has to utilize religion as a tool to connect the people and the government. Furthermore, churches in South Korea have to acknowledge North Korean church as a church existing in a unique culture and environment. Churches in South Korea have to play an important role as a mediator between North and South Korea so that the two nations can be in good terms with one another and that the freedom of religion will be guaranteed in North Korea.

This study investigated the perception, evaluation, and the possibility for globalizing Korean foods and Yak-sun among different nationalities of foreigners living in Korea. A survey was conducted with 171 foreigners (eastern Asian, southeastern and central Asian, European, and American). The questionnaire was composed of three parts, including perception, evaluation, and the possibility for globalizing Korean foods and Yak-sun. The reason for choosing Korean foods cited by southeastern and central Asians and Americans was "taste", whereas eastern Asians and Europeans chose "culture" and "curiosity", respectively. Americans and Europeans considered "spiciness" as a reason not to choose Korean foods (P<0.001). Regarding the possibility of globalizing Korean foods, eastern Asians and Americans/Europeans/southeast Asians and central Asians responded "Korean dining culture" and "incomprehensive menus", respectively (P<0.05). An "explanation of the menu to foreigners" was regarded as the main suggestion for globalizing Korean food. Most of the respondents understood that Yak-sun is an oriental medicinal food that provides improved health and disease prevention. A number of Europeans and Americans expressed high interest in the conceptualization of Yak-sun (P<0.001). With regard to the priority for developing Yak-sun, eastern Asians, southeastern and central Asians, and Europeans picked out "health status improvement", whereas "improved nutritional status" was manifested in the majority of the American's responses (P<0.001). Therefore, it is crucial that "localization" be applied to Korean foods and Yak-sun to meet the international standard. Furthermore, it is necessary to provide simplified and correct Korean food content information to foreigners.

This study was conducted to examine the effect of globalization of Korean food according to well-being value perception and the foreign visitor Korean food experience. An analysis of variance and a linear regression analysis were conducted to analyze the hypotheses. The findings are summarized as follows: (1) The most important quality when eating Korean food was "taste" (37.3%). (2) The most important well-being value recognition items for Korean food were "kimchi" and "bulgogi". "Bibimbap is well-being food" (3.82 points) and "Korean food is healthy because it consists mainly of cereals and vegetables" (3.56 points). (3) The subjects highly recognized the "improvement in service quality of Korean restaurants" (3.59 points) with regard to the importance of a globalization strategy for Korean food. (4) High-intake Korean foods were "bibimbap", "baechookimchi", "galbigui", "pajeon", and "bulgogi", in that order. In contrast, the intake frequency for "songpeon", "sikhei", and "guksu" was very low. (5) The subjects thought that the globalization possibility for Korean food was high, as foreigners ingested a lot of baechookimchi. (6) The most effective well-being value recognition item for globalizing Korean food was "Korean food is nutritious and good for the health" followed by "I have much interest in Korean well-being food". and "Korean food is a well-being food because it contains many fermented and seasonal items", in that order. (7) The most effective food for globalizing Korean food with a high-intake frequency was "baechookimchi", followed by "galbigui", "guksu", and "bibimbap".

The purpose of this study was to investigate perceptions and globalization of Korean food among university students with food related majors. Self-administer questionnaires were completed by 386 students, and data was analyzed using descriptive statistics, t-test, ANOVA and regression analysis. The students in food-related majors had positive perceptions of Korean food. They had perceptions of Korean foods as ‘fermented foods’, ‘seasonal foods’, and ‘medical foods’ and have ‘various spices’. Most students agreed that Korean foods need to be ‘creatively transformed’ and ‘localized’ in order to globalize successfully. Localization, fusion and creative transformation of Korean food are more important than simple adherence to traditional Korean food. There were statistically significant differences in perception between students in different majors. Students majoring in traditional Korean cuisine showed a more positive perception and attitude toward globalization of Korean food.

