문화적 측면에서 미야자키하야오 작품연구

임용섭 한국만화애니메이션학회 2019 만화애니메이션연구 Vol.- No.55

This study is to analyze how the Japanese cultural archetypes were described in Hayao Miyazaki’s animations. The analysis subjects of animations were ‘The Princess Mononoke (1997),’ ‘The Wind Rises (2013),’ ‘My Neighbor Totoro (1988),’ and ‘The Spiriting Away of Sen and Chihiro (2001).’ Their cultural archetypes were classified in view of visual sense to be analyzed as three stratifications of cultural archetypes including ‘time axis,’ ‘spatial axis,’ and ‘subject axis.’ Hayao used the subjects of Japanese culture frequently in his works with Japanese background. Of course, the reason of frequent exposures with the subjects of Japanese culture is due to the uniqueness of Japanese traditional cultural format that is remained in the Japanese culture. Also, with respect to the subject selections of cultural archetype, he made tangible and intangible subjects related to Kami belief repetitively emerged in his works, which the cultural subjects were used as the critical tools to describe the narration or small tools with common background. Those who watched his animations may recall the subjects of Japanese culture in his works repeatedly used. Hayao’s repetitive expression methods of Japanese cultural archetypes can be considered to be successful in informing not only his animations but also Japanese culture. Moreover, Hayao’s review on the culture was not limited to Japanese cultural archetypes but to use the cultural archetypes from other countries as the subjects, demonstrating the intermediality relationship among cultures integrating with Japanese culture. What the author wants to reveal in this article are to develop the uniqueness of cultural archetype for the Korean animations although the same context of Hayao’s animations are developed and to broaden the utility and expandability rather than suggesting the subjects superficially so as to secure the interrelationship and seek the creative methods. 본 논문은 미야자키 하야오(Hayao Miyazaki)가 일본문화원형을 애니메이션 속에서 어떻게 표현하고 있는가에 대해 분석하였다. 연구 대상은 애니메이션 <모노노케 히메(The Princess Mononoke)>(1997), <바람이 분다(The Wind Rises)>(2013), <이웃집 토토로(My Neighbor Totoro)> (1988), <센과 치히로의 행방불명(The Spiriting Away Of Sen And Chihiro)>(2001)이며, 각 작품들 속 문화원형성을 시각적 측면에서 분류한 후 이를 다시 ‘시간 축’, ‘공간 축’, ‘주제 축’의 세 가지 문화원형 층위의 틀로 분석하였다. 연구 결과, 하야오는 일본을 배경으로 한 자신의 작품에서 일본문화 소재를 자주 사용한 것으로 나타났다. 물론, 이는 일본문화 속에 잔재(殘滓)하고 있는 일본 전통 문화양식의 특수성 때문일 것이다. 또 그는 문화원형 소재들 중에서도 유독 가미 신앙과 관련된 유·무형의 소재를 작품 속에 반복적으로 등장시켰다. 즉 이 문화 소재들을 서사를 풀어나가는 중요한 도구로, 또는 평범한 배경의 소도구로 사용한 것이다. 하야오의 애니메이션 작품을 자주 관람했던 수용자라면, 아마도 그가 반복적으로 사용했던 일본문화 소재들을 기억할 것이라 사료된다. 하야오가 계획한 일본문화원형의 반복·표출 방법은 그의 애니메이션뿐만 아니라 일본문화를 알리는 데도 큰 영향을 미쳤다고 볼 수 있다. 게다가 하야오의 문화에 대한 천착은 일본문화원형성 연구에 그치지 않고, 타국의 문화원형 소재를 일본문화와 혼합‧배치하는 시도로 나타났으며, 이를 통해 문화 간 상호매체성 관계를 보여주기도 하였다. 본 논문의 목적은 하야오와 같은 맥락의 애니메이션을 제작하지는 않더라도 한국 애니메이션을 위한 문화원형성의 특수성을 발굴하고, 소재의 평면적 제시가 아닌 그 활용성과 확장성을 넓혀 상호실증적 관련을 확보한 창작 방법이 필요함을 밝히는 데 있다.

