• Journal of Ethics
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• no.80
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• pp.51-77
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• 2011

This study aims to explore how to establish any foundation of the value of the unification of the Korean Peninsula in multicultural society of Korea. Its main issue is related to Korean identity of a nation and its shared value among the mulitcultural members, in particular, of North Koreans including defectors, foreign workers, and immigrants of international marriage and their children. For this study, I would utilize a given research of the application of two concepts of culture to multicultural levels by criticizing its limit; as an alternative, furthermore, I would pay attention to the possibility of the concept of emotion in multicultural members. A short feature in a given study of two conceptions of culture in a multicultural society is as follows: the first is to regard it as the patterns of meanings and symbols, which is very useful to understand others or other culture; secondly, to see it as the lasting process of perfection in human life, which makes us recognize ourselves as a member, so to speak, identity. In application it to Korean muliticultural members, however, there are crucial and complicated problems according to the cases of their lives. For North Koreans, firstly, they tend to get the conception of Korean identity in terms of ideological policies and education of North Korean government. This means that they have a strong hatred towards the word multiculture, in the level of recognizing the self-culture. Secondly, North Korean defectors also have the recognition of the self-culture, but their serious problem is discriminative treatments by South Korean in terms of socio-economics, in the process of their settlement. Thirdly, parents and their children in multicultural family can have their identity as Korean. In parents, however, the level is double that they can have both identities of Korean as well as of their countries. The foundation, therefore, of the value of the unification in the Korean Peninsula is closely related to the issue of identity as Korean. To recognize it, it is possible only to consider and reflect all members' lives by applying the dual conceptions of culture to their multicultural lives. That is not of outer system, but of inner, relational and cultural emotion, which enables them to share their common value of unification.

• The Journal of the Korea Contents Association
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• v.19 no.5
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• pp.381-388
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• 2019

In South Korea nowadays, Among the married immigrant women in Korea, the proportion of long-term residents living in Korea for more than 10 years is increasing continuously(48%), while the proportion of short-term residents who are under 5 years is decreasing(16%). However, Korean language education and related research in the Marriage and Immigration Women's Center are still focused on the initial immigrants. Therefore, we should classify married immigrant women according to their stay time in Korea, so that Korean language education and teaching materials need to be more diversified. This study focuses on married immigrant women with intermediate and advanced Korean proficiency and chooses a catalogue of Chinese characters idioms to explore the possibility and educational value of using Chinese characters Idioms in Korean education. According to the research results, Chinese characters idiom education can help married immigrant women in Korean language learning and information acquisition, interpersonal relationships and life attitudes, cultural understanding and social adaptation, child rearing and learning guidance. This is the important part of Korean language education that needs to be guided by married immigrant women. Based on this, 130 Chinese characters idioms in Korean language education and textbook development centered on married immigrant women were selected and catalogue edited in four stages. It is hoped that the results of this study will serve as a reference for Korean language education research and textbook development for married immigrant women in the future.

• CRM연구
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• v.4 no.1
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• pp.1-18
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• 2011

The consumer's expectation of companies' social responsibilities has been continuously getting higher as the consumerism has been matured. So, the company has faced the shift to move forward to the positive social activity such as charity, donation, and sponsorship. In addition, the company which does make a success needs to reach goals not only to maximize profits but also to make justices of social and cultural boundaries. Thus, success of an enterprise aims at the maximization of profits as the economic objective and the creation of competitive, powerful brands. Accordingly, as enterprises consider social responsibility as the concept of effective investment to enhance the asset value of corporation, they seek to extend their brands in order to pursue cause-related marketing, which accomplishes and complements two objectives each other the performance of social responsibility and the pursuit of powerful brand assets. In Korea, there are traditional ritual ceremonies such as ceremonies of coming-of-age, marriage, funeral, and ancestor worship and they consider those ceremony occasions as very important. Moreover, social positional grade of rank like the two upper classes of old Korea made people pretend to be noble and sensitive to other people around themselves. This old custom could influence Korean people's way of life, especially, consumer-action. This deep rooted custom also could influence consumption life considerably. Through this study, we can understand the consumer behaviors of Korean who consider ritual ceremonies and saving face as essential and are influenced by this culture. on another hand, we intend to check the effects on buying luxury brands.

