• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.12 no.6
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• pp.89-98
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• 2017

The dynamic entrepreneurial activities of small businesses or individual entrepreneurs seeking to enter the global market based on innovative ideas and challenging spirit in the modern society, which is trending in entrepreneurial capitalism according to the times, Leading to new growth engines. In order to promote the establishment of universities in Korea, the government has been working on 'Five-Year Plan for University Entrepreneurship Education(2013-2017)', 'Efficiency of Government Start-up Support in 2015', and 'Five-Year Basic Plan for Activation of Industry-University Cooperation(2016-2020)'. However, there are still practical limitations in spite of the efforts made by universities and research institutes to revitalize start-ups. As a way to overcome these limitations, this study aims to systematize the entrepreneurship education of the university, and examines the role of changing universities and theory of clusters and the entrepreneurship education. In addition, we will look at the factors of creative university culture centering on the representative cases of the Innovation University in US, and present a conceptual framework for cluster-based entrepreneurship education for the purpose of 'successful entrepreneurship' which is different from 'start-up success'. The conceptual framework of cluster-based entrepreneurship education is based on the establishment of 'Integrated Entrepreneurship Education Platform' to revitalize start-ups centered on university technology. At the same time, this framework focuses on the three factors of talent, technology, and culture based on the relevant theories and examples, and emphasizes the clustering of entrepreneurial resources, entrepreneurial policies and leadership that should be involved in entrepreneurship education.

• Korean Journal of Heritage: History & Science
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• v.41 no.1
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• pp.57-78
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• 2008

According to the previous studies about Shilla's cremate grave, in the process of importing the cremate grave, there has been correlation with Chinese Buddhism, and there have been a lot of mentions about the change of the grave, Yinwha(Stamp) patterns and its existence, and about the characteristics of the vessels to contain the bones. The cremate grave is categorized into two-parts type and mono-type, depending on the dead person. The cremate graves that are in local areas such as Wang-Gyeong, show difference in types. The typical vessel to contain the bones, called "Yeongyeol Gori Yoogaeho" is again proved to have existed from A.D 8c. ~ A.D 9c., judging from the Yinwha pattern stamp's existence. Yet, the Yeongyeol Gori Yoogaeho from 9th century used the patternless pottery, also seen from the Won-wha 10 yeon-myeong cremate grave. Due to the prosperity of Buddhism, when the "Mukuchonggwang Taranikyong(Sutra)", translated into Han language in 704 at Dang, was imported into Shilla, the funeral ceremonies of Shilla people changed from making cremate graves with vessels or scattering the bones in oceans, into building stupas in temples with hopes and wishes to bring oneself and family's fortune and the next life of the dead. As a result, the meaning of "Grave" disappeared for the cremate graves, and rather the ceremony changed into scattering bones and wishing fortunes for the dead person. In other words, the ancestor-worship ceremony which was focused on the tomb changed into commemorating the ancestors and wishing individual fortunes by the religious assembly in temples and the building process of stupas. In conclusion, this social change was the cause of the extinction of stone chamber with tunnel entrance and the tombs such as cremate grave.

• (The) Research of the performance art and culture
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• no.25
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• pp.31-56
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• 2012

This paper were reviewed on some problems in the early history of Chinese dance written by scholars of contemporary China. Results of the review, were found the following problems; First, In describe to the early history of Chinese dance, contemporary Chinese scholars do not distinguish myths, legends and historical materials, so the history of ancient Chinese dance makes to mystery, thus, eventually will cause a lack of truthfulness. Second, In order to fill the lack in the early history of Chinese dance, the Chinese scholar often use a drawing of earthenware or mural. However, in certain cases, the same drawing by the other observer to be interpreted differently. In this case, if use as evidentiary material, there is a problem. Third, Most contemporary Chinese scholars usually say that the origins of dance is labor. It is to have originated from materialistic historical view can be said. However, in ancient China, but rather about the origin and function of dance there were diverse views. Therefore, this aspect should be cautious.