주체와 유토피아 -간양(甘陽)의 1980년대 "문화론"에 대한 비판적 고찰

피경훈 고려대학교 중국학연구소 2014 中國學論叢 Vol.43 No.-

The reason why 1980s China is important is because that period had laid a fundament ground for the rebuilding of the subject after the end of “the Cultural Revolution.” Confronting with the unprecedented disaster, which was the total corruption of the cultural system during “the Cultural Revolution” period, Chinese intellectuals in 1980s had to rebuild their culture system. Under this kind of cultural circumstances, they had wanted to find the sources of the self: the national identity(民族認同). From the point of Duara`s view, this “finding the self or national identity” is natural, and its willingness for its nation identity is called as “authentic regime.” On the other hand, however, no matter how important it was, “the subject” which is able to alienate itself from its own cultural system, that is the national tradition, is indispensable for “the modern critical subject.” According to Chatterjee and Bhabha view, the crucial thing for the cultural subject in the modern power-field is not the problem whether it is our own or not, but is the problem whether the cultural subject can critically think its own cultural system. Nevertheless, although Gan Yang`s the cultural discourse in 1980s China accepted the concept “temporality” for rethinking Chinese tradition, but he failed to construct the subject who is able to alienate itself from its own cultural system(傳統). This kind of lack in constructing subject is still reproducing the subject which is prone to return to its tradition. As “the New Left(新左派)”, Gan Yang is also grouped as “the New Left”, has shown after 1990s, the subject being prone to its tradition could not produce “the critical subject”, and as a result, they became being inclined to “the cultural conservatism(文化保守主義).”This paper would propose that the root of this cultural conservatism should be related back to the 1980s cultural discourse, and Gan Yang`s cultural discourses could be good samples for that.

문화예술활동과 참여 동기가 개인의 주관적 안녕감에 미치는 영향 - 학습동기의 매개효과를 중심으로 -

김승혁 한국예술경영학회 2019 예술경영연구 Vol.0 No.51

The purpose of this study is to investigate the effects of culture and arts activities (experience, type, frequency) and participation motivation on subjective well-being and to investigate the mediating effects of learning motivation. For this study, the subject is limited to adults who are leading consumers of culture and art activities can decide what activity to do. By survey, data from 1,000 respondents are used for analysis after applying proportional sampling based on the proportion of sex and age indicated in the population statistics. Exploratory factor analysis and reliability analysis were conducted based on the collected data using SPSS v.22.0. The results obtained from the empirical analysis are as follows. First, regarding culture and art activities (experience, type, frequency) and subjective well-being, the results are as follows. H1. Those who experienced culture and arts activities have higher subjective well-being than non-experienced ones. H2. Participating in culture and art activity increases subjective well-being more than just spectating culture and art programs. H3. Heavy participants in culture and art activities have higher subjective well-being than lighter participants. These results indicate that culture and art activities are important variables that have a positive effect on subjective well-being. Therefore, participating in culture and art activities may be an appropriate way to enhance subjective well-being because they are life experiences that individuals can experience in their daily lives. Second, H4. internal motivation and external motivation, sub-factors of participation motivation in culture and art activities, have a positive effect on subjective well-being, and amotivation has a negative effect on subjective well-being. Therefore, in order to improve subjective well-being, it is important to strive to lower amotivation and increase internal and external motivation. Third, H5. learning motivation has a partial mediating effect on the relationship between participation motivation in culture and art activities and subjective well-being. This result suggests that culture and art activities and education might be helpful for subjective well-being when they are conducted together since participation motivation in culture. 본 연구는 문화예술활동(경험, 유형, 빈도)과 참여 동기가 주관적 안녕감에 미치는 영향과 학습동기의 매개효과를 파악하는 데 목적이 있다. 이를 위해 문화예술활동에 대한 주체적인 판단과 주 소비층인 일반 성인들로 한정하고 인구통계를 기준으로 성비와 연령비율에 근거한 비례할당을 적용하였으며, 1,000명의 데이터가 수집·분석에 이용되었다. 수집된 자료는 SPSS v.22.0 통계패키지 프로그램을 통해 탐색적 요인분석과 신뢰도 분석을 시행하였다. 본 연구의 주요결과는 다음과 같다. 첫째, 문화예술활동(경험, 유형, 빈도)과 주관적 안녕감에 대해서는 H1. 문화예술활동 경험자가 비경험자 보다 주관적 안녕감이 높다. H2. 문화예술참여 활동이 문화예술관람 활동보다 주관적 안녕감이 높다. H3. 문화예술활동 헤비참여자가 라이트참여자 보다 주관적 안녕감이 높다. 따라서 문화예술활동은 주관적 안녕감에 긍정적인 영향을 미치는 중요한 변인과 생활경험인 만큼, 주관적 안녕감을 높이는데 적절한 방법이다. 둘째, H4. 문화예술활동 참여 동기의 하위요인인 내적 동기, 외적 동기는 주관적 안녕감에 정(+)의 영향을 미치며, 무동기는 부(-)의 영향을 미치는 것으로 나타났다. 따라서 주관적 안녕감을 높이기 위해서는 무동기를 낮추고 내·외적 동기를 높이기 위해 노력해야 한다. 셋째, H5. 문화예술활동 참여 동기와 주관적 안녕감의 관계에서 학습동기는 부분매개효과가 있는 것으로 나타났다. 그러므로 문화예술활동과 문화예술교육은 함께 진행될 경우 주관적 안녕감의 향상에 도움이 될 수 있음을 시사한다.

