문화예술교육 연계 전통 나전?칠공예 교육프로그램 모색

유지윤 한국전통문화대학교 대학원 2023 국내석사

Today, there's a noticeable rise in socio-cultural expectations surrounding traditional crafts. This growth is mainly attributed to the ever-expanding global online retail market and the changing purchasing habits, fueled by an increasing emphasis on improving the quality of consumption patterns. Many believe that these factors mark a significant turning point for traditional crafts. As the public's outlook diversifies, there's a noticeable shift towards respecting individual experiential values more than ever before. In the early days of traditional crafts in Korea, fostering policies and support programs were often limited to indirect communication between craftsmen and the public, such as exhibitions and competitions to select winners, intangible cultural property protection systems, and master craftsman qualifications. However, as the scale of the crafts industry has grown, the crafts sector has evolved to include roles such as planners, merchandisers, and educators who help connect crafts with the public, as well as expanding opportunities for contact points between craftsmen and the public. Therefore, we believe that the future trend of traditional crafts is to go beyond the category of creation and help people to enjoy them by embodied in the daily culture of living subjects. This study aims to explore the current trends in the modern and contemporary mother-of-pearl and lacquerware industries in Korea over the past century. Additionally, it seeks to investigate the relationship between these industries and craft education, examining how they have evolved and developed. To achieve this, the study first examines the connection between the traditional craft industry and craft education. It analyzes the current state of traditional craft education implemented in various institutions, with a specific focus on mother-of-pearl and lacquer crafts. The analysis highlights the demand for general, social najeon, and lacquerware education for the public, while also identifying the lack of diverse programs as a key issue. Recognizing the importance of integrating mother-of-pearl and lacquerware into public life, the study sets the goal of proposing an educational program that falls under the umbrella of "cultural arts education" accessible to everyone. In this regard, the study reviews the "Culture and Arts Education Policy (2018-2022)," which aligns with UNESCO's Sustainable Development Goals, and derives directions and points of improvement for traditional craft education. The first goal is to establish a cultural ecosystem that fosters the enjoyment of crafts. The second goal involves diversifying craft education to cater to the needs and interests of consumers. The third goal aims at enhancing the traditional craft workforce by strengthening the manpower base. To achieve the goal of diversifying craft education to meet consumer needs, both long-term and short-term education programs focusing on mother-of-pearl and lacquerware were designed and implemented. The emphasis was placed on creating consumer-centered programs. To assess and evaluate the outcomes, surveys and in-depth interviews were conducted with participants in the education programs. The ultimate objective is to establish a strong connection and resonance with the general public through traditional crafts such as najeon and lacquerware education. By doing so, the study aims to identify