• Journal of the Korea Academia-Industrial cooperation Society
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• v.18 no.10
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• pp.624-633
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• 2017

Korean society has begun to transition toward a multicultural society, and the rate of change is increasing. If so, is our society ready to meet this change of society? It is true that Korean society has been dominated by the paradigm of 'monoethnicity', and traditionally has been regarded as a virtue to maintain this view. However, it is worth noting that isolated single cultures have historically met a disastrous end. On the contrary, people who have adapted their culture and style have enjoyed prosperity. Korean society has hovered between embracing and rejecting the flow of change, and has finally accepted them to choose the way to go on a multicultural society living together. However, it seems that the changes in policy have not kept pace with recent changes in society. Despite the fact that the most efficient way to change perception is to establish and implement appropriate educational policies promoting multiculturalism, most education in Korean society has focused on the closed form of education, for the influx people, not having been made proper education for most of Korean people who should actually accept them and get along with them. Therefore, they have been striving for an assimilated viewpoint that simply get it transformed into Koreanized, not understanding and accepting them as they are. However, this type of education cannot lead a Korean multicultural society in the right direction. We objectively examined the reality of Korean society facing this crisis and presented policy changes regarding multicultural education through examining the case of France, which experienced a similar crisis prior.We are going to present the direction of change in multicultural education through the case of France which has experienced similar crisis before us by examining the reality of Korean society facing the crisis like this.

• Journal of the Korea Society of Computer and Information
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• v.26 no.4
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• pp.189-195
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• 2021

The point of this research is verifing the longitudinal changes in youth multicultural acceptance and to verify predictive variables of multicultural acceptance. Among the Korean Children and Youth Panal data collected by the Korea Institute for Children and Youth Policy, 1,972 data from the 3rd, 5th, and 6th data of the first-year middle school panal were used, and the data were analyzed by applying the latent growth model, and the following analysis results were obtained. First, adolescents' multicultural acceptability showed an increasing pattern, and the extent of the increase was large at the point of transition from the 3rd year(3rd year of middle school) to the 5th year. Second, predicting the change of multicultural acceptability were found to be significant in the initial values of peer communication, community consciousness and in the rate of change, life-satisfaction, peer communication, community consciousness. This study proposed some plans to improve multicultural acceptance in adolescence basing on these results.

• 프린팅코리아
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• v.7 no.12
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• pp.109-111
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• 2008

2007년에는 인터넷의 광고비가 잡지의 광고비를 추월했다. 이런 현상은 전자미디어의 활용이 지속적으로 확대되고 있으며 다매체 미디어 시대로 전환되고 있다는 것을 뜻한다. 그런 가운데 인쇄의 유효성은 다시 각광 받고 있다. 다른 미디어가 할 수 없는 오감에 호소하는 특수한 인쇄 및 가공을 활용함으로써 부가가치를 창출하는데 유용하다는 인식이 확산되고 있는 것이다. 최근 들어 관심을 끌고 있는 제품과 기법을 소개한다.

• The Journal of the Korea Contents Association
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• v.16 no.8
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• pp.117-131
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• 2016

The purpose of this study is to develop the prevention program of child abuse and to verify the effects of the program for marriage immigrant women in Korea. The prevention program was consist of 5 sessions and it was provided to participants once a week for five weeks. Participants were recruited thru the community centers for multi-cultural families in Korea. This study verified the effects of the prevention program with the comparison groups(pre-post). With the independent-samples t-test and paired-samples t-test, the program verified significant effects on the variables of acculturation stress, social support, and recognition of social policy. This study suggests the parenting education of child abuse for multi-cultural families in Korea.

• Journal of Agricultural Extension & Community Development
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• v.20 no.1
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• pp.265-297
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• 2013

This study performed quality study to examine cognition and experience as it is about husband role of wife's perception in rural multicultural family. Specifically the results of in-depth interviews with 13 females in rural multicultural family was analyzed through phenomenological method. The results were as followings: first, wife's cognition about husband role in rural multicultural family, they were 'nice and warm man', 'no special thought', 'clean and cool looking man', 'man without straitening wife', 'husband taking care of housekeeping', 'having independent family' and 'strong responsibility to children'. Females in rural multicultural family did not deeply think about husband's role at international marriage, but it could be known that vague longing for rich country, Korea by Korean wave and its expectation continued to expectation on husband. Second, they were 'good-tempered and nice to me', 'adjust to me', 'irresponsibility and apathy', 'cannot lean to him', 'no housekeeping', 'intermediate role between his family', 'more taking care of children, parents and relatives', 'drink, gambling and violence'. The experience of husband role was little different from cognition of husband role by females in rural mulitcultural family.