외국음식 소비와 문화

정형식(Jung, Hyung-Shik),박종철(Park, Jong Chul),이규현(Lee, Kyu Hyun),김영심(Kim, Young Shim) 한국문화산업학회 2014 문화산업연구 Vol.14 No.2

음식소비는 문화와 깊이 관련된다. 본 연구는 소비자들이 외국전통음식을 섭식하는 태도와 행동에 식생활라이프스타일과 문화적 고유성이 어떠한 영향을 미치는가를 검증하였다. 조사대상은 최근 6개월 이내에 외국음식을 먹어본 210명의 소비자를 대상으로 하였다. 분석결과는 다음과 같다. 첫째, 소비자의 식생활라이프스타일 중 미각추구형은 주관적 규범 및 섭식태도 모두에 유의한 영향을 미치지 않았으나 건강추구형은 이들 모두에 유의한 영향을 미치는 것으로 나타났다. 둘째, 소비자의 다양성추구성향은 주관적 규범에는 영향을 미치지 않는 것으로 나타났으나 외국음식 섭식태도에는 유의한 영향을 미치는 것으로 나타나 외국전통음식 문화와 관련된 다양성 추구성향은 타인에게 영향을 받기보다는 개인적 성향으로 인한 결과로 이해된다. 셋째, 외국전통음식에 대한 접근성이 주관적 규범에 유의한 영향을 미치는 것으로 나타나 외국전통음식을 접할 수 있는 환경이 편리할수록 주변사람들의 영향도 높아짐을 나타냈다. 넷째, 외국음식의 문화적 고유성은 주관적 규범에 영향을 미치지 않는 것으로 나타났으나 외국전통음식 섭식태도에는 긍정적 영향을 미치는 것으로 나타났다. 또한 소비자의 주관적 규범이 외국전통음식 섭식태도에는 유의적 영향을 미치는 것으로 나타났으며, 주관적 규범이 향후 외국전통음식 지속 이용의사에도 유의한 영향을 미치는 것으로 나타났다. 마지막으로 외국음식 섭식태도가 향후 지속적인 외국음식이용의사에 긍정적 영향을 미치는 것으로 나타나 소비자의 외국전통음식 섭식을 촉진시키기 위해서는 우선적으로 긍정적 태도가 형성될 수 있도록 하는 것이 효과적임을 보여주고 있다. 본 연구결과를 통해 식생활라이프스타일 중 미각추구형보다는 건강추구형이 외국전통음식 섭식태도에 유의적 영향을 나타내 최근 소비자의 음식의 섭식태도가 건강지향적으로 바뀌고 있음을 확인하였다. 또한 외국전통음식은 한 국가의 문화와 민족에 대한 정체성이 담겨져 있어 단순한 음식으로서 이해하기보다는 문화적인 고유 특성으로 인한 섭식태도가 형성되고 있고 있음을 확인하였다. The recent influx of diverse foods from foreign nationshas increased accessibility to foreign foods from different cultures. The purpose of this study is to investigate the effects of consumer food-related lifestyles and the unique characteristics of food on consumer attitudes toward foreign food consumption, and subsequently, the effects of the consumer attitudes on subjective norm and intent to consume foreign foods. 210 questionnaires were used in the final analysis. The following are the main findings: 1) As to food-related lifestyles, health-seeking significantly affected the subjective norm and the consumption attitude, while taste-seeking had no influence over either of them; 2) consumer"s variety-seeking tendency affected the consumption attitude but not the subjective norm, which implies that consumer"s variety-seeking tendency for foreign foods becomes influenced by personal traits more than by opinions of others; 3) accessibility of foreign foods affected the subjective norm, indicating that other people in an environment influence consumers to a greater extent when foreign foods are easily available; 4) the cultural authenticity significantly affected consumption attitudes toward foreign foods but not the subjective norm; 5) consumer"s subjective norm affected both consumption attitudes toward foreign foods and the intent to continue foreign food consumption; and 6) consumption attitudes toward foreign foods had a positive effect on the intent to continue foreign food consumption, suggesting the importance of forming positive attitudes toward foreign food consumption in increasing foreign food consumption. The results of this study showed that health-seeking, rather than taste-seeking, had a significant effect on attitudes toward the foreign food consumption, which denotes the recent movement toward health-conscious consumption. The foreign foods encompass the culture of their country of origin as well as the identity of the ethnic group. Therefore, foreign food consumption attitude seems to be formed based on their cultural authenticity. The findings of this study suggest that consumer attitudes can be utilized to increase their intent to continue to consume foreign foods. 