• Journal of Christian Education in Korea
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• v.65
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• pp.81-102
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• 2021

In church tradition, cultural misappropriation has often legitimized unjust hierarchy rather than to challenge it. Under the rubric of culturalism, Christian Education has served to justify the oppressive system and maintain status quo as well. A feminist theologian, Rebecca Chopp argues that the contemporary Western culture has intensified narcissistic individualism and self-referentiality and has supported the powerful, while forced the marginalized to be silent. Chopp insists that the role, nature, and mission of Christianity is to provide Word and words of emancipatory transformation. She advocates poststructural feminist theology and aims at renewal of the socio-symbolic order in society by criticizing assumptions underneath language, culture and politics. In this study, we will review the interview with an Asian-American couple and disclose the underlying assumptions and hegemony which have contributed to maintain the male domineering system. I suggest that Christian education for emancipatory transformation should encourage the oppressed women to reflect critically the existing order and to restore their own voice through constructive intervention facilitating "plurivociy" and "problem-posing" dialogue. Proclaimation of transformative Word can empower the marginalized people to revision the world alternatives to monotheistic patriarchal modernism.

• Industry Promotion Research
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• v.6 no.2
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• pp.55-62
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• 2021

The number of single-parent families in South Korea increased since 2000, related to a sharp rise in the divorce rate of 50s and an increase in male mortality rates among those aged 40s-50s. Middle-aged single mothers experience a critical period realizing self-actualization needs, while being in the middle adulthood from the lifespan developmental perspective. In this respect, it is significant to study self-actualization of middle-aged single mothers through guided imagery and music (GIM) in order to provide them with psychological support. This study was conducted from September 2018 to June 2020, and the GIM sessions were conducted at least 10 times. Four participants were selected among the middle-aged single mothers. The imagery experiences of participants in the GIM sessions were classified into four sub-elements: physicalness, emotion, memory, and sense. Within those sub-elements, eight semantic units were categorized into 46 elements. Finally, 152 semantic units were derived. Moreover, the self-actualization which participants experienced through GIM presented three archetypal images: shadow, persona, and the self. In the GIM sessions, experiences of putting their negative emotions associated with family into words and changing passive self-imagery into active one enabled participants to bring the shadow into their consciousness, there by recognizing their positive and bright internal self. Furthermore, participants could map that their current status as people marginalized by siblings and parents, enraged and holding double standards for others, was suppressed by their 'good daughter' and 'religious' personas. This realization lead them to realize and restore their persona. The use of GIM in the study allowed participants to elicit re-experiences of the negative events, while experiencing various imagery and music. This process helped participants achieve self-actualization.

• Journal of Korea Entertainment Industry Association
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• v.14 no.8
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• pp.163-174
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• 2020

The purpose of this study is to derive the characteristics of the creative process of convergence performing arts. Therefore, the PADAF-Play and Dance Art Festival, a representative convergence performing arts festival in Korea that has been held steadily every year since the first event in 2011, was selected as the subject of the study. Through PADAF, a representative convergence performing arts festival in Korea, qualitative case studies were selected through process-oriented discovery to study the characteristics of the creative process of convergence performing arts, which is a key feature of performing arts in the 21st century. For realistic and empirical research, the 8th and 9th PADAF participated in the entire process from the initial stage of preparation to the closing ceremony and conducted several in-depth interviews with PADAF officials and participating artists. Looking at the characteristics of the convergence performance art creation process through PADAF, creators overcame difficulties that they had not thought of in different ways in the process of meeting different heterogeneous genres, but through understanding other genres, experiential values through convergence, sharing as collaborators, and various ways of communication. The characteristics of the convergence performing arts creation process, which is focused on PADAF, are "Rhizom thinking" by French philosopher Gilles Deleuze(1925-1995), "Collective intelligence," and "Experimental Value for Experimental Creation" by creators. Through this derivation, we will help the changing performing arts scene based on the basic human desire to understand convergence performance art a little more and communicate through the extended expression of convergence.

• Journal of Digital Convergence
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• v.19 no.11
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• pp.485-498
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• 2021

This study confirmed the perceptions of performing arts field workers and related experts under the theme of non-face-to-face performing arts. As a result of the analysis, first, respondents agreed with the practical need for non-face-to-face performing arts, but respondents in the field viewed the lack of "fieldability" and "communication with the audience" of non-face-to-face performances as a problem. Second, respondents who participated in non-face-to-face performance production had negative perceptions of realism, immersion, interaction with the audience, lack of enjoyment outside the performance, and difficulties in securing budgets, filming and editing, and actors' acting commitment. Third, regarding the government's non-face-to-face performing arts-related support policy, they complained that support was only given to specific organizations and a small number of people, and administrative difficulties in support. Through this study, it can be suggested that face-to-face and non-face-to-face performance arts should be treated in a complementary and balanced relationship in terms of government policy.

