• 디자인학연구
• /
• 제2권1호
• /
• pp.43-62
• /
• 1989

The luxury is the expression of human being's ornament instinct. In this study, in order to grasp the moulding system of the Korean's personal ornaments, the process of luxury prohibition was reviewed to search for to which direction the ornaments developed in the frame of the prohibited style connected closely to the character of the personal ornaments. The proiod was fixed from the old society to the late Chosun dynasty era. The beginning of the luxury in Korea seems to be the start of the luxury burial at the time of funeral in the age of Koguryo., In the era of Koguryo, 10th year of King Dongmyung (B. C. 28), in the era of Baekje, 27th year of King Koi(260), the prohibition of dress regulation and the style of dress were conducted. The prohibition of personal ornaments in Silla was started from King Bup:Heung, and in the 9th year of King Heung-Duk, the prohibition was conducted in order to correct the luxury of the nobles and set up the social discipline. In the 11 th of King Il-Sung-Ni-Sa-Kum, the use of gold, silver and jade was prohibited in the civilian circles. The prohibition of Silla was succeeded to Koryo era, and in the 7th year of King Kwangjong(956), the system of Baekgwan Gongbok(uniform for government officials) was set up, and the system of Sasek Gongbok(four color official uniform) was set up in the 11 th year of the same King, and the prohibition of the personal ornaments such as crown and band is considred to have been conducted. The prohibition of gold and silver was conducted in the first year of King Sungjong(982), and in the 4th year of King Chungryul(l260), the order of wearing the dress and hat in accordance with the Yusan dynasty and the Mongolian customs were widely circulated in the royal court and vivilian circles. The strong influence of Mongolia made the taste of the traditional personal ornaments laste. The personal ornaments were used for the nobles until the age of the Unified Sillar but even the common people could use them in case they were rich, and such a circumstances made the use of foreign goods inflated. The prohibition of Koryo era was aimed at the prohibition of the foreign goods of luxury, and the classification of the social status.In the age of Chosun Dynasty, the production of gold and silver was feeble indeed but the oute reason of the prohibition was to eradicate the luxurious tendency, elevate the custom of eradicate the luxurious tendency, elevate the custom of thrift, and moreover, the gold, silver and jade were no the products of Korea and the prohibition was conducted but the true reason was afor the tribute tt China and the classification of status. The prohibition of Chosun dynasty was conducted first in the June of the 3rd year of King Taejo The major contents of prohibition was no use of gold, silver and jade, coral, agate, amber, etc. of th, wives of the Dang-Sang-Kwan (Court Nobleman) or their sons and daughters, and the same pheno menon was common even at the time of marriage. The people engaged in the secret trade there of wert beheaded. The personal ornaments in the prohibition were the pendent trinket, Binyo (crossbar) ceremonial ornamental hat, ring, earring, ornamental knife, hat string, hat ornament, belt, etc. Thl luxurious marriage expenses out of the luxury was severe, and lose of the marriageable age because 0 non-preparing the marriage goods was the national evil. The prohibition oC luxury was hard to bt kept to the nobles or rich people, the same as old days and present days. The prohibition of th{ luxury and personal ornaments of Korea had nothing to do with the commons, and it was limited tc the nobles and rich people. The prohibition was aimed to cultivating the custom of frugality by eradicating the luxurious atmosphere, but it was chiefly due to the tribute to the China and tht discrimination of the. status. We can say that the recent personal ornament was the flower of handi craft industry bloomed in the prohibition and regulation.

