• International Journal of Computer Science & Network Security
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• v.21 no.3
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• pp.257-265
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• 2021

Modern methods of regulating migration processes in EU states include a wide variety of adapted, transformed under the sway of globalization tools in order to influence the movement of human capital within the European space. The main purpose of the regulatory policy on migration flows is the redistribution of professionally competent professionals between different spheres of life. Herewith, the determining factor in the effectiveness of such distribution is a rational combination of stimulating and disincentive levers of influence on the movement of citizens of different EU countries and taking into account the motives of such mobility. Modernization of migration management approaches can be a major economic, social, political and cultural progress of European countries. The purpose of the research is to conduct a detailed analysis of existing practices of migration flow management, in particular their stimulation or containment, and to outline key migration trends formed under the influence of multicomponent approaches to migration regulation, transformation of regulatory legislation and changing priorities of modern society. The research methods: statistical-analytical method; ARIS method; method of tabular, graphical and analytical modeling; comparative analysis; systematization, generalization. Results. Current pan-European methods of regulating migration processes are insufficiently adapted to the multinational socialeconomic space; consequently, there are some disparities in the distribution of migrants between EU countries, although the overall dynamics of migration is positive. Fluctuations in the population of European countries during 2000-2019 and trends in the transformation of social-economic space confirm the insufficient level of influence of current methods of regulating migration flows. Along with this, the presence of a characteristic asymmetry in the distribution of migrants requires a greater focus on the modernization of regulatory instruments, in particular, the regulatory mechanism for managing migration processes. As a result of the conducted study, further prospects for the implementation of alternative methods of regulating migration processes in EU states have been outlined; the current and projected limits for increasing the level of observance of migrants' rights at the European level have been clarified through the adoption of appropriate regulatory acts; effective solutions for intensifying the influx of high-quality labor resources from different countries to EU have been identified. The research results can be used to study methods of regulating migration processes in the countries in the global dimension.

• Journal of Industrial Convergence
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• v.19 no.1
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• pp.53-63
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• 2021

As tourists travel to other regions, they encounter numerous facts that conflict with their views. At that time, we change our view of coping with life. In this respect, tourism is a new way of learning. As a new learning method, tourism experience research is a new approach. In this study, the relationship between experience and learning experienced in tourist destinations was analyzed by applying the activity theory. The analysis units applied in the activity theory were set as subjects, goals, communities, roles, methods and rules, outcomes, and relevance to local communities. Based on this, in-depth interviews were conducted with commentators and guides who had a great influence on the tourism experience to analyze the learning process of tourists. As a result of the analysis, the experiences of tourists during the tour were interactive in various forms within the unit as well as the unit of the activity system of the commentator and guide. This interaction induces changes in the tourism experience activity system, enabling tourists to learn. The content is that the value of learning increases as the role of guide and commentator increases, that the social and cultural dimension of tourism experience is included in the learning effect, and the contradictions that arise from interactions within or between activity systems. The fact that they find the solution process themselves, and that tourism activity is not an isolated unit, but exists at the intersection of hierarchies and networks, is affected by the activities and environments of others.

• Journal of Korea Entertainment Industry Association
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• v.14 no.3
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• pp.211-227
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• 2020

This study intends to analyze the storytelling strategy of EBS's YouTube channel , which has been creating a remarkable cultural phenomenon since April 2019, and to examine the potential for its transition to transmedia franchise. Based on Henry Jenkins'seven principles of transmedia storytelling, shows satisfactory relevance in all but 'multiplicity'out of the 10 capacities consisting of the principles. In particular, was found excellent in terms of core capacities such as 'spreadability', 'immersion', 'worldbuilding', 'continuity', 'drillability' and 'performance'. In addition, critical discourse analysis(CDA) in sociocultural practice dimension of the keywords of the related news articles has discovered that is strongly linked to the following five values: 'social integration', 'resistance against authoritarianism', 'self-dignity and reasonable individualism', 'gender neutrality' and 'ecologism', indicating the reason why the work has been able to resonate so extraordinarily with participants across all generations. By answering the two chosen research questions, this study has proved that has high potential to be successful in evolving into transmedia franchise, while keeping building a new realm of edutainment storytelling by cleverly exploiting EBS's unique identity as a public education broadcaster. is viewed as an exceptional property capable of advancing transmedia storytelling in the local market; thus, productive arguments and contemplation over its evolution in storytelling needs to continue so that it can maintain a long-lasting positive influence.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.177-213
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• 2015

