Initiating the Development of EFL Students` Writing Beliefs through Sharing Metaphors

( Cheryl We Yu Chen ) 범태평양응용언어학회 2015 범태평양응용언어학회지 Vol.19 No.1

The current study was designed to unveil a group of EFL students`` metaphors for English writing and determine whether engaging in peer dialogues helped students to modify their beliefs and practices. It was found that about one third of the elicited metaphors carried a negative tone towards English writing. The metaphor-sharing dialogues among peers were found to help students (1) find unexpected and interesting metaphors; (2) find common ground and support; (3) face and examine one``s feelings about writing; and (4) devise plans and/or make changes to writing beliefs. Pedagogical issues as well as future research directions are discussed to conclude the paper.

教師間でビリーフの共有を行った教室活動 ― ベトナムにおけるノンネイティブ教師と ネイティブ教師によるチームティーチングでの実践 ―

타카하시 마사코 중앙대학교 일본연구소 2010 日本 硏究 Vol.0 No.28

There are many organizations outside Japan, conducting Japanese language training using team teaching among non‐native teachers and native teachers. Research on 2 such classes was conducted in Vietnam. In both classes, class was held as scheduled, and the teachers were fulfilling their tasks. However, some differences existed when the teacher was not aware of belief, or because they had no shared belief between their team teaching partners. In this thesis is the introduction of the practice conducted in Vietnam, standing on the viewpoint that awareness and shared belief leads to better performance at class. Teachers were asked to pay attention to their own belief to share it with others, and hold discussions before add during the session term. Based on these discussions, class schedules and operations were revised. As a result, we saw little conflict among the teachers’ beliefs in the class activities. チームティーチングを行う場合、自分一人だけでクラス運営をするのではないことは、誰もが分かっているはずである。しかし、ノンネイティブ教師とネイティブ教師の担当が決められたチームティーチングでは、各自の与えられた役割、教育機関の方針、決められたスケジュールばかりに目が向き、相手には干渉をしないようにしている状況がインタビュー調査で出てきた。このようなチームティーチングの方法は実際に多く存在し、決して悪いことではない。しかし、スケジュールや役割分担といった技術的な面ばかりに目を向けるのではなく、チームを組む相手の教師がどのような目的・方針で授業を行っているか、ビリーフを知ることが教室活動の方針にずれがなくなり、より良いクラス運営、よりよいチームティーチングにつながるのではないだろうか。韓国をはじめ世界各国の日本語教育でも、本実践のようなビリーフの共有を行ったチームティーチングは可能であろう。また、ノンネイティブ教師とネイティブ教師のチームだけではなく、ノンネイティブ教師同士、ネイティブ教師同士のチームティーチングでも応用ができるであろう。