the direction and program outcomes of mother-of-pearl and lacquerware education as a strategy for sustainable popularization. The research findings can be summarized into five main categories. Firstly, the analysis of the current status and issues surrounding the mother-of-pearl and lacquerware industry and education in Korea confirmed the necessity of public education in traditional crafts. It was observed that societal issues and consumption patterns are shifting towards sustainable attitudes that prioritize experiences and environmental considerations. Consequently, there is a need to transform our perception of traditional crafts from mere material possessions to valuing the experiential aspects. Secondly, the study explored ways to enhance education on sustainable mother-of-pearl and lacquer crafts as a mediator between traditional crafts and the public. Through analyzing domestic and international cases of craft education program development, it became evident that there is a need for research and development of diverse traditional craft education programs that respect and embrace different generations and cultural backgrounds. Thirdly, a proposed traditional craft education program, aligned with the cultural arts education policy strategy, focused on the second goal of diversifying craft education centered around the consumers. A preliminary survey was conducted to select customized topics for the education target group, with an aim to create a consensus that bridges the gap between the public's daily life and mother-of-pearl and lacquer crafts. Fourthly, the study incorporated craft-related educator completion courses, including craft educator training and cultural arts education history, as an empirical educational program reviewed through real-world case studies. Recognizing the limitations of relying solely on theoretical analysis, the researcher completed courses to foster craft mediators and attain qualifications as cultural arts educators, providing a practical foundation for the program. Lastly, the study conducted a series of processes from program design to training and result analysis, allowing for a close analysis and understanding of the program structure. This approach, which involved planning, implementing, and evaluating the program, is not commonly found in previous studies on craft education programs within arts and cultural education. The research provided valuable insights by swiftly improving the program through direct consumer feedback and incorporating it into the various stages, from planning to execution and evaluation. However, there are certain limitations that should be acknowledged, including the analysis of various target groups, the objectivity of program results, and the absence of active publicity measures. To implement a customized education program that caters to the specific needs of each target group, a more extensive analysis of the target groups and further development of program planning are necessary. Moreover, future efforts should focus on establishing objectivity and justification for the development of traditional craft education programs. Additionally, to ensure that educational programs reach diverse generations and social classes, it is crucial to implement a comprehensive publicity strategy. This strategy should aim to inform and engage individuals from different backgrounds and make them aware of the educational opportunities available. By establishing