• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.5
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• pp.97-111
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• 2021

The purpose of this study was to analyze commemoration characteristics of the United States of America, the Commonwealth, and Germany through representative 14 military cemeteries of World war II in Western Europe. Based on the commemoration characteristics such as spacial characteristic, commemorative elements, and graves and headstone, the commemoration culture among U.S., the Commonwealth. and Germany were studied comparatively. The results are as follows. First, taking geometrical form with mainly square type, rarely circle and spiral patterned, most cemeteries were structured spatial central axis with symmetry, those cemeteries were styled neoclassical, but some of the U.S. cemeteries were modernistic, connecting spaces organically with curved line layout. Second, chapel, the wall of missing, the wall of battle map, and sculpture in the U.S military cemeteries, and 'the cross of sacrifice' and 'the stone of remembrance' as classical monument in the Commonwealth war cemeteries were commonly applied standardized commemorative elements, but commemorative monuments in German military cemeteries were restricted except monumental cross. Third, the symbolic cross of christianism was used all cemeteries to console and cherish the soul of soldiers, specially the Latin crosses in the U.S military cemeteries delivered political message as the american martyr for Western Europe and also the power of the U.S., but the cross in German and the Commonwealth war cemeteries were basically cherish and comfort individual spirit. Fourth, showing the power of victory with national patriotism, the U.S. strongly represented christianism and liberal democracy against communism, the Commonwealth showed imperialistic style, and German military cemeteries were quietly appeared as traditional style forwarding reconciliation and peace. This study suggest the war cemeteries have national identity with typical form and symbolic aesthetics. Further study will be required to materialize sublime commemoration in national cemeteries and to form advanced commemorative culture in Korea.

• Journal of Digital Convergence
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• v.14 no.9
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• pp.159-170
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• 2016

In this study, the authors examine the ways in which social media ultimately affects the attachment of individuals to their favorite brands. Through an analysis of data using multiple linear regression, this study finds that SNS (social networking site) users that post status updates for a wide audience have no bearing on the individual's use of socialization agents. Those who consume social news passively are, however, likely to depend on socialization agents for determining their final purchase decisions. Socialization agents, both personal and non-personal, also play a role in the formation of brand attachment among individuals who depend on these social sources. Based on these results, marketers are encouraged to establish an online footprint of a social nature to formulate brand awareness and to provide a means for users of social media to improve their brand attachments to their favored brands. As this research was conducted exclusively in the predominantly collective culture of South Korea, further studies could attempt to analyze social networking use and socialization agent use via a cross-culture study, particularly one including an individualistic culture.

• 한국노년학
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• v.29 no.2
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• pp.563-578
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• 2009

Public pension system of western welfare states has been maintained by transfers of public resources between working-age population and old-age population. But population aging cause the problem of fiscal burden on pension financing, so cutback on public spending for the elderly has been on the issue at public agenda. The argument on public spending for the elderly is more aggressively proceeded in the United States than any other welfare states. The argument is concerned with the problems of generation and is going under the rhetoric name of 'Generational Equity' which contends unequal distribution of social resources such as federal budget within generations. This article analyzes the background of 'Generational Equity' perspective and the reason why that argument is actively going forward in the U. S. and political-economy context of that argument. Generational Equity perspective contends that the elderly are getting more benefits and high spending on the elderly has contributing to the rising poverty rate of children. But there are lots of objection to this perspective on the ground that the perspective has weak positive evidences. The reason that 'Generational Equity' perspective has the power only in the U. S. but other welfare states is mainly due to that pluralistic political regime and selective welfare system. This research presents that political-economy meaning of 'Generational Equity' perspective is related to the political regime and welfare system of the society itself. And this research has the implication that our society having a selective welfare system would take a risk of encountering 'Generational Equity' social debate in the near future.

• 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.

• Korean journal of communication and information
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• v.36
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• pp.399-422
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• 2006

Whether to reduce the current 'screen quota' for domestic films in conjunction with the FTA discussions between Korea and the United States is one of the hotly debated issues in Korea. Using Toulmin's Argumentation Model, this study attempts to trace the use of data and warrants for each pro and con claims as portrayed in newspaper editorial columns and to find its rhetorical significance. A total of 67 editorial columns were collected from 9 nationwide news dailies in Korea for the purpose. The rhetorical analysis of those articles showed that the major warrants used in each pro and con opinion were absent of the potential issues of the opponents, which inherently fails to invite rebuttals from the opposite sides. This conceptual wall in each argumentation models implies an inactive conversation and subsequent absence of clash between the pro and con argumentation fields. It is thus suggested for opinion writers to find more adequate evidences to support the data and warrants to hold persuasive power of their respective claims, ultimately to enhance the public discourse among citizens.