We live in two giant pendulum in called 'science' and 'religion'. But science and religion are contained in disparate information with each other, Those two is not easy to achieve convergence. But if you accept the ontological scheme of Great Chain of Being(存在의 大連鎖) in the Perennial philosophy(永遠의 哲學), Debate between religion and science is meaningless 'Great Nest of Being(存在의 대둥지, Great Chain of Being)' is similar to the multiple concentric circles, there are different dimension that the each top level to subsume surrounding the lower level. For example, upper zone 'Mysticism(神秘主義)' includes but transcends(or transcends but includes.) the sub-region theology, psychology, biology and physics. The Perennial philosophy is the great spiritual teachers of the world, philosophers and thinkers have adopted a common worldview, a religious views. Philosophers of the perennial philosophy seem to match the cross-cultural almost unanimous about the general level of the 'Great Nest of Being' for the past 3,000 years. The perennial philosophy made the conclusion that God exists in the world. Several types of view of God existing religions in the world have 'Monotheism(一神論)', 'Pantheism(汎神論)' and 'Panentheism (汎在神論)'. Although traditionally the God of the philosophers is the classical Theism, theological trends of today it is moving in the direction of Panentheism. Panentheism see that god is immanent and transcendent. also Daesoon Thoughts is the position of the Panentheism. so this paper points out the fact that the view of God of the perennial philosophy is precisely consistent with the view of God of Daesoon Thoughts. Wilber says 'envelopment [transcend and include]'. The word translates as 'powol(包越)' in Korean. 'Powol(包越)' means that all the developmental evolution is to surround the sub-region developed into the higher realms. View of the God in the perennial philosophy is 'powol theism(包越的 有神論)'. but 'powol immanent God(包越的 內在神論)' rather than building regulations as 'powol theism(包越的 有神論)'. It would have to be a more accurate representation of it. Because in the existing 'theism(有神論)' the god and humans are thought to exist apart. However, Daesoon Thoughts are deemed to also recognize another universal laws. also Sangje(上帝, the Supreme God) is recognized as a cosmic existence that transcends the laws. This point, as the characteristics of the Daesoon Thoughts, In other religions can not be found. Therefore, More specifically represent(More accurately represent), Sangje of the Daesoon Thoughts can be described as 'powol theism' or 'transcendental and included deism(包越的 理神論)'. Importantly, The idea of God can be captured directly by the discipline. In this sense, In terms of the other religions have no discipline law, the practice [discipline] of the Daesoon Thoughts required in the present age. It has the absoluteness.

• Journal of Korean Historical Folklife
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• no.57
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• pp.197-228
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• 2019

This study was conducted under the judgement that there was a need to make several mentions by reference to studies about the spatial composition of the traditional village. The judgement was not about the dimension that there was a problem about the spatial composition of the existing village but that it would be effective to make a fresh reorganization of it in a little more detail. As a result, this study presented seven spaces in the spatial composition of the traditional village. It attempted to analyze it by dividing it into four spaces such as ① natural space, ② residential space and work space, ③ moving space and boundary space and ④ play space and ritual space to fit its basic nature. First of all, it made a pictorial presentation of the basic form of the spatial composition of the traditional farming village in the late Joseon Dynasty which was most general and whose form has been handed down up to the present. And it described the composition of each space accordingly. It was not intended for a specific village. So it presented the historical change, the behavior of the members surrounding the village and a difference according to the nature of the village, which were judged to be very important in explaining the items of the composition of each space. As a result, it was found that the spatial composition of the traditiona Korean village well embodied the framework of their life in terms of their view of nature, lifestyle and worldview. The view of nature acted on the spatial composition of the village as a whole and is well reflected in the natural space in particular. Their lifestyle is reflected in the residential space, farming space, moving space and play space, and their worldview is spcifically mirrored in the boundary space and ritual space. In particular, this study focused on how to take a look at the element of Feng-Shui in discussing the spatial composition of the village.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.93-112
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• 2004