• Journal of International Area Studies (JIAS)
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• v.13 no.4
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• pp.251-284
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• 2010

Through specific cases, this article examines the causes and measures to overcome cultural divergences most frequently encountered by Koreans living in Vietnam and Korean-contacting Vietnamese in terms of mode of communication, mode of living and mode of doing business. Historical reality proves that Vietnam and Korea have a lot in common in history, culture and society, due to the influence from the Chinese culture on both countries. However, each country has its own acculturation, hence, there exist, apart from the normal dissimilarities, differences between the two countries especially in natural environment andpolitical systems. As a result, in Vietnam, Koreans and Vietnamese have met with quite a lot of divergences in communication, business and living activities. In order to overcome these cultural divergences, in addition to the ceaseless efforts made by Koreans in Vietnam and Korean-contacting Vietnamese, there should be concern, assistance as well as cooperation between the people and the authorities of the two countries. We should draw lessons from the groundless or trivial affairs which, springing from the Chinese people's dislike for Koreans, have been blown up and disseminated on the internet; where by we are to reconsider the relationship between Koreans and Vietnamese. What is more, Korea still feels historically ashamed to have sent nearly 350,000 soldiers to the wa rin Vietnam for economic purposes in the past. As our predecessors brought about that historic shame to get bread for our fatherland in exchange, our generation today should approach Vietnam out of a sense of responsibility towards history. Having experienced a period of economic difficulties, Vietnam innovated and started its open-door policy in 1987. However, this event should not be regarded as the reason for us to approach Vietnam with only one rigid economic principle.

• 한국노년학
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• v.29 no.4
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• pp.1665-1683
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• 2009

The purpose of this study is to examine what the formation of a community incorporating two generations of people can give the elderly and the problems which are associated with establishing related programs of this kind. For this, the researcher enacted ethnographic method like as observant participation and in-depth interview on 24 participants. From this study, I found that the elderly and the children who took part in several programs to form the intergenerational linkages made the system meaningful in the following ways: first, the more harmonious the communication across between two age groups is, the more the understanding between them increases. Second, the sense of community has intensified the natural harmony. Third, the more self-satisfaction and confidence increases, the more self-efficacy is enhanced. Fourth, the purposeful and creative activities with peers have enabled the elderly to enjoy their leisure time. Fifth, the elderly have experienced the pleasure of learning and sharing common sense as a life-long learners. However, in the process of this program, several problems occurred such as the rigidly bureaucratic operation of the program and the elderly people's individual differences. In addition, the lack of a precisely-existing program necessary to form the intergenerational linkages and to bring together different generations was a problem. Finally, I have concluded that the effort to form the intergenerational linkages helps increase the understanding and cooperation across age groups and contributes to the successful aging of the elderly.

• The Journal of the Convergence on Culture Technology
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• v.10 no.1
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• pp.51-60
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• 2024

The purpose of this study is to explore the meaning of the 2018 'Comprehensive Plan for the Vitalization of Democratic Citizenship Education' centered on the '2022 Revised Curriculum General Discussion'. Research Results First, in the case of strengthening democratic citizenship education in schools, one of the main tasks in the general discussion of the 2022 revised curriculum emphasizes democratic citizenship education to cultivate citizenship. are doing Second, in the case of teacher professionalism enhancement and support for educational activities, development of teaching and learning materials and reinforcement of teacher training are promoted in the 2022 revised curriculum summary. Third, in the case of creating a democratic school culture, the 2022 revised curriculum outline guarantees student safety and learning rights through remodeling or remodeling old schools to restructure learning spaces and realize a digital-based learning environment. Fourth, in the case of revitalization of student autonomy, in the general discussion of the 2022 revised curriculum, the autonomy of the school curriculum considering the needs of students and school conditions is expanded, and classes centered on participatory experiences and self-government activities are strengthened. Fifth, in the case of establishing a democratic citizenship education support system, the 2022 revised curriculum outline establishes a mutual cooperation system that respects the roles and expertise of various educational subjects and a mutual cooperation system between the local community and the educational community.

