본 연구의 목적은 신석기 시대 존재했던 여성 신이 지녔던 생명력, 평등성, 포용성, 그리고 이타성의 가치와 인류 문화원형의 상징성을 파악하고 복원 필요성을 제시하고자 하는 것이다. 현대사회는 자연 생태계 파괴, 전쟁, 그리고 환경 오염이 진행되고 있는 시점이다. 따라서 생명의 존엄성으로 대표되는 여신의 상징적 가치 회복은 중요한 문제이다. 생명의 가치를 대변하는 여신문화는 현대사회의 미래지향적 가치와 연결성을 지니기 때문이다. 제주도는 여신문화의 회복이 요구되는 시점에서 다양한 여신 관련 신화들이 존재한다는 점에서 특별한 의미가 있다. 제주도 여신 신화 및 문화는 신성성, 생명성, 그리고 주체적 여성의 모습을 제시하고 있다. 제주도의 여신문화는 인간과 자연의 조화뿐만 아니라 인류가 상실했던 여신 원형 문화라는 점에서 매우 중요한 의미를 갖고 보존 필요성이 요구되는 유산이라고 할 수 있다.

Jeju Island has been isolated historically from the central government socially, economically and politically as it has own insularity of the closed space and resources. A few cultural aspects for survival have grown in these harsh environments. Especially, Jeju's unique community culture of cooperation at any time was taken place while it kept the family system for guaranteeing the personal self-regularity, so called Kwendang. But the conflicts were seen from 'Kwendang' culture while population inflowed increasingly into Jeju Island today. There is a need to provide political solutions for the social issues arisen from confronting with the central government.

In this paper we try to classify three kinds of Peace Island Bridging Culture such as Jeju 4.3 Peace Village, UNESCO Environmental Village and Longevity Village, which compose vision of Jeju Social Healing Villages through villager case studies. We can demonstrate Jeju as one of the world’s historical longevity islands which specialize not only environmental villages as UNESCO World Natural Heritages, Geoparks and Biosphere but also Jeju 4.3 peace village overcoming tragedy of the Jeju Massacre between 1948 50 1954.

Jeju Haenyeo have been playing a crucial role in Jeju economy for a long time. However, the number of Jeju Haenye has decreased since the 1970s, despite the efforts from the government and Jeju Provincial Office including a variety of welfare and benefits. In order to understand the unique culture of Jeju Haenyeo, and to provide a good program to help transfer their muljil skills, a qualitative research including in-depth interviews and participant observation in combination of an ethnographic method was performed. For the qualitative research, the interview preparation was reviewed, the language and culture of local communities were understood, and the location of the researcher was determined. Then, the following procedures were carried out; selecting informants, gaining their confidence, forming a rapport with them, and collecting data. For a preliminary survey, The first author visited Jeju alone for 10 days from late June to early July in 2015. The first author walked around the area and observed the dialects and life of local people from the viewpoint of an outsider. For interviews, four still active and three former Jeju Haenyeo were selected from skilled workers with diving experience of at least 20 to 60 years. The transfer of Jeju Haenyeo’s muljil skills, and their education and training vary, depending on the community culture of each village. As a result, the transfer of Jeju Haenyeo’s muljil skills is carried out not just at the level of maternal succession, but it is also performed by the village community that participate in co-childcare and joint training of diving skills.

This paper is based on the author’s book, <The Jamnyo (Jeju women divers) of Korea, Neo-Confucianism and Dual Mythology> (2018). It was published in English and French verion by the Cultural Foundation Barbier-Mueller Museum in Geneva, Switzland. The particularity of the book is that it is the first of its kind that introduces in foreign language Jeju academic discourses (published since 1950’s, but not known outside of Korea)) on various topics, such as Jeju women divers, mythology, kinship system, shamanism and the influence of the Neo-confucianism on Jeju, imported from the mainland, combined with data collected among a divers' community in the small island of Udo, Jeju in 2016. This article presents two stances of the author regarding Jeju: (1) a feminist point of view on Jeju women divers and their contribution to Jeju society by presenting the island as a <women centred society>; (2) an activist point of view by presenting the history of Jeju and its people as a struggle against the centre by the periphery and dominated by different colonial powers over 1000 years. The article proposes jamnyo’s fireplace (bulteok) as a social model for healing.