음식소비는 문화와 깊이 관련된다. 본 연구는 소비자들이 외국전통음식을 섭식하는 태도와 행동에 식생활라이프스타일과 문화적 고유성이 어떠한 영향을 미치는가를 검증하였다. 조사대상은 최근 6개월 이내에 외국음식을 먹어본 210명의 소비자를 대상으로 하였다. 분석결과는 다음과 같다. 첫째, 소비자의 식생활라이프스타일 중 미각추구형은 주관적 규범 및 섭식태도 모두에 유의한 영향을 미치지 않았으나 건강추구형은 이들 모두에 유의한 영향을 미치는 것으로 나타났다. 둘째, 소비자의 다양성추구성향은 주관적 규범에는 영향을 미치지 않는 것으로 나타났으나 외국음식 섭식태도에는 유의한 영향을 미치는 것으로 나타나 외국전통음식 문화와 관련된 다양성 추구성향은 타인에게 영향을 받기보다는 개인적 성향으로 인한 결과로 이해된다. 셋째, 외국전통음식에 대한 접근성이 주관적 규범에 유의한 영향을 미치는 것으로 나타나 외국전통음식을 접할 수 있는 환경이 편리할수록 주변사람들의 영향도 높아짐을 나타냈다. 넷째, 외국음식의 문화적 고유성은 주관적 규범에 영향을 미치지 않는 것으로 나타났으나 외국전통음식 섭식태도에는 긍정적 영향을 미치는 것으로 나타났다. 또한 소비자의 주관적 규범이 외국전통음식 섭식태도에는 유의적 영향을 미치는 것으로 나타났으며, 주관적 규범이 향후 외국전통음식 지속 이용의사에도 유의한 영향을 미치는 것으로 나타났다. 마지막으로 외국음식 섭식태도가 향후 지속적인 외국음식이용의사에 긍정적 영향을 미치는 것으로 나타나 소비자의 외국전통음식 섭식을 촉진시키기 위해서는 우선적으로 긍정적 태도가 형성될 수 있도록 하는 것이 효과적임을 보여주고 있다. 본 연구결과를 통해 식생활라이프스타일 중 미각추구형보다는 건강추구형이 외국전통음식 섭식태도에 유의적 영향을 나타내 최근 소비자의 음식의 섭식태도가 건강지향적으로 바뀌고 있음을 확인하였다. 또한 외국전통음식은 한 국가의 문화와 민족에 대한 정체성이 담겨져 있어 단순한 음식으로서 이해하기보다는 문화적인 고유 특성으로 인한 섭식태도가 형성되고 있고 있음을 확인하였다. The recent influx of diverse foods from foreign nationshas increased accessibility to foreign foods from different cultures. The purpose of this study is to investigate the effects of consumer food-related lifestyles and the unique characteristics of food on consumer attitudes toward foreign food consumption, and subsequently, the effects of the consumer attitudes on subjective norm and intent to consume foreign foods. 210 questionnaires were used in the final analysis. The following are the main findings: 1) As to food-related lifestyles, health-seeking significantly affected the subjective norm and the consumption attitude, while taste-seeking had no influence over either of them; 2) consumer"s variety-seeking tendency affected the consumption attitude but not the subjective norm, which implies that consumer"s variety-seeking tendency for foreign foods becomes influenced by personal traits more than by opinions of others; 3) accessibility of foreign foods affected the subjective norm, indicating that other people in an environment influence consumers to a greater extent when foreign foods are easily available; 4) the cultural authenticity significantly affected consumption attitudes toward foreign foods but not the subjective norm; 5) consumer"s subjective norm affected both consumption attitudes toward foreign foods and the intent to continue foreign food consumption; and 6) consumption attitudes toward foreign foods had a positive effect on the intent to continue foreign food consumption, suggesting the importance of forming positive attitudes toward foreign food consumption in increasing foreign food consumption. The results of this study showed that health-seeking, rather than taste-seeking, had a significant effect on attitudes toward the foreign food consumption, which denotes the recent movement toward health-conscious consumption. The foreign foods encompass the culture of their country of origin as well as the identity of the ethnic group. Therefore, foreign food consumption attitude seems to be formed based on their cultural authenticity. The findings of this study suggest that consumer attitudes can be utilized to increase their intent to continue to consume foreign foods.