• (The) Research of the performance art and culture
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• no.38
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• pp.349-383
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• 2019

This discussion is focused on Donghaeanbyulsingut's 'gutchum-pan to pray'. 'Gutchum-pan to pray' is repeated in almost all of the geori in Byulsingut, so it is a crucial chum-pan that can never be disregarded in understanding Byulsingutchum. Meanwhile, it supposes that Donghaeanbyulsingut is grounded on the activity of producing 'praying (words) and dance (motions)' within its relationship with the structure of capitalistic society along with the context of traditional rituals. The motion that is newly generated as a response to the concrete expression of 'praying' conducted by a mudang (a shaman), that is, the expression coming from the inside associated with the praying is seen as gutchum. This dance is bound to be in competition and interest among shaman groups, and they tend to influence one another. If praying leads to dance, a mudang can gain profits from capital as well as the value of labor. When the mudang succeeds in forming a bigger bond of sympathy with her praying, the object of praying gets more eager to select byulbi and dances a heoteunchum (impromptu dance) more vigorously. This means that a mudang's ability to perform a ritual is associated with the object of praying's consumption. With his impromptu motions, the object of praying comes to go into 'the field of consumption' within the structure of capitalistic competition before he is aware of it. Behind the communication that praying leads to dance, a lot of things are associated with one another organically. 'Gutchum-pan to pray' is generated by the continuous movement of diversity and unity that the time has within the ritual of the mudang and the object of praying. It continues to create the future 'self' that is different from the present 'self', and it means that he expects variability from the present 'self' through 'gutchum-pan to pray'. The mudang also prays for him arranging the variability of the other (the object of praying) inside her labor. In a big picture, of course, the mudang expects the variability of herself, too, which is connected to the value of her labor. The variability that they expect forms a crucial axis that determines where the flow of time and space that the 'gutchum-pan to pray' has is directed to. The contents of praying are directly related with the villagers' lives, and what leads to dance is mostly related with their jobs. This implies that what the mudang experiences in her everyday consuming activity is directly associated with the villagers' activity for earning money. In other words, the contents of that praying change constantly according to the flow of capitalistic economy. Also, those striving to respond to it before anyone else also expect better life for them by substituting their self to the 'gutchum-pan to pray' eagerly. If so, who are the ones that generate 'gutchum-pan to pray'? This can be understood through relationship among mudangs, relationship between the mudang and villagers, and also relationship among villagers. Their relationships can never be free from the concepts like labor in capitalistic society, consumption and expenditure, or time; therefore, they come to compete with the other, the present self, or the better self within the diverse relationships. This gets to be expressed in any ways, words or motions. And the range that covers the creation of either group or individual 'gutchum-pan to pray' in the village is the village community. Outside the range, it is upsized to the competition of the village unit, so individual praying may become diminished more easily. Although mudangs pray in each geori, it does not mean all praying leads to dance. Within various relationships between mudangs and villagers, 'gutchum-pan to pray' comes to be generated, repeated, and extinct. As it is mitigated to more positive competition, it does not lead to gutchum any longer. In other words, repeating 'gutchum-pan to pray' previously created has turned the object of praying into the state different from the former. Also, the two groups both have experienced the last step of Byulsingut, and at that point, praying does no longer lead to dance. In other words, from the position of the shaman group, it is the finish of their labor time and ritual performance, and from the perspective of the villagers, it means the finish of consuming activity and participation in a ritual. The characteristics of 'gutchum-pan to pray' can be summarized as follows. First, it goes through the following process: competition in the village group → competition in the group → competition among individuals. Second, repeated praying does not lead to 'gutchum'. Third, in the cases of praying for each of the occupation groups, the mudang can induce a bond of sympathy from the objects of praying directly, and this lead to dance. Fourth, the group that fails in being included in the category of praying gets to be alienated from 'gutchum-pan to pray' repeatedly.