제주지역은 기존 송국리문화의 바탕위에 기원전 4세기 이후 도래한 점토대토기문화가 빠르게 융합되면서 전개된다. 이처럼 문화접변 과정을 거쳐 서북부지역에 대규모 취락이 조성되기도 한다. 서남부지역 에서는 비전형적인 송국리형주거지가 축조되면서 지역화된 양식으로 전환된다. 하지만 변형된 주거지를 축조하고 점토대토기 집단의 금속기를 교환하고 있지만 일상토기인 점토대토기는 배척되고 있다. 점토대토기 집단의 정착과정을 보면 서북부지역에서는 주민간 활발한 동화과정을 통해 재지화되는 반면 서남부지역은 상위계층간 교류가 진행될 뿐 직접적인 융합은 이루어지지 않고 있다. 즉 서북부지역은 원형점토대토기 집단이 쉽게 동화되지만 서남부지역에서는 점토대토기 집단과의 교류가 활발하게 진행 되지 못하고 있다. 이로 인해 삼각형점토대토기 집단은 동북부지역(종달리와 김녕리)에 거점을 확보하지만 활동영역이 축소되고 서남부지역과의 교류가 단절된다. 제주지역에서 점토대토기가 소멸하는 것은 대략 2세기경으로 추정되며 남해안지역과 궤를 같이한다.

This article is the narrative of Jeju people as a collectivity and of their quest for future directions. It is a story of a small island people, but at the same time, it is not unique to Jeju people, but applies to all humanity. There are many different visions and stories about what Jeju identity is and what its future should be. It appears that not one of the stories told by different groups can be left out, although they seem to compete with each other, and there are different audiences for different stories. I was very much moved and touched, when I learned about Jeju people’s narratives and quest and wanted to tell the story to the outside world. My story is that of an outsider.

본고는 제주도 송국리문화의 수용과 전개양상에 대한 연구이다. 제주지역의 송국리문화는 금강유역에서 호남지역으로 확산되는 과정에서 유입된 것으로 추정된다. 제주도에 송국리문화가 수용되고 전개되는 과정은 크게 3단계로 구분된다. 1단계(수용)는 A형의 송국리형주거지가 주로 축조된다. 토기는 재지계의 직립구연토기와 삼양동식 토기가 확인되며 외래계의 점토대토기와 흑색마연장경호 등이 동반 출토된다. 반면 석기는 편인석부, 일단병식석검, 편평삼각형석촉 등이 출토되고 있다. 1단계는 B.C.4~2세기경에 해당한다. 2단계(확산)는 주거지의 규모가 다소 축소되며 A형이 지속적으로 축조되지만 B형과 C형 등 다양한 형태가 출현하게 된다. 토기는 직립구연토기가 소멸하고 삼양동식토기가 일부 잔존하고 있으나 대부분 외도동식토기로 전환되는 단계이다. 이외에도 高杯型土器, 盤型土器, 토기뚜껑 등 새로운 기종이 출현한다. 석기는 식량처리구를 제외하고는 거의 확인되지 않는 점으로 미루어 철기로 전환되고 있음을 알 수 있다. 2단계는 B.C.1~A.D.2세기경에 해당한다. 3단계(전환)는 송국리형주거지가 일부 잔존하고 있으나 외도동식주거지로 전환되면서 소멸되는 과정에 해당하는 것으로 판단된다. 토기는 이전 단계의 기종이 대부분 소멸하고 외도동식토기로 단일화되고 있으며 일부 마한계 토기가 동반 출토되고 있다. 석기는 2단계와 마찬가지로 식량처리구를 제외하고는 확인되지 않고 있으며 철제품이 급증하는 현상을 보여주고 있다. 3단계는 A.D.3~4세기경에 해당한다.

In this study, the symbols and visual expressions employed in the food culture content of official website designed to promote three cities in Korea, Seoul, Jeonju and Jeju, were subjected to semiotic analysis. In this study, it was assumed that these websites reflected the varying perspectives of the people behind the development and management of these routes of Internet communication, and the semiotic choices made in order to exemplify each city’s food cultural image. The aim of the study was to analyze the communication strategies of food cultural branding in the terms of the online content regarding Seoul, Jeonju, and Jeju with a focus on the comparative points in these cities’ official websites. This study included conducting semiotic content analyses of the aforementioned cities’ official web pages in an attempt to determine the food branding strategies used to differentiation and produce more favorable perceptions of these three cities. Building upon the findings drawn from this comparative study, the present work can be used to determine more effective ways of strategically differentiating the images of local food culture associated with these cities from the view of brand communications. This study also demonstrates viable directions for designing web content for a city where the food cultural messages can be delivered in a thoughtful and effective manner.