• The Journal of the Convergence on Culture Technology
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• v.8 no.3
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• pp.297-304
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• 2022

The purpose of this study is to examine the characteristics and theatricality of everyday plays in Thornton Wilder's Our Town, and to re-examine this work that makes us recognize the importance of everyday life in the COVID-19 era. This work seeks to find a certain value in very trivial events with the subject matter of everyday life such as birth, love and marriage, and death. Grovers Corners, the background of this work, symbolizes the town and the universe where everyone lives today, and the action spans from 1901 to 1913, and this action shows universality in everyday life that takes place even today. Wilder won a second Pulitzer Prize for this work and is a leading figure in non-realist theater. Using an empty stage as the basic frame, this work shows theatricalism, a theory that acknowledges that the action on the stage is not true and shows that fact to the audience. In addition, he leads actors to act with mime instead of props, stimulating the audience's imagination and making them think of props that are not on stage as if they really exist. This work is an everyday play that makes people realize the importance of everyday life, and it has the effect of creating an opportunity for the audience to reflect on the play and life while keeping a distance.

• Industry Promotion Research
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• v.8 no.3
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• pp.61-67
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• 2023

This study is to suggest ways to overcome the social exclusion experienced by migrants in Korean society and achieve social integration, focusing on the fact that social exclusion continues in many fields along with the increasing number of migrants. The research results are as follows. First, the legal system related to migrants must be enacted and revised. As the number of migrants increases, various legal and institutional enactments as well as reorganization of related laws are inevitable. Immigrants should be allowed to overcome social exclusion so that their cultural uniqueness and value are recognized and preserved, and they are given the same qualifications and abilities as the residents. Second, migrants' political participation must be guaranteed. When the political participation of migrants, which is currently only open to a small part, is guaranteed, Korean society can be seen as progressing one step toward a multicultural society. Third, residents and migrants must coexist. As a premise of this, it is necessary to prepare a ground where social exclusion can be overcome so that migrants can coexist. Immigrants should be able to develop a relationship of coexistence in the reality that social exclusion is progressing in each field compared to permanent residents. In conclusion, in order for the increasing number of immigrants to settle in Korean society, social integration can be achieved only when social exclusion imposed on immigrants is overcome.

• Korean Journal of Heritage: History & Science
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• v.51 no.1
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• pp.48-65
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• 2018

The authors of this paper aim to make a record of the construction process, its symbolic meaning, and the changes in the status of the landscape plants at the Pasanseodang according to the Report on the Pasanseodang written by Park Gyu-hyun in 1874. First, the construction of Samgahun Pavilion, which is located in Myo-ri, Habin-myun, Dalsung-gun, Daegu, took about 90 years and spanned the lifetimes of Park Sungsoo, an 11th-generation descendant of Park Paengnyun (1417~1456) through to Park Kyuhyun, a 14th-generation descendant. It was called the shape of dragon, with its head facing the tail (回龍顧尾形), in feng shui. Second, the village of Pahwoe was founded in 1769, the 45th year of the reign of King Yeongjo, by Park Sungsoo for the purpose of socializing with his friends at his thatched home, and was named after his own courtesy name (Samgahun). Park Kwangseok, the second son of Park Sungsoo, built the sarangchae in 1826 and the anchae in 1869 after his marriage (in 1783). Then, Park Kyuhyun, the grandson of Park Kwangseok, built the pond and planted it with lotus flowers, and built the Hayeopjeong in 1874. The Pasanseodang, as the precursor of the Hayeopjeong, may be related with the name of the hillside region behind Samgahun. Third, a quadrangular-shaped pond with a length of 21m and a width of 15m was also built and planted with lotus flowers. In the center of the pond is a small round island that reflects the world view of the Chosun dynasty, i.e. that the sky is round and the landmass is quadrangular. Meanwhile, the name of the Hayeopjeon reflects the value system of aristocrats who lived a life of leisure and artistic indulgence. They called the eastern room "Yeeyeonhun" (怡燕軒) and the western room "Mongyangjae" (蒙養齋), names which embody their wishes for a good life as a member of the nobility and a bright future for one's descendants. Fourth, in Confucian terms, the authors infer the points of view reflected in the kinds of trees that were planted according to Confucian norms (pine tree, lotus, bamboo), the living philosophy of sustainability (willow), the ideology of seclusion and the search for peace of mind (bamboo), and relief efforts for the poor and a life of practicality (chestnut, oak, wild walnut, lacquer). The authors assert that this way of planting trees was a highly effective design feature of landscape architecture that drew on the locational and symbolic significance of the Seodang. Fifth, the majority of the trees that were initially planted withered and were replaced with different species, except for the locust and lotus, at this point. Nevertheless, a review of the process of construction, symbolic meaning, and original architectural landscape of the Samgahun is of value in demonstrating the extended symbolic meaning of their descendants in terms of the practical loss of the function of the Seodang, the values of Feng Sui (red in the east, white in the west, based on the principles of Feng Sui), the function of repelling evils spirits (kalopanax, trifoliate orange), aesthetic and practical values (sweetbrier, apricot, pear, peach, and oriental oak trees), and the prosperity of the family and the timeless value of honest poverty (silk, crape myrtle, and yew trees).