김정은 정권의 내구성 연구

김수민 사단법인 한국평화연구학회 2015 평화학연구 Vol.16 No.5

김정은 정권의 조기붕괴론이 다시 일고 있다. 분단시대를 살아가는 우리에게 김정은 정권의 안정적 유지 여부는 매우 중요한 사항이다. 이 글은 김정은 정권의 내구성을 물리적 강제력, 공유된 믿음, 체제의 효율성이라는 세 가지 요소로 분석한다. 김정은 정권은 물리적 강제력을 통해 사회를 통제하고 있으며 주체사상이라는 공유된 믿음을 지속시키기 위해 나름대로 애쓰고 있다. 체제의 효율성에 의한 물질적 보상을 위해 김정은은 새로운 경제 관리 방법을 시행하고 과거에 생각할 수 없었던 소규모 시장을 묵인하는 등 자생적 경제 활동에 대한 통제도 느슨하게 하고 있다. 심지어 부를 축적한 돈주의 역할을 인정해 상거래나 유통에 진출할 수 있는 길을 열어 놓고 있다. 북한 당국의 사회 통제는 과거 김일성이나 김정일 시대에 비해 느슨해졌지만 정권의 근간이 흔들릴 정도는 아니다. 당, 정, 군에 의한 사회 통제는 큰 틀에서 유지되고 있으며 시민사회가 형성되지 않아 반체제 세력이 등장하기는 어렵다. 주체사상에 토대를 둔 수령-당-대중의 일심단결 공동체 의식도 점차 흐려지고 있지만 그렇다고 북한 사회를 이끌어 온 주체사상의 영향력이 흔들리지는 않을 것이다. 북한 주민들은 김정은 체제에 대해 체념하거나 무관심 할뿐 적극적으로 반대하지는 않는다. 김정은 정권의 내구성은 물리적 강제력에 의한 효과적인 사회 통제와 주체사상을 통한 공유된 믿음의 확대 재생산 그리고 체제의 효율성에 의한 물질적 보상이라는 세 가지 요소에 의해 결정될 것이다. 현 시점에서 김정은 정권의 조기 붕괴론은 근거가 희박하며 예측 가능한 장래까지 정권이 생존할 가능성이 크다. Recently many North Korea watchers raise a question on the durability of Kim Jong-un regime. It is very important issue for us, who live in the time of the division of Korean peninsula, that whether Kim Jong-un regime will survive or not. This paper analyzes the durability of the Kim's regime with the three concepts of coercive capacities, shared beliefs, and regime performance. Kim's regime tries to control the North Korean society through the coercive capacities and to strengthen the shared beliefs on the regime by instilling the Chuche ideology. In order to meet the people's needs, Kim Jong-un allows the small scale markets which were never allowed before and loosen the reins on the spontaneous economic activities in North Korea. Even the North Korean authority tolerates the financial backers' activities and induces them to involve the commercial exchanges and distribution industries. Compare with Kim Il Sung and Kim Jong Il's era, Kim Jong-un's regime is not able to control firmly over the society but the society cannot shaken the regime's basis at this time. Order of the society in general is reigned by North Korean authority in larger scheme and the dissidents groups, which have power to overthrow the regime, have little chance to make an appearance in North Korea. The solidarity of the community based on the Chuche ideology gradually declines but the leverage of the Chuche ideology, which is the pillar of the North Korean society, will not be weakened in near future. North Koreans are not actively oppose against the Kim's regime but they are indifferent to politics and resign themselves to fate. Factors influencing the determination of the durability of the Kim Jong-un regime are the effective social control through the coercive capacities, the expansive reproduction of the shared beliefs, and the regime's performance to meet the people's needs. However, according to the above discussion, the early collapse of the Kim's regime has no ground at this time and Kim's regime has good chance to survive in the foreseeable future.

지역관광종사자의 고객접촉 수준에 따른 관광지에 대한 공유된 믿음과 관광객과의 정서적 연대 관계의 차이 연구

김용희,박운정 한국관광학회 2018 관광학연구 Vol.42 No.6

본 연구에서는 2,300여개의 불교 사원으로 구성된 미얀마의 대표적인 불교문화 유적지인 미얀마 올드바간 내에서 관광객과 접촉 수준이 높은 지역관광종사자와 올드바간 외 지역에서 관광객 접촉 수준이 낮은 지역관광종사자 간의 공유된 믿음과 관광객에 대한 정서적 연대의 차이를 분석하는데 중점을 두었다. 올드바간 내 관광객 접촉 수준이 높은 지역 관광종사자의 경우, 관광객과의 공감적 이해와 친밀감에 대한 의지가 관광객 접촉 수준이 낮은 종사직 보다 더 높게 나타났다. 한편, 관광객과의 접촉 수준이 상대적으로 낮은 지역관광종사자의 경우, 관광객이 지역의 편익과 경제에 기여한다는 관점에서 관광객을 더 환영하는 감정을 보였다. 본 연구를 통한 시사점은 문화 유적지 내에서 관광객과 접촉 수준이 높은 지역관광종사자는 관광객에 대한 공감적 이해와 정서적 친밀감을 통한 정서적 연대를 느끼기 때문에 이를 좀 더 적극적으로 표현하게 하는 지역 차원에서의 교육이 필요하고, 반면 관광객 접촉 수준이 낮은 문화 유적지 외부의 일반 관광 서비스직의 지역 관광종사자는 관광객을 이익적인 측면에서 환영하는 경향을 보이므로, 관광객과 공감할 수 있는 긍정적인 경험을 줄 수 있는 노력이 필요하다. Emotional understanding between tourists and local residents has been one of the new research approaches in community-based tourism. This study analyzed tourism employees’ emotional solidarity (ES) toward tourists, focusing on the hypothesized interaction effects of ES between tourism employees’ shared beliefs (SB) about the local tourism destination and the two different levels of interaction with tourists. Empirically significant differences were identified between tourism employees (the high customer contact group) who directly encountered tourists in Old Bagan (a cultural tourism destination famous for 2,300 Buddhist temples) in Myanmar and those (the low customer contact group) who worked in general hospitality service industries outside of the Old Bagan area. The high customer contact group exhibited higher sympathetic understanding and emotional closeness toward tourists, but the low customer contact group showed higher welcoming nature than the other group. This result implies that tourism employees who have direct contact with customers within cultural heritage sites tend to communicate their emotional intimacy with tourists. On the other hand, tourism employees engaged in low contact tend to appreciate tourists because of the economic benefits from having them in the area. Therefore, educational and consulting support are needed to guide employees to understand tourists sympathetically and build emotional closeness.

