재미동포 아동의 문화 간 의사소통능력 신장을 위한 한국학 기반 문화 교육

이정희 국제한국어교육학회 2015 한국어 교육 Vol.26 No.2

The essence of Korean Culture Education for Korean-American Children is to instill an identity of a Korean-American. The priority should be given to develop intercultural communication competency and gain comparative perspectives through learning both Korean culture and American culture. In order for this to transpire, Korean culture education needs to be based on authentic Korean contents, and there is also a necessity for a curriculum that incorporates elements of Korean studies with American culture. In particular, since culture education is aimed for young children, it needs to be motivating and provoke cultural curiosity in children. Furthermore, appropriate cultural items need to be selected for students in order for them to relate with emotionally. In this study, the aim was to suggest a ‘Culture Education based on Korean Studies to develop Intercultural Communication Competence,’ and recommend ways to improve educational content and methodologies. The study proposed contents for a school curriculum fit for a 32 week curriculum at local Korean Language Schools. In particular, the proposed contents can be applied to class activities, such as Korean fairy tales, folk songs, traditional games which allow for a comparative perspective of Korean and American culture. In turn, this will allow heritage children to properly recognize the commonalities and cultural differences of the Korean and American local culture, and improve cultural sensitivity to act appropriately in each culture.

A Study on Skills of Dialogue and Compromise with Iran: Focusing on Culture and Code of Behavior

Fatemeh YOUSEFI 한국글로벌문화학회 2022 글로벌문화연구 Vol.13 No.3

이 연구는 세계적으로 상당한 영향력을 가지고 있는 이란 문화 혹은 페르시아 전통 대한 분석에 중점을 두고 있다. 이란은 중동문명의 요람 중 하나로, 중동지역 국가이지만 아랍 문화의 일부가 아니다. 이란의 문화는 강한 가족 유대와 높은 수준의 개인주의가 역설적으로 혼합되어 있다. 동시에 전통적으로 페르시아 문화는 성취와 성과에 대한 강한 지향을 가지고 있다. 이 연구는 Richard N. Frye의 ‘Greater Iran: A 20th-Century Odyssey (2005)’에서 이러한 이란 문화 수준의 역사적 영향을 확인하였다. 이 논문은 이란 문화에 대한 상징의 사례와 이란 사회에서 준수해야하는 에티켓 및 관습에 대한 규칙을 조사하였고, 타협과 상호이해의 원칙을 중심으로, 이슬람 가치가 유형별로 이란 사회에 어떻게 발현되고 있는지 분석하였다. 이란의 문화와 전통은 복잡하고 깊은 역사를 가지고 있다는 관점에서 이란에서만 이해하고 통용되는 문화의 사회적 현상에 대한 설명과 더불어, Tarof에 대한 정확한 정의를 포함하여 고유한 문화현상, 노인 존중 및 기타 독특한 에티켓 사례를 정리하였다. The study focuses on the culture of Iran or culture of Persia, which is among the most influential in the world. Iran, also known as Persia, is widely considered to be one of the cradles of civilization. The first important fact is that Iran, while a Middle Eastern country, is not part of the Arab culture. Iran’s culture is distinguished by its seemingly paradoxical mix of strong family ties and connections and a high degree of individualism. At the same time, the culture has strong orientations toward achievement and performance. Richard N. Frye, a prominent Iranologist, stresses the high level historical impact of Iranian culture in his 2005 book Greater Iran: A 20<SUP>th</SUP>-Century Odyssey: “Iran’s glory has always been its culture” This paper explores the examples of symbols about Iranian Culture and important rules for etiquette and customs tha should be observed. Researchers demonstrate how different principles and patterns of interaction are across cultures. Iranian culture and traditions are complex and have a deep history. To sum up, I have explained about culture and traditions only understand and used in Iran, such as; Ta’rof, although exact definitions for ta’rof are difficult, as are all terms that indicate cultural institutions, respecting seniors and other interesting etiquettes and information on Iran.

