본 논문은 이건용이 5⋅18 민주화운동이라는 역사적 현실에 직면하여 예술가곡 작곡을 중단하 고 대중적 장르인 쉬운 ‘노래’로 양식변화를 한 것에 주목하였다. 1980년대의 비판적 현실을 민중 과 소통하기 위한 그의 노래 작곡은 음악과 삶의 관계성을 중시하는 그의 현실결부적인 음악관에 따른 것이다. 군사정부가 물러난 1990년대에 그의 예술가곡 작곡은 다시 시작된다. 이 시기의 가 곡 작곡에서도 이전 시기의 가곡 작품들과 구별되는 양식변화가 나타난다. 1970년대의 작품들에 서 존재론적이고 자아탐구적인 시적 내용이 두드러지는 것에 반해, 1990년대 이후의 작품들에서 는 공동체와의 공유적 감성이 강화되어 있으며, 양식적으로도 단순화된 경향을 보인다. 이건용은 음악의 가치를 작품의 완결성보다는 공동체적인 삶과의 상호관계 속에서 역동적으로 변화하는 ‘되어감’의 과정에서 파악한다. 그의 노래와 가곡 작곡에 나타난 양식변화는 이러한 ‘되어감’의 과 정을 보여주고 있다.

The study aimed to investigate the factors influencing genderless fashion preferences. The questionnaires were collected from men and women participants aged 20 to 49 living in Seoul City and Gyeonggi Province. Data analysis involved factor analysis, t-test, ANOVA, and regression analysis. The findings revealed that genderless fashion preference comprised four factors, namely individuality pursuit, deviation from norms, fashion pursuit, and social recognition pursuit. Self-esteem encompassed two factors positive self-esteem, and negative self-esteem. while sociocultural attitude toward appearance consisted internalization, and awareness. Second, positive self-esteem significantly influenced individuality pursuit and deviation from norms in genderless preference factors. Third, sociocultural attitude toward appearance had a significant effect on genderless fashion preference, with awareness particularly exerting a significant effect on individuality pursuit, fashion pursuit, and social recognition pursuit. Fourth, genderless fashion preferences exhibited differences based on gender role identity in factors such as individual pursuit, norm avoidance, and trend pursuit. Lastly, demographic characteristics such as age, education, occupation, and monthly income revealed significant differences in genderless fashion preferences. From the results of the study, it was found that consumers perceived individuality pursuit, fashion pursuit, and social recognition pursuit as important influencing factors of genderless fashion preferences. In addition, it is necessary to create an independent brand identity by developing various items to express consumers’ individuality, differentiated brand concepts from other brands, and store displays.

전세계 문화콘텐츠산업에서 미국이 차지하는 위상은 아직 굳건하다고 할 수 있다. 이런 상황 속에서 한 국 문화콘텐츠산업의 성장은 주목할 만할 현상이다. BTS의 글로벌 팬덤 현상 같은 K-POP의 인기도 높은 편이지만, 특히 주목해야 할 부분은 영상콘텐츠 분야에서 나타나는 한국 콘텐츠들의 성과들이다. 2019년 개봉한 <기생충>이 칸 영화제와 미국 아카데미에서 수상을 했고, 2021년 넷플릭스 오리지널 시리즈 <오징 어게임>이 전세계적인 신드롬을 일으켰다. 한국 영상콘텐츠들이 비평과 흥행에서 모두 인정받고 있는 것이 다. 이는 일부 마니아층에서만 소구되거나 일시적인 인기에 그치는 것이 아니라는 점에서 큰 성과라고 할 수 있다. 이 논문은 이런 현상에 주목하고 한국 문화콘텐츠산업의 현황을 정리하고자 한다. 동시에 한국 문화콘텐츠산업의 글로벌 경쟁력과 사회문화적 의미도 분석하고자 한다.