• Journal of Christian Education in Korea
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• v.72
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• pp.49-70
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• 2022

The purpose of this study is to suggest a response and solution through Christian educational care to the crisis and change of the era of low birth rate faced by Korean society and the Korean church. This study proposes to find an alternative to the biblical aspect of pregnancy, childbirth, and parenthood as God's blessing for the demographic cliff and low birth rate problem that have become a reality in Korean society and churches. Being a parent in an age of low birth rate is very difficult, but on the other hand, it gives happiness and joy. Being a parent is a blessing from God, and is the most important and valuable thing in life. However, modern society emphasizes the right and necessity to choose one's own parenthood status. In the nuclear family, the decrease in the number of children, and the development of child research, parents feel more responsibility and economic burden for raising children than ever before. Therefore, it is a reality that the number of people who delay becoming parents or voluntarily do not have children is gradually increasing. To improve the perception of becoming a parent due to a decrease in responsibility for raising children, it is necessary to shed light on marriage, pregnancy, childbirth, and childrearing from a Christian educational point of view. In addition, it is necessary to understand the recognition of being a parent and the characteristics of childbirth and rearing, and to analyze past and present value changes. This study will also discuss the causes of low birthrate and try to provide Christian educational care for childcare including solving the low birthrate problem.

• Journal of the Korean Society of School Health
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• v.8 no.2
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• pp.233-243
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• 1995

A survey has conducted on two hundred high school students of the first and second grade by way of questionnaine in Seoul. The purpose of this study on the information from the survey is to cstimate the level of awareness and probe how they feel and what they wish on sex. X2 inspection is designed to assess general aspects of responded contents by way of percentage and examine degree of satisfaction on previously experienced sex education and demand for sex education. The result is as follows. 1. As a result of the examination of degree of awareness on sex of respondents, 62% delines sex as human relationship including moral values for harmony between men and women. 64% of the men and 70% of the women say that sex is a natural thing. It comes to the conclusion that most of the respondent sgenerally consider sex positive. On chastity, 68.5% of the respondent answer that it means physical chastity, 12.5% that chastity before marriage should be kept, and 43% that it should be kept as far as possible. Most of them pespond that it should be kept. 2. As a result of the examination on the contents of sex, they answer they know well in the order of masturbation(72%), pregnancy(76%), and sex(63%). Contraception, abortion and ejection are contents they poorly informed of. 3. As a result of the examination on experienede of sex education, 83% of men and 100% of women have experienced sex, education, but their degreeof satisfaction to it is very low. And 49% of the whole is dissatisfactory to it. There is some difference between male and female students.(p=0.000) That result translates that female studeuts are educated on sex tjhrough more systematic subjects than male ones. In addition, it turns out that teenagers get most information on sex through friends, seniors, and mass media such as videos, TV and radios. Correct and systematic sex education is need because wrong information on sex culd be taught and bring them to misbehave. 4. 87.5% of the respondents answer that sex education is necessary, so that degree of necessity for sex education, turns out to be very high. Also the main subject that should perform sex education is in the order of school(50%), Society(24.5), home(18.5%). They respond that most appropriated period for the beginning of sex education is about elementary school age(43%), and 34% believes it to be put ahcad of elementary school age. Anurse teacher accounts for 54% for the main subject that addresses sex education, to male students visit teachers are most favored for 50%. As a result of those, it could be concluded that most high school students want sex education from responsible persons who have systematic and professional knowledge on sex. 5. In order to perform proper sex education by the above results, better educational effects are obtained when characteristics and natures of teenagers are known and most wanted knowledge by them is taught in priority in times of planning sex education. Besides, the contents of sex education suitable for each school should be planned before elementary school age and sex education should be performed in accordance with students' demand. In addition, sex education should be attentively performed by home, all organizations of society as well as school. Therefore, sex education will play a great role in making teenagers reestablish their conception on sex when the traditional and moral value systems of our country and the new value systems which are being formed under the influence of the western culture are in harmony.

