• Journal of the Korean association of regional geographers
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• v.9 no.3
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• pp.314-328
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• 2003

This study aims at exploring the restoration of local community based on apartment residential space through the questionnaire survey of residents and community movement organizers. Apartment residential space has a serious limit to the restoration of local community due to the physical feature of closing compartment. But, at the same time, it has many communal elements as well. The survey shows that residential community movements are developing beyond compensatory community movement, although it is yet to be an ideal type of local community in a nonnative sense. Generally, apartment women's associations, together with the representative commission of residents, play a key role in residential community movements. Particularly, community movement activities have a positive effect on improving the neighborhood relationship. Residents themselves think so as well. This study implies the value and possibility of apartment residential movement as an alternative strategy against contemporary urban problems.

• Korean Journal of Human Ecology
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• v.21 no.4
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• pp.745-764
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• 2012

The purpose of this study is to investigate the characteristics of ethical consumption in the Community Currency Movement participant's daily life as a consumer. Qualitative research methods are used for the understanding about the participation activities and the daily lives as a consumer of Hanbat LETS participants'. The characteristics of ethical consumption used for analysing of the Community Currency Movement are the subjective participation, production process-aware consumption, others care to consumption, sustainable consumption, voluntarily simple life. The major results of this study show that the Community Currency Movement is the alternative economic system practicing the ethical consumption. The Community Currency Movement increase the subject participation, realize the social responsibility and community society and the ecological value and voluntary simple life. This research get the meaning for considering the Community Currency Movement & the ethical consumption on the discriminatory perspective.

• The Journal of the Korea Contents Association
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• v.21 no.5
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• pp.581-591
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• 2021

This study aims to understand the community sense and need for community programs for large scale cooperative rental housing residents, and to set the direction of the construction plan. To this end, a survey was conducted on visitors and contractors of the model house in Westaybyeolnae. As a result of the analysis, the most visitors to the model house were in their 20s and 30s, while the number of contractors in their 30s was the most. Most of the model house visitors currently do not participate in community activities, but the contractors wanted to interact with neighbors about once a week. The contractors had high demands for sports facilities and child-rearing facilities, and the most demanded for living cooperatives and child care services. However, the range of neighbors required by age, the degree of meeting, common facilities and programs required were different.

• (The)Study of the Eastern Classic
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• no.59
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• pp.325-357
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• 2015

Max Weber claimed that the clans as a self-sufficient community in traditional China had limited market development. His statement can be applied to the lineage groups of $Chos{\breve{o}}n$ dynasty, however, it also could be criticized as an example of oversimplifying clans. Starting from this question, in this article, I examined the lineage movement of the P'ap'yong Yun's Nojongp'a branch. Through this research, I tried to investigate the reality of the lineage group communities of $Chos{\breve{o}}n$. My issues are following. First, the Nojongp'a clan promoted the solidarity movement of their lineage in the name of practicing human morality, which belonged to their family learning. Second, the Nojongp'a clan made preparations for their own 'righteous rice fields and grains', through which they tried to establish the base structure for the clan activities. This, however, had its own limitations in aiding the starved suffering from famines and did not last long. Third, the lineage could not function as a community for living that was actively involved in the reproduction of life, and was not an exclusive self-sufficient community, either.

• Social Workers
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• no.11 s.55
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• pp.42-43
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• 2006

재단법인 인촌기념회는 제20회 인촌상 수상자를 발표하고 지난 11일 시상식을 가졌다. 본지는 공공봉사부문을 수상한 대전 평화의 마을에서 김종태 원장을 만나 수상 소감과 함께 원로 사회복지사로서 느끼는 현 사회복지계에 대한 진솔한 이야기를 들어보았다. 김종태 원장은 중앙신학교(현 강남대학교) 사회사업과를 다니다 1957년 고 함석헌 옹이 운영하는 씨알농장에서 공동체 운동을 시작했다. 그는 1967년 홀트아동복지회 일산복지타운 원장을 지내다 1987년부터 아동생활시설인 대전 평화의 마을을 운영하고 있다. 1990년 미국 사우스캐롤라이나대 대학원에서 사회사업복지 과정을 공부하기도 한 김종태 회장은 40년 동안 봉사활동만을 하며 생활시설의 새로운 패러다임을 도입해 전국으로 전파한 공을 인정받아 인촌상 수상자로 선정되었다.

• Proceedings of The Korean Society of Health Promotion Conference
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• 2004.10a
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• pp.111-129
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• 2004

This paper develops the argument that the 'Healthy Cities Approach' extends beyond the boundaries of officially designated Healthy Cities and suggests that signs of it are evident much more widely in efforts to promote health in the United Kingdom and in national policy. It draws on examples from Leeds, a major city in the north of England. In particular, it suggests that efforts to improve population health need to focus on the wider determinants and that this requires a collaborative response involving a range of different sectors and the participation of the community. Inequality is recognised as a major issue and the need to identify areas of deprivation and direct resources towards these is emphasised. Childhood poverty is referred to and the importance of breaking cycles of deprivation. The role of the school is seen as important in contributing to health generally and the compatibility between Healthy Cities and Health Promoting Schools is noted. Not only can Health Promoting Schools improve the health of young people themselves they can also develop the skills, awareness and motivation to improve the health of the community. Using child pedestrian injury as an example, the paper argues that problems and their cause should not be conceived narrowly. The Healthy Cities movement has taught us that the response, if it is to be effective, should focus on the wider determinants and be adapted to local circumstances. Instead of simply attempting to change behaviour through traditional health education we need to ensure that the environment is healthy in itself and supports healthy behaviour. To achieve this we need to develop awareness, skills and motivation among policy makers, professionals and the community. The 'New Health' education is proposed as a term to distinguish the type of health education which addresses these issues from more traditional forms.