This study explores the ways in which sociocultural perspectives on English language education can contribute to teacher education the era of artificial intelligence (AI). Three key words that represent the relationship between sociocultural perspectives and English teacher education—context, interaction, and social practice—can each be linked to the key concepts of criticality, multimodality, and action research. Teachers of English need to be ready for the forthcoming changes in the AI era, for which they must be equipped with a critical ability to focus on issues and needs in the Korean context. This ability can be applied in teaching students various types of interactions, especially those involving the use of computers, and will create opportunities for teachers to conduct research of their own and cultivate a professional teacher identity. This study concludes by recommending substantial changes in the current pre-service and in-service English teacher education programs in accordance with these key concepts.

비고츠스키(Vygosky)의 사회문화 이론은 특히 제2외국어 학습에 있어서 중요한 의미를 갖는다. 학생들은 협동적인 학습 활동을 하면서 영어를 더 잘 배우고 성장하며 발전한다. 게다가 쓰기단계는 사회적 상호작용을 통해 복잡한 인식과정을 거쳐 향상되고 발전한다. 본 논문은 쓰기 수업을 하는 학생들로부터 피드백을 도출하기 위해 구글 독스(Google Docs)를 이용하여 사회문화이론이 쓰기수업에 어떻게 적용되었는지를 설명하고자 한다. 본 연구는 한국 모 대학의 영어수업에서 진행되었고, 참가자는 영어교육과 학생 11명이다. 연구자는 반성적 실천(Reflective Practice), 비계설정(Scaffolding), 동료 피드백 촉진(Peer Feedback Facilitation) 등의 과정을 통해 강사가 학생들이 한 문장에서 시작하여 단락까지 씀으로써 결국은 영어로 에세이를 쓸 수 있게 효과적으로 준비할 수 있었다. 이 연구에서 다섯 단락 정도의 에세이를 쓸 수 있을 만큼 학생들의 작문실 력은 향상되었고, 격려를 통해 서로 성장하고 발전할 수 있었다. 또한 이 과정에서 학생들의 사회적 기술과 공감능력이 향상되었고 수업 분위기도 개선되었다. 이러한 기술적인 동료 피드백은 동기부여를 위한 효율적인 방식이며, 학생들에게는 영어쓰기학습에서 자신감을 주는 것으로 나타난다. 사회문화이론의 적용을 통해 학생들은 제2외국어에 대한 지식을 습득 하고 더 발전시킬 수 있으며, 낮은 단계의 이해에서 더 높은 수준의 지식 으로 나아가게 하는 상호작용의 시너지를 만들어 낸다.

This study investigated the use of L1(English) by L2(Korean) learners’ interaction with their native-speaking conversation partners from a sociocultural perspective, using the lens of conversation analysis. The data included 64 hours of recorded interactions of 16 conversation pairs of nonnative learners of Korean and their native conversation partners as well as learners’ diary entries. Findings gleaned from qualitative analysis of learners’ use of their L1 (i.e., English) during native-nonnative pair interactions outside the classroom showed that the overall use of L1 by L2 learners found to be facilitative of their L2 learning. The results proposed a model of L2 learners interaction with their conversation partners that attempted to link learner’s use of L1 and their L2 proficiency, and concluded that learners’ interactions played a key role in improving L2 learners’ language proficiency. In addition, pedagogical recommendations based on the research findings were proposed.

The purpose of this study is to examine the sociocultural meanings of flapper look in American society during the 1920s. Using the ProQuest database, I searched articles from The New York Times published between 1920 and 1929 for opinions and discussions on the flapper look. Keywords included “clothing,” “dress,” “fashion,” and “flapper,” and advertisements and articles on menswear, leisurewear, and bathing suits were excluded. In the resulting articles, I extracted the following sociocultural meanings: autonomy, activeness, practicality, attractiveness, and extravagance. Meanings were analyzed from the opinions and discussions focusing on skirt length, dresses that directly and indirectly exposed the body, heavy make-up, non-constricting underwear, the H-line dress, bobbed hair, hygiene, comfort, and consumption. In sum, the 1920s flapper look represented progressive characteristics such as autonomous and active womanhood and practicality, which matched the technological development of the time. However, the flapper look was commercialized and exploited to make women look attractive and extravagant. Even though American women had access to higher education, more economic power, and suffrage in the 1920s, they were limited in their ability to overcome social conventions and the power of consumerism. Understanding the double-sidedness of flapper look within the social context of the time would enhance the comprehension of the relationship between women’s lifestyles and changing fashion.