THE DYNAMICS OF BRAND AUTHENTICITY

Mitsutoshi Otake 글로벌지식마케팅경영학회 2014 Global Marketing Conference Vol.2014 No.7

The purpose of this study is to discuss the concept of brand authenticity by examining how Harley-Davidson motorcycles became popular in the Japanese market. My particular focus will be on interactions among consumers, corporations, and distributors regarding brand authenticity. Not all Harley-Davidson stores are authorized. There are unauthorized stores throughout Japan. The advertisements made by unauthorized distribution channels sometimes emphasize brand elements that are clearly not endorsed by Harley-Davidson. Some of these dealers are even critical of Harley-Davidson’s own marketing activities. All this raises the following questions: How did they manage to interact with consumers and increase sales in Japan, home of well-known motorcycle manufacturers? More specifically, what obstacles did they encounter and how did they overcome these obstacles as they sought to expand sales? To answer these questions, this study focuses on the concept of brand authenticity. In a field of research known as Consumer Research, or more specifically Consumer Culture Theory (Arnould & Thompson, 2005), there is a theoretical viewpoint that consumers have a hand in creating brands, which are understood to be social constructs. Among various concepts that exist, brand authenticity is particularly relevant to, and is thus the focus of, this study. Authenticity as used herein is related to the concept of something being genuine, real, and true (Belk & Costa, 1998). Authenticity is a socially constructed interpretation of the essence of what is observed and a set of expectations regarding how such a thing ought to look and feel (Beverland & Farrelly, 2010). These kinds of beliefs regarding brands are closely tied to the formation of identity (Thompson, Rindfleisch, & Arsel, 2006). For example, sometimes there is a conflict in the brand community between those who seek to pursue profits through an expansion of the brand’s market share and those who seek to protect the authenticity of the brand (Mu?iz & Schau, 2005). Companies that provide products and services must consider this tension when building brand authenticity. This is because the excessive use of brand traditions and stories around those traditions can lead to a loss of authenticity as consumers view such actions as exploitative (Brown, Kozinets, & Sherry, 2003) This study uses qualitative research methods, specifically participant observation, semi-structured interviews, questionnaires, and documents. I performed a comparative analysis on this data based on individuals and organizations that deal with Harley-Davidson. Data compiled through continuous observation was particularly valuable. The sites surveyed were authorized dealers, non-authorized dealers, various events, and motorcycle parts shops. The following two points were found in this case study. First, many owners classify the Harley-Davidson brand in two ways: authentic and unauthentic. Certain owners are actively expressing their opinions as to which brand is authentic. Harley-Davidson Japan, which was established in 1989, has expanded the number of authorized dealers that help operate the group. Harley-Davidson motorcycles that had been sold before the manufacturer strengthened its marketing activities are commonly called “vintage,” while those that were sold thereafter are known as “current.” Some owners seek authenticity in “vintage” Harleys. These owners believe that brand authenticity belongs to products that are sold in small shops. The existence of fan clubs at the grassroots level is also important to them. “Vintage” Harleys have those. In other words, whether a motorcycle has authenticity is not necessarily determined by its physical characteristics. Given these circumstances, Harley-Davidson Japan and its authorized dealers make efforts to emphasis their continuity with the past and convey the tradition to owners by holding various events to introduce the brand’s history. “Vintage” Harleys are also on display at such events. In Japan, authenticity among owners is not necessarily a matter of perspective based on one’s identification with an outlaw versus an enthusiast perspective (cf Schouten & McAlexander, 1995). “Vintage” Harley owners are not necessarily “outlaw bikers”. Most of them regard outlaw bikers as unauthentic. The lack of modern marketing is valued among them. Second, certain unauthorized dealers selling “vintage” motorcycles differentiate themselves from competitors and build their businesses by reinterpreting and strengthening the brand classification. These dealers were critical of Harley-Davidson Japan’s marketing activities, and viewed themselves as the proper flag bearers of the Harley brand. One reason for this was that they felt that the quintessential nature of Harley-Davidson — the individuality of the dealers — was lost in the expansion of authorized dealers and the resulting homogeneity. Thus, these dealers don’t seek to become authorized, but rather to propagate the Harley image to the next generation and maintain their shops as in the past. They focus on sales and repair of models not handled by authorized dealers. Against this background, Harley-Davidson Japan and the authorized dealers set up booths at events where many distributors and owners that provide authenticity to “vintage” models participate, and expanded their contact with the diverse group of owners and potential customers. In addition, they make an effort to expand the use of authorized parts made to legal standards, and sponsor traffic safety activities in an effort to expand their customer base and rid themselves of the negative image caused by illegal modifications and noise pollution. As noted above, while there is some conflict around brand authenticity, the efforts of Harley-Davidson Japan, authorized dealers, and unauthorized dealers to differentiate from competing dealers and other motorcycle manufacturers have contributed to the expansion and maintenance of their customer base. This study showed that brand authenticity is a shared set of beliefs about the nature of things we value in the world.

