남녀결연서사 속 모티프들로 본 한국의 혼인에 대한 인식 - 설화를 중심으로

The Social Integration Programs run by the Ministry of Justice play an important role in coping with growing immigration in Korea. All immigrants joining the Program use two kinds of textbooks: (1) Korean Language and Culture and (2) Understanding Korean Society. In December 2020, the newly revised textbooks were published; it is necessary to examine if they are assisting immigrants’ anticipatory socialization into Korean society.
 This study aims to analyze the two newly revised textbooks used for the social integration programs run by the Ministry of Justice and to suggest implications on how to further improve them. For this purpose, the content on Korean society and culture in the revised textbooks were analyzed. These are the major findings. First, Korean Language and Culture mostly deals with Korean society and culture while rarely touching on Korean politics, laws, history and geography. Second, both textbooks partly reflect the comparative view of culture. Third, the holistic view of culture can be found only in the second book (Understanding Korean Society), but not very often. Fourth, Understanding Korean Society covers more current issues and statistics than Korean Language and Culture while Korean Language and Culture deals with more useful items for daily lives and traditional Korean culture than the other. Fifth, considerable relevance when it comes to topics has been found between the two textbooks.
 In order to develop further improved textbooks on Korean society and culture for future immigrants, the developers of the textbooks should select more current and useful materials on Korean society and culture with holistic and comparative views of culture. In addition, it is necessary for the developers of each book to work in closer cooperation with one another.

One of the most popular beliefs in adult education is the value placed on self-directed learning. Self-direction is assumed to be a desirable characteristic of adult learners and adult educators are encouraged to promote self-direction in their teaching. Self-directed learning usually implies that learners take responsibility for their learning processes, such as command of goal-setting, instructional design or evaluative procedures. Thus, on the teachers' part, the objective of conducting self-directed learning is to help learners become skillful in those processes independent of teachers. On the learners' part, in addition to attaining their learning goals, the objective of self-directed learning is to gain a sense of autonomy during and after their learning processes. Thus, the eventual goal of self-directed learning is the learner becomes a teacher of herself or himself. While scholars, such as Brookfield (1985), expand the technician-oriented process of self-directed learning as including changes in learners' consciousness (transforming perspectives on their experiences), at the core of self-directed learning are independence and autonomy of learners in their learning processes. Given that these two virtues, independence and autonomy, are valued as those idealized adults are expected to achieve -- along with rationality -- in North American culture, self-directed learning as an instructional design for adult learners seems to be a valid strategy for adult educators to perform with American adult learners. However, the essence of self-directed learning is not as highly valued in other cultures as in America: Not every culture promotes independence and autonomy as virtues. The learning processes of Korean women leaders suggest another perspective on self-directed learning, a perspective that gives more attention to interdependence as well as independence as a part of a self-directed learning process. Personally, I am a Korean woman and my own cultural background also informs my perspective. I interviewed five Korean women leaders in male-dominated professions such as the financial industry, governmental administration, architecture and the press. The purpose of the interviews was to understand these women's learning processes by which they became leaders, overcoming gender discrimination at work and to utilize the findings in leadership education for women. I analyzed their learning experiences in terms of self-directed learning theory. Above all, it is necessary to provide some background information about Korean society and culture. Korean people have survived wars throughout their history and are still facing a communist country In North Korea, collectivism and collaboration are taught from one's childhood as one of the most important survival skills and moral virtues. Independence and autonomy are not attributes one has to attain as she or he reaches adulthood. Rather, a person becoming independent of his or her parents, teachers or other people, tends to be considered threatening the stability of a community he or she belongs to. The virtue of independence and autonomy is not an indication of a person reaching an idealized adulthood in Korean culture. Instead, becoming independent and having others become dependent on her or him is one of the appropriate signs for a sound adulthood in Korean culture. Becoming independent without being interdependent passes for immaturity or self-centeredness. Thus, my Korean research participants' self-directed learning processes in becoming leaders illuminate different features of self-directed learners from those of American self-directed learners. These Korean self-directed learners articulated their awareness of others' well-being. Some might want to say these women's awareness of others' well-being is attributable to their so-called womanness that cherishes relationships with others. However, I think the following remarks are culturally-based rather than gender-based: I realized that I had to take my junior women into account . …

This article studies on the identity of Korean Culture and the direction of Korean culture contents. Our Korean society goes on to value-pluralism and cultural diversity. In this point, we need to confirm the identity of our Korean culture. And we meet with the crisis of Humanities. Humanities is the core of our culture. It is the key point to make identity of our Korean culture as cultural universality and to apply it to develop Korean culture contents for the revival of Humanities. The core contents of Korean culture lies in the ancient myth, the thought of Hwarang, Confucianism, Neo-Confucianism, Buddhism, Taoism, the practical thought, thought of Yangmyeong study and the thought of East study and so on. On the basis of these thoughts, the core of Korean culture are humanity, harmony, the spirit of Punglyu, thought of life- esteem, ethics of environment etc. I suggest that we can apply our cultural core ideas those I analyzed above to develop Korean culture contents in the fields of cinema, music, cartoon, animation, game, character, digitalization, cultivation of experience programs of Korean culture etc. In addition, I suggest their commercial application like e-learning and culture contents education.

