물질문화의 재인식과 문물로서 유무형 문화의 유기적 해석

임재해 국립민속박물관 2007 민속학연구 Vol.0 No.20

If a study of material culture was to overcome the current dullness of the field, we would have to study the relationship between material culture and intangible culture by means of the logic of “Culture and Civilization,” though organically. Material culture is the main text of interest, while intangible culture is a situational text. Moreover, material texts are created through a technique of intangible culture wisdom, which pursues intangible culture. The relationship of tangible culture and intangible culture is discovered in the relationship of the house to the home. Without recognizing this relationship we wouldn’t notice intangible culture such as “the home.” Rather, we would interpret the house to be merely architecture. We would be limited with regard to a holistic study of housing culture. Therefore if we were to interpret intangible culture like that of Sungjupuri, we could pioneer new paradigm of research in field of housing culture. When we complicate culture, if we don’t take notice of material texts as tangible culture, then we could be faced with a limited perspective on intangible culture interpretation. Examples are studies of Hahoe masks and funeral biers. We could be restored to the original state by means of Hahoe masks, and study the performance of Hahoe mask drama with consideration for the esthetic logic of the Hahoe mask. Also, if we studied funeral biers, we would have to consider Yeongyeo (a small bier that carries the soul of a dead person), so we could interpret funeral culture in order to find their viewpoint of death. Material text as tangible culture has a more decisive function than intangible material as historical material evidence when interpreting culture. But if we are buried under the importance of material evidence, it could obstruct a holistic interpretation. For example, the academic world of eating culture interprets the history of eating culture in a sequential order; rice gruel, rice cake, and boiled rice, according to excavated remains (grinding stones, earthenware steamers, and pots). This has been interpreted inordinately, because theorists have not considered general eating culture, for example they assume that an earthenware steamer must have functioned as a pot, and a rice gruel can boiler also must be a kind of pot. If we interpret excavation materials while considering the field situation of eating culture, we could correct these mistakes easily. Neither tangible material nor intangible material has an independent meaning or manifestation of its function inherent to itself. These meanings exist in an inter-relationship that takes on new meaning when viewed as an organic system. Its function is also understood by means of cultural context. Accordingly, the study of tangible material text has to be viewed as existing within the system and context of intangible culture as situational elements, while the study of intangible material texts needs to be accepted as a viable viewpoint that must be interpreted along with tangible artifacts as concrete evidence. Therefore cultural study must recognize tangible material text as well as intangibly procured text as the one holistic study of “Culture and Civilization.” At the same time, we have to look forward to contextual field studies that cross-interpret tangible with intangible material.

Teachers’ and Students’ Perceptions towards Culture and Culture-related Topics in Non-English Major Korean University English Language Classrooms

Erika Choe,Chase Karcher,Daniel Cuffey,성명희 한국영어어문교육학회 2018 영어어문교육 Vol.24 No.4

This paper aims to primarily assess two things: 1) student and teacher perceptions regarding culture and the sources of cultural content in the Korean university EFL context, and 2) the specific culture-related topics that teachers and students in this setting prefer to teach and learn, respectively. Both qualitative and quantitative data was gathered through questionnaires distributed to 607 students currently enrolled in English conversation classes offered at a Korean university and 12 professors of English at the university. The first section asked teachers and students about: 1) the importance of culture in the language classroom, 2) how they valued different sources of culture (target, international, source), and 3) how their interest in certain culture-related topics affected their motivation to study. The second section asked both groups about their preference for specific culture-related topics (including both Big “C” and little “c” topics). The results revealed that while both students and teachers agreed on the importance of culture in class, students preferred to study native English speaking (target) cultures over non-native cultures. Results also showed that both students and teachers found topics like “popular culture” and “lifestyles” interesting, yet differed on others. Discussion for application and relevance are also provided.

A Study on Culture Teaching and Learning through the Analyses of ELT Materials and Survey

성기완 팬코리아영어교육학회 2008 영어교육연구 Vol.20 No.4

This paper compiles definitions on culture and types of culture along with discussion on limitations in existing theories and research on culture teaching in ELT. Then, based on the analysis of 11 college English textbooks, the cultural contents are examined and classified into four types of culture. A survey was also done with 179 college English learners to investigate their experiences and opinions of learning culture in class. The results showed that though some diverse cultures were included in the textbooks analyzed, culture learning was still based on discrete facts or information regarding macro and micro culture and were not well linked to language activities in interesting and purposeful manners. More seriously, a perennial bias toward the non-Western cultures was apparent in the English textbooks examined and culture teaching which the students experienced. In fact, there has been little efforts to present diverse and hidden cultures in a critical way in ELT. Accordingly, this paper calls for a critical approach using a problematizing practice in culture teaching and presents some suggestions and implications in developing a more context-specific culture teaching in Korea.