The purpose of this study was to examine the job satisfaction of foodservice managers at schools in Jeju, Korea, according to the organizational culture and commitment of the school foodservice and administrative departments. The subjects included 144 (98.6%) dieticians from Jeju schools. The data were analyzed by descriptive analysis, reliability analysis, factor analysis, ttests, ANOVA, and Pearson's correlation coefficients, using the SPSS Win 12.0 program. In terms of organizational culture, the dieticians perceived the 'human relations model' and 'internal process model' as the strongest types for the school foodservice departments and administrative departments, respectively. However, for both types, a gap existed between the organizational culture that was perceived and that which was expected. In particular, the subjects expected that the 'human relations model' and 'open systems model' were the most important organizational culture types. In terms of the subjects' organizational commitment scores, loyalty and pride scored highest whereas unity scored lowest. For the level of job satisfaction, the performed work itself scored highest and was deemed most important. Additionally, organizational culture was positively correlated to the factors affecting organizational commitment and job satisfaction. Finally, the surveyed managers had high demands for a human relations-oriented organizational culture to enhance job satisfaction.

This study was carried out to investigate the effect of legume cover crop culture on earthworm fauna in organic farmland. We compared sod culture with two kinds of legume crops of hairy vetch and crimson clover on organic citrus orchard to natural sod culture and conventional orchards in Jeju Island. We analyzed the soil characteristics and investigated the density of earthworms from the orchards. Organic matter content did not show much difference in soil analysis between organic and conventional orchard. But the biomass of earthworms in organic orchards is 3.8 times to 7.0 times higher than that in conventional cultivated orchards, and individuals of earthworms on organic orchards were 2.3~18 times higher than conventional orchards. The biomass of earthworms on hairy vetch and crimson clover cultivation was 44.8 g, 47.2 g in 2016, and 78.7 g, 31.8 g in 2017, respectively, which were higher than 32.8 g and 9.5 g of those on natural sod cultivation. Through this study, we found that hairy vetch and crimson clover cultivation improve the earthworm occurrence density in the soil on organic citrus orchard.

이 글은 제주지역에 거주하는 여성결혼이민자를 대상으로 제주 방언으로 제작된 TV 드라마를 활용하여 제주 방언 교육과 문화 교육을 통합할 수 있는 방안을 살펴보고자 하였다. 드라마 ‘멩질 먹게 저 오라’는 모든 대사를 제주 방언으로 구사하고 있고, 등장인물은 여성결혼이민자가 늘상 만나는 친근한 인물들로 설정되었다. 이러한 설정은 여성결혼이민자가 드라마를 학습 도구로 활용할 때 큰 거부감이나 어려움 없이 드라마의 내용을 받아들이는 장치로 작용할 것이다. 이 드라마의 모든 대사에는 표준어 자막이 사용되었다. 이는 여성결혼이민자가 제주 방언을 제대로 알아듣지 못한다고 해도 드라마의 내용을 이해하는 데에 문제가 없다는 점을 내포한다. 오히려 이 자료로 교육이 제대로만 이루어진다면 표준어와 방언 교육의 효과를 동시에 거두고 아울러 제주 지역민의 사유 체계를 담아내는 문화까지 학습하여 일석삼조의 효과를 볼 수 있을 것이라고 생각된다. 드라마 ‘멩질 먹게 저 오라’로 여성결혼이민자의 표준어 교육과 동시에 제주 방언 교육이 이루어진다면 제주지역에 거주하고 있는 여성 결혼이민자들의 의사소통의 장애를 조금이나마 해결할 수 있을 것이 다. 또한 문화 교육의 측면에서도 제주만의 독특한 문화를 제대로 담아내고 있는 이 드라마를 자료로 활용한다면 여성결혼이민자가 제주 사회에서 하나의 구성원으로 적응하는 데에 도움이 되리라 판단하여 ‘멩질 먹게 저 오라’를 활용한 언어ㆍ문화 교육 방법을 모색해보았다.

아그로박테리움을 이용한 형질전환연구에 기초자료로 활용코자 기내배양중인 땅나리, 하늘나리, 대만나리의 잎절편으로부터 식물체를 유도하였다. 땅나리 잎절편으로부터 다수의 배양체를 얻기 위해서는 MS배지에 0.2 mg·L-1 BA와 0.5 mg·L-1 NAA를 첨가하여 암조건에서 배양하는 것이 효과적이었고, 하늘나리 잎 재분화에는 0.2 mg·L-1 BA와 2.0 mg·L-1 NAA 혼용처리하는 것이 효과적이었으며, 대만나리의 잎 재분화에는 1.0 mg·L-1 BA와 1.0 mg·L-1 NAA 혼용처리가 우수하였다.