This paper took a challenge with regard to this radical reaction for the conventional orientation about modern education. Present challenges in education and its reform trials are all surrounded by the freedom issue. To the extent how the freedom has been achieved over the times and places, education has been shaped to its institutional form in that time and places. Answering the question, this paper reviewed the traditions of freedom in education in the beginning and further to the present phenomena of transnationalism in education. Concluding implication of the paper is that all individuals shall be free to choose education to create themselves, choose the language to communicate with others, and choose the space to live on the flattening world by globalization; on the space, they shall meet the people to live with and build the community to live in. Education, therefore, must keep its first priority of cultivating individual’s capacity to possess and enjoy freedom. Education must be freed from the school boundaries, particularly those of which are doing the police of the nation state.

본 논문은 세계화의 전반적인 이해와 함께 세계화가 복지국가와 한국 사회복지에 미친 영향을 알아보고 향후 한국의 복지제도에 대한 함의점을 살펴본다. 1990년대 초반부터 가속화된 세계화 담론이 영국과 스웨덴과 같은 복지국가 시장에서 이윤 추구에 우위를 독점하기 위해 생산조건에 유리한 저개발지역을 찾아가기 때문에 세계경제는 선진국 중심으로 개편되고 있다. 또한 자본의 자유로운 이동으로 인해 한 국가는 자본의 이동을 통제할 수 없고 이로 인해 자국의 경제정책뿐만 아니라 복지정책 또한 새롭게 개편해야 할 처지에 놓여 있다. 영국과 스웨덴 같은 서구 복지국가들은 1970년대 석유파동 이후 복지국가의 재편을 경험하였으며 1980년대 이후 신자유주의의 조류 속에서 케인즈주의적 사회민주주의 정책을 수정하게 되었다. 우리나라는 1990년대 초반 김영삼 대통령의 세계화의 지향 이후 신자유주의적 정책이 진행되고 있다. 또한 IMF 경제위기 이후 세계화의 담론 아래 우리나라 복지 정책의 방향이 형성되고 있는 현실을 살펴볼 때에 세계화에 대해 세밀하게 분석해야 할 필요가 있다.

The aim of this paper is firstly to address the affinity between globalization and Pentecostal spirituality and secondly to hint that Progressive Pentecostalism might be a successor to Liberation Theology. Globalization (‘the market revolution’) and Pentecostalization (‘the spiritual revolution’) are surely under way. Pentecostalism has often been otherworldly, emphasizing personal salvation to the exclusion of any attempt to transform social reality, whereas Progressive Pentecostalism continues to affirm the apocalyptic return of Christ but also believes that Christians are called to be good neighbors, addressing the social needs of people in their community. Progressive Pentecostals are leading heroic self-sacrificial lives. Pentecostalism and Liberation Theology share the idea that salvation includes effects on material life in this world. In liberation language this pertains to social, economic, and political liberation of historical existence, and in Pentecostalism it applies to healing. Some Pentecostal theologians such as E. Villafane, M. Volf, R. Beckford, and Jang-Hyun Rhu are extending the idea of healing to the social condition of existence.

The study sought ways to promote the global recognition of Korean food items. The Korean cuisine is one of the healthiest and well-balanced in the world. But, in contrast to countries including the United States, France, China, Japan, Thailand and Australia that have adopted food promotion and marketing strategies, Korea lacks a similar strategy. Development of indigenous sauces by Korean food manufacturers and processors is one route in the promotion of Korean cuisine. Korean restaurant franchising could also aid in export of Korean food items. The food manufacturing/processing sectors must work in concert with the Korean government to globalize the Korean cuisine. Brand chefs, Korean cuisine seminars and promotional efforts in foreign countries and foreign cooking schools (such as the 'Taste Korea' campaign) are prudent actions.

The purpose of this study is to recognize the Brand chef(Star chef) in Korean society to globalize the Korean cuisine. There have been so many famous chefs in Europe, USA and Japan such as Auguste Escoffier, Paul Bocus, Pierre Gagnaire, Ferran Adria, Thomas Keller, David Bouley, Alain Ducasee and Nobu Matsuhisa. They have developed their own cuisine and food culture and delivered their food culture to the other countries. We must educate the Korean brand chefs to inform our Korean food and Korean culture to the foreign country. The school, the government and the industry must recognize the power of the Korean brand chefs.