• Journal of Christian Education in Korea
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• v.61
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• pp.9-35
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• 2020

In the second half of the previous century the composition of the teacher population - and the composition of the pupil and parent population - in the Netherlands gives rise to the name change 'age of secularisation' to 'age of pluralisation'. In previous centuries the (religious or secular) worldview identity of the parents and the educational philosophy of the school were attuned to each other, and merged into a mono-cultural perspective on the identity development of pupils. The basis for both - the upbringing by the parents and the socialisation in the family on the one hand, and the teachers' efforts to enculturate the students at the school on the other - was a similar life orientation. The school choice of the parents was predetermined by their commitment to a particular (religious) worldview, very often inspired by Christianity. The religious identity of their children developed in a clear-cut context. However, in contemporary society plurality dominates, at home and at the school, both in case of the parents and the teachers. A direct relationship with a community of like-minded believers is no longer decisive for parents with varying cultural and religious backgrounds. Instead, a good feeling upon entering the schoolyard or the school building is a convincing argument in the process of school choice. The professional identity development of teachers and the religious identity development of children takes place in a plural context. Our question is: what does this mean for the normative professionalism of the teacher? To answer this research question we make use of the resources of the Dialogical Self Theory (DST) with its core concepts of 'voice' and 'positioning'. After presenting the Dutch dual education system (with public and denominational schools) we provide a lively description of a Dutch classroom situation occurring in a public school, as viewed from the perspective of the teacher. The focus in this description is on performative dialogue as a 'disruptive moment' and on its potential for the hyphenated religious identity development of teachers, which makes up a part of their normative professionalism.

• Journal of the Korean Society of Costume
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• v.51 no.8
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• pp.123-139
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• 2001

본고는 공간, 시간, 계급, 종교 등 하위문화 텍스트의 병행인용 즉 상호텍스트성(intertextuality)을 통해, 20세기 대중 문화의 상징 마돈나 뮤직 비디오와 공연 등의 인체, 의상, 이미지 등에 나타난 포스트모던 정체성을 연구함으로써, 현대 미디어 문화를 관통하는 주체적 여성 정체성과 미적 주관성을 이해하고자한다. 첫째, 상호공간텍스트성 복식은 스패니쉬룩. 태국룩. 게이샤룩, 테크노펑크룩, 테크노 카우걸룩 등의 동서양의 지리적 소외감을 통해 비권위적 다양한 시선을 제시함으로써, 다국적 자본주의와 함께 확장된 미적 체험을 하게 한다.; 둘째, 상호시간텍스트성 복식은 중세 엠파이어 드레스, 18세기 로코코시대의 robe'a la francaise, 미래적 제 3의 종 룩 등 동시적 몽환적 이미지를 통해 유희적 유토피아를 지향하였다.; 셋째, 상호계급텍스트성 복식은 그라피티룩, 펑크룩, 키치룩, 먼로 룩, 보깅(voguing), 에비타 룩 등 상하류층, 하위문화, 빈부, 권력의 유무를 병행인용하여, 좋은/나쁜 취향, 창녀/성녀 이분법을 해체하고 반부르조아적 저항과 물질주의를 찬양하는 탈계급적, 양면적 정체성을 구축하였다. ; 넷째, 상호종교텍스트성 복식은 상징적 가부장인 카톨릭교 텍스트를 인용하여 펑키크리스찬 룩, 에로틱 크리스찬 룩 등의 선/악, 신성성/관능성, 미추, 정숙성/비정숙성의 이분법, 비장미를 해체함으로써 예술의 자율성, 무의식이 강조된 쾌락주의적, 반권위주의적 정체성을 주장한다. 섹슈얼리티에 있어, 시선, 권력, 쾌락의 주체가 됨으로써, 미적 범주에 있어 선악, 미추, 정숙성과 비정숙성의 이분법을 해체함으로써, 유동적 자아를 구성한 마돈나 의상의 포스트모던 정체성은 여성에게 확대된 가능성을 제공하며 내부로부터 해체된 열린 복식을 지향한다.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.393-426
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• 2020

In the past, holy sites were mainly designated on a basis of archaeological norms and endowed with a specific fixed identity according to historical, religious, and contextual interpretations. However, approaches to these sites are more flexible in recent times. These locations transcend the boundaries of space and time to enable the experience of diverse transformation and reveal multiple religious identities which are embedded in the complex interaction between power and authority. In this regard, the dynamic meanings of the religious symbology of Daesoon Jinrihoe's temple complexes, imagery, and the spatial structures enable us to grant them a new identity by re-establishing these structures as World Heritage sites. Temple complexes (dojang) correspond to the outstanding universal values identified by UNESCO in that the spiritual activities conducted at these holy sites draw the same attention as would be drawn by historical value. In this context, this study aims to explore the potential for Daesoon Jinrihoe's temple complexes to be designated UNESCO world heritage sites. To carry out this study, existing religious heritage sites such as Mount Athos Monasteries in Greece and Lumbini in Nepal are examined as case studies, and the operational plan, conservation, protection of relics, and interaction with its neighboring community and tourists are likewise closely examined in this study.