Han, Song-Hwa. 2015. “The Language usage and Sociocultural image of Korea in 1960’s Korean language textbooks for foreign learners”. The Sociolinguistic Journal of Korea 23(1). 201~238. The purpose of this study is to describe the sociocultural reflection and language usage in 1960’s Korean textbooks for Korean learners as a foreign language. 1960’s is period of starting for modern Korean language education formally. The Korean textbooks in 1960’s based on audio-lingual method and focused on drills and repetitive practices. Their conversation consisted on vocabularies and grammar which are required in everyday situation. Therefore sociocultural image of those days are shown on vocabularies and conversations explicitly or implicitly. For exploring 1960’s Korean image in textbooks, I composed the corpus and investigated the frequency of use. Many vocabularies correlated with situations of those days that differed from recent Korean language textbooks. And many vocabularies underwent a change semantically. Lastly, Korean’s perception of West and Korea, the growth of Korean cities, economic difficulties and confucian thinking were shown on conversations in 1960’s Korean textbooks.

Kang, Nayoung. 2015. “A sociolinguistic study on the structural properties and sociocultural meaning of pun and speech play in Korean young children’s peer talk”. The Sociolinguistic Journal of Korea 23(1). 1~30. This paper examines the use of pun in a Korean preschool classroom from the perspective of sociolinguistic study. The purpose of this research is to describe and analyze how Korean young children learn and speak their peer talk and cultural theme in regard to forms and meaning of pun and speech play. For this study, I conducted ethnographic fieldwork for one year at a Korean preschool, focusing on intensive participant observation of teachers’ and children’s interactions, supplemented by in-depth interviews with teachers and children. Through the analysis of social interactions in classroom, I argue that 1) the structural properties of pun(sound patterns, lexicon, syntax, and pragmatics) and 2) sociocultural and interactional meaning(performance, pun in class, taboo as sexuality and curse) in various forms of everyday talk.

The purpose of this study was to investigate the differences in female college students' sociocultural attitude toward appearance and pursuit of clothing benefits according to their narcissism. Data collection was conducted through survey for female college students, and a total 221 questionnaires were used for data analyses. For analysis of data, frequency analysis, factor analysis, reliability analysis, and one-way ANOVA were applied. The results were summarized as follows. First, the factor analysis on narcissism resulted in two dimensional structures: self-initiated and other-dependent narcissism. The respondents were categorized into four narcissism groups, such as compositive, self-initiated, other-dependent, and withdrawn narcissism groups. Second, the factor analysis on sociocultural attitude toward appearance resulted in two dimensional structures: internalization and awareness. Five dimensions of pursuit of clothing benefits were identified: individuality, self-expression, fashion, comfort, and social recognition pursuit. Third, there were significant differences among the categorized narcissism groups in sociocultural attitude toward appearance and pursuit of clothing benefits. The results confirm that narcissism has an impact on sociocultural attitude toward appearance and pursuit of clothing benefits. It is expected that this study provides insight for apparel makers or retailers to develop their marketing strategies.