• Korean Journal of Culture and Social Issue
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• v.28 no.2
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• pp.273-305
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• 2022

The purpose of this study is to understand and explore the essence of the self-care experiences of middle-aged one-person households considering their individual circumstances and situational context. In this study, 10 middle-aged people in one-person households were interviewed. The interview data were analyzed using the phenomenological analysis. In result, middle-aged one-person households considered self-care as 'means to protect themselves', 'preparation for their single life in late adulthood', and 'behavior to feel gratitude and happiness in the present.' Their motives for self-care were 'being aware of their physical aging and possibility of illnesse', 'feeling threatened about their safety', 'sensing that their daily livings may be at a risk', 'absence of a caregiven person who can take care of them', 'maintaining of their psychological health', 'being burned out from busy working schedules', and 'to lessen their own and their family's worries and anxiety.' Their specific ways of self-care were 'physical health care', 'private activities for emotional care', and 'meeting people.' Consequently, the self-care of middle-aged people had a positive impact on their work and relationships, lessened their sense of isolation, and brought comfort to their lives. Based on the results of the study, this study proposed the implications, limitations, and suggestions for further research.

• Journal of Service Research and Studies
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• v.10 no.4
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• pp.43-55
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• 2020

Recently, as the importance of experience data increases, there are many attempts to deal with experience data from a data science perspective. In the case of approaching as a collection method of a quantitative survey method that seeks to quantify numerically such as big data, it is difficult to interpret the value of experience in a wide range, and it is relatively expensive and time consuming, and personal information infringement There is a limit to the analysis due to the risk of However, since ethnography, a procedure for collecting experience data based on qualitative research, is mainly carried out in the natural real environment of future customers from the perspective of users, it is possible to confirm the nature that customers face with a small sample. In addition, it is also easy to interpret the relational dimension of the empirical data. Although the ethnography method of collecting experiential data is economical and efficient, it is important to reduce errors in the collection process because the lack of scientific procedures for the data collection process can be a problem. It is important to secure the validity of whether the correct measurement tool is used for ethnography-based experiential data collection and to secure the reliability of the use of a valid measurement tool and method by accurately selecting the measurement target. From this point of view, it is necessary to verify the reliability of the research method that clearly selects the measurement target and secures the validity for the development of the correct measurement method and tool for the collection of ethnography experience data. Therefore, in this study, a verification study was conducted on the data and methodology cases of the'I know you_AI' service that analyzes the customer experience of self-employed based on the ethnography method of collecting experience data..

• Korean Journal of Comparative Education
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• v.20 no.2
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• pp.95-128
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• 2010

This article presents a one and half-year process of Lesson Study conducted at a K-8 school in an urban district in the eastern U.S. Lesson Study, a Japanese form of professional development that centers on collaborative study of live classroom lessons, has spread rapidly in the U.S. since 1999 and has been argued as a promising alternative model for teacher-led school reform through professional development. The Lesson Study group described here was composed of five teachers, one administrator, and one instructional improvement coordinator belonging to the participant school and two instructional super-intendants from the school district. Data was collected from October 2007 to February 2009 and a qualitative case study method was employed for this study. Drawing a case of Lesson Study, this article intended to show how Lesson Study group members participated in planning, teaching, observing, discussing, and improving lessons collaboratively for student learning by enhancing teacher professional competence so that find directions for future implementation in Korea. This article investigates (1) process of Lesson Study, (2) issues Lesson Study group members mainly dealt with, and (3) changes have taken place in Lesson Study as it is conducted over time. (4) Finally, this article concludes with challenges to adopting Lesson Study successfully in Korea.

• Korean Journal of Heritage: History & Science
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• v.56 no.1
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• pp.208-223
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• 2023