방법으로서의 문화연구와 중국문학

임춘성 중국학연구회 2017 중국학연구 Vol.- No.79

Although the ‘cultural studies’ turn’ has been around for a long time, the acceptance of it has been slow in Korean Chinese literature. This article critically searched the fact that the cultural studies of the Birmingham school focused on popular culture research as a reaction to criticism of popular culture as anarchy at the stage of ‘study of culture’, and proposed to break the barriers of high culture and popular culture and to carry out interdisciplinary research on the good culture. From the ‘study of culture’ of Leavisism to the ‘cultural studies’ of the Birmingham school, it is time to move on to the ‘cultural studies of culture’ stage. This results in an emphasis on ‘cultural studies as a method’. In this paper, we present ‘cultural studies of culture’. This is to break down the barriers between the existing high culture and popular culture, ‘study of culture’ and ‘cultural studies’, and to research culturally it by submitting a new culture concept that encompasses high culture and popular culture. If the Birmingham school, which criticized it and advocated ‘study of culture’ centering on popular culture, was in the second stage, now we need to move on to the new third stage. This is an extension of the research subject from the viewpoint of the existing ‘cultural studies’, and it is advantageous to establish the research methodology from the viewpoint of ‘study of culture’. ‘문화연구로의 전환’이 일어난 지 오래되었지만 한국 중문학계에서는 그 수용이 더딘 편이었다. 이 글에서는 ‘문화의 연구’ 단계에서 대중문화를 무정부 상태라고 비판한 것에 대한 반발로, 버밍햄학파의 문화연구가 대중문화 연구에 중점을 두었던 사실을 비판적으로 포착해서, 새로운 단계의 문화연구는 고급문화와 대중문화의 장벽을 타파하고 양성문화에 대한 학제간 융복합적 연구를 진행할 것을 제안했다. 리비스주의의 ‘문화의 연구’로부터 버밍햄학파의 ‘문화연구’로, 이제 다시 ‘문화에 대한 문화연구’ 단계로 나아가자는 것이다. 이는 ‘방법으로서의 문화연구’에 대한 강조로 귀결된다. 이 논문에서는 ‘문화에 대한 문화연구(cultural studies of culture)’를 제기한다. 이는 기존의 고급문화와 대중문화의 구분, ‘문화의 연구’와 ‘문화연구’의 장벽을 타파하고, 고급문화와 대중문화를 아우르는 문화 개념을 새롭게 제출하면서 그것을 ‘문화적으로’ 연구하자는 것이다. 고급문화 중심의 리비스주의가 1단계였고, 이를 비판하고 대중문화 중심의 문화연구를 제창한 버밍햄학파가 2단계였다면, 이제는 고급문화와 대중문화를 구분하지 말고 양성문화를 발굴하고 악성문화를 지양하는 새로운 3단계로 나아갈 필요가 있다. 이는 기존의 ‘문화연구’의 입장에서 보면 연구의 대상을 확장하는 것이고, ‘문화의 연구’의 입장에서 보면 연구 방법론을 확립하는 장점이 있다.