Son Hui-Youn 2014. The Meaning of Conversation as a Socio-cognitive Process of the Second Language Acquisition: Analyzing conversation type of microgenesis in the Sociocultural theory's point of view. The Sociolinguistic Journal of Korea 22(1). This study aims to identify conversational phenomenon that shows socio-cognitive process of the second language acquisition. To this end, this study investigated major concepts in the ‘sociocultural theory’s point of view and descriptive methodology based on the ‘conversational analysis'. The analysis data of this study was transcribed by observing the conversations generated in the situation where four Korean language learners from Mongol performing story-making and, interview. Based on this analysis data, this study caught conversational scenes that show the second language development as ‘microgenesis’ phenomena and tried to find the theories of acquisition and conversation organization involved in these conversational scenes. As results of analysis, firstly, this study could see clinical conversation types of microgenetic development generated to complete story-making; secondly, this study could observe cooperative conversational phenomena of microgenetic development accompanied by conversational phenomena such as repair or metaenonciation during the course of interview.

이 연구는 중년여성, 남성들의 시간적, 경제적인 여유가 늘어남에 따라 여가 생활에 적극적인 소비를 하는 새로운 현상의 하비홀릭족을 모티브로 언제부터인지는 알 수 없으나 한국무용 전 공인 못지 않게 시간과 학채를 아낌없이 투자하며 명무 주변에서 열정을 보이는 집단을 명무 하비홀릭족이라고 새롭게 명칭하였다. 이 연구의 목적은 한국 전통춤의 전공자 수요 감소의 원 인을 파악하고, 한국무용 전공인이 명무 하비홀릭족을 어떤 시각으로 바라보는지를 알아보고자 서울, 경기 지역에서 활동하거나 거주하고 있는 348명의 한국무용 전공인 중 212명의 한국무용 전공 직업인과 136명의 한국무용 전공 대학생을 조사하기 위한 단일 문항을 직접 제작하여 사 용하였고 SPSS를 사용하여 빈도, 교차분석과 같은 통계 방법을 이용하여 수집된 자료를 분석하 였다. 분석한 결과를 요약하면 다음과 같다. 첫째, 한국무용 전공인은 구직난과 많은 비용 부담을 한국 전통춤 수요 감소의 원인으로 응답 하였고, 물질에 구애 받지 않는 전통에 대한 올바른 인식과 한국 전통춤의 대중화를 한국 전통 춤 발전의 주요 과제로 응답하였다. 둘째, 한국무용 전공인은 명무 하비홀릭족을 바라보는 기분 정도에서는 좋은 기분이 느껴진다 와 존경스럽다 순서로, 명무 하비홀릭족의 한국 전통춤 수준 정도에서는 취미로 하는 것에 비해 수준이 높다와 그저 그렇다 순서로, 명무 하비홀릭족의 몰입원인으로는 한국 전통춤이 좋아서와 건강을 위해서 순서로 응답하여 명무 하비홀릭족에 대해 비교적 긍정적인 평가를 하고 있는 것 으로 밝혀졌다. 셋째, 명무 하비홀릭족이 한국 전통춤에 끼친 영향 정도에서는 어느 정도 긍정적인 영향이 있 다고 생각된다와 많은 긍정적인 영향을 미친다고 생각한다 순서로 긍정적인 응답결과가 나왔으 며, 한국 전통춤에 끼친 주요 원인으로는 한국 전통춤의 인식 변화와 이해를 통한 한국 전통춤 발전과 대중화 항목이 눈에 띄게 나타났다. 넷째, 명무 하비홀릭족의 사회적 활동 실태에서는 부럽다 61명(28.8%)의 응답결과가 가장 높 았으며, 아무 생각이 없다 45명(21.2%)와 직접 본적이 없다 44명(20.8%)의 응답 결과도 보여 졌 다. 반면, 명무 하비홀릭족의 한국 전통춤 관련 소비 실태에 대해서는 좀 과하다고 생각 한다 126명(59.4%)으로 부정적인 결과를 보여 주었다. 이상과 같은 결과로 한국무용 전공인들은 명무 하비홀릭족을 한국 전통춤을 저해하는 요소가 아닌 공생하는 관계로 관찰하고 지켜본다면 한국 전통춤의 가장 큰 전공자 수요 감소의 원인과 발전 방안의 주요 과제에 새로운 해결 방안을 모색해 주지 않을까 조심스럽게 생각해 본다. 또 한 대학 내 무용 교과 과정에 비전공자들의 교육방법론과 활성화 방안을 다루는 수업이 신설· 권장 된다면, 앞으로 무용 전공 대학생들이 졸업 후 무용 현장에 나왔을 때 조금이나마 도움이 되지 않을까 사료된다.

