한국불교 미디어의 포교기능성 강화를 위한 연구 : 방송과 인터넷에 대한 불교인의 인식을 중심으로

다국어 초록 (Multilingual Abstract)

Modern religion has selected to form a bond with the media so as to restore humanity for a new culture through religion. The typical propagation has taken traditional ways teaching doctrines to the limited numbers of believers in the closed space including sermon halls, churches and cathedrals. However, propagation of modern society goes beyond the boundary of the limited space as well as goes open and public involving the media more actively and in a variety of ways. This change is the product of the age, created by the contemporary information age with the combination of religion and the media. Thus, missionary activities through the media should be based on the responsibility of recovering humanity and creating social value as well as the purpose of fulfilling a religious missionary.
Therefore, the thesis identifies how and which range receivers take the Buddhism media outlets. Also the thesis suggests the desired direction of propagation media after showing the frequency, motivation, relations toward the Buddhism media which is being formed in the center of the rarely-found multi-religious society in the world in a unique way.
The study conducted both reference research and empirical research, focusing on the propagational functions of each media outlet and the attitude of receivers. In order to obtain a nation-wide sample, the scope of the empirical study includes buddhists living in Seoul, Busan, Ulsan, Daegu, Daejeon and Gwangju.
This thesis first examined the status of Buddhism media outlets and the roles of the missionary functions and laid the theoretical foundations of the empirical research by analyzing the characteristics of the receivers. In empirical research, the analysis on the propagational functions and the reality of Buddhism media outlets was applied on the basis of the demographic breakdown. Then the thesis collected data with questionnaire and statistically analyzed them utilizing the SPSS so that it could figure out how the pollee sees Buddhism media outlets, which form they prefer, how much they expect and are satisfied with the roles of them as the propagational media. Based on the survey results, the thesis presents the objective and scientific directions to follow the constructive propagational functions by going over how Buddhism media outlets implement their mission and therefore, anticipates to help to some extent improve missionary work of the outlets as the representative Korea Buddhism propagational medium.
The aim of this study is to strengthen the competitiveness of the Buddhism missionary media and increase their functionality in a rapidly changing environment facing a new media era. So the study is intended to establish the identity such media and propose the objective and scientific measures to reinforce missionary work.
The author intended to study the status, roles and academical base of the missionary media in depth, however, it is regretful that the lack of the existing research led to the insufficient development of the structured theoretical reasoning. The author hopes to that see more research on the matter will produce better development.
The number of the studies on Buddhism broadcasting is limited as seen from the research cases considering that the history of the religious broadcasting reaches 60 years. And relevant researches were frequently found between the early 1990s and the mid 2000s but they have been hardly found recently since late 2000s. The researches are in the stagnating phase with the limited numbers of previous researches and the restricted availability of the internal data from religious broadcasting organizations including audience rating. The studies on the Buddhism-related Internet activities are only conducted at intermittent symposium and contribution to the religious magazines which means systematic and academic studies are almost not happening.
With this regard, limitations of this study are as follows.
First, the thesis does not give general and objective roles of Buddhism media a clear direction for its sharpened missionary work since roles and functionality are based on the pollee's evaluation.
Second, 521 believers out of unlimited numbers can not be appropriate enough in terms of representativeness of samples, which hinders the generalization of the theory.
Third, the believers' perception on the media outlets were presented in the survey, however, the identification for other important variables and the analytic work on the correlations of the results were limited.
Therefore, a follow-up study with a more comprehensive sample survey and in-depth research can help build the theoretical foundation about the missionary work of Buddhism media outlets and enhance the its capacity. The author expects to see more studies with profound researches.
The author would like to suggest how the further studies should be directed.
Buddhism TV appears to be aware that it's time to significantly modify broadcasting propagational strategies developing new contents. To do so, first, Buddhism should make concentrated supports avoiding overlapped investments. That is to say, they should take a select and concentration strategy. Second, they should develop a variety of good programs so that viewers can participate more. Third, they should raise the quality by assigning professional workforce. Those visible efforts for practice mentioned can attract more viewer with various tastes and eventually have access to the bigger missionary purposes.
When it comes to programming, the strategy should be created on the basis of the analyzing viewing time by age and trends in order to optimize the adjacent effect. The adjacent effect can be found in their 50s most and in teenagers least. So the specific time the certain age group views the program and the trend of viewing should be reflected. The length of the program also has something to do with the adjacent effect. The program shorter than 10 minutes shows the high spillover effect. Also, how similar the programs in different channels has the adjacent effect. For instance, the adjacent effect is shown to be high when there are no similar programs or there is one and it turns decreasing when there are more than two similar ones. The audience ratings depend a lot on the quality factors, that is, good quality programs have higher audience ratings. Nevertheless, viewer ratings are fundamentally decided by viewing time. In other words, the expected number of the viewers determine the ratings. Thus, it seems that the more expected viewers, the stronger adjacent effect.
The advantage of television is the capacity to convey image and sound and socially vulnerable class can easily access it, which means it is the medium that different kinds of service can be provided depending on the main viewers. For example, programs targeting foreigners can have relevant language subtitles or ones targeting the disabled can have not only subtitles but also sign language or scene description voice service to raise the broadcasting quality. If the efforts mentioned above applied to the production and programming, the aim to increase satisfaction and enrich missionary practice.