• Journal of Christian Education in Korea
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• v.65
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• pp.55-80
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• 2021

This study attempted to find a Christian religious alternative to the seriousness of the problem of low birth rate which has become a national and social problem, and its alternative. Korea is a low birth rate country. The phenomenon of low birth rate and childbirth avoidance is a reality that not only are national problems but also Korean churches are experiencing serious problems, and will continue to affect them. It will affect the church in four major ways. First, is a sharp decline in the number of members. Second, is the decline of Sunday schools. Third, various family problems and generational conflicts will arise. And it brings problems such as a crisis of faith among members. Young people living today have an unconventional attitude toward marriage, childbirth, and parenting. But for Christians, childbirth is a way of living in that God blessed us to "be fruitful, multiply, and fill the earth." In other words, childbirth must be recognized as a blessing from God, not a human decision. Therefore, we must know how precious the fetus is in front of God and that it is a precious life. Thus, we should be interested in how to nurture the life God has given. To do so the church's role is education is to shape the value of life from a biblical perspective. Therefore the church needs to see how the Christian faith of young and married couples who are about to marry, give birth, and raise children, affects the childbirth and rearing of children. And it is necessary to study what the role of church and Christian education is to solve the problem of low birth rate and to suggest alternatives. For this study, we will first identify the factors of low birth rate. Then we will confirm childbirth and the blessing of God through the Bible. Finally, the role of the church in low birth rate and educational alternatives will be presented.

• Journal of the Korean association of regional geographers
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• v.20 no.2
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• pp.163-175
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• 2014

This study is to explain social capital characteristics of Filipino immigrant women at the level of neighborhood. This research targeted Filipino immigrant women in the metropolis, small town and rural area in Korea to find out the relevance of individual property and characteristics of the community and social capital of neighboring communities- school community, cathedral community, etc- through measurement of the participants' recognition. This study reveals that differences exist in the relationship between length of residence and social capital in the school community and the catholic church community. There is a significant positive relationship between length of residence and political factors in the catholic church community, thereby having a better relationship with longer period of stay, while length of residence and confidence show a negative trend in the school community, leading to less confidence. The catholic church community holds a dominant position in homogeneity, cohesion, and the amount of social capital. According to the findings, social capital 'relation' is more closely related to homogeneity of the community, 'norms' to cohesion. 'Relation and norms' and 'confidence and politics' factors are recognized similarly in both communities, thus resulting in the recognition that decision making within the community, the share of value, and observance of social norms approximate a friendly relationship among members, and satisfaction level, emotional support, and confidence among members approach politics that members can talk about their personal matters. It is noted in the research process that the symbolism of the cathedral community as a transnational circuit behavior occurs where collective culture and personal desires of Filipino immigrant women were combined with production of social capital. Filipino immigrant women's awareness of community and social capital appearing in the cathedral community show that not only residence, along with the cultural identity of Filipino immigrant women, but also collective social and cultural characteristics, such as 'family reunion' can not be overlooked. In particular, at this time when discussion and debate on the interculturalism over multiculturalism is heating up, communal spirit and social capital based on the ethnic identity are important in that they can be a crucial path to the cross-cultural interaction with our society, therefore, a study on the social capital of the ethnic community needs to be encouraged and extended to more diverse communities, to the space of the multilayered scale.