• Journal of Gifted/Talented Education
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• v.17 no.2
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• pp.365-391
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• 2007

As a previous study to investigate recognition gap of creativity between Korea and America, this study has examined Korean university students' implicit creativity toward Korea and America. The research method using in this study was as follows: The subject were university students in Korea, and they were asked to answer multiply for open-ended questions. For the analysis of the answers, a frequency analysis was used. The results were as follows: 1) It showed that Korean university students considered creativity trait as cognitive trait, personality, cultural trait, research and development areas and arts areas. This result means that Korean university students tend to recognize creativity similarly to the ways of established theories of creativity. 2) For the case of Korea, environmental trait like sociocultural background had great importance for all cases of creativity trait and non-creativity trait. 3) American creativity was recognized focused on individual tendency, on the while, community spirit was considered as creativity trait in Korean creativity. 4) It is considered that American culture had better condition for displaying creativity than Korean culture. 5) Traditional culture of Korea was recognized as creativity trait in terms of originality and superiority, and the possibility of modernistic use of Korean culture. 6) Creative people were ranked by artists, executives, rulers and scientists who were well-known to Korean university students. 7) In the comparison of creativity trait between the two countries revealed the traits of creative people, American creativity was reflected more than Korean creativity, This result seems that those people were favored by Korean university students who were familiar with American culture. In conclusion, this study has found another possibility of creativity of the East among cross-cultural creativity studies. Moreover, this study has suggested that traditional culture and tradition renewal, and values of the East are superior cultural resources which are not exist in the West, and those are expected to play a role in developing creativity.

• Korean journal of communication and information
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• v.41
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• pp.75-107
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• 2008

The paper aims to figure out the meaning of money in terms of communication in which we can find the specific communicative and cultural form of money. In the modern capitalist society, we cannot limit money within the economical terms - for example, store of value, medium of exchange, unit of account and means of payment - because money mediates all human activities beyond the economic boundary and conveys specific meaning in the social and the cultural area. Money can be the medium of the cultural and the communicational as well as the medium of the economic. In this respect, we've try to articulate money with linguistic or semiotic insight. Through this theoretical dialogue, we find two significations of money as a medium of communication. The first signification is meta-signification which drives the individual to the unlimited accumulation of the money. Meta-signification displace the second signification of the money that is the singular, over-determined and the mosaic significations. In this process money can be the signifier without signification. And then, money is the Master signifier which all sign should be identified imaginary. Finally, Money is not only the re-presense (Darstellung) of all sings but also the representative (Vertretung) of all signs. But this double position creates some tensions and makes master signifier of money unstable. Man's analysis of Bonapartism, which shares the linguistic or semiotic insight, shows the crack of the re-presence between the representative. Like Marx's analysis, the money has the tension between two signification which makes the room for the struggle to signify.

• Archives of design research
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• v.19 no.1 s.63
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• pp.27-38
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• 2006

Recently, in each local self-governments Japan, the importation of universal design policy is actively being expanded as a plan to maximize living satisfaction of.citizens within the region. This research investigates the background on how the local self-governments ended up importing the universal design administrative policy, investigates the policies which each self governing bodies have been promoting and presents necessary stipulations following those policies. When we sum up the necessity of promoting universal design by local self-governments, although the we carry various problems in the promoting process in the settlement of provincial era and promoting substantiality of it, we can point out the low birth rate phenomenon, progression of aged people's society, diversification of values as a result of social and economic maturity, etc. as social and economic background. For people's values, as they escape from the economic they attach great importance to economic supremacy, they respect culture, environment, etc. with higher level than economic aspect and the improvement of life's quality is becoming important. Meanwhile, the universal design which is known to many users as a usable design concept as reach to a point where it is getting attention as a basic concept of 21st century design. Today, each of local self-governments in Japan are making various efforts for unperturbed importation and application of universal design to local communities through homepage, universal design guideline or report, various workshops, etc. Especially, there are universal design policies of public areas, facilities, manufacture of other products and information for the contents of the policy. The enforcement of universal design policy puts importance in 1) the process of planning, alteration, policy scheme and decision making 2) the process of policy's enforcement 3) the probation process of all processes and I could find out that equal participation of roles by local citizens, citizen's organizations, companies with the administration hasn't been adopted for each of these processes.