Along with the changed life style pattern, no one in reality can deny that the influence of the old form of media is gradually on the wane. Coping with the reality, the existing media, so-called old media, are now on the process of working on ways to promote coexistence by blending with and cooperating with new media. It does not necessarily means the medium of radio has lost its competitive edge. It was already expected that the number of radio listeners would decrease in the flood of new media. But the thing is efforts it should be made to maintain a group of the fixed number of the listeners without losing them anymore.
The critical clue can be spotted in the unique characteristics of radio because the intrinsic property the specific outlet has is the basic requisite with regard to defining the existence of the medium. The trait which makes radio the influential medium is all the messages are thoroughly conveyed through the auditory organ. It means messages from radio consist of nothing but sound and silence, which is why radio is called ‘blind media.' Radio's being dependent on hearing creates the unlimited imaginary world beyond the time and space to the listeners and brings media effects stirring emotional and immediate reaction rather than systematic and logical reaction. Particularly, as the sense of hearing is more sensitive and immediate than any other senses, radio can readily get closely into listeners' daily lives. Another charm of radio is a sense of closeness. An excessive sense of closeness can drive away others than regular listeners when they happen to listen to the show but regular ones value it due to the very deviant charm. No other mass media can compete with radio over this intimate atmosphere radio sends out.
Buddhism radio transformed from a channel of comprehensive programming to the exclusive radio broadcast for Buddhists and started to air the news on the Buhhdism world through IPTV, satellite TV and cable TV. This appears to be an attempt to exceed the limit of radio medium, which is believed to obtain positive feedback from Buddhists once it gets to the settlement phase. Actually the comprehensive programming of Buddhism radio has been controversial amongst members of the inside circle, scholars and experts. Such concerns were raised by the government policy and exclusively specialized programming is proved to get positive response from believers.
Religious culture in the new media era has been unpredictably yet variously developed with the Internet environment. Religions are largely affected by Internet as organized and operated online. Literally the Internet is the most noticeable tool as propagational tool in the new media age. Although many researches are needed to follow, both ‘Internet temples' and conventional temples should take full advantage of the Internet. One thing to concern so far is the success of ‘Internet temples' can not be forejudged yet.
The first task to be done is developing a wide array of programs of Buddhism doctrine which can serve different age groups and knowledge levels. The successful website would be equipped with various differentiated strategies not to mention having movies. Instead of sticking to congregational Mass accepting the tendency of individualism can help to design the website which allows users to approach their interests in accordance of personal traits.
Several necessary conditions should be met in order for the temple's website to effectively function for the missionary work. First, the website should provide users with messages which are expected to produce propagation effects. The website of the head temple of the Jogye Order is almost full of temples' promotional articles and fails to carry messages which can persuade the society and the general public. Second, how probable prospective Buddhists can lead a religious life online matters. Considering that no matter where they are they can be Buddhists, and actual cyber Buddhists can emerge only if the online sermon and prayer registration is possible. Third, active two-way communication will guarantee the propagation effects and philosophical interview and professional counseling are necessary to make cyber Buddhists. Therefore, online Buddhist counseling psychologists should be trained and placed. Fourth, the temple website can not be an isolated island but a passage connecting one's world to the other's and should provide foreign language pages. The globalization of Korean Buddhism is in the very beginning phase as among parish head temples, only a few temples including Jogyesa Temple and Songgwangsa Temple runs foreign language pages. Although recent smartphone craze prompted the development of various applications concerning different religions enabling the faithful to lead their religious lives wherever and whenever, most of them are about Catholics and Protestants. The Thousand Hands Sutra and the Heart Sutra are the Buddhism-related applications available and they do not provide chanting or interpretation owing to copy right issues. Simple notices or news about Mass taking place over the country through twitter can be a practical way to promote.
It is now time for Buddhism to become interested in online missionary work through smartphone and devote itself to coming up with new contents through consistent investment to attract children and teens who tend to be individualistic. Therefore, it is an urgently needed to conduct the research on how to propagate the religion adequately through smartphone. In the rapid-changing modern society, the concept of the generation and the border is disappearing with the expansion of the Internet network. To keep pace, new ways of missionary work should be cultivated.
With regard to the propagation utilizing the Internet, the further research assignment can cover the religious culture accepting and even taking advantage of video cultures and reorganization of the existing order by consolidating the community solidarity in the different space far from the traditional physical space. Experts should produce good quality contents and secure the copyright.
Head temples should take the initiative in nourishing the information-oriented mindset, the talents and facility investment, which ultimately can advance the website qualities at branch temples.
In the methodological aspects of the propagation, the assignment the modern propagation is to get to the reason why the current measures fail to communicate in the changed culture and social conditions and furthermore to demonstrate new ways of delivery. In addition, the feasible ways of propagation through media outlets should be arranged by accommodating the change and trends of modern culture as well as building a viable culture area in order to maintain friendly relations.

