이 연구는 의미연결망 분석을 활용하여 Movement culture 중 K-pop 댄스, 태권도 공연의 인식을 탐색하는 것이 목적이다. 연구대상은 대전 소재 K 대학의 105명으로 선정하였다. 연구대상의 선정방법은 비확률 표집방법 중 눈덩이표본추출법을 사용하였으며 조사도구는 모바일 구글 설문지를 사용하였다. 결과는 다음과 같다. 첫째, K-pop 댄스는 ‘세계화’, ‘문화’, ‘유명’의 개념이 20회 이상 산출 된 인식의 상위 개념임을 알 수 있었다. 둘째, K-pop 댄스 인식의 의미연결망 분석 결과, ‘문화’, ‘인기’, ‘유명’ 개념이 k-pop 댄스 인식의 주요 연결개념임을 알 수 있었다. 셋째, 태권도 공연은 ‘좋음’, ‘한국’, ‘절제의 개념이 20회 이상 산출된 상위개념임을 확인할 수 있다. 넷째, 태권도 공연 인식의 의미연결망 분석 결과, ‘움직임’, ‘한국’, ‘좋음’ 의 개념이 태권도 공연 인식의 주요 연결개념임을 알 수 있었다.

본 연구는 ‘제조업 생산직 여성들의 생존권 투쟁’을 주제로 1980년대 한국의 민중미술운동의 영향을 받으며 ‘노동자로서의 여성’이라는 측면을 여성의 시각에서 스스로 표현하고자 한 한국의 여성주의 미술운동의 시발점에 주목하였다. 같은 맥락에서 1990년대 이후 노동자로서의 여성의 노동활동을 다룬 영상작품들이 계속하여 한국여성영상작가에 의해 발표되고 있는데, 이는 1980년대 산업체의 여성 노동운동을 뿌리를 두고 전개되기 시작한 한국의 여성주의 문화운동의 한 특징이다. 이것은 제2차 세계대전 이후 독립 국가들이 겪었던 경제성장과 민주화의 정착이라는 근대화의 역사를 배경으로 한국 사회의 경제성장구조에서 자신의 ‘노동’의 가치를 인정받고자 한 여성들의 주체의식에서 비롯되며 서구권의 여성주의 문화운동과는 그 역사적 차이점을 갖는다.

작금의 일부 문화보수주의자들은 신문화운동이 유가 윤리를 대표하는 “우수한 도덕 전통”을 급진적으로 “파열”시키거나 “중단”시켰다고 질책하고 있다. 또한 그로 인해 근 백년간의 갖가지 “도덕적 타락” 현상을 유도하였다고 한다. 그런데 깊게 분석해 보면 “문혁” 기간의 “밀고 문화”든 개혁 개방 중의 “공무원 부패”든 이러한 도덕적으로 사악한 현상은 대부분 신문화운동 자체의 탓으로 돌릴만한 내용적 근거가 없다는 것을 발견할 수 있다. 외려 대부분 1세기 이전 이미 비판적으로 전통 유가윤리를 전개했던 일부 심층적 문화의 기인으로 소급해 볼 수 있다.