• Journal of Popular Narrative
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• v.26 no.1
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• pp.135-174
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• 2020

The article focuses on the student activism experience of the 1990s and 2010s and on the accumulation of everyday experiences created by the conditions of the 2010s against the backdrop of differences in how the composition of 'we' is portrayed in oral narrative. What stands out in the 90s oral narratives on student activism experiences, which were compiled in the 2010s, is the distancing of the culture of student activism at that time. In the words of speakers who experienced university life in the 1990s, the culture of student activism at the university was created through private relationships, and was, needless to say, considered 'natural'. At the same time, however, the 'natural' is said to be 'abnormal' or 'strange' in the context of the 2010s in which it is being talked about, and is meant to be an experience with a certain distance from the present speakers. This aspect is associated with the conditions under which the experience of the 90s is being described in the 2010s. The present, which explains past experiences to speakers, was explained after the 2016 candlelight protest and Gangnam Station femicide protest, and is described as a world that is qualitatively different from before, and is located as an opportunity to create a critical distance from past experiences. This qualitative change, which raises suspicions about the homogenous "we", is based on a newly acquired sense of gender sensitivity, living since the mid-2010s, when gentler issues were the biggest topic in Korean society, among others. In the 2010s, the composition of 'we' is no longer understood as a community of people who share any commonality, but as individuals who unite despite numerous differences. This reveals the experiences of those who have already embodied this in their everyday senses in the 2010s. The 'we' they formed should have nothing to do with private relationships, nor was homogeneity considered the most prominent group, so it was nothing that could explain the 'me' at the time of the demonstration and outside of the venue. It was in that context that the relevant experience was described in a cautious manner throughout. This, in turn, raises the need to ask and understand a new sense of student activism and, moreover, social movements and the sense of unity as 'we'. It should also be asked who is the main body of the movement and what is the use of asking it. Soon, the need and meaning of defining the fixed identity of 'we' in the movement should be questioned. Therefore, it should be asked what fixed positions or coordinates can really represent someone's position.

• Journal of Digital Convergence
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• v.14 no.4
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• pp.89-100
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• 2016

The present study aims at investigating the effects of the Korean language ability, social support and acculturative stress of migrant laborers on hope and life satisfaction. The results of structural equation model showed that the social support and acculturative stress of migrant laborers influences life satisfaction through hope. The Korean ability of these laborers was intermediate level where they performed well in reading while they showed low performance in speaking and listening. The results of the study are as follows. First, hope mediates the effects of Korean ability on life satisfaction and does the effects of social support and acculturative stress on life satisfaction. Second the results that the better they hope the bigger life satisfaction gets implied that hope is the immediate cause of life satisfaction. Third, for their hope, we should provide not only language education but also opportunities for the perception that the role of family and neighbors is important. It is also necessary to facilitate active movements with the local community so that the migrant laborers take part in roles as members of society. Further we need to operate lifelong education programs for helping the migrant labores to adapt their lives in Korea.

• The Journal of Art Theory & Practice
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• no.16
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• pp.71-103
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• 2013

This paper explores the key figure of minjung misul ("the people's art"), Kim Bongjun, and the art collective Dureong in the relationship between 'dialogue' and the dissidents' structural critique of Korea's modernities. During the 1980s' prodemocracy movement, the minjung artists and other dissident intellectuals used the notion of dialogue as metaphor for and allegory of democracy to articulate not only Koreans' experience of modern history, which they saw as "alienating" and "inhumane," but also the discrepancies between Koreans' predicaments and their political aspirations and their working toward the fulfillment of those ideals. Envisioning alternative forms of modernities, Kim Bongjun and other Dureong members paid attention to the fundamental elements of art, which consist of art as a modern institution, as well as the everyday lives of people as the very site of Koreans' modernities. They endeavored to create "art of life," which presumes its being part of people's lives, based on the cultural and spiritual traditions of the agrarian community. They also participated in the national culture movement, the minjung church, and the alternative-life movement to radically envision everyday lives through the indigenous reinterpretation of democratic values. Despite the significant role played by the church mission and its community involvement, its effects on minjung misul have received little attention in the relevant studies. Thus, I consider in particular the minjung church's and the alternative-life movement's confluence of multiple cultural and social constituencies in relation to Kim and the Dureong collective's vision of a new art and community.

• The Journal of the Korea Contents Association
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• v.17 no.12
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• pp.437-446
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• 2017

This research were aimed to verify possible transferring regional development's value into festival contents. It was widely known that Korean festival's theme has been relatively pale in comparing its abundancy, which were required variety of festival contents. Luckily, local residents in Cittaslow frequently host slow-themed festivals, not only to revitalize their communities but also to serve the visitors. Those phenomenon shed the light to study the culture tourism interpreters' role as the presenter of regional development value to visitors at festival setting. Total 180 of questionnaires were administered to Gimsatgat festival visitors, verifying the relationship of variables, interpreters' role, perception of festival theme, revisit intention and practice intention. Regression analysis revealed that significantly influential relations between variables. Successful interpreters will support visitors' understanding of Cittaslow value, satisfaction and practice in daily life. Theoretical /practical significances and research limitation were included.