부산 문화예술교육의 과제와 전망

남영희,조영미,이순욱 한국문학회 2018 韓國文學論叢 Vol.80 No.-

In the past, the notion of culture and art education was regarded only as technique education of art. But these days it has expanded into the realm of culture. The inherent worth of art delivered through culture and art education allow humans to understand and cultivate himself. It is also a national policy object in terms of discovering and establishing regional identity, improving quality of life and developing creativity of the nation. The value of culture and art education is significant. In the era of decentralization, this paper aimed to find the desired direction for social amplification of the value of culture and art education, and examined the current situation of culture and art education in Busan focused on projects by Busan Cultural Foundation, Federation of Busan Culture and Art Education, Busan Metropolitan City Office of Education. So far, it has achieved success by value spread of culture & art education, quota growth and infrastructure expansion. On the other hand, problems such as limitations due to central government and supplier oriented policies, vulnerability in local ecosystems, imbalanced education targets and lack of understanding among school officials and teachers. Thus, three policy directions were suggested: 1. to build an ecosystem for cultural and art education by regional network activation, region concentration and law system maintenance; 2. to establish demand-oriented educational environment by life-zone based education, lifelong education, opportunity expansion to enjoy culture and arts; 3. to improve quality of culture and art education by teaching competency advancement, online platform system and research infrastructure. 오늘날 문화예술교육은 기능 중심의 예능교육을 지칭하던 기존 개념에서 나아가 ‘문화’라는 큰 범주에서 사유된다. 그것은 문화예술의 내재적 원리를 통해 인간이 자신을 이해하고 성취하는 과정으로서의 교육이자 모든 국민의 문화예술 향유 기회 확대와 삶의 질 개선, 창조력 함양을 위한 국가 정책의 대상이기도 하다. 오늘날 문화예술교육은 개개인의 문화적 잠재력을 극대화하고 국가의 창의력을 견인할 수 있는 점에서 중요한 가치를 지니고 있으며, 점차 외연을 확장시켜 나가고 있다. 이 글에서는 부산의 문화예술교육의 현황을 점검하고, 지역분권의 시대를 맞이하여 부산의 문화예술교육이 나아가야 할 방향을 모색하였다. 부산지역은 정책으로서의 문화예술교육이 시작된 이래 문화예술교육의 가치 확산, 사업 대상과 규모 확대, 교육 인프라 확충, 문화향유의 기회 확대, 지역민의 문화적 삶의 질 향상이라는 성과를 도출해낼 수 있었다. 부산문화재단(부산문화예술교육지원센터), 부산문화예술교육연합회(예술강사지원센터), 부산광역시교육청, 지역 내 기타기관을 대상으로 지원사업을 검토하였다. 그 결과, 지역 문화예술교육의 발전을 가로막는 공급자ㆍ중앙 주도적 정책 체계, 지역 기반 문화예술교육 생태계의 취약성, 교육내용의 미비와 방법론 부재, 관리시스템 부실, 교육대상의 불균형 심화, 문화예술 담당자나 학교관계자ㆍ교사들의 문화예술교육에 대한 이해 부족, 성과 시스템 미구축 등의 다양한 문제점을 안고 있었다. 이를 바탕으로 지역이 처한 문화예술교육의 현실을 냉정하게 진단하고 발전방안을 제안하였다. 제도 정비와 기관별 협력체계 구축, 운영체제 개편을 통한 지역 집중성 강화, 국내외 문화예술교육 네트워크 활성화를 통해 지역 기반 문화예술교육 생태계를 조성하고, 생활권과 연계된 문화예술 교육기반의 점진적 확대, 생애주기별 문화예술교육의 실시와 문화향유의 기회 확대, 학교문화예술교육과 사회문화예술교육의 영역별 연계성 강화를 통해 수요자 중심의 교육환경을 구축해야 할 필요가 있었다. 또한 문화예술교육의 질적 기반을 고도화하기 위해 인적자원의 역량 개발 강화, 문화예술교육 온라인 플랫폼 구축과 확대, 국내외 문화예술교육의 동향과 실태조사 연구기반 마련도 시급한 과제였다.

The Text-Mining of Munhwa (Culture) : The Case of a Popular Magazine in 1930s Korea

LEE JAE-YON,KIM HYUNJOO 계명대학교 한국학연구원 2019 Acta Koreana Vol.22 No.2

Culture was an always “overloaded” concept during Korea’s colonial period. Like the ideas of literature and art, it was one of the main routes through which Koreans developed a socio-political sense when they were forbidden to speak about politics. Starting in the 1920s especially, Koreans used culture to establish intellectual foundations of modernity, cultivate the masses’ aesthetic senses, and seriously engage with colonial reality. Furthermore, the idea of culture became more complicated in the late 1930s as the colonial government more aggressively employed the cultural idea to propagate a series of wars while mainlining Japan’s ascendency in East Asia. Reflecting upon such a conceptual tug of war by different socio-political actors, this article uses text-mining to explore the changing meanings of culture in a 1930s popular magazine. Run by the proponents of culture as a forefront of social movements, Samch’ŏlli (“Threethousand ri,” which figuratively refers to Korea) was a monthly magazine that lasted for more than a decade from 1929 to 1941, unlike many short-lived journals under censorship. By examining the frequency of the keywords that composed the theme of culture, and the semantic network of culture’s cooccurring words, we diachronically trace the polyphonic meanings of culture in different timeframes. These quantitative and linguistic methods suggest that culture’s semantic network drawn from a 1930s periodical was far larger, more diverse in composition, and more influential than explained in previous studies, especially in its interplay with the various socio-political actors in launching collective projects by Korean intellectuals and the colonial government.