• Journal of the Korea Fashion and Costume Design Association
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• v.4 no.2
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• pp.5-29
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• 2002

This study was to analyze the social identity described in the dress of the American novelist Pearl S. Buck's (1892-1973) major works. A novelist pursues varying and refined expressions in an effort to convey to readers the character' identities of his or her own creation. In particular, Pearl S, Buck was a great writer who was awarded the Novel Literature Prize, and since her work The Good Earth recorded a world-wide bestseller, she might well be called a popular novelist. She depicted well her characters' identities from divers viewpoints with her unique delicacy and realistic expressions. For this study, the following seven works which are considered to feature the dresses for character's identity well were selected out of her 85 works: The Good Earth (1931), Sons(1932), The Mother (1934), A Housed Divided (1935), The Hidden Flower (1952), Love and the Morning Calm (1953) and Letter from Peking (1957). For an analytical tool, the content analysis method was used. In order to systematically review the social identity described in the dress individuals' identity were classified into the following categories based on the identity theories: Social identity were divided into ① age identity ② sex, gender identity ③ economic identity ④ occupational identity ⑤ political identity ⑥ religious identity ⑦ kinship identity ⑧ regional identity. The characters' age identity, sex, gender identity, economic identity, occupational identity, political identity, religious identity, kinship identity, regional identity were depicted by their dresses and physical features. All in all, it is hoped that this study would provided important cues to the understanding of the other party's identity through his or her dresses in mutual relationship: It is believed that this study would be useful because they are arranged through the analysis of the dresses featured in the great writer's works using a consistent framework of analysis.

• Journal of Christian Education in Korea
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• v.70
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• pp.175-206
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• 2022

In this study, a mixed research method that collects and analyzes qualitative and quantitative data together was used to broaden the understanding of young children's faith. First of all, the contents of interviews with 18 research participants were divided into categories, and the frequency of each category was calculated. From 75 statements made in the interview, the importance of each was evaluated with a 5-point Likert scale. The means and standard deviations of the evaluation score were calculated, and sub-factors were identified through exploratory factor analysis. The frequency of categories mentioned in the qualitative interview was in the following order: faith manifested in difficulties, religious activities, Christian education at home, Christian education in the church, love and faith in God, and the formation of a Christian worldview (identity). The statement on the perception of God, theological concepts, religious activities, and Christian education at home and in the church received high scores. On the other hand, statements on developmentally difficult or abstract content, value judgment or conflict resolution based on the Word, and evangelism showed low scores. The sub-factors extracted through factor analysis were faith education through home and church, awareness of God and religious activities, identity based on the gospel, character based on the gospel, and overcoming a crisis through faith. In conclusion, the results of each of the mixed methods of looking at young children's faith were very similar-relationships with God, religious activities, Christian worldview (identity), Christian education at home and church were highlighted, even though various methods were used. This study is meaningful in that it suggests what and how to teach in early childhood Christian education.

• SUVANNABHUMI
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• v.3 no.2
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• pp.79-123
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• 2011

문화정체성은 실로 구성적 성격을 지닌 개념으로, 문화정체성의 구성은 상황 (그리고 역사)과 상념 사이에서 발생하는 역동적인 상호작용의 결과에서 비롯된다. "다약인"이라는 개념의 형성 및 구성에 있어서도 서로 다른 다양한 힘이 작용해왔다. 식민 지배기에 탐험가들과 학자들은 서구적 방식으로 "다약인"의 구성을 구체화시켰고, 이것은 해방 이후 인도네시아 국가의 향방에 순차적으로 영향을 끼쳤다. 다약인 정체성의 구성과 그 동인에 관한 논의는 머리사냥, 긴 형태의 가옥들, 종교 등과 같이 다약인을 그려내는 특정한 이미지에 다만 집중하고, 다약을 그려내는 이러한 이미지들이 오늘날 다약인 정체성과 어떠한 연관성을 지니는가에 관한 논의이다. 과거 머리사냥 풍습에 관해서도 다약인에게 있어서 머리사냥의 의미와 관례를 충분히 설명할 수 있는 분석이 현재 전무하다. 다약인 사회의 또 다른 주요 특징은 독특한 주거양식에서 찾을 수 있다. 주거양식은 대부분의 문헌에서 추정해온 것처럼 독특한 것이 아니라 오늘날에 이르기까지 다약인은 껜야인처럼 종종 연립가옥(라민)을 그들의 중심문화로 여긴다. 깔리만딴 동부에 위치한 롱메카에서 문화와 청년축제가 개최되었는데 이 축제의 전체 진행은 자문화의 재건과 밀접하게 연관되어있다. 2006년에 끄라얀에서 개최된 이와 유사한 한 문화축제는 페뭉 에라우 펜제라니(Pemung Erau Pengerani)라고 불린다. 종교 역시 다약인의 인류학적 설명에 있어서 주요 특징으로, 다약인은 보르네오에 거주하는 비(非)무슬림교도들로 정의된다. 과거에는 거의 대부분의 사람들이 정령신앙을 숭배했으나, 다약인들 사이에서 기독교로의 대규모 개종이 일어나면서 다약인은 기독교도와 일반적으로 동일시되었다. 깔리만딴 지역의 무슬림은 다약인이 될 수 없다는 게 일반적인 생각이다. 실로 다약인이 된다는 것은 수많은 힘들의 집합체로부터 그 구성이 이루어진다는 것을 의미한다.