• 한국식품위생안전성학회지
• /
• 제34권3호
• /
• pp.219-226
• /
• 2019

이 연구는 식품 중 잔류농약에 대한 국내 모니터링 프로그램의 전반적인 현황을 이해하기 위해 수행되었으며 더 나아가 개선이 필요한 사항이 제안되었다. 이 연구로 부터 국내 잔류농약 모니터링 프로그램 현황은 다음과 같이 요약될 수 있었다. 국내에서는 식품의약품안전처가 잔류농약 모니터링을 총괄한다. 그리고 모니터링 시점(유통 또는 생산단계에서 시료수집)에 따라 모니터링 책임 기관이 다른데, 유통단계의 식품에 대해서는 식품의약품안전처, 지방식품의약품안전청, 지방자치단체가, 생산단계에서는 국립농산물품질관리원(NAQS)과 지방자치단체가 모니터링을 실시한다(부분적으로 판매와 유통단계에서도 실시). 국내의 모니터링 프로그램을 목적에 따라 구분하면 위해평가 모니터링(monitoring for risk assessment)으로 MFDS의 "잔류실태조사"와 NAQS의 "국가잔류조사"가 있고, 지방식품의약품안전청과 지방자치단체에서는 주로 규제 모니터링(monitoring for regulation)을 실시하고 있었다. 수입식품의 경우 통관단계(지방식품의약품안전청 책임)와 유통단계 모두에서 모니터링이 실시되어야 한다. 유통단계 수입식품 모니터링은 MFDS, 지방식품의약품안전청, 지방자치단체가 담당하고 있는 데 아직 체계적이고 지속적인 국가수준의 모니터링 프로그램이 실시되고 있지 않는 것으로 보인다. 국내 잔류농약 모니터링 프로그램과 관련하여 앞에서 기술한 내용과 더 상세한 내용을 토대로 모니터링 프로그램의 개선을 위해 i) 모니터링 프로그램의 목적에 대한 명확성 제고, ii) 수입식품에 대한 모니터링 프로그램의 강화 iii) 일반국민에게 모니터링 결과의 공개(연간보고서와 데이터베이스 발간)를 제안하였다. 식품의 안전성을 확보고 시행하기 시작한 농약 허용물질목록 관리제도(positive list system, PLS)가 성공을 거두기 위해서는 잔류농약 모니터링 프로그램에 대한 철저한 검토와 개선을 위한 노력이 필요한 것으로 생각된다.

• 복식
• /
• 제16권
• /
• pp.15-42
• /
• 1991

A nation's culture isn't consisted by the characteristics of the nation only, but it is greatly affected by the geographical features and natural conditions, and it could be also dominated by the continual effect through mutual contact on economic exchange or social problem and political interests with neighboring countries. It is a well known fact that the contact of culture between Korea and Mongolia established under the special political situation that Corea was invaded by Won. But more basically, the Nomad including Mongolia had influenced upon neighboring countries, therefore, our country was also greatly influenced on consisting of our own culture by them. Moreover. the fact that our language belongs to their language's category(mostly Tweigru and Mongolian language) proves that the origin of our culture was deeply related with Mongolia. Accordingly, we could not limit the cultural relation between Korea and Mongolia within a special era. But especially, since unification of China by Mongolia, Won which appeared as a new great nation had dominated Corea for one hundred years, and the Corea's costume culture had a point of conversion to the mongolian. Therefore, this study expects to comment upon the relations of costume between Corea and Mongolia from a view point of Corea's tribute and royal gifts gifts by Mongolia written on the reference literatures. 1) From the ancient times, between our country and Mongolia there has been a direct or indirect exchange caused by the people's movement or invasion due to very closed neighboring. The relations between Corea and Mongolia have started from the mongolia's requests of tribute for the reason why they helped Corea against the Keoran's invasion, and these relation had continued by King Kongmin's age. 2) Mongolia had plundered a tribute such as dress, cereals, horses, military supplies, soldiers, maiden and little girls etc. from Corea, and therefore, a great confusion occurred on political, economic and social fields. And since King Chungyoul of Corea got married with a Princess of Won, the Corea's position was placed as the Buma nation(nation of son in law) and then high class people of Corea preferred to follow the mongolian costume such as Byunbal (pigtail), Ho dress (mongolian dress), Rouges, Chockturi (a kind of formal cap) and Doturak pigtail ribbon, and some have been applied up to date. On the other hand, the custom of Corea had transmitted to the Mongolian nobility, they called it "Corea Yang(style)". 3) The costume of Corea could be divided into three different periods, the first is the period influenced by Tang and Song's regime, the second is affected by the Won's costume and the third is applying the Myung's regime in the end of Corea. The Mongolian dress was based on the Ho dress form and it has been developed through compounding artistic traditional fields and foreign customs in long history. And Mongolia is composed of various tribes, therefore, they have their own dress for each tribe. Our country and Mongolia had a similar dress form based on Ho dress and both used the Chacksukunggo (jacket with small sleeves and slacks) and Seon(line). And the ornaments of costume such as Chockturi, Doturak pigtail ribbon and Rouges had transmitted and fixed down as a traditional wedding garment, but the Rouges has been used by noble women from the ancient times in our country. Since a member of the Society of Korean Costume has visited Mongolia in August 1990 for the first time, I really recognized the neccesity of more detailed study on the costume relation between Korea and Mongolia, and I will proceed with the study on various fields of costume under cooperation of Institute of Oriental Academy of Mongolia.