목차 (Table of Contents)

• Ⅰ. 서론 = 1
• 1. 문제 제기 = 1
• 2. 연구 목적 = 6
• 3. 연구 범위와 방법 = 9
• Ⅱ. 선행연구의 검토 = 12
• 1. 종교계 방송에 대한 선행연구 경향 = 12
• 2. 불교계 방송매체에 관한 선행연구 = 13
• 3. 기독교계 방송매체에 관한 선행연구 = 16
• Ⅲ. 불교포교의 본질과 제 방법 = 24
• 1. 불교포교의 근본정신 = 24
• 1) 붓다의 전도선언과 그 정신 = 24
• 2) 제자들의 전도실천과 의지 = 28
• 2. 불교포교의 유형과 방법 = 33
• 1) 붓다의 교화법-설법과 위의 = 33
• 2) 전도 및 포교의 제 방법 = 35
• 3. 현대적 미디어포교의 유형과 의의 = 40
• 1) 불교 방송매체의 포교기능과 중요성 = 40
• 2) 인터넷매체의 포교기능과 중요성 = 49
• Ⅳ. 불교계 방송매체의 포교기능성 진단 = 53
• 1. 종교방송의 역사와 현황 = 53
• 1) 기독교방송의 출범 = 53
• 2) 종교방송의 다원화 시대와 불교방송의 개국 = 57
• 2. 불교 케이블TV(BTN)의 편성과 포교기능성 = 61
• 1) 운영실태 = 61
• 2) 편성분석과 비교 = 65
• 3) 불교문화콘텐츠 개발과 경쟁력 = 76
• 4) 포교기능의 진단 = 82
• 3. 불교방송 라디오의 편성과 포교기능성 = 85
• 1) 운영실태 = 85
• 2) 편성분석 = 90
• 3) 포교기능의 진단 = 95
• Ⅴ. 인터넷매체의 포교기능에 대한 진단 = 100
• 1. 인터넷 포교의 활용 현황 = 100
• 1) 인터넷방송과 신문 = 100
• 2) 종단과 사찰 = 106
• 2. 인터넷 포교의 실태와 전망 = 109
• 3. 인터넷 매체의 포교기능성 진단과 개선방향 = 113
• Ⅵ. 불교미디어의 포교기능에 대한 불교인의 인식 = 118
• 1. 연구 설계 = 118
• 1) 자료 수집 = 118
• 2) 분석과 방법 = 119
• 2. 분석 결과 = 121
• 1) 응답자의 인구학적 특성 = 121
• 2) 불교방송에 대한 인식과 태도 = 134
• 3) 불교계 인터넷에 대한 인식과 태도 = 153
• 4) 외국인의 불교계 미디어 이용경험과 평가 = 161
• Ⅶ. 분석결과에 대한 해석 및 정책적 함의 = 174
• 1. 불교계방송의 포교기능 분석 = 174
• 1) 접촉시간대별 선호분야 = 174
• 2) 성별·연령별·학력별 포교기능 분석 = 177
• 3) 이용목적에 따른 만족도 분석 = 190
• 4) 포교기능 강화를 위한 제안 = 193
• 2. 인터넷 매체의 포교기능 분석 = 197
• 1) 이용자의 만족도 제고 = 197
• 2) 포교에 대한 기여도 = 203
• 3. 포교 매체에 따른 콘텐츠 구성 현황과 개선안 = 205
• 1) 매체별 구성 현황 = 205
• 2) 콘텐츠 개선안 = 208
• 4. 포교기능 강화를 위한 콘텐츠 확보 방안 = 211
• 1) 현황분석 = 211
• 2) 양질의 콘텐츠 확보 방안 = 212
• 5. 외국인 포교를 위한 제안 = 217
• Ⅶ. 결론 = 220
• 1. 연구 결과의 요약 = 220
• 2. 연구의 한계점과 전망 = 229
• 참고문헌 = 237
• ABSTRACT = 245
• 부록 = 255

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