This study aims to suggest a teaching method for Korean contemporary culture using newly created words through an actual teaching example. Cultural education in foreign language education is undoubtedly important. Language contains the social phenomena and culture of a country. Nowadays there are so many newly coined words which reflect aspects of Korean society. Recently, the number of single-person households in Korea has rapidly increased, and this has led to many changes in Korean society. Korean culture was originally represented by ‘collectivism’ and ‘we’, but now it is changing into ‘individualism’ and ‘alone culture’ due to the increase of single-person households. This change in Korean society is very meaningful and worth educating. There are newly coined words to show the increasing single-person household; this study shows how to teach Korean comtemporary culture by using these newly coined words.

The objective of this research is to examine the values of surname in Korean and Javanese societies by looking at the impact of colonization in both societies resulted to the social structures that assumingly shaped the pattern of surname usage in Korean and Javanese societies. Giving the background that the surname usage pattern in Korean is exceptional where only limited lines of surname used by most Koreans, they are Kim, Lee, and Park. Meanwhile in Javanese society, most Javanese do not have surname which is also unique compared to other societies. The research was conducted by doing documentary analysis to find the answers why such things happened. The result showed that, colonization is not the main factor that affected the use of surname in Korean and Javanese society. Koreans have been using Korean surname in the same pattern since centuries ago until today although during Japanese colonization Koreans were forced to use Japanese name. As for Javanese society, Javanese do not recognize the use of surname even before colonizer came to Java. Javanese people do not see any significance of using or not using surname in their life although for some nobility, surname was used to show that they are higher in status than the commoner Javanese. Seen from its use of surname, Korean society is still strongly adapting patriarchal society in social structure and Javanese people are having more egalitarian social structure. Limited lines of name in Korean society means that among millions of Koreans, only around 300 surnames are widely used. It is because after the collapsed of Choson Dynasty, many Koreans tried to upgrade their social status by buying high social status surname like Kim and Lee. In the past, surname was closely related to social status, but not anymore today in Korea. The decision to keep using Korean surname even after Japanese “assimilation policy” showed Koreans’ national pride; everything might be taken from Korea, but not their identity as Korean. There are many choices for naming in Javanese because there is no agreed pattern in giving name to Javanese babies. With the absence of family surname, Javanese still understand that man is the leader in the family. Many Javanese nowadays do not want to use surname, even if they come from famous family because they do not want to create a gap in society. They want to be seen as who they really are, not from their family surname or family reputation. However, some Javanese consider giving surname to their offspring to make the children easier in tracking the family lineage or to make them easily filling in the legal international documents.

Going into any aspect of adolescence is one of the important basics for evaluating society, this is due to the importance of this age stage that determines building the personality of a normal individual and establishing him in a positive way for his later life stages. Therefore, this study deals with the topic of contemporary cultures and their relationship to adolescent behavior (Korean culture). a model. And due to the development of contemporary lifestyles and the diversity of cultures that target the behavior of adolescents as the most effective category in determining the future and destiny of society, new concepts and intellectual diversity have emerged that begin to control the penetration of this age group's thinking to target the culture of any society in general, and especially in affecting adolescents in some respects. Life, such as talents and ambition, such as (music, dance, movies), and it is one of the factors influencing the difference of cultures, and the introduction of certain social standards, whether in moral values, beliefs, politics, art, technologies, or marketing, an attempt to control the basis and thought of a society.

This research paper determines how, the South Korean soap opera influence sri lankan’s life style. In 2012, Sri lanka Rupavahini cooperation introduced Korean soap opera to the Sri lankan home audience. That selected opera is famous in Korean & worldwide audience. It contains the Korean culture, religion, myths & also the Korean society. In the beginning of this Korean drama series Sri lankan audience was not allowed to observe this opera. Because of the culture, such as language and the era were the reasons it. Sri Lankan audience watched this drama for the first time as a result of their habit of time schedule. To prepare research findings the methodologies used were interviews and questionnaires. In addition attending as a research partner in the sri lankan civil society. How simple television production can be used as s tool for effective social changes & win millions of hearts and minds in the region was researched. Most writers wrote about that series & published newspaper articles and books about the theme of this story. Sri Lankans imitate Korean drama characters by their clothes, culture, walk, religion etc. As a result of the addicted audience Sri lankan market too blindly focused in this process. They introduced hairclip, dresses, shoes, makeup items & accessories. Influences of this drama created a big market potential among the lankan civil society. Likewise tuition masters, businessmen followed using the picture of female characters for their publicity. The hidden truth behind it is that they used the ideology of this soap opera for establishing in the Sri lankan civil society. Korean soap opera had changed the Sri lankan life by the successful characters and ideology.