• 대한방사선치료학회지
• /
• 제17권2호
• /
• pp.141-145
• /
• 2005

목 적 : 일반적으로 10 MV이상의 광자선에서 산란 중성자를 발생시키는 것으로 알려져 있다. 세관에 설치된 컨테이너 검색장치는 9 MV 이하였음에도 중성자가 누출되었다. 본 연구에서 의료기관에 설치된 방사선 치료기에서 산란 방출되는 중성자의 공간적인 측정을 통해 결과를 분석하고 평가하고자 한다. 대상 및 방법 : 본 연구의 방사선 발생장치는 의료용 선형가속기(linear accelerator, linac: Varian, Clinac 1800, USA)를 사용하였다. 중성자 측정용 검출기는 중성자가 발생하면 기포(bubble)이 생기는 Bubble 검출기(Bubble detector, BDPND type, BTI, Canada)를 사용하였다. 의료용 선형가속기 주변에 Bubble 검출기를 isocenter로부터 30 cm, 50 cm, 120 cm의 각각 3가지 거리별로 isocenter 상하 방향 네 곳에 위치시켜 측정하였다. 주변 구조물의 영향을 살펴보기 위해 Wedge와 Mount를 장착 후 50 cm 거리에서 각각 8방향에서 측정하였다. 광자선원부터 isocenter 까지의 거리(SAD: source-axis-distance)를 100 cm로 기준을 정하고 조사면의 크기(field size)는 $15{\times}15cm^2$로 정하였다. 방사선은 20 MU를 조사하여 Bubble 검출기에 발생한 기포수를 측정하며 mrem값으로 계산하였다. 결 과 : Isocenter부터 거리가 30 cm와 50 cm 떨어진 곳의 각각 8개 측정 지점 중에서는 모두 5번 위치(Gantry 우측 아래지점)에서 측정된 산란중성자의 양이 같은 거리라도 가장 높게 측정되었다. Bubble 검출기가 Isocenter부터 120 cm 떨어진 경우와 wedge를 장착한 경우는 7번 위치(Couch 우측 아래지점), mount 탈착한 경우는 2번 위치(Gantry 왼쪽 윗지점)에서 산란 중성자가 가장 높게 측정되었다. 결 론 : 산란중성자의 측정에서 직선상 같은 거리에 있는 곳이라도, 실제 측정한 결과 값에 따르면 서로 상이한 값을 보였다. 주변 구조물도 산란 중성자에 영향을 미치며, 직선상은 같은 거리라도 각각의 지점에서 다른 값을 보였다. 따라서, 산란중성자의 거리에 따른 영향은 단순히 직선으로의 거리뿐 아니라 방향과 주변 구조물에 대한 영향까지 고려하며 공간적인 측정과 평가가 필요하다.

