• The Journal of the Korea Contents Association
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• v.11 no.12
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• pp.658-673
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• 2011

This paper examined some problems of media coverage of religion by analyzing a television documentary. The SBS-TV documentary "God's way Man's way" aired in 2008, critically presented the basic Christian doctrine. The producers of the program estimate that protestant churches in Korea have become an established power, which has influence on a societal and political level. Therefore the producers believe that they have the right to criticize that power, especially because its doctrine about salvation leads to serious conflict with other religions, for example, Islam. This program portrayed the doctrine of Jesus as a story borrowed from ancient myths. Consequently, there were harsh protests from the Korean Christian milieu, especially protestants. The author agrees that it is important for the media to critically cover the activities of religious institutions and the behaviors of religious people in the civil society. However, if producers of a documentary want to introduce controversial doctrines of one religion to an audience, they should present the orthodox ones with alternatives or opposing ones, according to the principle of objectivity and fairness of journalism. Since every religion has its mysterious doctrine that cannot be proven by science and reason, journalists should not criticize the sacred part of religion. This paper suggested some ethical points to the media, children of Enlightenment Age, when they cover the religion including its doctrine and mysterious parts.

• Proceedings of the Costume Culture Conference
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• 2004.04a
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• pp.130-132
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• 2004

현대의 시대가 산업화되고 문명화되어가고 있지만 사람들은 여전히 확실성 없는 미래에 대한 불안을 가지고 살아가며 현세의 안위를 걱정한다 이러한 현상은 종교에 대한 관심의 증가와 건강에 대한 지나친 걱정, 지구의 종말론을 논하는 등의 여러 분야에서 나타난다. 한국도 예외가 아니며 매스컴에서 끊임없이 보도되고 있는 현대 사회의 미신과 민간 신앙에서도 알 수 있다. 미신과 민간신앙은 민족의 고유한 전통이며 또 하나의 종교이다. (중략)

• Life and Agrochemicals
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• v.29 no.10
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• pp.14-17
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• 2008

일반에게 공정한 입장에서 소비자와 커뮤니케이션을 실행하는 수단으로서 "일본농약학회, 지방자치단체, 내각부 식품안전위원회나 농림수산성, 후생노동성 등의 공적기관, 농약공업회나 전국농약협동조합 등 임의단체, 전국농업협동조합이나 전국 판매상 등의 유통업자 등이 실시하는 농약의 안전 사용자 안전 등에 관한 세미나 강습회, 소비자의 간담회", "학회나 농약연구자, 과학리더에 의한 계몽서의 출판, 학회나 업자 단체에 의한 Q&A집의 학회지 게재나 배포". "각종 학회나 공적기관의 홈페이지 계몽 해설문제의 게재", "농약제조 메이커나 임의단체에 의한 인터넷을 통한 메일 잡지 배송", "신문(전국지)를 매개로 한 홍보활동" 등을 들 수 있다. 최근에는 대학에 있어서도 일반사회인(소비자 포함)을 대상으로 한 농약이나 각종 화학물질의 안전성에 관한 공개강좌가 개설되어 있다. 한편 공정한 입장서 농약에 대해서 올바르게 전달한다는 개념에서 출발하지만, 결국엔 상업적 측면이 강한 "재미있고 우습게, 농약이 가지는 잠재적 위험성을 일부러 강조하고, 때로는 과학적 사실과 다른 내용을 의도적 또는 비의도적으로 전달하여 시청자나 독자의 관심을 끌어 시청률이나 발행부수를 신장시키는 것을 목적으로 하는 각종 매스컴으로부터의 막대한 양의 정보발신(모든 매스컴이 해당하는 것은 아님)이 있다. 더욱이 인터넷 사이트에는 종교적 측면이 강한 단체를 포함, 농약의 위험성을 강조하는 일이 있으며 온갖 정보가 넘쳐나고 있다. 물론 공적기관을 포함, 농약의 유용성과 잠재적 위험성에 대하여 공정하고 객관적 입장에서 인터넷을 소개한 정보 발신도 행해지고 있다. "농약은 나쁘고 위험하다"라는 정보로는 센세이셔날 한 상품가치(매스컴측의 보도 메리트)가 있지만 "농약은 안전하고 문제없다"로는 상품가치가 없다고 하는 상업 저널리즘을 드러낸다. "양적으로 압도적인 매스컴 보도"를 뛰어넘어 소비자에게 올바른 정보를 전달, 이해시키는 것은 가능하지 않을까. 다음으로 농약에 관한 리스크커뮤니케이션 수법에 대한 유의점과 과제를 기술한다.