This article examines the process of how Daesoon thought keeps its own identity while being practiced as a religion in Korean culture through the perspective of theological hermeneutics of E. Schillebeeckx, a representative theologian in 20th century, especially on the centering of the matter of experience. Schillebeeckx says that an experience is an occurrence of perception by encountering something different from oneself. According to him, 1) the occurrence of perception is premised on a framework or form of interpretation which prescribes experience as the experience in the perceptive dimension. 2) A framework of interpretation is subject to pre-existing system or structure which already has formed a basis to the experience. It consists of various interpretative elements such as social form, general knowledges, various experiences, theoretical models in their society, etc.. 3) The experiences take place in the reflection of contemporary situation, and it is understood by a society, thus making it a social stream. This experience is expressed historically, gains historicity in the process of being handed down from person to person, from generation to generation. In this way, an experience starts to form a tradition. 4) The tradition is a historical stream which gives rise to, admits, and integrates various experiences, religious revelation, and faith etc. In this way, the tradition as a historical stream becomes a field of religious actuality such as revelation, salvation, etc. Conclusively, a religion takes place, is formed, only when it is understood anew by the people who live in that cultural tradition through their languages. The ground Daesoon thought takes place, is formed, is in this way. Daesoon thought takes place in the core of traditional Korean culture, undergoes changes when it encounters the other stream of traditional Korean culture, and the vice versa. Because of this inevitable change, ironically enough, Daesoon thought can maintain its own identity as Daesoon thought, and Korean culture its own identity as Korean culture, avoiding falling into the tertiary which is neither Daesoon thought nor Korean culture. It is in this way that any religion can be in the faithfulness to its starting point to be enriched and transformed in its interaction with the other tradition. At here is the reason Daesoon thought has to have an openness to the changing world.

• Korean Journal of Culture and Social Issue
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• v.11 no.3
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• pp.1-21
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• 2005

Many researches have argued the most important dimension of perception or evaluation of person is morality and competence in Korean culture. This study was to investigate the cultural characteristics of the criteria of personhood. Two studies were conducted to investigate the criteria used to evaluate person by qualitative approach and the differences of evaluation of wrongdoer who violates interpersonal norm or individual autonomy by experimental method. In addition, anger as emotional response to wrongdoer is conceptualized in terms of moral and self-conscious emotion. Expression of anger is less an outpouring of emotion and more a culturally regulated and normative mode of managing and putting into practice our society's system of rights and obligations - its moral code. According to results of qualitative data by interview and focus group interview, the most important criteria used to evaluate personhood was interpersonal concern, esp, expectation and norm. The results of experiment revealed that violation of interpersonal norm domain evoked angrier towards violator than autonomy domain. The subjects ascribed more blame and responsibility to interpersonal norm violator than autonomy keeper. Also function of behavior inhibition of anger was higher in interpersonal norm domain than autonomy domain.

• Journal of the International Relations & Interdisciplinary Education
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• v.4 no.1
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• pp.57-83
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• 2024

This study aimed to investigate the impact of scores on the Test of Proficiency in Korean (TOPIK) among foreign exchange students on academic adaptation. Recruited students, approved by the Institutional Review Board (IRB), totaled seven, and their interview contents were analyzed using a comprehensive analysis procedure based on pragmatic eclecticism (Lee, Kim, 2014), utilizing six stages. As a result, factors influencing academic adaptation of Korean language learners for academic purposes were categorized into three dimensions: academic, daily life, and psychological-emotional aspects. On the academic front, interviewees pointed out difficulties in adapting to specialized terminology and studying in their majors, as well as experiencing significant challenges with Chinese characters and Sino-Korean words. Next, from a daily life perspective, even participants holding advanced TOPIK scores faced difficulties in adapting to university life, emphasizing the necessity of practical expressions and extensive vocabulary for proper adjustment to Korean life. Lastly, within the psychological-emotional dimension, despite being advanced TOPIK holders, they were found to experience considerable stress in conversations or presentations with Koreans. Their lack of knowledge in social-cultural and everyday life culture also led to linguistic errors and contributed to psychological-emotional difficulties, despite proficiency in Korean. Based on these narratives, the conclusion was reached that in order to promote the academic adaptation of Korean language learners, it is essential to provide opportunities for Korean language learning. With this goal in mind, efforts should be directed towards enhancing learners' academic proficiency in their majors, improving Korean language fluency, and fostering interpersonal relationships within the academic community. Furthermore, the researchers suggested as a solution to implement various extracurricular activities tailored for foreign learners.