• 대한한의정보학회지
• /
• 제14권1호
• /
• pp.19-42
• /
• 2008

Blood-Letting Therapy is a rational and ecological medical treatment by which we can heal most of the diseases by removing the static blood which precipitates in the blood vessel and blocks the flowing of blood. And the static blood is the generic term for the injurious, bad, dead and precipitated blood which is blocked the capillary vessel. The Yellow Emperor's Canon of Internal Medicine says that "the patient is treated with drugs internally and stone acupuncture externally. "In the old texts, the blood-letting therapy is mentioned as blood-letting, network vessel pricking, bloodletting, pricking, and arousing pulses etc and it is noted down as the method of network vessel pricking in 'On the Application of Needles' of Spiritual Pivot. Nine-pricking therapy, twelve-pricking therapy and five-pricking therapy are recorded in the methods of network vessel pricking and among them, the method of squeezing blood after pricking the affected part is explained as the network vessel pricking. There are four methods of network vessel pricking, pricking, picking, cluster needling and scatter-pricking and they are fluidly applied to the various symptoms of diseases. In 'On Discriminative Treating for Patients of Different Regions' in Elementary Questions, Ki-baek emphasizes "most of the local people, there are black in skin and loose in striate, and their diseases are mostly of carbuncle kind. It is suitable to treat the disease with stone therapy to prick with stone, so the stone therapy is transmitted from the east. "And in 'On the Corresponding Relation Between the Eum and Yang of Man and All Things' in Elementary Questions, when the Emperor asked Ki-Back, he answered "sthenia means the sthenia of evil, and deficiency means the deficiency of healthy energy. When the blood is sthenic, the evil should be discharged by pricking when out letting the blood; deficiency of vital energy is the asthenia of channels and network vessels, so the energy should drain from the channel which is not deficient, to replenish. "And in this case we can use the methods of 'Breaking out the static bloods', 'driving out the static bloods', blood-letting'. With this we can infer that the blood-letting therapy is made use of the important medical treatments from the ancient times. Especially in referring to the principles of treatment in The Yellow Emperor's Canon of Internal Medicine, it mostly alluded to acupuncture therapies and only eleven times to medicinal treatments. This is to verify that the blood-letting therapy formed the foundation of the medical art. In Dong's Therapy of Acupuncture-Moxibustion and Bloodletting, Dong Kyeong-Chang gave emphasis on the points that there must be extravasated bloods without exception in the serious illnesses which is old, unnatural, accompanying acute pains and so we can revive our body‘s sprit by circulating 'gi' and static blood piled up in the network vessel, regulating the weakness and strength, and controling the disharmony of the internal organs. The blood-letting therapy has effect on the orifice in emergency, such as fore draining, freeing network vessels, harmonizing gi and blood, relieving pain, dispersing swelling and concretion, sedation, resolving toxin as well as strengthening the heart, relieving itching. So it has distinguished effect on all kinds of medical treatment to the modern people. But by the change of social customs and the confucianism of confucius - it is widely spread on the period of North and South Dynasties, 'Wi' and 'Jin' in china and the period of the Three States in korea - The blood-letting therapy which was regarded as the most important medicinal treatment withered rapidly. And Confucius accentuated the importance of our body and all its members, loyalty and filial piety and banned any damage of our body under no circumstances. As a result of it, the therapy of blood-letting had a rapid decrease and barely kept itself in existence in both countries. What is worse, at the period of Japanese colonial rule of korea and our nation's founding of early stage, it has been withered by the high-handed policy to change Oriental Medicine into modern medical science. So the therapy of blood-letting barely kept itself in existence in some Buddhist temples. Another case, it has handed down as a old-fashioned quick fix in folk remedies. But all kinds of the contamination of heavy metals and the misuses of antibiotics are widely spread nowadays, which increased diseases of adult people and incurable diseases as modern society unavoidably made its way into a highly industrial society. To make us more miserable, the western medical science - the antibiotics and surgical operation medical science - already reveals itself into a limit. The necessity of a new medical science which can give a security to the patients who are suffering from the diseases of adult people and the incurable diseases is especially come into the force nowadays. In view of the results after bibliographically studying on the blood-letting Therapy in Elementary Questions of the Yellow Emperor's Canon of Internal Medicine, the blood-letting therapy has acted for the important Oriental medicinal science and has been clarified the prominent effects on the diseases of adult people and the incurable diseases. So it is regarded as an appropriate thing that we lay out a determined theory of the blood-letting therapy and of course prevent the unwanted side effects from inappropriate medicinal treatments, and make full use of clinic by elevating the curative value and that we win back our self-respect of medical treatment which is dominated from the western medical science and ultimately contribute to national medical welfare.

