• Proceedings of The KACE
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• 2018.01a
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• pp.111-114
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• 2018

4차 산업혁명의 특징 중 하나는 생산과 소비의 결합이다. 이제는 소비자가 직접 구매할 물건의 생산에 관여하고, 직접 필요한 물건을 생산한다. 이는 다양한 제작도구들이 보편화되면서 가능해졌다. 이런 흐름으로 세계적으로 메이커 운동, 메이커 교육이 주목받고 있다. 메이커들은 실생활의 문제를 해결하기 위해 창의적인 문제해결 방법을 활용하여 무언가를 만들고 공유한다. 이런 공유문화는 메이커들의 축제인 메이커 페어에서 쉽게 확인할 수 있다. 창의적인 메이커를 교육을 통해 길러내야 될 필요성을 공감하고 있으며, 메이커 교육을 학교 현장에 적용하기 위한 방법으로는 디자인 사고가 있다. 디자인 사고 프로세스는 실제 제품을 사용할 소비자에게 공감하여 이해한 뒤, 다양한 대안을 찾는 확산적 사고, 주어진 상황에서 최선의 방법을 찾는 수렴적 사고의 반복을 통해 결과물을 도출하는 창의적 문제해결 방법이다. 현재 온라인과 오프라인 상에서 다양한 메이커 교육이 이뤄지고 있다. 이를 학교에 도입하여 학생들을 가르치기 위해서는 교사의 역량이 중요하다. 아무리 좋은 교육이라도 교사들이 모른다면 학생들을 가르칠 수 없기 때문에 메이커 교육을 학교 현장에 투입하기 위해서는 메이커 교육을 위한 교사 연수 프로그램 개발이 필요하다. 따라서 본 연구에서는 디자인 사고 기반 메이커교육을 위한 초등교사 연수프로그램을 개발하고자 한다.

• Journal of Science and Technology Studies
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• v.18 no.2
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• pp.95-133
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• 2018

Since the beginning of the millennium, 'Maker Movement' has been active throughout the world. Today, there is a maker fair every year in major cities of the world including Seoul, and the number of attendees is increasing day by day, so it can be seen as a kind of maker 'phenomenon'. The positive implication of the maker's movement is that it attempts to break down the monopoly of manufacturing and to restore the rights and capabilities of citizens as makers. Today, highly developed industrial capitalism has a tendency to structurally paralyse citizens, to tie their hands and feet, and to degenerate into consuming entities only. Therefore, it can be said that the maker movement has structural tensions in the relationship of neoliberal manufacturing culture. This study is an attempt to actively interpret the maker movement in terms of "critical making". The maker movement can trace its origins to "counterculture" and "new communalism" that emerged in the United States in the 1960s and 1970s. On the other hand, there is criticism that the maker movement can fall into another technology utopianism and function as an area of consumer society, and mobilize it in the direction of activating consumerism. Although the maker's movement is amorphous due to its characteristics and it is currently in progress, it is difficult to make crude definition yet. However, as the citizens who have been defined only as consumers of science and technology, are newly emerging as producers of makers, there have been great changes in the topography of science and technology and civil society. So the scientific implication of the maker movement is great in that it shows the possibility of causing it.

• Korean Association of Arts Management
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• no.56
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• pp.243-274
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• 2020

Maker culture in Korea began to receive public attention after the 2012 Maker Fair Seoul. Central and local governments took note of this trend and subsumed makers' culture into its policy domains such as Creative Industry, Creative Cities, 4th Industrial Revolution, and the all-encompassing Creative Economy. Creative Economy was a public policy discourse formed in the public sector for the purpose of overcoming economic depression and revitalizing the economy. Under Creative Industry and Creative Economy, creativity and culture/arts are deemed indispensable but at the same time objectified and alienated as their ultimate value are recognized only as the basis for economic production. In this article, makers' culture itself goes through the same process of objectification and alienation that creativity and culture/arts suffered as the relevant policies were pursued under Creative Economy. The authors attempted to corroborate this through the case of Makercity Sewoon, and found that the Seoul City's urban development plan surrounding Sewoon Plaza proceeded in a direction destructive to the local technological ecosystem and therefore conflicts with the pronounced goal of leading 4th Industrial Revolution by encouraging and nurturing makers' culture. Makercity Sewoon, although packaged in a discourse of Creative Economy and Creative City, betrayed the same problem of alienating arts/culture and labor that the previous discourse showed.