The purpose of this study is to explore L1 use in L2 writing from the perspective of Vygotskian Sociocultural Theory (SCT). We examine whether generating ideas in L1,compared to generating ideas in L2, results in inferior L2 writing. The participants were 42 Korean EFL students. As part of the course requirements, the students were required to hand in 400-word essays on a given topic. Once the writing was completed,they were asked to write down about what language(s) they used to prepare for the assignment and why they used this language or these languages. The data analysis used here stems from two ways in which the data were coded, use of language(s) during idea generation and a global-level essay analysis. This study has shown that more than half of students use their L1 while writing in L2 to some extent. Regarding the effect of L1use on L2 text quality, L1 use does not appear to be negatively related to L2 text quality. This does not confirm the results of earlier research, which suggested that L1use has a detrimental effect on L2 text quality. We argue that the L1 is an already internalized and very effective meditational means that learners will resort to,principally for discovering and shaping meaning and as support in moments of cognitive difficulty.

South Korea is a regional Protestant superpower with a successful mission history. It has the largest Christian congregation in the world: Yoido Full Gospel Church built by Paul Yonggi Cho. As of 2009, it dispatched more than 20,000 missionaries abroad. However since the 1988 Seoul Olympic Games and the breakdown of the Cold War in 1991, evangelical Protestantism in the country has been steadily declining. Moreover, its social credence is continuously lowering as a result of controversy such as hereditary transmission of pastors, clergy’s sex scandals, financial dishonesty, and privatization of the church. Because of this, Protestant Christianity in South Korea is in some real sense viewed as controversial. The purpose of this paper is to examine the sociocultural change in South Korea in the midst of neoliberal globalization in order to build the socalled ‘missional church,’ a collection of missional believers acting in concert together in fulfillment of the missio dei. The‘missional church’ is faith communities willing and ready to be Christ’s people in their own situation and place. The paper consists of the following sections. The introduction focuses on the emergence of the ‘missional church’ along side with the recent crisis of Korean Protestant Christianity. The first section describes some new cultural trends propelled by globalization. The second section explores sociocultural changes within present South Korea from the sociological perspective of mission: (1) from collectivism to individualism, (2) from ‘regulation society’ via ‘task society’ to ‘fatigue society.’ The third section investigates the outer situation of the ‘missional church’: (1) class disparity, (2) change in demography and family, (3) emergence of ‘N (net) generation.’ The conclusion provides some suggestions including ‘progressive Pentecostalism’ (in Donald Miller’s words) for building the ‘missional church’ within contemporary Korean society under the turbulence and division in terms of ideology, region, class and generation.

This research aims to demonstrate the sociocultural significance of architectural journals produced in the 1970s during which a fundamental reconsideration of architectural discipline has been made. To this end, we established a method of analysis adapted to the characteristics of architectural journals of that period. In this formulation, the relative autonomy of architectural journal with regard to various actors and institutions involved in its production emerged as a major criterion for the analysis of a journal. From this methodological reflection, we analyzed two French architectural journals, AMC published between 1973 and 1981 and l’Architecture d'Aujourd'hui between 1974 and 1977, which were produced both in close relation with parisian architectural schools (UPA) in the context of reestablishment of architectural education and beginning of architectural research in France after the events of May 1968. If these journals reflected and strengthened the architectural reality and especially the social network of their protagonists, it is equally important to note that they have transformed it into cultural network, and this by the mechanism proper to their preparation and their textual organization.

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.

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.