• 항공우주정책ㆍ법학회지
• /
• 제2권
• /
• pp.31-67
• /
• 1990

One of the first issues which arose in the evolution of air law was the determination of the vertical limits of airspace over private property. In 1959 the UN in its Ad Hoc Committee on the Peaceful Uses of Outer Space, started to give attention to the question of the meaning of the term "outer space". Discussions in the United Nations regarding the delimitation issue were often divided between those in favour of a functional approach ("functionalists"), and those seeking the delineation of a boundary ("spatialists"). The functionalists, backed initially by both major space powers, which viewed any boundary as possibly restricting their access to space(Whether for peaceful or military purposes), won the first rounds, starting with the 1959 Report of the Ad Hoc Committee on the Peaceful Uses of Outer Space which did not consider that the topic called for priority consideration. In 1966, however, the spatialists, were able to place the issue on the agenda of the Outer Sapce Committee pursuant to Resolution 2222 (xxx1). However, the spatialists were not able to present a common position since there existed a variety of propositions for delineation of a boundary. Over the years, the funtionalists have seemed to be losing ground. As the element of location is a decisive factor for the choice of the legal regime to be applied, a purely functional approach to the regulation of activities in the space above the Earth does not offer a solution. It is therefore to be welcomed that there is clear evidence of a growing recognition of the defect inherent to such an approach and that a spatial approach to the problem is gaining support both by a growing number of States as well as by publicists. The search for a solution of the problem of demarcating the two different legal regimes governing the space above the Earth has undoubtedly been facilitated, and a number of countries, among them Argentina, Belgium, France, Italy and Mexico have already advocated the acceptance of the lower boundary of outer space at a height of 100km. The adoption of the principle of sovereignty at that height does not mean that States would not be allowed to take protective measures against space activities above that height which constitute a threat to their security. A parallel can be drawn with the defence of the State's security on the high seas. Measures taken by States in their own protection on the high seas outside the territorial waters-provided that they are proportionate to the danger-are not considered to infringe the principle of international law. The most important issue in this context relates to the problem of a right of passage for space craft through foreign air space in order to reach outer space. In the reports to former ILA Conferences an explanation was given of the reasons why no customary rule of freedom of passage for aircraft through foreign territorial air space could as yet be said to exist. It was suggested, however, that though the essential elements for the creation of a rule of customary international law allowing such passage were still lacking, developments apperaed to point to a steady growth of a feeling of necessity for such a rule. A definite treaty solution of the demarcation problem would require further study which should be carried out by the UN Outer Space Committee in close co-operation with other interested international organizations, including ICAO. If a limit between air space and outer space were established, air space would automatically come under the regime of the Chicago Convention alone. The use of the word "recognize" in Art. I of chicago convention is an acknowledgement of sovereignty over airspace existing as a general principle of law, the binding force of which exists independently of the Convention. Further it is important to note that the Aricle recognizes this sovereignty, as existing for every state, holding it immaterial whether the state is or is not a contracting state. The functional criteria having been created by reference to either the nature of activity or the nature of the space object, the next hurdle would be to provide methods of verification. With regard to the question of international verification the establishment of an International Satelite Monitoring Agency is required. The path towards the successful delimitation of outer space from territorial space is doubtless narrow and stony but the establishment of a precise legal framework, consonant with the basic principles of international law, for the future activities of states in outer space will, it is still believed, remove a source of potentially dangerous conflicts between states, and furthermore afford some safeguard of the rights and interests of non-space powers which otherwise are likely to be eroded by incipient customs based on at present almost complete freedom of action of the space powers.