‘문화적 자본’ 이론을 활용한 지역문화향유의 함의에 관한 연구

서순복 서울행정학회 2009 한국사회와 행정연구 Vol.20 No.1

The goal of this study is to draw local cultural strategy and task with the survey of the enjoyment of local culture together from the point of view of integrated approach related to the democratization of culture and cultural democracy, by classifying cultural capital concept into the objectified state cultural capital, institutionalized state cultural capital, embodied state cultural capital, trying to make operational definition, researching the real state of cultural enjoyment and connecting both of them. It is necessary for the possession percentage of objectified state cultural capital to be increased for enlarging the cultural enjoyment ability of local residents, and it is also necessary to make various efforts in the level of software and humanware for raising low rates of using cultural infrastructure. In addition, for getting out of the phenomenon of making fixed ideas including the realization of residents' right of culture and the exclusion of participation in cultural enjoyment, it is also necessary to deliberate cultural policy methods for democratization of culture. In the aspects of embodied state cultural capital, it is essential to move prior ranking and emphasis of cultural policy direction from the advanced culture to the living culture of public culture. In addition to evaluate policy-effectiveness for democratization of culture, it is also essential for local residents to enjoy their daily lives that life become art and art becomes life by deriving policy direction enlarging civilian's cultural capability. And, it is necessary to consider the method of utilizing culture and art for actively developing local culture enjoyment programs executing arts therapy program through culture and art at local community and strengthening communication and relationship between families.

중남미 문화연구에 대한 고찰

이성훈 한국외국어대학교 외국문학연구소 2002 외국문학연구 Vol.- No.12

Culture Studies originated in the Great Britain in 1950s and 1960s, does not necessarily come to a realization with an unified character and an universal form. As an intellectual project, each Culture Studies bears unique historical background and also different form according to history of the nation in which Culture Studies has been performed. For example, there is profound difference in the way Culture Studies is carried out among in Great Britain where Culture Studies was originated, and in United States, and of course in the Latin America. This makes the historical meaning of the Culture Studies significant. It is of much importance to understand what kind of form does Culture Studies takes and why one can find various forms of the Culture Studies, in considering the practical aspect of Culture Studies. This means that Culture Studies itself is not performed in search for a sole project, but is deeply affected by the text or the language on which Culture Studies is carried out and the ideological attitude the researcher bears toward the text. In that sense, the Latin American Culture Studies its own value, and it shows a certain tendency in diverse spectrum of the theory camps in the Latin America, and complications and agony that the Latin American intellectual went through seeking alternatives for the globalization which has taken place since 1990s. What this paper like to present is to draw the ‘cognitive map’ of the theory camps in the Latin America, covering the process that Culture Studies was discussed among Latin American intellectuals, and the historical context which caused the fundamental distinction, other than to introduce a mere general discussion about the nature of Culture Studies. Moreover, through this discussion, one can understand the characteristics the Latin American Culture Studies presents, and criticize a few concept about Latin American Culture Studies. As we saw above, Culture Studies in the Latin America was formed in the state of both tension and cooperaton with literature criticism. With not only the hybriditical nature of the Latin American literature but also social stand Latin American writers has hold, one may say that the Latin American Culture Studies has been ahead of others in raising an issue in research method or in research criteria of Culture Studies. Due to the peculiar intellectual tradition in Latin American and Sociohistorical condition, one may see the Latin American Culture Studies has its ownand distinguished feature. Unlike the western Culture Studies which took up most part of existing literature criticism after it was rapidly forced out of the scene, in Latin America Culture Studies actively absorbed the analyzing tools of literary criticism and broaden its criteria, in other words, cultural-researchization of literature criticism was the distinguished tendency in Latin America. The phenomenon that the theoretical concepts widely used in literary criticism are adapted as tools for analyzing the culture to the culture researcher is one evidence. On the other hand, whereas the western Culture Studies pursued bringing something political to substantial routine space, that is, micro-politics, the Latin American Culture Studies tried to solve politic problems in the very conceptual space-the Nation. That tells us about the intellectual complication of Latin American intellectuals who still has modern problems with them and attempts to solve this through ‘post-modern’ Culture Studies as a key. In short, Latin American Culture Studies adapting the tools general culture studies suggests, according to Latin American situation, searches for its own and unique method.