학교교육의 근대적 주체형성 문제와 교육적 대안

전현곤(Jeon, Hyeon-Gon) 한국열린교육학회 2009 열린교육연구 Vol.17 No.2

본 연구는 근대의 학교교육이 합리적 이성을 표방하지만 사실은 기계적이고 도구적인 이성을 갖춘 주체를 형성하고 있으며, 이러한 학교의 도구적이고 획일적인 주체형성과정과 비 성찰적 학교환경은 탈 근대적 사회 환경과 다중적인 주체형성과정을 경험하고 있는 현재의 청소년들에게 자신의 삶을 성찰할 수 있고 유연하면서도 통합된 정체성을 형성시킬 시회를 제공하지 못하고 있다는 인식에서 출발한다. 결론적으로 본 연구는 학교가 학생들을 합리적 이성과 문화적 감수성을 갖춘 성찰적인 주체로 형성시키기 위해서는 학교육이 계몽주의적 담론에서 벗어나서 주체형성론과 문화연구의 연구 성과들을 도입할 것을 제안한다. The purpose of this thesis is to explore the problems of subjects constitution of schooling and tthe alternative ideas. The problems and contents set up to achieve this purpose are as follows: First, schooling claim to stand for reasonal reason but, in a practical manner, schooling constitute instrumental reason and mechanical reason. Second, the process of instrumental and standardized subjects constitution and unreflecting school environment do not afford the chance to adolescents reflect on their life and constitute flexible identity. Third, in this conditions, school can not claims validity of schooling. fourth, this thesis claims that the school introduce the theory of subject constitution and cultural studies in educational discourse This thesis draw on theories of subjects by Althusser and Foucault to understand the processes of construction and deconstruction of modern subject in school. According to the modern conception of subject a human being is presupposed to be the center of the world and also the reasonal, conscious and apriori subject. In contrast, Althusser and Foucault stress that the human subject is a kind of product of modern society and it is constructed by unconsciousness, linguistic order, discourse, discipline, and cultural regulations rather than they assume it as self-evident being. The subject constitution processes in school are characterized largely by being constructed by the knowledge as discourse, discipline and the characteristics of school space and this type of subject is a sort of centered, reasonal and rational ones. This thesis claims that the school introduce the theory of subject constitution and cultural studies in educational discourse because the school in the postmodern age needs to be concerned with the processes of subject constitution of students to understand adolescents correctly. And this thesis claims that school needs to constitute a reflective school environment that is capable of transforming instrumental reason to reflective one, achieving a balance between reason and cultural sensitivity, and also transforming multiple and schizophrenic subjects to flexible ones.

코드화된 문화적 주체들의 타자와의 공감 문제: 가네시로 가즈키의 『Go』를 중심으로

박치완 ( Tchi Wan Park ) 한국해석학회 2015 해석학연구 Vol.36 No.-

이 글은 재일작가 가네시로 가즈키(Kaneshiro Kazuki)의 소설 『GO』를 ‘타자와의 공감’의 문제를 중심으로 연구한 것이다. 공감 개념은 기본적으로 타자를 전제로 하며, 타자와의 공감(교감) 형성을 통해 자기변화를 꾀하고, 종국에는 상호변화에 이르러 상대를 이해하고 받아들이는 것이 관건이라 할 수 있다. 그리고 그 과정에서 사회문화적으로 소외된 자, 문화적 정체성의 혼동을 겪는 자들을 사회시스템 안에 포용되는 길이 예비될 수 있다. 그런데 『GO』에서 타자는 소통이나 공감의 대상이 아니라 철저히 ‘적대적 타자’로 묘사돼 있다. 그 결과 주체와 타자, 중심과 주변, 지배와 종속, 재일한인과 일본인 간의 위계적 구분과 차별로부터 야기된 문화적 폭력과 사회적 소외를 극복해보 려는 노력은 남녀 주인공 간에도 그리고 이들에 내외접하는 등장인물들 간에도 전혀 형성되지 못하고 있다. 배타적 문화로 코드화된 주체들의 타자에 대한 비공감(반감)이 이와 같은 결과를 초래한 원인이라 할 수 있다. ‘문제의 타자 물음’을 현대와 같은 다문화시대에 즈음해, 소설 제목 ‘GO’가 암시하고 있는 바 그대로, 과연 어느 방향으로 이끌어가야만 인류가 이제 더 이상문화적 갈등이나 반목 없이 공생, 상생의 목표에 이르게 될지, 본고에서 우리는 이에 대한 해답을 찾아보고자 했다. This article is to study Kaneshiro Kazuki``s novel Go focusing on sympathy with Other. The concept of sympathy fundamentally premises Other. A matter of sympathy is attempted self-change by making the communion with Other. Each person understands the others and finally reaches mutual-change. By this process, the social and cultural inclusion can be expected for the alienated people who has experienced confusion of cultural identity. By the way, Other is thoroughly portrayed as not the object of communication nor sympathy but hostile Other in Go. As a result, the effort to overcome the cultural violence and the social evil, caused from the hierarchical classification and the cultural discrimination between subject and Other, center and periphery, domination and subordination, Koreans in Japan and Japanese, is not transformed among main characters nor minor characters surrounded. The main cause of this result is the unsympathy about Other of the subject coded by exclusive culture. In which way, as implying by the title ‘Go’, should problem of Other be led for the humankind to achieve the goal as symbiosis, coexistence without the hostility of cultural struggle inThis article is to study Kaneshiro Kazuki``s novel Go focusing on sympathy with Other. The concept of sympathy fundamentally premises Other. A matter of sympathy is attempted self-change by making the communion with Other. Each person understands the others and finally reaches mutual-change. By this process, the social and cultural inclusion can be expected for the alienated people who has experienced confusion of cultural identity. By the way, Other is thoroughly portrayed as not the object of communication nor sympathy but hostile Other in Go. As a result, the effort to overcome the cultural violence and the social evil, caused from the hierarchical classification and the cultural discrimination between subject and Other, center and periphery, domination and subordination, Koreans in Japan and Japanese, is not transformed among main characters nor minor characters surrounded. The main cause of this result is the unsympathy about Other of the subject coded by exclusive culture. In which way, as implying by the title ‘Go’, should problem of Other be led for the humankind to achieve the goal as symbiosis, coexistence without the hostility of cultural struggle in the era of multi-cultural? In this article, we raise this question and suggest the solution as well.