• 복식
• /
• 제14권
• /
• pp.63-73
• /
• 1990

The thought of three religious, Confucianism, Buddhism, and Taoism, had been the mainaxis of Korean spirit of the past. This study is centered on Buddhist and Taoist costume. There have been a lot of studies on Korean costume from many viewpoints. However, there have been few approaches to the inner !"ide of it. That is to say, the research on spiritual back-ground or religious correlation has not done yet. And especially, we are wholly lacking the studies on Taoist costume. In this dissertation, I investigate how they had come to wear Buddhist costume and how it trans, on the basis of related documentary records and existing remains. I also inquiry Taoist costume which was worn at Taoist ceremony in our country, with the help of Korean books and documents and of the sources of Packwoonkwan in China. In the case of Topobyunjeung in Korean costume, in particular, we can catch the source of it only after studying the religious side of Taoist costume and Buddhist costume. As revealed in the theory of Topobyunjeung in Ojuyunmoonja-ngsango by Lee, Kyu Kyung, even old masters and great Confucianists could not know whether Topo, the ordinary clothes of the Sadaeboo, originated from Taoist costume or Buddhist costume. There have been many opinions about the origin, but even now it is true that no one has made it clear. Therefore in this dissertatio I demonstrate mainly how Topo and Hakchangeui appeared in Korean costume through Taoist costume. It is said that Taoists, Buddhists, and literary men wore Topo, Chickchul, and Chickshin in Song dynasty of China. Topo was a clerical robe of Taoists and was also an ordinary clothes. Chick-chul was a clerical robe of Buddhists, and Chick-shin was worn by Zen priests in Won dynaty. Over the Po, Buddhist wore a large robe, namely Kasa, and Taoist wore Packhakchang like Wooeui, when they attended at the religious ceremony. And they regarded such manner of dressing as ceremonial full-dress attire. The style of Topo in China was Saryunggyogeo. The is th say that they put the black Yeon along Sajoo, which are Young, Soogoo, Keum, and Keo, and that they wore Sajodae around their waists so as to let the band down in front of them. Our existing type of Topo is that of Chickryung-gyoin. The characteristics of the type are its Koreum hung on the dress, no Yeon along Sajoo, and Soopok at the back of the dress. And when they put on the dress, they wear Saejodae around their waists. These characteristics considered, we can find the source of Topo from the Po of Chickshin among Buddhist costume. Other types of Topo are those that were transformed elegantly according to our national manners and customs in our country. So-called Wooeui in Chiness Taoism is Hakchang. Originally it was made by weaving for of cranes or other feathered birds. Its remarkable feature is the wide sleeves. Later they called such a robe with wide sleeves Hakchang. Our hakchangeui has Yeon along Sajoo and a belt around waist. We can guess that the features of Topo and wide-sleeved Hakchang mingled and turned into Hakchangeui. Or it might also be that Topa worn by Taoist was regarded as Hakchang and Topa which has Yeon along Sajoo was regarded as Hakchangeui in our country. Such type of Hakchang worn by Taoists was well shown in the Buddhist and Taoist paintings among "The Pictures of Hills, Waters, and Folks" in the latter half of the 16th century. In China Hakchang with a belt around waist could not be seen. Comparing our style of Hakchangeui with the Chinese style, we can recognize the former was similar to that of Chinese Topa. From this, we gather that Topa was regarded as Hakchang, Wooeui worn by Taoists, Ascetics and True Men in Korea. Furthermore I also gather that our Hakchangeui, which has Tongjeong, Koreurn and a belt around waist, was a transformed style in our own country. From the above, we can realize that in costume the three religions, Confucianism, Buddhism, and Taoism, cannot be treated separately although they are different each other in the essential thought. We have to recognize that Korean Costume was established under the closely connected correlation among the religions and that it was transfigured and accepted according to the cultural characteristics. This study is significant in that it is the first attempt to understand Korean costume through the religous approach, which has never been made in our Korean costume studies. We are demanded even more wide and profound investigation on the religious side of costume throughout the general field of costume studies.