The feature considers an attitude towards religion in Korea. In the wake of M. Weber who attributed a significant role in the capitalist development to religion, the Western sociology treats religion as a principal element of the human relations and behaviour. Korean sociologists are not occupied with the religious issues, in the Korean sociological research an explanatory capability of the religious variables is faint. Otherwise stated, the role of religion in the Korean society is near nowhere to come in comparison with the role of Christianity in the Western societies. The normative core of personality in the Korean culture has been established by the Confucian values and attitudes. Consequently, daily behaviour and social relations reflect the normative orientations which had long ago become immanent to the Korean cultural tradition shaped in the Joseon age under the most forceful impact of the Confucian ideology. This is explanatory to the relatively jot influence of religion upon an average Korean in everyday life. Presumably it is precisely functionalism though the practice is to treat it as an obsolete Western sociological paradigm which offers the most virtual explanation to one of the most specific peculiarities of the Korean society related to the special functions of religion.

본 연구는 현대의 대한민국의 불교와, 21세기에 걸맞는 ‘한국 불교’의 정체성을 강화하려는 시도에 대한 점검이다. 이러한 주제를 조사하기 위해 역사적 방법론과 사회적 방법론을 혼합한 접근 방법을 채택했다. 그럼으로써 현 상황이 어떻게 도출되었으며, 현재 한국 사회에서 어떻게 발현되고 있는지를 보다 잘 이해하고자 한다. 본 연구는 오랫동안 국가와 밀접한 관계에 있었던 불교의 역사를 재해석함으로써 불교가 한국 사회에서 스스로 새로운 위치를 창출하고 있음을 전제로 한다. 이러한 호혜적 관계로 말미암아 불교는 ‘민족 세계화의 불교’라는 새로운 형태를 띠게 된다. 이러한 방식으로, 한국 불교는 ‘한류’로 알려진 현상을 통해 한국 문화를 세계화하려는 한국 정부의 정책과 호의적인 입지에 놓인다. 그렇게 함으로써, 한국불교는 문화체육관광부와 같은 국가 기관으로부터 재정적 후원과 지원을 받을 수 있는 튼실한 입지를 구축하게 되었다. 현 시대 한국 불교의 새로운 역할은 다음의 두 가지 측면에서 매우 중요한 질문을 제기한다. 1) 스스로를 한국의 문화 자산으로 제시함으로써, 종교적 정체성을 상실할 위험에 처해 있진 않은가? 2) 종교적 전통은 종교적 순수성을 상실하지 않으면서 어느 정도까지 문 화 소비와 세계화에 대한 국가나 문화유산산업 정책과 공조할 수 있는가?This study deals with Buddhism in contemporary South Korea and its attempts to strengthen its identity as ‘Korean Buddhism’ in-tune with the twenty-first century. The approach adopted to investigate this topic is a marriage of historical and sociological methodologies so as better to understand both how the present situation came about and how it is being manifested in contemporary Korea. The basic hypothesis of this study is that Buddhism in Korea, by drawing on and reinterpreting its long history of close relationship with the state, is creating a new niche for itself in Korean society. This rapprochement takes the form of Buddhism rebranding itself as a type of ‘Nation Globalising Buddhism’. In this way, Buddhism in Korea positions itself favourably in relation to the Korean government’s policy of globalising Korean culture through the phenomena known as the ‘Korean Wave’. By so doing, Korean Buddhism places itself in a strong position to receive financial sponsorship and support from state agencies such as the Ministry of Culture, Sports and Tourism. This new Buddhist role in contemporary Korea raises important questions on two levels: 1) by presenting itself as a Korean cultural asset is Korean Buddhism in danger of losing some of its religious identity?, 2) To what extent can religious traditions coalesce with state and heritage industry policies on cultural consumption and globalisation without losing authenticity?