문화와 예술의 해석 한국의 문화코드와 문화콘텐츠

김평수 ( Pyung Soo Kim ) 한국해석학회 2011 해석학연구 Vol.27 No.-

Culture code refers to distinct perception of any subjects-matters, goods, food, relations-cultivated by the culture with which they are affiliated. Owing to culture code which is spontaneously formed in cultural customs rather than deliberately structured it is also named “cultural unconscious”. If any culture of a certain period of time delivers unequivocal trend, it could be regarded as ``culture code.`` Culture code elaborately demonstrates the political, social, and economic terrains of a certain period. Furthermore, culture code is constructed under historical timeline as well as connected to synchronic space. This thesis aims to analyze Korean cultural contents with Korean culture codes, which is extracted from the observation of the characteristics of its society and Korean population`s cultural traits. Cross tabulation analysis method, comparing two different perspectives of subject Koreans and foreigners, was chosen to study Korean culture codes. And culture codes were also extracted from both observations of the documents of its nationals and expatriates having been exposed to Korean culture. With these culture codes Korean films released from 1990 to 2009 was studied. It was observed that each year three the most successful Korean films hold the following culture codes, such as sexuality, family value, and taboo. This analysis renders Korean population have fiery penchant for films bearing the culture codes in connection with epic chronicle, politics and economy as well as the trendy codes. It might be virtually impossible to analyze innate culture codes from a stranger`s point of view. Nevertheless, thanks to the most culture contents include culture codes of its society, culture codes would play a critical role in understanding cultural contents. If the dynamics of how its culture codes are associated with its cultural contents is properly understood, it can be regarded as a critical tool to take a glimpse of social consumption structure in the society. In addition, this analysis somewhat provides some cues how planers and producers of cultural contents direct their works.

한,일 어린이 문화에 구현된 트랜스컬처의 상상력 연구 -한국에 수용된 일본 영상매체의 놀이와 게임의 신화성을 중심으로-

표정옥 ( Jung Ok Pyo ) 건국대학교 동화와번역연구소(구 건국대학교 중원인문연구소) 2008 동화와 번역 Vol.16 No.-

The culture of Korean-Japanese children has been inter-textually connected with each other. Particularly, the imagination of contemporary Animation between Korea and Japan has a common background. The world of Animation contains many cultural contents as like Myth, Play, and Game. Animation is not only a visual media representing mythical imagination but also creates an off-line play and game. Children’s Culture governs the rest of adulthood, so the play and game of childhood becomes the important theme to study. <TopBlade>and <ShootingBaKuGan> are the play and game in the off-line and simultaneously the on-line animation TV program. <TopBlade> has a mythical imagination containing oriental symbols as like blue dragon, white tiger, fire-bird, and black turtle. The world of Game is competing and mimic in operating methods. <Yu-gi-oh> leads children’s culture with on-line animation and off-line card game. TV animation <Yu-gi-oh> is a story for Yu-gi to play magic and wizard. In this animation, Egyptian Myth is a main motif. However, off-line card game uses much more mythical ideas of world myth. Recently, Hollywood’s movie <Transformer> has the same root of Japanese animation. The world of Animation is basically mythical and creates game and play. <Ryukendo> and <Power Force Rangers> are children’s movies for human to transform for the purpose of fighting evils. The culture of Korean children is no more creative than subjective to Japanese culture. The Korean traditional Play and Game are disappearing in Korean educational systems. The study of culture is focused on adulthood and Hanryu(寒流), so we must begin to study children’s culture and Myth and Game and Play. This study can contribute to reveal the relations between Myth and children’s Game, and the relations between Myth and children's Play. The simultaneous study of Japanese Animation and Korean Animation can also contribute to study the oriental imaginary world and East-Asian children’s culture. In this article, Trans-Culture is the Key term to understand the comtemporary common cultural meaning in Korean and Japanese children’s culture. Three critical terms are used to develop the trans-cultural theory with inter-textuality, self-reflexivity, and simulation. Play and Game are the cultural productive dynamics to understand trans-culture.