traditional crafts as a culture that can be enjoyed by anyone in their daily lives, rather than exclusively by a select group of experts, we can foster the contemporary relevance of traditional crafts. As the demand for crafts continues to expand in our society, it is hoped that there will be further development of educational programs for each craft field. Furthermore, raising awareness about the importance of consumer-centered traditional craft education is essential. Through these efforts, we can promote the sustainable development and appreciation of traditional crafts in our society. 오늘날 전통공예에 대한 사회문화적 기대는 날로 커지고 있다. 전 세계 온라인 유통시장의 확장과 소비패턴의 질적 향상에 따른 구매방식의 변화는 전통공예 전환점의 신호로 생각된다. 대중들의 시선은 다양화되고 개인의 경험적 가치를 존중하는 방향으로 바뀌고 있다. 국내 초창기 전통공예 육성정책과 지원사업은 전시, 공모전을 통해 수상작을 선별하거나, 무형문화재 보호제도와 명장 자격과 같은 공예가가 대중과 직접적이기보다는 간접적 소통방식에 그친 경우가 많았다. 그러나 오늘날 공예산업의 규모가 커지면서 공예 분야에는 기획자, 머천다이저, 교육가 등 공예와 대중과의 연결을 돕는 역할들과 함께 공예가와 대중이 만나는 접점의 기회가 확대되는 양상으로 진전되어오고 있다. 따라서 앞으로의 흐름은 창작의 범주를 넘어 생활 주체의 일상 문화로 체화하여 향유 하도록 돕는 것이 전통공예의 지향점이자 필요한 역할이라고 믿는다. 본 연구는 지난 백여 년간 한국의 근현대 나전‧칠공예 산업의 현 지점을 파악하고, 나전‧칠공예 산업과 공예 교육의 상관관계를 살펴보며 어떻게 변화하고 발전해왔는가 알아보고자 하는데서 출발하였다. 이와 같은 배경과 목적에 의해, 먼저 전통공예 산업과 공예 교육의 관계에 대하여 살피고, 현재 여러 기관에서 시행되는 전통공예 교육의 현황을 나전‧칠공예를 중심으로 분석하였다. 분석한 내용을 토대로 대중을 위한 일반‧사회 나전‧칠공예 교육에 대한 수요와 다양한 프로그램의 부족을 문제로 지적하였다. 대중의 삶과 연동된 나전‧칠공예 교육프로그램을 제안하는데 목표를 두고, 누구나 누릴 수 있는 ‘문화예술교육’의 관점에서 접근하였다. 유네스코 주요 정책인 지속 가능한 발전목표의 ‘양질의 교육’ 전략 가운데 하나인 ‘문화예술교육 정책(2018~2022)’을 중심으로 검토하였으며, 전통공예 교육의 개선 방향과 연계점을 도출하여 다음과 같이 목표를 설정하였다. 첫째, ‘공예 향유 문화생태계의 구축’ 둘째, ‘수요자 중심의 공예 교육 다각화’ 셋째, ‘전통공예 인력기반 고도화’ 이 가운데 ‘수요자 중심의 공예 교육 다각화’를 중심으로 장․단기 나전‧칠공예 교육프로그램으로 나누어 설계하여, 프로그램을 진행하였다. 또한, 해당 결과에 대한 검증과 평가를 위하여 교육 참여집단의 설문조사와 심층 인터뷰를 실시하였다. 따라서 전통공예(나전․칠공예) 교육을 매개로 일반 대중과의 공감대(연결)를 형성하고, 지속 가능한 대중화를 위한 전략으로서의 나전‧칠공예 교육의 방향성과 프로그램 결과를 도출하는 것을 최종 목표로 삼았다. 연구 성과는 다섯 가지로 정리할 수 있다. 첫째, 국내 나전‧칠공예 산업과 교육의 현황과 문제점 분석을 통해 대중을 위한 전통공예(나전‧칠공예) 교육의 필요성을 확인하였다. 오늘날 사회적 이슈와 소비패턴은 제작과 물질적 소비 중심에서 경험을 중시하고, 환경을 생각하는 지속 가능한 태도를 중시하는 형태로 변화하고 있다. 즉, 전통공예에 대한 우리의 인식 역시 이러한 동향을 반영했을 때, 공예를 단순히 물질적 소유물로 바라보는 태도에서 공예를 통한 경험을 중시하는 태도로의 전환이 필요하다고 밝혔다. 둘째, ‘전통공예(나전‧칠공예)와 대중을 매개할 지속 가능한 나전‧칠공예 교육의 개선 방향을 모색하였다. 국내 외 공예 교육프로그램 개발 사례 분석을 토대로, 각 세대와 문화적 배경을 존중하고 함께 아우를 수 있는 다양한 전통공예 교육프로그램의 연구와 개발의 필요성을 밝혔다. 셋째, 개선 방향의 두 번째 목표 ‘수요자 중심의 공예 교육 다각화’를 중심으로, 문화예술교육 정책전략과 연계한 전통공예(나전‧칠공예) 교육프로그램’을 제안하였다. 설정 목표를 기준으로 교육 대상층에 대한 사전 조사를 진행하여 맞춤형 주제를 선정하였고, 대중의 일상과 나전‧칠공예를 매개할 공감대를 형성하는데 주안점을 두었다. 넷째, 공예 관련 교육자 이수 과정(공예 에듀케이터, 문화예술교육사)을 통해 실제 현장 사례로 검토된 실증적인 교육프로그램을 기획하고자 하였다. 이론적 분석만으로는 한계가 있을 것으로 판단하여 본 연구자는 공예매개인력 양성과정과 문화예술교육사 자격을 함께 이수하는 과정을 진행하였다. 이를 통해 프로그램의 실제 설계부터 진행에 들어갈 때 단계별 실행방안을 설정하여 체계적으로 프로그램을 진행할 수 있었다. 다섯째, 프로그램 설계부터 교육 진행, 결과 분석까지 일련의 과정을 진행하면서, 해당 프로세스를 면밀하게 분석하고 파악할 수 있었다. 기존 문화예술교육 내 공예 교육프로그램 관련 선행연구에서는 프로그램의 기획부터 실제 적용사례와 결과 분석까지 이루어진 경우는 드문 편이며, 프로그램의 구상 단계에서 실현되지 못하고 그친 경우가 많았다. 본 연구에서는 필자가 프로그램 기획부터 진행과 평가까지 일련의 과정을 수행하면서, 수요자의 생생한 의견을 반영해 프로그램을 빠르게 개선하는데 활용하였다. 그러나, 다양한 대상층에 대한 분석과 프로그램 결과에 대한 객관성 그리고 적극적인 홍보방안 부족 등에서는 한계점을 지닌다. 각 대상층의 수요에 맞는 맞춤 교육프로그램을 실시하기 위해서는 더 많은 양의 대상층 분석과 프로그램 기획안의 개발 등을 필요할 것이며, 이런 과정을 통해 전통공예 교육프로그램 개발에 대한 객관성과 당위성을 입증할 수 있을 것이다. 또한, 앞으로 다양한 세대와 사회 계층에게 교육프로그램의 기회를 제공하기 위해서라도 이를 알리는 홍보 전략이 필수적이다. 우리 사회에서 전통공예의 지속 발전 가능성은 특정 전문가들만이 누리는 문화가 아니라, 생활 속에서 누구나 누릴 수 있는 문화로 자리 잡을 때 비로소 전통공예의 현재화가 이행될 것으로 생각한다. 본 논문이 공예가 우리 사회에서 그 수요가 확장됨에 따라, 각 공예 분야별 교육 프로그램 개발과 수요자 중심의 전통공예 교육에 대한 중요성 인식이 확대되기를 바라며, 향후 이와 관련된 구체적이고 진전된 연구가 계속해서 이루어지길 바란다.