교양소설의 두 유형에 나타난 교양주체의 의미

김미영 ( Mi Young Kim ) 한국언어문화학회 2015 한국언어문화 Vol.0 No.56

This paper presents an attempt to “re-read” The Square by Choi In-hun and Portrait of the Days of Youth by Lee Mun-yeol from the perspective of bildungsromans. The plots and embodiments of subject of culture in both the novels are similar to those of German"Bildungsroman"and also exhibit enough Korean features. Culture builds characters as intellectuals and cultured individuals and thus becomes a criterion to show the cultural refinement of the upper class of the time. It also contains the policy and ruling ideology of the time. Subjects of culture ultimately seek after harmony with the world through an ego exploration process, but the results are sometimes unsuccessful. The processes and results can lead to the disillusive and romantic types of bildungsromans. While The Square by Choi In-hun is one of the representative works in the disillusive type of bildungsromans, Portrait of the Days of Youth by Lee Mun-yeol is one of the representative works in the romantic type of bildungsromans. In disillusive bildungsromans, the subjects of culture fail to narrow down the gap between the world and themselves and eventually face frustration. In romantic bildungsromans, the main characters secure their own worlds. In The Square, Lee Myeong-jun, who is capable of criticizing the contradictions of political and social reality, is one of the utmost intellectuals and cultured men of the time, but he has a feeling of disappointment due to the gap between his own ideal and the reality and chooses to take his own life. In Portrait of the Days of Youth, Lee Yeong-hun, on the other hand, strengthens his own artistic world through ego exploration and achieves harmony with the world. Here one cannot disregard the gender differences in culture building between male and female subjects of culture. While male subjects of culture build their culture through"books"both in disillusive and romantic bildungsromans, their female counterparts build their culture by the influence of male subjects rather than on their own. In The Square, the female subject is perceived as the object of abasement by the male subject rather than being embodied as a perfect cultured person. The bildungsroman by Lee Mun-yeol, however, shows different aspects from the bildungsroman by Choi In-hun, embodying female subjects of culture in two types. They either receive instructions for culture building from the male subject or become subjects of culture through their own abilities. The former become the objects of criticism to male subjects like in The Square, the latter are set as helpers that exert influences on the ego exploration process of male subjects. Those changes to female subjects are the results of accepting the changes to the consciousness of culture.