• (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.

• Korean journal of communication and information
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• v.34
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• pp.275-305
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• 2006

The main research question of this paper is as follows: How can broadcasting both cause the crisis in democratic participation and yet also offer the solution? The contradiction in broadcast localism has never been adequately resolved in spite of regulation at all in practice, in that localism simply cannot account for the diversity of modern life and for the external forces that incorporate local communities into much larger economic and communications network. The concept of locality in local television, however, has been multiplied and enlarged in order to adjust to "time-space compression". Recently the local television have been "interface" combining and negotiating the globalization of media market and the decentralization of political power, the economies of scale and the activation of local democracy, consequently aiming at the horizontal-cooperative network instead of old vertical-dependent one.

• Journal of the Korean association of regional geographers
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• v.23 no.2
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• pp.311-324
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• 2017

This study has the purpose of geopolitical analysis on the role, function and problem of (trans) frontier park in Southern Africa. Frontier parks in Southern Africa had been used as a buffer zone between colonial empires and British colonial administration during the colonial period and as an interdiction zone of communism and black liberation movement during the apartheid regime, the cold war and the civil war. The ecological transfrontier peace parks in Southern Africa which is integrating the adjacent Frontier parks is utilized as a means of a conflict resolution and peace building after the end of cold war, civil war and apartheid regime, The ecological transfrontier peace parks in Southern Africa is very highly regarded as an effective means for a conflict resolution and peace building. But it is also being criticized for a reproduction of South Africa's politico-economic domination and of a socio-spatial division between racial groups.

• The Southeast Asian review
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• v.22 no.2
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• pp.133-170
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• 2012

This thesis aims to analyze the political, social, and cultural activities of the Acehnese ethnic group living in Jakarta, Indonesia. Based on analysis, this thesis examines how their ethnicity and national identity have been formed and expressed. For this purpose, this study deals with Taman Iskandar Muda (hereinafter referred to as TIM), a group of Acehnese transmigrants living in Jakarta. The immigration of the Acehnese to Jakarta started in the 1950s and the number of Acehnese people living in Jakarta persently amounts to 100,000. TIM, which was organized by the first generational of immigrants, functions to group Acehnese immigrants of various generations and class. Forum Keprihatinan Untuk Aceh(hereinafter referred to as Forka), an organization designed to solve the political problems of TIM, undertook various activities to maintain the peace of Aceh as the representative of TIM. Through those activities, TIM and Forka were able to confirm the feeling of homogeneity among the Acehnese who were living in their hometown and also strengthen their identity within the organizations. However, the fact that TIM and Forka put their focus on humanitarian activities paradoxically shows the political limitations that they sustain. TIM and Forka take care not to make their humanitarian activities seem as if they intend to openly strengthen their Acehnese identity and deny their Indonesian one. These political characteristics of Forka's identity are commonly found in groups that practice long-distance nationalism, as transmigrants in diaspora circumstances do. In the organization of TIM, there exists the menasah, which is a space where discussions of the ethnicity and the nation are practiced. As it is the space for local exchange, menasah reveals the identity of TIM through educational/social activities and public services. Menasah functions as the public arena where people practice ethnic identity on the basis of national integration. As a minority ethnic group living in Jakarta and its neighborhood, they are accustomed to double and selective political activities, social activities, and cultural practices. In order to adapt themselves to the double circumstance that they are faced with, they should live extemporaneously, and this life may be the fate that minority ethnic and transmigrants should endure.

• Journal of the Korean Chemical Society
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• v.58 no.4
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• pp.393-405
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• 2014

The purpose of this study was to investigate the characteristics of social interaction on cultural aspects, verbal interaction, and discussion maps in scientific modeling instruction on combustion in middle school. Revised-CLEQ (Cultural Learning Environment Questionnaire), verbal interaction framework, discussion maps analysis were implemented for this study. The results of study follow respectively. First, the characteristics on cultural aspects of middle school students showed cooperation rather than competition in terms of collectivism. Students' attitudes to learning science tended to depend on others' idea, and students were passive and reluctant to present their comments when they were modeling work. Second, for the characteristics of verbal interaction, they simply presented knowledge related to build a model. The response to comments and feedback was relatively few. Third, discussion maps showed a lot of interaction for reponses that was alternatively brought the concept of commenters, which students were depended on a specific one, and responses. There were not many interaction for elaboration, which were described to have new presented ideas, corrections, and reasons when they exchange their ideas. In this study the model type of interaction affecting the formation of the students understanding of and in our country, it makes a lot of social interactions as the basis for teaching system could be utilized.