• Cartoon and Animation Studies
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• s.49
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• pp.359-382
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• 2017

Content is the complex of art and technology of trend, so it is important to experience different technologies for content education. Today, many non-profit organizations plan and operate numbers of programs for disabilities, low-income, and minority families to enhance the quality of life and the realization of social integration. These programs are limited to museums and galleries, not so pro-actively in progressing. Various contend education is necessary to the expansion of cultural exchange for the culturally alienated area. Naver is running an outreach program named . It is an experience-based outreach program where current cartoon / webtoon writers come directly to the school to inform students about the basic story of comics and comic techniques. However, the fact that the is not centered on the marginalized area but is centered on the Seoul Gyeonggi area, has the limitation that they can not benefit from a wide range of programs because they have a space limit of 'school', and, has a spatial limitation that the experience of the work is excluded. 'Outreach programs in marginalized areas' must be reorganized into a fluid dimension, not a fixed, single-system program. You should be able to experience and experience your work by directly using various professional equipment of comics based on your capacity and experience, local culture, religion, and society. These program participants will gain the effect of attractive and effective learning with empathy with their comic experience. Meanings of Comics content outreach program are following: First, the rich cultural archive can be used efficiently by providing various contents to existing outreach programs with the educational limitation of museums and galleries. Second, Comics contents can be enjoyed as a part of our life by understanding diversity and technology of contents. Third, because it is the program of expertise' participation, it can remodel, and restructure the severed experience in remote areas for the continuous growth and development, and furthermore, it can enhance the understanding of society.

• Journal of Christian Education in Korea
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• v.62
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• pp.257-283
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• 2020

Our current society is experiencing a mass upheaval through globalization: mobility, hybridity, and cultural diversity are part of this world phenomenon. We can say that these changes are a result of people crossing borders due to international travel, immigration, emigration, studying abroad, labor, international marriages, fast and comfortable transportation, and the Internet. According to 2018 UNPD(Untied Nations Population Division)'s data, the international migrants have exceeded 258 million as of 2017. The increased number of migrants signifies that people with various backgrounds move from their own culture to a drastically different one. Interacting with different cultures can give people the chance to experience abundant lifestyles and improve life qualities. During that process, however, the differences between cultures can cause not only misunderstandings, conflicts, and violent collisions, but also xenophobia or radical nationalism. The current society is confronted with a problem: the people cannot stubbornly cling to a homogenous ethnicity anymore, which makes the coexistence between the citizens and immigrants necessary. Through these circumstances, I aim to suggest an educational model and a practical curriculum from a Christian perspective as the aim of this study. It seeks to encourage Christians to flexibly respond to these conflicts and collisions, and to fulfill their social responsibilities faithfully. For this reason, I will explore and seek sharing practical values through both shalom's communality as a theological approach and postconventionality in mature adults as a social-scientific approach. Consequently, I have few requests for the readers. First, approach with openness, understanding, and respect for other culture. Second, see this study as one step of confronting the global problem for coexistence and coprosperity of all social agents in the earth, a limited space. Third, notice that this study uses the interdisciplinary approach (theological and social scientific view) for a shareable, practical value that consistently leads the curriculum of my thesis, and a scientific method to eliminate bias. Lastly, understand that this study will eventually be used in educational practice, and as a result it prioritizes giving thought to the Christian educational environment. This study begins by exploring the conflicts and collisions between diverse cultures of our current society in international and national cases. Afterwards, I will reflect on how we can manage these conflicts and collisions by exploring the social-scientific view, postconventionality in mature adults, the theological view, and shalom's communality as a complement for the postconventionality's personal dimension. In conclusion, I suggest a curriculum that achieves peace as a practical value based on postventionality and shalom's communality for this study's goal.