漢文科 교원양성교육과정의 基本履修科目 구성과 운영 방안

이동재 ( Dongjae Lee ) 한국한자한문교육학회 2015 漢字 漢文敎育 Vol.37 No.-

본고는 우리나라의 한문교사를 양성하는 10개 사범대학을 중심으로 각 대학의 교육과정을 교육부에서 제시한 한문교사 양성을 위한 기본이수과목을 중심으로 그 운영 실태를 살펴보고, 개선점을 찾아보았다. 중등 한문교사의 자격 기준은 대범주로 한문문화의식, 교과지식, 학습자의 이해, 수업능력, 학습평가 능력 등이 있고, 그 세부기준이 20가지가 있으며, 이에 필요한 기본이수과목인 한문교육론, 경서강독, 한문문법, 문자학개론, 한문학개론, 한문학사, 한문국역연습, 한시선독, 한문소설선독, 역대산문선독 등 10개 과목이 있다. 먼저, 우리나라의 10개 사범대학 한문교육과의 교육과정 운영 현황을 기본이수과목을 중심으로 살펴보았다. 교과교육학과 관련된 한문교육론이나 교재연구 및 지도법은 거의 모든 대학이 강좌를 개설하고 있으나 평가와 관련된 강좌의 개설이 거의 없었다. 교과 내용학에 있어서도 경전강독은 학교마다 편차가 매우 심하여 2개 강좌에서 7개 강좌까지 다양하였고, 한문문법과 문자학개론, 한문학개론은 10개 대학이 1강좌씩을 개설하고 있었다. 한문학사는 7개 대학이 2강좌를 개설하고 1개 대학은 4강좌를 개설하기도 하였고, 한문국역연습은 5개 대학이 1강좌를 2개 대학이 2강좌를 개설하였으며, 2개 대학은 1강좌도 개설하지 않았다. 한시선독은 2강좌에서 5강좌를 개설한 대학이 있었으며, 한문소설선독은 8개 대학이 1강좌를 개설하고 있었으며, 산문선독은 3강좌에서 7강좌까지 다양하게 개설하고 있었다. 그러나 한문문화의식과 관련된 교과는 교과목의 명칭 상으로는 살펴볼 수가 없었다. 다음으로, 교육과정의 구성과 운영 방안을 모색해 보았다. 첫째, 교과지식의 내용에 대한 재편이다. 한문지식에 있어서도 경서강독과 문자학개론 등, 일부 강좌는 그 내용의 중요도, 난이도, 범위 등으로 강좌를 더 많이 확보하여야 한다. 그리고 한문의 특성상 文·史·哲비중의 하한선을 두어 최소한의 이수가 이루어지도록 재편하여야한다. 둘째, 일상의 언어생활에 활용하고, 도구교과적 성격을 구현하기 위한 교과목의 개설이 필요하다. 셋째, 한문과의 목표 가운데 하나인 한자문화권의 문화를 이해하고 상호협력하며 이해를 증진하기 위한 강좌의 개설이 필요하다. 넷째, 한문문화를 이해할 수 있는 교과의 신설이 필요하다. 다섯째, 전통문화를 이해할 수 있는 교과의 개설이 필요하다. 여섯째, 교수·학습 계획-실행-평가라는 교육학의 원론적인 이해를 위해서라도 평가를 체계적으로 이해할 수 있는 평가관련교과를 개설하여야 한다. 나아가 교사는 전문직이므로 엄격한 자격과 자질을 갖추어야 한다. 전문인인 교사를 만들기 위해 교사의 책무성을 제고시킬 수 있는 교육과정의 운영이 필요하다. 그리고 교육과정의 운영에 있어서 교과명과 내용요소가 일치하는가에 대한 문제에 대한 진지한 논의가 있어야 한다. This study surveyed curriculum operation in each of 10 colleges of education training Chinese classics teachers in Korea, focusing on the basic required courses for Chinese classics teacher education suggested by the Ministry of Education, and looked for related problems and solutions. Qualifications for secondary Chinese classics teachers include general qualities such as cultural consciousness of Chinese classics, subject knowledge, understanding of learners, teaching ability, assessment ability, etc., and 20 practical qualities. In addition, there are 10 basic required subjects, which are Teaching Curriculum and Teaching Methodology of Sino-Korean Classics, Readings in the Confucian Classics, Chinese Classics and Grammar, Introduction to Chinese Characters, Introduction to Chinese Classic Literature, History of Chinese Classic Texts, Translation Practice of Chinese Classics, Selective Readings in Sino- Korean Poetry, Selective Reading in Chinese Classic Novels, and Selective Readings in Prose. First, this study examined the curriculum operation of the Chinese Classics Education Department at 10 colleges of education in Korea, focusing on the basic required subjects. Courses related to subject pedagogics such as Teaching Curriculum and Teaching Methodology of Sino-Korean Classics and Materials and Methods in Teaching Chinese Classics were offered in almost every college, but courses related to assessment were hardly found. With regard to subject contents as well, the number of courses for Confucian classic reading varied from 2 to 7, and all the 10 colleges opened Chinese Classics and Grammar, Introduction to Chinese Characters, and Introduction to Chinese Classic Literature. With regard to History of Chinese Classic Texts, 7 colleges offered 2 courses each, and 1 college offered 4 courses. For Translation Practice of Chinese Classics, 5 colleges offered 1 course each, 2 colleges offered 2 courses each, and 2 colleges did not offer at all. For Selective Readings in Sino-Korean Poetry, some colleges offered 2-5 courses each, and for Selective Reading in Chinese Classic Novels, 8 colleges offered 1 course each. For Selective Readings in Prose, the colleges offered 3-7 courses each. Based on subject name, however, no subject related to Cultural Consciousness of Chinese Classics was found. Next, this study looked for strategies for the composition and operation of curriculum. First, the contents of subject knowledge need to be restructured. With regard to the knowledge of Chinese classics as well, some subjects including Readings in the Confucian Classics and Introduction to Chinese Characters need to offer a larger number of courses according to the importance, difficulty, and scope of contents. In consideration of the characteristic of Chinese classics, there should be a lower limit in the percentage of literature, history, and philosophy so that the students may complete at least the minimum requirement. Second, it is necessary to open courses for utilizing Chinese classics in daily language life and to implement the nature of tool subject. Third, it is necessary to open courses for understanding culture in the cultural region of Chinese character, which is one of the goals of Chinese classics education, and to promote mutual cooperation and understanding. Fourth, new subjects need to be developed for understanding the culture of Chinese classics. Fifth, subjects for understanding traditional culture should be opened. Sixth, for understanding the basics of education, which are planning, executing, and assessing teaching-learning, assessment-related subjects need to be offered so that the students may understand assessment systematically. Because teachers are professionals, they should be equipped strictly with required qualifications and qualities. Therefore, the curriculum should be operated in a way of training professional teachers and enhancing their accountability as a teacher. Moreover, serious discussions should be made on agreement between the name and contents of courses in curriculum operation.