한국의 사회변동과 점복행위의 이중적 제도화에 관한 연구

염은영 고려대학교 대학원 2020 국내박사

<ABSTRACT> A Study on the Bi-Vocal Institutionalization of Divination In the Context of Korean Social Change Name: Yeom, Eun Young Department of Sociology Graduate School Korea University Directed by Prof. Cho, Dae Yop This study focuses on how the conventionalized divination exists as it becomes institutionalized as a social phenomenon in Korea. The researcher has seen the process of institutionalization as a multi-layered process of typification, which includes output, maintenance and serial changes of divination, and a process of justification. Before defining divination as a segmental, individualized preference, the researcher intended to comprehend divination as a socially-constructed phenomenon, based on the correlation between individual behaviors and institution. In 2000, neoliberalism and individualism, deconstructive tendencies and diversified desires manifested, which led to growth of civil society. The researcher has examined the dual institutionalization in the market・public sector since 2000. The researcher has conducted in-depth interviews with 51 interviewees in total, which consist of diviners and professionals in the divinatory field, while contemplating what they recognize and interpret, aiming at figuring out how divination is being institutionalized in both sectors. The market institutionalization of divination should be comprehended in the context of universities marketization. The professionalism and certification system of vocational education should also be comprehended in such context. The cause of division-related education entering the field of institutionalized university education was that the demand for classes as means of civil education by lifelong education institutes or local governments became the barometer for founding and running such majors. Thus, it can be seen that ‘the demand from below’ has granted the institutionalization of founding related majors. From universities’ standpoint, the emergence of division-related majors is coinciding with the circumstance that brought stability to run related majors and relieved financial risks. This phenomenon allows us to interpret in multiple ways not only on the issue of the certification of diviners, but also on the necessity of diviners’ interest groups. Since 2000, due to the qualitative growth of diversified civil society, various forms of interest groups have emerged aside from the existing two prominent diviners’ interest groups. Korean Association of Diviners with worship of god(대한경신연합회) along with Korean Association of Diviners(한국역술인협회) has functioned as a representative diviners’ interest group. Korean Association of Diviners with worship of god eliminated the term ‘Victory over communism(승공)’, which was an ideological symbol for 30 years. It renamed the organization in order to pursue public interest and to legitimize itself, following the change of national policies. Starting out as a vertical meeting and parting manner at the time of national development, it has worked for the stakeholders as an interest group representing the state ideology or an interest group pursuing diviners’ rights and interests. Furthermore, it presents a wide range of spectrum reflecting that the interest groups are useless for its vertical or token aspects and collectivism. This proves that interest groups themselves cannot be excluded from the huge flux of social disintegration. The interpretation of diviners who seek public sectors of divination helped to recognize their different intentions in the process of their internal institutionalization. Especially, diviners who interprets with the I Ching, an ancient Chinese divination text, have the direction to legitimize themselves by systematically establishing study of divination. On the other hand, diviners who worship gods hope divination to be recognized as traditional religion in terms of institutionalization. The way diviners have interpreted on dual institutionalization in both market and public sectors followed by social changes since 2000 should be perceived along with historical background of divination in Korea’s society. As Korean people are obsessed with success and drive to move up the social ladder, divination in Korean society has been partially distorted. Meanwhile, the government imposed administrative sanction on divination, which ironically brought out a ‘division-seeking-society.’ This discontinuity creates attempts to expand the legitimacy and public character as divination becomes institutionalized. What we need to note is that both of these sectors did not develop segmentally, but were interconnected. In other words, they present dual but complex institutionalization which may have been reflected the diviners’ interpretations about ambivalence and value on divination, and their social status. Being correlated, the two dimensions of the institutionalization give impetus to each sector and restructure divination. The practice of divination becomes public as online public sphere on divination forms. It results in interconnected institutionalization, which brings out market expansion. Furthermore, the market institutionalization helps the reproduction of diviners in universities and the taxation. The study provides an outline to properly analyze and view the reconstruction of divination as an existing social phenomenon in Korea through the interrelated institutionalization. Divination in Korean society has made qualitative changes since 2000 thanks to related majors and the leveling-off in the interest groups. These two major sectors are being institutionalized with interconnected, but twofold. If the uncertainty, neoliberalism and individualization all institutionalize the market of divination, the expansion of reflexivity in civil society creates the ground for public institutionalization for divination. The process of its characterization and legitimization reconstructs divination. These two sectors drive one another. Diviners, as practitioners of divination are each speaking up for both academic・ religious institutionalization on the process. However, these two aims are significant as they sustain legitimacy, and secure sustainability. In addition, they are manifested based on the desires of social recognition on diviners, or ambivalent attitudes toward divination in Korea’s society. In this context, they are ‘the bi-vocal, the ambivalent revelation’ from identical diviners’ groups.