• Journal of Digital Convergence
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• v.13 no.1
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• pp.495-502
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• 2015

The main goal of psychological serious game, which is called "SAVE ME, LOVE ME" made on the purpose of sound identity for teenagers is to reach inner awareness through the process of dilemma problem solving by the support of unconditional love. This action game is about how to deal with routine dilemma through the first person narration that teenagers are faced to. Its features are on the metaphorical use of 'A Prodigal Son' in the Bible, one of religious wisdom narratives to heal the psychological stresses which teenagers suffer from. This game is aimed at helping teenagers to build a positive and solid sense of self by fighting against growing threatens to teenager's solid sense of self, by defeating monsters, and by listening to the various stories which game characters tell.

• The Critical Review of Religion and Culture
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• no.22
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• pp.15-50
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• 2012

This paper consists of two parts. The first part presents a review of academic studies on the concept of religion in Western countries; why the subject matters and how it has been discussed and evaluated. The second part contains a self-reflection of the conceptual analyses of religion from the Korean point of view; how we evaluate "their" studies and an attempt to understand the more than one hundred years of reception of the concept of religion in Korea. The idea of religion is an important part of the modern "map" that Korean society was obliged to accept in the middle of its crisis during the second half of the nineteenth century. Examining this process and the context of its reception can help to understand our intellectual and religious heritage. In this vein, it is of primary importance to consider how the modern concept of "Jonggyo" is different from the traditional concept of "Gyo".

• Journal of the Korean Geographical Society
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• v.45 no.5
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• pp.669-687
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• 2010

Critical scholarship has shown itself much more adept at identifying and analyzing the content of religious geopolitics than its impacts or effects. This article suggests ways in which the concept of social performance can be used to more carefully consider the effects of religious geopolitics. Judith Butler's identity-oriented notion of performativity is usually geographers' point of entry into issues of performance. But its strong poststructuralist distrust of agency limits its power among those who question poststructuralism's grounding beliefs. This article illustrates the added utility of other theories of performance-particularly the recent pragmatic, dramaturgical, and non-poststructuralist theorization of social performance by the cultural sociologist Jeffrey Alexander-in evaluating the impact of religious geopolitical action. It does so through the case of a recent, particularly geopolitically laden Mormon General Conference. It concludes, through Butler and Alexander, that this General Conference likely accomplished significant geopolitical work. But it also, mainly through Alexander, argues that this work likely had limited capacity to motivate new or additional geopolitical action. Its power was more to reinforce than transform.

• Journal of International Area Studies (JIAS)
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• v.14 no.4
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• pp.53-78
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• 2011

The day of the Dead, so called as 'El día de los muertos' in Mexico is the traditional festival of the mexicans. There is no doubt that the origin of the festival traces back to the times of the people of Azteca before the Invasion of the spanish soldiers into the land of the soldiers of Teotihuacán. The festival rituals of the Azteca are the same as the catholic rituals in converging the actual characteristics and the cultural structure of the Festival. Therefore the hybridity of the Festival has been considered as high value worthy to be conserved and named as a world cultural heritage by the UNESCO. This investigation has been realized through the survey of questionnaire to get some practical informations and data on how the mexicans think of the Festival and enjoy it according to the diversity of the believes, sexes, locations, ages, etc. We could reveal that the absolute majority of the mexicans consider the Festival as very positive. Even though the sexes, educations, ages can't be elements to make the differences in conforming the common think of the day of the Dead, believes and locations where the people do live are the most sensitive elements that influence upon the ways of thinking. The protestants think negatively while the catholics do reflect the average opinion of the mexicans who consider the Festival as a good and positive tradition. The people of the city participate less than the people of the provinces. Conclusively the day of the Dead can be considered as a national symbol of the people of Mexico.