• 한국항만경제학회지
• /
• 제35권4호
• /
• pp.1-16
• /
• 2019

지구 온난화에 따른 북극해의 해빙면적이 감소하면서, 북극해를 통한 선박 운항의 상용화 문제가 지속적으로 주목받고 있다. 특히 아시아와 유럽을 있는 북동항로의 경우, 기존의 수에즈항로에 비해 거리적으로 훨씬 짧음에 따라, 전통적인 항로를 대체할 항로로 그 경제성에 대한 많은 선행연구들이 진행되고 있으며, 많은 연구들이 경제성에 긍정적인 결과를 내놓고 있다. 하지만, 2013년부터 2019년까지의 추세를 보았을때, 실질적으로 북동항로를 통과한 화물(Transit Cargo)의 증가는 크게 이루어지지 않았다. 이러한 상황에서 본 연구는 외항선사 중 외국 선사 2곳과, 국적 선사 2곳의 임원을 대상으로 심층 인터뷰와, 인터뷰의 결과를 따른 4가지 상위기준으로 컨테이너 운송의 내부적 제약요인, 외부적 제약요인 그리고 외항선사의 내부 조직의 목표와 비전, 북극해항로 이용을 통한 경제성을 선정하였고, 각 상위기준 별 하위기준을 4~5가지로 추출하여 총 17가지 하위기준의 중요도를 계층분석법으로 실증하였다. 상위기준의 첫째는 선사의 비전과 목표로 선사가 신 시장을 창출하는데 북극의 가치와, 요구되는 선사의 의지 및 역량을 평가하는 내부적 강점이다. 둘째, 선사의 북극해항로 진출에 관련한 내부 제약성으로 북극해항로에 진출에 대한 부정적 요인과 선사의 역량적 한계를 유발하는 내부적 약점을 의미한다. 셋째, 북극해항로 이용으로 인한 경제성으로 북극해의 미래 경제적 가치와 북극해 연안국으로부터 북극해 및 북극 진출과 개발과 관련한 협력으로 선사에게 제공되는 외부적 기회 요인이다. 마지막으로 북극해항로의 외부제한성으로 북극해항로 이용하기까지 해결되어야 할 외부적 선결 과제로 기상조건과 연안국의 통항정책, 그리고 북극해 주변국의 북극해항로 관심의 증대로 인한 새로운 경쟁의 장이 생성될 가능성을 의미한다. 분석의 결과로 외국적 외항선사와 국적 외항선사로 구분하여 북극해항로 진출에 관한 국내외 외항선사 상호 간 북극해항로 진출에 관한 결정요인에 대한 인식차이를 파악하였다. 이러한 결과로 북극해항로를 운송 상의 제약점, 진출 기회요인에 관한 각 선사별 견해와 함의를 이끌어냈으며, 외항선사의 북극해 진출과 북극해운송의 원활한 이용을 위해 선사들의 대응과, 협력 및 원활한 통항을 위하여 정부 간의 협력의 필요성을 제시하였다.