하나님의 문화와 문명화된 문화 : 문화론적 입장에서 성경 읽기 Reading Bible from the Viewpoint of Cultural Studies

현길언 한국문학과종교학회 2003 문학과종교 Vol.8 No.2

If we read Bible through the viewpoint of cultural studies, we will find that the prototype of Christian culture can be found at Eden and at the country which God wanted to restore on earth. Eden was founded to make the creatures live their lives following the principles of God and the important features of God's principles are order, harmony, and beauty. The relationship of human beings with God got deteriorated and the relationship of human beings with nature got deteriorated as a result. Therefore, human beings came to establish the destructive relationship, that is, confrontation and control, with other creatures. This has led human beings to develop civilized culture for their own survivals, misusing the ability endowed to them by God. The civilized culture, which confronts the culture of God, surfaces as disharmony and confrontation in human beings' relationship with other human beings, and as desire and control in human beings' relationship with nature. Human beings confronted God, and wanted to fulfill their desire by controlling the nature and then they finally achieved the conveniences, fulfilled their desire, and led indolent life. However, this caused human beings to have civilized culture, which confronts the culture of God. The true culture of God could be found in the lives of wanderers. Those who were chosen by God lived the life within the uncivilized culture. The culture of God was manifested in the lives of the family of the Abraham, the Moses and the life of the prophet, John who appeared in the dark history of Israel and propheted the coming of Jesus and the lives of disciples and Paul who followed Jesus. The one who lived the essence of the lives of these people is Jesus. He showed us the way to restore the culture of God from the distorted, civilized cultures of human beings.

‘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.

『조선미인보감(朝鮮美人寶鑑)』의 문화사적 가치

최식 ( Choi Sik ) 한국예술종합학교 세계민족무용연구소 2006 민족무용 Vol.10 No.-

본고는 1918년에 발행된 『조선미인보감』의 문화사적 가치를 살펴보았다. 『조선미인보감』은 1910년대 각 권번과 조합의 예기 관련 정보뿐만 아니라, 문화의 교섭양상을 살필 수 있어 매우 값진 문화사적 가치를 내포하고 있다. 그 내용은 크게 세 가지로 구분할 수 있다. 첫째, 상층 문화와 하층 문화의 교류이다. 경술국치 이후 악장과 정재로 대변되는 상층 문화는 쇠락의 길로 접어들고, 잡가·리곡·검무·승무 등 하층 문화는 그 나름 명맥을 유지한다. 당시 예기는 상층과 하층의 문화를 두루 섭렵하여 나름의 기예를 지니고 있었던 바, 그 문화적 교류의 중심축 역할을 수행하고 있다. 둘째, 과거 문화와 현재 문화의 접목이다. 정재·가야금·현금·양금 등이 과거 문화에 해당한다면, 서양무도·내지무(일본춤)·쌍□질 가곡·장삼무등은 당시 새롭게 소개되고 유행하던 문화이다. 때문에 과거 문화의 바탕 위에 새로운 문화를 접목시키려는 시도가 이 무렵에 두드러지게 나타나고 있다. 셋째, 자국 문화와 외래 문화의 만남이다. 일본 문화는 경술국치 이후 일본인의 국내 이주가 본격화되면서 급속하게 유입되었다. 그러므로 일본의 대표적인 현악기인 삼미선을 연주하고 이소부시(磯節)·나니와부시(浪花節·難破節)·돈돈부시(どんどん節) 등 일본의 유행가를 부르는 것이 당시 예기의 한 가지 기예로 자리매김할 정도였다. 이는 자국 문화와 외래 문화의 만남을 시사하는 것으로, 당시 외래 문화의 수용양상을 짐작하게 한다. 이상과 같이 』조선미인보감『은 1910년대 각 권번과 조합의 예기를 중심으로 서술하면서, 아울러 상층 문화와 하층 문화의 교류, 과거 문화와 현재 문화의 접목, 자국 문화와 외래 문화의 만남 등 문화사적 가치를 지닌다고 하겠다. 이러한 연구가 』조선미인보감『에 대한 기존 인식을 바꾸어 그 가치에 부합하는 정당한 평가를 도출하는데 일조하기를 기대한다. I have researched cultural history value of 'Joseon beauty thesaurus' which published in 1918. 'Joseon beauty thesaurus' involves vary valuable history values not only 1910's each Keounbun's gisaeng and association but also data which can research approaching aspect. The contents can be divided by three. At first, there is the interchange between upper class and lower class. After 1910, the culture of upper class which spoke for Ackjang(樂章), Jungjae(呈才) and Chinese writing and the lower class of general public such as Jabga(雜歌), Laegok(俚曲), Sijo(時調), sword dance, and Buddhist dance maintained the existence. At that time, Eogi(藝妓) ranged over upper class and lower class culture, so it could perform the main role of the cultural interchange. Secondary, there is a cultural meeting between past and present. While Jungjae(呈才), Gayagum(伽倻琴), Hungum(玄琴) and Yanggum(洋琴) belong to existence culure which is transmitted from the past, the West dancing, Japanese dancing, aria, and Jangsammu are newly informed and prevailed culture. Therefore it is the striking situation to meet new culture based on existence culture. At last, there is a cultural meeting between own country and foreign country. After 1910, Japanese culture rapidly flowed in Korea because of increased immigration Samof Japanese people, so to play Japanese representative string instrument shamisen and to sing the Japanese latest song like Isobusi(磯節)·Naniwabusi(浪花節·難破節)·Dondonbusi(どんどん節) were so popular at that time. It means the meeting between own country and foreign country, so we can guess the accepting situation of foreign culture at these times. Likewise 'Joseon beauty thesaurus' mainly describes 1990's each Keounbun's gisaeng and association and it also shows the approaching aspect of culture such as interchanging of upper culture and lower culture, meeting of past culture and present culture and meeting of own country's culture and foreign country's culture. It means the cultural value of 'Joseon beauty thesaurus' and it also suggests the right appreciation and understanding of today's 'Joseon beauty thesaurus'. I expect this study can help to change the existence understanding of 'Joseon beauty thesaurus' and then derive the correspondence value of it.