• Korean journal of communication and information
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• v.39
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• pp.385-427
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• 2007

This study examined the primary tones of news stories and the overall frames which are structuralized by the primary tones in the news reporting of the Private School Law and social conflicts occurring around the law. For this purpose, the study applied Lakoff and Johnson's metaphoric conceptualization to the analysis of the news stories reported in the Chosun Ilbo, the Hankyoreh, and the Kookmin Ilbo, which are considered to represent the audience of the conservative, progressive, and religious forces, respectively. The main goal of this study includes to describe in which manner the newspapers attempt to depict the frames of major social conflicts regarding the Private School Law. The results show that (1) the Chosun Ilbo and the Kookmin Ilbo attempt to structuralize the social conflicts by providing frames of 'freedom is an asset' and a 'war' metaphors; (2) the Kookmin Ilbo applied more frames of a religious metaphor among others; and (3) the Hankyoreh attempts to structuralize the social conflicts by offering frames of 'the front is good, but the rear is bad' and 'war' metaphors, which proves to be the opposite in presenting the overall framing.

• The Korean Journal of Archival Studies
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• no.21
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• pp.41-84
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• 2009

Lots of cultures, memories, histories of the local life have disappeared. Some sectors of universities and religion have keep their records in manuscript archive only. On the other hand records of public sectors were at least able to be managed by the records management law. Citizen's groups and academic bounds were also roles to get public records strong. However can we just describe whole body with only public records? As records management law a record of private sector which has value of preserving can be managed under national protection. Yet establishment of local archive is not obligate. Only stressing on public records is like what dictatorial government acted in past years. It is what we ignore diversity and request of community. We need to move our view that we have focused on public and central sectors to private and local sectors. Local records management based on locality could help to complete the entire puzzle. The way complete the puzzle is various and wide spheres including from cultural space to being extinct village. Locality is defined as the property in certain area or distinctiveness of locals. Establishing production strategies is as important as collecting records produced over the past years for local archiving. Local archiving has to be regionally conducted in phase. Moreover common wealth and recognition of communities are reflected in the acquisition process. In next to archiving local organizations and private records according to collection policy, methodology on local archiving needs for archive management and use in various public and private fields. This methodology could be possible by building a local archive networking tool. It is true that Local archiving is not familiar and clear yet. If we can turn the effort for public records we have made to endeavor for private sectors, we might expect big fruits in private sectors. We easily emphasis on globalization or internationalization, our daily lives start on our villages. Setting aside our small communities, such a puzzle of the whole would never be completed. This is good time to begin finding lost puzzle for future. The key that can find lost puzzles be held in archiving localities.

• (The) Research of the performance art and culture
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• no.34
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• pp.133-172
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• 2017

Mansuseongjeol was originally a term that referred to the birthday of Chinese emperors. In October 1897, when Emperor Gojong ascended the throne, his birthday could be called mansuseongjeol. The celebratory events for mansuseongjeol took place throughout various levels of society and regions. Various places and classes including government officials, foreigners, students, religious people, journalists, merchants, civic groups, and nation-wide open ports celebrated the birth of Emperor Gojong, and the classes celebrating the day became stronger and wider. In other words, in the sense that the celebration had the nature of being universal, national, and global in terms of classes, regions, and races, the event was distinguished. Due to such nature, celebrating culture proceeded in various ways and the imperial family provided donation. Celebration on mansuseongjeol extended to respect toward the emperor and patriotism so it contributed to strengthening the emperor's power and solidifying the unity of the people. Also, such an event was reported around the world through diplomats and reporters living in Korea, raising the national status of Korea in the world. However, after the breakout of Russo-Japanese War, Japan controlled the finance of the royal family, reduced the power of the emperor, and the celebration of mansuseongjeol was also reduced. Due to the suspension of royal family's financial support, crackdown from Japan, and the dethronement of Emperor Gojong, events for mansuseongjeol disappeared and only inside the palace, did formal celebrations continue centering on pro-Japan officials and Japanese people. The abdication of Emperor Gojong came with the collapse of Korean Empire and along with that, celebration of mansuseongjeol came to an end. In the circumstances, the culture of court banquet disintegrated, and the best performers of Korean Empire degenerated into mere entertainers. Though mansuseongjeol, the medium of expressing respect toward the emperor and patriotism, lost its status, it is significant that the cultural achievements, which were created during the process established with the support of the financial power of the royal family, serve as internal power that drove Korea's modern and contemporary cultural history.