• 비교문화연구
• /
• 제50권
• /
• pp.103-130
• /
• 2018

이 연구의 목표는 한국 구매자와 중국 공급자 사이에 주고받은 이메일을 분석 대상으로 삼아 무역 중국어 담화를 고찰하고 한 중 협상문화를 비교함에 있다. 연구 문제는 첫째, 이메일 비즈니스를 통해 보이는 무역 중국어 담화의 특징과 기능. 둘째, 이메일 비즈니스의 절차에 따른 중국어 무역 용어 분류. 셋째, 한 중문화 가치관에 따른 협상과 갈등 양상 비교이다. 연구 참가자는 한국 구매자 제임스와 중국 공급자 소냐이다. 분석대상은 거래 품목 냅킨꽂이를 주문, 생산, 수입하는 과정에서 교환 된 74개의 이메일로 한다. 연구의 발견은 다음과 같다. 첫째, 본 이메일 무역 중국어 담화는 필요시마다 몇 번에 걸쳐 반복적으로 진행되는 특징을 보여주었다. 더불어 무역 중국어 담화의 주요한 언어기능은 요청, 알려주기, 협상, 설득하기로 드러났다. 둘째, 본 이메일 무역에 집중적으로 사용된 중국어 어휘는 (1) 주문과 가격협상, (2) 원산지 표시, (3) 상품검사와 세관신고, (4) 무역 통관에 필요한 서류, (5) 포장과 운송 등으로 구분하여 설명하였다. 셋째, 한 중 문화적 가치관의 유사점과 차이점이 비즈니스 행위에 미치는 영향에 대해 협상과 갈등 양상을 중심으로 비교 고찰하였다. 한 중 비즈니스에서 상대방의 체면을 세워줌으로써 자신의 체면도 유지하는 협상 전략은 자기주장을 중시하여 상대방의 체면을 위협하거나 무관심한 서양의 협상 문화와는 뚜렷한 차이를 보인다. 나아가 무역 문서의 법적 문제와 관련한 담화에서는 한 중 양국의 불확실성 회피 전략의 큰 차이로 인한 갈등양상에 대해 고찰하였다. 이를 통해 우리는 한 중 무역에서 문화적 가치관이 당사자들의 행동 패턴에 영향을 미침으로 사전에 대책 마련이 중요함을 알 수 있게 되었다.

• 공연문화연구
• /
• 제40호
• /
• pp.111-136
• /
• 2020

해방이후 국가적 초기화 상황과 다를 바 없는 국면에서, '민족주의'는 정부에 의해 혼돈과 분열의 상황을 극복하고 사회적 결속력을 높이기 위한 이념적 도구로 선택되었고, 많은 전통예술 그 중에서도 '민속예술'이 '민족예술의 정수'로 상징화되었다. 이와 함께 농악, 민요, 민속놀이, 무용 등과 같은 기층의 예술양식들이 이전의 지역 공동체사회보다 더 확장된 사회-국가로 불려나오게 되고, 그에 부응한 여러 사회문화적 현상이 잇따르게 되는데, 그 영향이 학교 교육의 범주에서도 발견된다 학교 안에서의 국악-민속예술 교육이 촉발되어 농악을 비롯하여 민속무용, 민속음악 등이 전문예술인들의 지도 하에 교내 학생들을 대상으로 전수되게 된다. 그로 인해 전문 민속예술인 양성을 목적으로 한 마땅한 교육기관이 극소수에 불과했던 당대에 농악인재를 양성하는 역할을 대행하는 결과를 낳았다. 이런 현상은 일반 인문계 고등학교보다 실업목적형 학교인 농림고/농업고에서 두드러진다. 그리고 그 교육성과는 당대를 넘어서 현재의 농악 전승 현장까지 연결되어 있으며, 각별히 한국 근현대농악사에 여러 유의미한 사실들을 낳았다. 본 글은 세 지역 농림고/농업고의 농악부 운영 실례를 통시적으로 살펴보고, 그것이 현재의 한국 농악 전승 국면과 어떤 사실관계에 있으며, 그에 대한 농악사적 의의와 시사점을 규명한다.