• The Journal of the Korea Contents Association
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• v.9 no.1
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• pp.417-427
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• 2009

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.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.153-186
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• 2023

Since the 2000s, Korean society has been transitioning into a multicultural society with a sharp increase in the influx of various non-Koreans including immigrant workers, immigrant spouses, international students, and refugees. As a result, Korea, which had maintained religious peace and coexistence as a multi-religious society, is showing signs of increased risks of social problems such as the surfacing of conflicts between religions. Religion can contribute to the integration and safety of communities in the process of becoming a multicultural society, but at the same time, it requires discussion from an educational perspective because of its ambivalence in potentially causing conflict within communities. Considering that one of the main functions of religion is social integration, religious education is required for the stable settlement of multicultural societies. In recognition of this, discussion regarding a new perspective on religious education is needed to respond to religious diversity and to understand the current society and the means of becoming a global citizen. This new discussion would be a 'general religious education' model that provides an education covering various religious and non-religious worldviews in order to cultivate 'religious literacy.' However, in a multicultural society, while general religious education may be useful in reducing prejudice and discrimination among students in an integrated environment, it should also be recognized that a 'special religious education' would be needed to acknowledge the unique values of each human group. This would be the most effective approach to multiculturalism. Therefore, this study proposes a form of 'cooperative religious education,' which combines general religious education and special religious education as a direction for religious education. In providing readers with background context, this study will review Korean religious policies and religious education, and then present realistic methods that can be implemented in schools.

• The Korean Publising Journal, Monthly
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• s.153
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• pp.14-14
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• 1994

오류 하나는 탈춤이 전승되고 연행하는 현장을 보지 않고 채록된 보고서만 텍스트로 삼아서 탈춤의 미학을 밝히겠다는 것이다. 그것은 마치 연극은 보지 않고 희곡만 봐야 연극미학을 제대로 연구할 수 있다는 것이나 다름없다. 오류 둘은 현장론이 무엇인지도 모른 채 다만 현장답사가 곧 현장론이라는 인식의 착각이다.

• Korean Journal of Heritage: History & Science
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• v.54 no.3
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• pp.52-67
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• 2021

This study is an attempt to explore the roles of and the collaborative relationship between Daheojang and Maedeupjang. Daheojang and Maedeupjang share a similar manufacturing process. However, in modern times, Daheojang totally disappeared, and Maedeupjang was designated as an intangible cultural property. The present study will investigate the role of Daheojang and Maedeupjang based on the literature of the Joseon dynasty. Daheojang were craftsmen who made bands and strings of woven or twisted silk strands. They made mangsu and tassels or made knots to produce magnificent artifacts. Maedeupjang complete all steps of the process, from refining, dyeing, combining threads, daheo, maedeup, to the tassel. Daheojang in the Joseon dynasty was the center of this process. Daheojang belonged to almost all Uigwe because it used items ranging from large uso to cushion straps. Dahoe is a craft with various items and techniques. It has been widely used to produce majestic items like formal dresses, ritual ceremony pieces, and mountings, as well as daily items like jodae, pocket straps, and norigae. Based on the records of Uigwe in the late Joseon dynasty, the study explored the collaborative relationship between Daheojang and Maedeupjang. Sambang, the room where both Daheojang and Maedeupjang belong, was the room to produce the royal chair. The royal chair essentially includes large uso. The large uso is an artifact that ties a knot in a thick circle more than two meters long. While Daheojang made rounded daheo, Maedeupjang made delicate and balanced knots. Also, they produced royal inscriptions together with a royal seal with decorative mangsu and a seal of thick rounded daheo. In order to learn about traditional technology, it is necessary to study the system of the times and social trends. Therefore, the study focused on Daheojang, who were common master craftsmen during the Joseon dynasty but now are not familiar to most people.

• Journal of the Korean association of regional geographers
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• v.22 no.1
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• pp.180-194
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• 2016

The local identity of a female marriage migrant is not fixed to certain boundary or location, but rather comprised flexibly according to geographical movement or new settlement to different place. This research focuses on the local identity and life change of female marriage migrants that are constituted/reconstituted according to spatial transition, or migration. The analysis was conducted to find out traits of changes in the periods of migration and settlement based on the following categorization: multiculturalism and bicultural identity, assimilation and host country identity, exclusion and origin country identity, marginalization and marginal identity. The results are as follows; while having identical experience in terms of a migration, the local identities of marriage migrant women differed according to individual/regional characteristics as well as their respective roles within those traits. In addition, most of females showed passivity in maintaining and exposing their cultural identities of original states. Moreover the life satisfaction change of female marriage migrant that is type of assililation and host country identity is appeared more than others. through this assimilation and accommodation mean adaptation to female marriage migrant lived in Korea. However the intercultural competences of both marriage migrant woman and children in multicultural families facilitate the connection among different cultures. Based on these outcomes, with the transition to multicultural society and space, this research proposes the necessity of fostering global citizenship for mutual recognition of each culture, thus enabling coexistence.