헌법상 문화국가원리의 실현과 문화재 보호 관련 법령의 법정책적 과제

노기호 한양법학회 2023 漢陽法學 Vol.34 No.4

Our Constitution adopts the principle of a cultural nation as a basic constitutional principle. A cultural nation refers to a nation in which freedom of cultural activities is guaranteed by the state and culture must be supplied by the state, that is, a nation in which culture must be protected, supported, and coordinated by the state. The Constitution stipulates in its preamble that “culture… Not only does it declare to “equalize opportunities for all people in all areas,” it also imposes an obligation on the state to make efforts to inherit and develop traditional culture and promote national culture. This principle of a cultural nation requires that the state respect the autonomy of the cultural field, maintain a neutral position in cultural policy, and ensure equal opportunity for citizens to participate in the cultural field. In addition, the state must implement active policies to protect and promote culture, and especially strive to inherit and develop traditional culture and promote national culture. Meanwhile, the cultural nation principle is realized through tasks or responsibilities related to the realization of a nation's cultural nation, and is closely and inextricably linked with the nation's cultural policy. The state must make the principle of impartiality, which does not show a tendency to favor or give preferential treatment to any cultural phenomenon, as the basic principle of cultural policy. Today, the focus of cultural policy in cultural countries should not be on culture itself, but on creating a cultural climate in which culture can arise, and this characteristic of the cultural state principle can be said to be connected to the mark of cultural openness or pluralism. Meanwhile, the main material for the succession and development of traditional culture granted to the country and the development of national culture can be said to be the succession and development of cultural heritage designated by the country as cultural assets. In accordance with this constitutional request, the state has an obligation to protect cultural properties, and to embody this obligation, laws related to the protection of cultural properties have been enacted and implemented. However, as laws governing the details of the type and classification of cultural properties were enacted and implemented, the laws related to the protection of cultural properties became vast and complex, reducing the efficiency of cultural property management, so the related laws were required to be reorganized, and the Framework Act on Cultural Properties Protection was enacted. A systematic overhaul of laws and regulations was requested, starting with . The Framework Act on National Heritage, enacted last March, can be said to be the beginning of the overhaul, but legislative systemization of related laws is being requested as a follow-up measure.

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.