다문화시대의 문화교육과 국어/문학교육

김수이(Kim Su-Yee) 우리말글학회 2008 우리말 글 Vol.42 No.-

The In a cultural age when culture leads all the spheres of society, a Korean education must be given together with the role of a cultural education. This paper, in line with the development of 'a cultural age' and 'a multi-cultural society' is intended to examine the desired method of connecting a Korean with a cultural education mostly referring to a literary-criticism education. A Korean education is, recently, reforming identity as a course of study aiming at a learner-centered open education. It results from having given new educational duties suitable for a new age to it as a main body in charge of 'a cultural education' that a Korean education, aiming at an opening education, renewed existing identity of a Koran subject. A multi-cultural society requires its members to correctly understand culture, and the difference and diversity of culture. The reason and method that a Koran education is able to carry out the role of a cultural education in a multi-cultural age are as follows. First, it is possible to train learners as 'a cultural subject' by teaching them literary works, important texts of a Korean education. Because literary works may be cultural texts reflecting a variety of cultural phenomena of society. Second, learners may have proper cognition of the difference and diversity of culture by learning various cultural phenomena and values, reflected in literary works. Third, learners may be trained as cultural talents having a reflectiv e?subjective?creative view through training of diversely interpreting literary works as cultural texts. This also corresponds to the conditions for training talent, which means "a well-educated person carving his/her way", "a person creating a new value who well understands our culture", as defined in the 7th educational course. A literary-criticism education has an important part to play in the connection of a Koran and a cultural education. It is because the power of viewing literary works from the cultural standpoint increases through criticism. This paper, citing Kim Su-young's poem as an instance, proposed a method of teaching literary works from a literary-criticism view.

강릉지역 ‘농촌문화 콘텐츠’의 인문학적 접근

이경화(Lee, Gyeong Hwa) 관동대학교 인문과학연구소 2012 人文學硏究 Vol.17 No.-

Government policy on "Building a Village", which was launched as "Green and Experiential Tourism of Farm Village Project", has revealed noticeable problems since it emphasizes on economical aspects. "Building a Village" requires a holistic approach which covers all the economical, sociological, and cultural aspects in order to dynamize conventional villages. In our rural life and culture, there are traditional knowledge, national identity, authentic life style and its natural ecology. If these resources were developed to cultural goods and services, the rural could be more significant and valuable to us. The aim of this paper is to discuss the way to develop the cultural goods and services on the media containing a message. At first, this paper argues that cultural contents demanded a rural society are for the rural, of the rural and by the rural, because that could have an effect on rural revitalization. And this study regarding the goods and services or rural as the cultural contents have examines how they make people enjoy the culture of rural. And then we have suggested how to develop the cultural contents for rural. Firstly it needs to support the people who is willing to expressing their own experience to cultural contents as the cultural subject. It"s not matter where they live, for anyone can be a subject if they create something. Secondly, let they enjoy and express something having a message of the rural. Finally, make the rural to be a playground which a people can play creating their contents, spending their free time, doing an artistic or recreational activity and so on. The paper concludes by arguing that more expressions in form of analog contents or digital contents like published papers, web pages, games, movies should be made by many people who have experience and recognize the value of the rural.