한국어교육의 문화인지적 접근방법 ― 문화인지교수법

강보유 ( Baoyou Jiang ) 중국한국(조선)어교육연구학회 2015 한국(조선)어교육연구 Vol.10 No.-

Culture-cognitive teaching method is based on cultural linguistics and cognitive linguistics. Cultural linguistics explains the cultural genes on the structure of languages, while cognitive linguistics explains what language structure reflects on consciousness. Culture-cognition is an organic whole, not simply adding the concept of culture to cognition. Culture-cognition reflects the relevance of culture and cognition projected on language structure. Through culture-cognitive mirror, the individuality and the universality of language can be observed. Culture is like a magnifier, highlighting the individuality, and cognition is like a microscope, registering universality. Cognition acts like a link, showing universality, while culture plays the role of a basis, highlighting the varied characteristics of different languages. The principles of culture-cognitive teaching method include the principle of teachers’ qualification, the principle of students’ cooperation, the principle of culture-cognitive explanation, and the principle of textbook writing.

Cultural Significance of Changing Conservative Baptist Worship: Doom of Religious Culture in Entertainment Age?

한재동 한국실천신학회 2019 신학과 실천 Vol.0 No.65

The study is to discuss how modern popular culture influences the church in terms of the relationship between worship and culture. The author assumes that worship is the comprehensive cultural actualization of the church, in which the inside and outside cultures of the church encounter each other. The author is particularly interested in popular culture’s impact on conservative congregations. The conservative churches are supposed to stand against secular culture. This supposition is not so clear and convincing as to articulate always the borderline between secular culture and non-secular culture. Conservatism today in religious domain may be quite ideological; we may face a secular conservatism in actuality. The article takes the Southern Baptist Convention churches for a typical case to inquire into the subject matter. The churches are not only one of the representative conservative churches but also the largest protestant denominational group in North America the most influential protestant region in the modern world. Above all, the Southern Baptist churches have inherited the Separatist tradition of England and the old continent, which struggled to separate the church from state and the less Christian multitude. The separatist ideal was to establish pure church in both spirituality and culture. In addition to the separatist heritage, the Southern Baptists are sectionalized by their environmental peculiarities. All these notwithstanding, the Southern Baptist churches adopt show business culture into their worship after all. Methodologically the study is not to analyse the current secular aspects of the Souther Baptist worship but to trace back the historical developments of the traditions so as to find out what possibly made them as they are now from their own perspective. And the research does not find any definite causal relation between the past and the present. What this means is that secular culture in their worship is an accidental intrusion from the outside. The article shows that the force for such intrusion is the ubiquitous dissemination of modern mass culture propelled by the modern technology and media, whose persuasive appeal lies in entertainment as against the expositive Christian traditional culture.

다문화사회의 언어사용과 맥락으로서의 문화(모형)

홍순희 한국언어문화교육학회 2009 언어와 문화 Vol.5 No.2

Hong, Sunhi. 2009. Culture as Context in Using the Language in the Multi-Cultural Society. The Language and Culture 5-2: 267-288. The purpose of this article is to find a method of korean cultural education as the foreign culture in the global era. It is necessary for him who is teaching foreigners from all of the world the korean culture to be the specialist and educator who is always ready to expand the boundary of his academic horizon. It is also demanded for scholars from the humanities to join the Korean cultural education, overcoming the nationalism of Korean culture. It is a way to meet the needs of the globalization and to survive in the international society where the diversity and the multiplicity of cultures are guaranteed. To communicate with each other in the multi-cultural society, both the native speaker as an educator and the foreigner as a learner must be free from the subjectivity-principle of Modernism which enables the former to control the latter in one-sided ways. It is also the only alternative for them to exchange and interchange the languages and the cultures interactively and mutually. In this paper I especially emphasize on the culture as context in using the language in multi-cultural society which is able to build a bridge between the native and the foreign and to find a way to excavate a cultural model of East-Asia. The cultural model of East-Asia is one of the methods of the korean cultural education as the intercultural factor. (Keimyung University)