This article aims to analyze and apply to the Great Revival Movement of Pyugyang 1907 by using the revitalization movement model of Anthony Wallace with the complement of the innovation model of Homer Barnet. Socio-cultural change is the result of any transformation of customs, values, and ways of thinks or behaviors in a society. The religious meaning of this change is the worldview change in a society as a form of religious conversion. Wallace defines revitalization movement as “a deliberate, organized, conscious effort by members of a society to construct a more satisfying culture.” In the process of revitalization there are three factors presented: (1) the perception of the culture as a system; (2) dissatisfaction with that system; and (3) an organized effort to change that system. The process of revitalization movement shares a common structure, consisting of the following five stages: (1) steady state; (2) period of increased individual stress; (3) period of cultural distortion; (4) period of revitalization(in this period there are six functions: formulation of a code, communication, organization, adaptation, cultural transformation, and routinization); and (5) new steady state. Anthony Wallace’s anthropological model of revitalization movement, in combination with Homer G. Barnet’s model of innovation can provide a useful framework for examining and understanding of the Great Revival Movement of Pyengyang 1907. He defines an innovation as “any thought, behavior, or thing that is new because it is qualitatively different from existing forms.” The emphasis in this model is on the reorganization of ideas rather than on quantitative variation. Culture change takes place not when there is just more or less of the same thing, but when idea, a behavior pattern or a material object is qualitatively different from existing forms. He has contributed to the understanding of culture change as he suggested the theory focusing on the innovator’s behavior pattern. As an outsider the role of the missionary is important, but the change agent is the indigenous leadership, the one who mainly influences on the decision on the reception of the socio-cultural change. The change by the outsider(or missionaries) may be destructive so that the cross-cultural witness should attempt to contextualize the gospel through a careful examination of the local culture, because they are the persons who use to bring sociocultural changes as well as individual change. In the end of the Chosen Dynasty, people had experienced a religious vacuum. The reasons were because Korean traditional religions, Buddhism and Confucianism, has lost their ability to provide people mental framework. This religious vacuum caused people to desire for fervently seeking a new religion. Also the Tonghak revolution and Chinese-Russian war and following the assassination of the queen Min drove people into fear and frustration. The year 1884 was one of the darkest eras in the Chosen history because there was no sign to resolve the current situation. Endemic disease spread all around the country accelerated the crisis and fear felt by the people. So people were trying to seek some solution to resolve the crisis. The stress level of people became increased, in fact, facing the crisis the colonial Japan began to occupy the country with power. In this circumstances there was a candle ignited for a revival by American Methodist missionary Hardie from Wonsan in 1903 August. In his confession we can find a transforming code for overcoming the national crisis and desperate situation, which was radical and super cultural. The revival movement started from Wonsan became spread to Kangwon province, Seoul, Gaesung, Pyugyang, and all around the country. Finally this movement exploded at Changdaehyun church in 1907 January. At that time, there were around 1,000 men for bible studying meeting and missionaries gathered for noon prayer meeting. Then how can the code as a spiritual awakening be interpreted and communicated by the Korean believers? The revival movement as a renovative code was interpreted and communicated as means of salvation, and it was diffused to beyond Pyungyang. The leaders of the movement included Korean church leaders such as Kil Sunju, Chun Kyeeun, and Chung Chuhsoo as well as foreign missionaries. They had lead revival meetings with a clear motivation to breakthrough the desperate situation in faith, which were combined with the prayer meetings of the missionaries. In fact, the Korean church leaders were involved in the revival movement with a strong desire to find a clue of overcoming the crisis, while the missionaries started the revivals with repentance and reflect of their mission works. But these two different motives were directly connected to the Great Revival, and they were finding a new code and goal culture. The Great Revival movement had played an important role to rapidly grow churches and to encourage evangelism among Korean churches through making young people to commit their lives for ministry, and to develop church structure. A turning point made by the Great Revival movement was the organization of the church structure, the unity of denominations, and missionary endeavor such as working together for medical and educational mission works. The Great Revival was really successful, and it had influenced on the development of the church structure, theology, and church growth. It can be evaluated that not only did it include repentance and awakening in a spiritual dimension, but it was closely related to socio-cultural transformation. So it is a crucial factor to examine the socio-cultural and political dimensions of the Great Revival movement. From a missiological perspective, socio-cultural change must include a transforming factor of the gospel. Any socio-cultural change in Christianity is not merely the change of individual's mind and behavior, but should be extended to social and cultural movements. During socio-cultural changes, the role of the church is to provide a valid biblical framework in order for people to change their worldview to biblical one and to suggest an alternative theological agenda for a relevant contextual theology to overcome the gospel reductionism and syncretism. To some extent, critical evaluation to the Great Revival movement might be something that it had done in an American form of Christian faith. In this reason, from the beginning the Korean Christianity had difficulties to indigenize and contextualize the gospel, difficulty that it was to transplant the gospel message into the Korean soil. In this respect it is suggested a problem that the movement has hardly contributed to the contextualize the gospel for the Korean church. Though there are both positive and negative aspects to the Great Revival movement, it must be the crucial event that the Korean church today reexamines and rediscovers as the event that has a huge contribution for the formation of Korean believers’ faith pattern in the critical time when the country lost her national right and identity. The challenge the Korean church are facing is that the church has to attempt to discover a new code and ideal culture that can inspire in believers’ mind and diagnose the today’s crisis through the Bible and the church history.

시장의 글로벌화는 시장환경을 급격히 변화시키고 있다. 따라서 본 연구는 이에 부응하여 디자인을 통해 글로벌경쟁우위를 차지하려 노력하는 글로벌 기업들을 위해 글로벌 디자인 프로세스를 제안하고자 한다. 본 연구는 글로벌 소비자문화의 의미구조와 이동의 관점에서 글로벌 세분시장을 구성하는 글로벌 소비자문화, 글로벌 디자인 및 글로벌 세분시장을 구성하는 소비자간의 순환적 인과구조를 규명하여 글로벌 디자인을 위한 새로운 연구의 틀을 창조한다. 그리고 이를 바탕으로 소비자들이 선호하는 디자인을 위해서 글로벌 소비자문화-기반 글로벌 디자인 프로세스를 제안하는 데 목적이 있다. 연구목적을 위해 먼저 글로벌 세분시장과 글로벌 소비자, 글로벌 소비자문화 및 글로벌 디자인을 고찰한다. 그 다음 이들 간의 인과구조를 규명하기 위해 이론적 고찰로서 McCraken의 제품의 문화적 의미구조와 이동에 관한 이론을 적용하여 그것을 바탕으로 연구의 틀을 구성한다. 그리고 글로벌 소비자문화 중 10대 청소년의 글로벌 문화에 대한 2차 자료를 바탕으로 사례연구를 진행한다 마지막으로 연구의 결과로서 글로벌 소비자문화-기반 글로벌 디자인 전략을 제안하고 미래 연구를 위한 방향을 논의한다.