This article was prepared for the purpose of reviewing maintenance plans and strategies for designating the celadon kiln site in Banam-ri, Gochang, a monument designated by the city and province as a historical site. Prior to the discussion, the high academic potential of this site, which is attracting attention as a main point of early celadon main point, was explained, and expectations for the future designation of the monument were reviewed. Next, the current status of preservation and maintenance plans of the celadon kiln site in Banam-ri, Gochang were examined. In particular, the current preservation situation was reviewed through an on-site survey on how the ruins, which have not been designated as a monument, should be maintained for historical designation in the future. Above all, it was argued that it was necessary to conduct excavation and literature surveys to clarify the characteristics of the ruins, investigate the surrounding areas, improve information facilities for visitors, and carry out promotion in connection with them. Finally, the definition of historical sites and the status of historical designation of ceramic kilns, along with the strategies necessary for designation, were presented. In particular, the examples of the existing historical designated celadon kiln site in Dotong-ri, Jinan, and Buncheong Kiln Site in Undae-ri, Goheung were reviewed, and three types of excavation surveys, literature surveys, and academic conferences were presented as the target directions for historical designation. The result of the excavation survey is the basis for suggesting that it has cultural property values with completeness, authenticity, and identity. The literature survey is the basis for supplementing the historical and cultural character of the remains that have not been revealed by excavation. The academic conference explained that it is an opportunity to understand the nature and value of cultural assets, such as the location of cultural assets, the status of relics, and events related to relics.

• Journal of Ethics
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• no.77
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• pp.191-215
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• 2010

In dieser vorliegenden Arbeit wird die eigentliche Bedeutung des Hauses in bezug auf M. Heidegger, G. Bachelard und O. F. Bollnow analysiert. Bei Heidegger ist das Wohnen ein Wesensmerkmal des Menschen und das Haus ein Raum des Wohnens als das Pflegen und Schonen. Insbesondre Bachelard hat die schuetzend Funktion des Hauses und das Haus als das Glueck des Wohnens behauptet. Fuer Bollnow bedeutet das Haus eine Mitte des menschlichen Lebens und der Welt. Heidegger behauptet, dass wir so in der eigentlichen Not des Wohnens, d.h. in der Heimatlosigkieit sind. Wir muessen nach die Bedeutung des Hauses nicht als einen wirtschaftlichen Wert sondern als den eigentlichen Wohnraum denken und das Wohnen lernen. Bachelard weist darauf hin, dass das Haus als ein gluekliche Raum ein wesentliches Trauen voraussetzt. Und er versteht das Haus mit dem dialektischen Zusammenhang zwischen dem Haus und der Welt. Bollnow versucht ueber dem Raum in anthropologische Hinsicht zu betrachten. Er behauptet, dass der Mensch seine wesentlichen Bedeutung durch das Wohnen hat. Durch die Vermenschlichung des Raumes muss der Mensch die Verantwortlichkeit ueber den Raum uebernehmen. In der heutigen Gesellschaft bemessen das Haus sich nur mit einem wirtschaftlichen Wert. Wir muessen das Haus lesen, und die eigentliche Bedeutung des Hauses.

• Journal of Korean Philosophical Society
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• no.99
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• pp.69-100
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• 2012

Die Gegenwart steht den Tatsachen der Gewalt gegenüber. Wesentlich destruktive Techniken können den kollektiven Tod des Menschen als Gattung produzieren. Die Destruktivität dieser Techniken ist durch Skeptizismus geistesgeschichtlich gerechtfertigt. Ebelings Fundamentalpragmatik ist Reflexionstheorie der widerstandsfähigen Vernunft, welche einer Sozialisierung derjenigen Gewalt widersteht, die in einer gegenwärtigen Aussicht auf universale Selbstdestruktion des Menschen Tod produziert. Selbstbewußtsein (Apperzeption) ist bei Kant Selbstbewußtsein in Gegenstandsbewußtsein. Mit kritischer Auslegung von Kant zeigt Heidegger endlich, daß der Tod der Selbstbeziehung des konkreten Daseins als des In-der-Welt-seins gehört. Aber seine existenziale Analytik berücksichtigt nur individuelles Dasein zum Tode und vernachlässigt die Allgemeinheit des menschlichen Todes bzw. die dem allgemeinen Untergang widerstehende Vernunft. Apel kritisiert ein solipsistisches Erbe von Kants Bewußtseinsphilosophie und präsentiert ein Argument der Letztbegründung zur Überwindung des Skeptizismus. Aber seine Transzendentalpragmatik vernachlässigt die Endlichkeit des menschen und zeigt ein Defizit der fundamentalpragmatischen Vereinigung der Vernunft und des Todes. Aufgrund des gegenwärtigen Todesbewußtseins, das Heideggers Todesdeutung transformiert, rekonstruiert Ebelings Existentialpragmatik Heideggers Dasein zu Existenzsubjekt. Seine Fundamentalpragmatik vollzieht diejenige Erstbegründung, die zwischen der existentialpragmatischen Endbegründung des Todes und der transzendentalpragmatischen Letztbegründung vermittelt, und damit bestimmt sie Vernunft als Widerstandsbewußtsein (das bewußte Sein) gegen den Tod. Also ist sie neue transzendentalphilosophische Bewußtseinsphilosophie, die mit der neuen Selbstbestimmung der Vernunft entwickelt wird.