In celebration of the 30th anniversary of the founding of the Korean Oral Literature Society, this study summarizes the research results in the field of shamanic songs over the past period. Shamanic songs are a part of a whole called shamanism. Therefore, we must understand the shamanic research flow within the overall flow of shamanic research, and within that flow, we can discuss the trends, characteristics, and achievements of research in the oral literature society. From this perspective, this study first organized the flow of shamanic research and how the scope and existence of shamanism, the subject of research, were recognized.
 Korean shamanic research began in the 1960s. Representative researchers were Seo Dae-seok, Kim Tae-gon, and Choi Gil-seong. Among them, Seo Dae-seok and Kim Tae-gon were scholars of Korean literature. Their research trends were clearly distinguished. While Seo Dae-seok made efforts to establish shamanism as 'literature', Kim Tae-gon conducted 'folk' research to understand shamanism in general. As the Korean Oral Literature Society was founded around Seo Dae-seok, the study of 'shamanic songs' as literature was the most central research trend. On the other hand, Kim Tae-gon's research trend is centered around the Folklore Societies and 'Association for Korean ShamanisticStudies'.
 『Oral Literature Studies』, the academic journal of the Korean Society of Oral Literature, has published 726 papers so far, of which about 120 are related to the study of shaman songs. These studies were divided into 1) Research on shamanistic Epics, 2) Comparative research with overseas narratives as oral narratives, 3) Research on shamanic songs other than shamanistic Epics, 4) Shamanic research using shamanic songs, and 5) Other research. They were organized. Consequently, the Oral Literature Society's research results in the field of martial arts over the past 30 years have emphasized the study of martial arts as literature and strengthened its differentiation from folk research. A clear line has been drawn in terms of academic identity. However, as a result, the focus on shamanistic Epics research and text analysis research without a basis for field research are pointed out as limitations. In addition to this, the researcher proposed to expand the research from the perspective of ritual language and expression (performance) beyond shamanic song.

ABSTRACTThe Korean Wave, a cultural phenomenon originating in East Asia, initially gained popularity in countries such as Japan, China and Taiwan before spreading globally, driven by advancements in digital technology. However, an ‘anti‐Korean Wave (AKW)’ (or ‘hate‐Korean Wave’) has emerged simultaneously. Various studies have identified factors influencing the spread and success of the Korean Wave via social media. Nonetheless, the AKW remains poorly explored. The present study employed social network analysis to examine the various forms, issues and contents of AKW discourse on YouTube. Analysis of network structures using the keywords ‘AKW’ and ‘hate‐Korean Wave’ revealed a prevalent ‘community cluster’ pattern. Specifically, the ‘AKW’ keyword demonstrated a structure resembling a ‘brand cluster,’ dominated by the top five clusters. The content often featured negative portrayals of Korean politics, society, and culture, with local media serving as the primary dissemination source. These findings underscore the significance of active media diplomacy by the Korean government. Efforts are also necessary to create ‘shared understandings and meanings’ with other parties through social media beyond merely delivering information and activities. Producing uniquely Korean cultural content while regularly monitoring digital media and taking countermeasures where necessary must be continued.

This study speaks to the larger question of how mobile upbringing that spans tensions between multiple communities across the globe influences one’s construction of identity and belonging. In this paper, I examine how young adults who have been living in multiple countries in their formative years- most prominently referred to as Third Culture Kids -reflect upon their transnational life trajectories. With a particular focus on their construction of identity and belonging vis-à-vis language, literacy, and culture, I pair the concept of capital (Bourdieu, 1986) with habitus (Appadurai,1996; Bourdieu,1991). My analyses suggest that Third Culture Kids foregrounded multilingual competence and diversity in articulating their mobile upbringing, and they finally chose to live in the US in addition to maintaining transnational ties with Korea in their adulthood. Their sense of belonging to the US was cultivated as a response to feelings of estrangement from Korean society, where they are privileged in terms of social class but feel excluded due to the high cultural esteem for ethnic solidarity among local Koreans. With the growing number of transnational communities that mobilize funds of knowledge from heterogenic resources across the globe, this study highlights the need for educators to incorporate students’ funds of knowledge into language and literacy curriculum.

Economic value analysis of the return from the Korean astronaut program and the science culture diffusion activity in Korea

재한 중국 유학생의 한국에 대한 고정관념 연구

Korean director Lee Tsang dong, who comes from a writer background, is skilled in depicting marginalized individuals at the bottom of society and using them as the main subject to examine Korean society and culture with critical realism techniques. As a creator of critical realism style, Li Cangdong discusses human nature and society from a female perspective in many of his works. Starting from “Miyang”, Li Cangdong attempts to discuss women’s self redemption. The emergence of Poetry further affirms the power of women. Zhao Nanzhu said, “In a male centered and patriarchal society, even women can develop a male centered and patriarchal way of thinking.” In a patriarchal society, there is a significant difference in social status between men and women. Despite the continuous development and changes in society, women are still not respected, and this feudal ideology is particularly prevalent in South Korea. This distorted concept also leads to women being gradually objectified and lacking in self-awareness. The article analyzes Li Cangdong’s film Poetry from the perspective of female consciousness, aiming to explore the multiplicity of female consciousness.