깊은 의견의 차이는 해소 가능한가?

최훈(Choi, Hoon) 한국수사학회 2016 수사학 Vol.0 No.25

It is said that the participants in debates can narrow deep disagreement and even dissolve it in due course if they put aside their emotions for each other and participate in debates rationally. But Fogelin calls an argumentative exchange normal when it takes place within a context of broadly shared beliefs and preferences, and argue that deep disagreement is not dissolvable when the context of argument is not normal. I classify deep disagreement examples into many cases concentrating on fact judgement and value judgement which participants in debates have. Then I argue that most deep disagreement are dissolvable except in some special cases.

THE DYNAMICS OF BRAND AUTHENTICITY

Mitsutoshi Otake 글로벌지식마케팅경영학회 2014 Global Marketing Conference Vol.2014 No.6

The purpose of this study is to discuss the concept of brand authenticity by examining how Harley-Davidson motorcycles became popular in the Japanese market. My particular focus will be on interactions among consumers, corporations, and distributors regarding brand authenticity. Not all Harley-Davidson stores are authorized. There are unauthorized stores throughout Japan. The advertisements made by unauthorized distribution channels sometimes emphasize brand elements that are clearly not endorsed by Harley-Davidson. Some of these dealers are even critical of Harley-Davidson’s own marketing activities. All this raises the following questions: How did they manage to interact with consumers and increase sales in Japan, home of well-known motorcycle manufacturers? More specifically, what obstacles did they encounter and how did they overcome these obstacles as they sought to expand sales? To answer these questions, this study focuses on the concept of brand authenticity. In a field of research known as Consumer Research, or more specifically Consumer Culture Theory (Arnould & Thompson, 2005), there is a theoretical viewpoint that consumers have a hand in creating brands, which are understood to be social constructs. Among various concepts that exist, brand authenticity is particularly relevant to, and is thus the focus of, this study. Authenticity as used herein is related to the concept of something being genuine, real, and true (Belk & Costa, 1998). Authenticity is a socially constructed interpretation of the essence of what is observed and a set of expectations regarding how such a thing ought to look and feel (Beverland & Farrelly, 2010). These kinds of beliefs regarding brands are closely tied to the formation of identity (Thompson, Rindfleisch, & Arsel, 2006). For example, sometimes there is a conflict in the brand community between those who seek to pursue profits through an expansion of the brand’s market share and those who seek to protect the authenticity of the brand (Muñiz & Schau, 2005). Companies that provide products and services must consider this tension when building brand authenticity. This is because the excessive use of brand traditions and stories around those traditions can lead to a loss of authenticity as consumers view such actions as exploitative (Brown, Kozinets, & Sherry, 2003) This study uses qualitative research methods, specifically participant observation, semi-structured interviews, questionnaires, and documents. I performed a comparative analysis on this data based on individuals and organizations that deal with Harley-Davidson. Data compiled through continuous observation was particularly valuable. The sites surveyed were authorized dealers, non-authorized dealers, various events, and motorcycle parts shops. The following two points were found in this case study. First, many owners classify the Harley-Davidson brand in two ways: authentic and unauthentic. Certain owners are actively expressing their opinions as to which brand is authentic. Harley-Davidson Japan, which was established in 1989, has expanded the number of authorized dealers that help operate the group. Harley-Davidson motorcycles that had been sold before the manufacturer strengthened its marketing activities are commonly called “vintage,” while those that were sold thereafter are known as “current.” Some owners seek authenticity in “vintage” Harleys. These owners believe that brand authenticity belongs to products that are sold in small shops. The existence of fan clubs at the grassroots level is also important to them. “Vintage” Harleys have those. In other words, whether a motorcycle has authenticity is not necessarily determined by its physical characteristics. Given these circumstances, Harley-Davidson Japan and its authorized dealers make efforts to emphasis their continuity with the past and convey the tradition to owners by holding various events to introduce the brand’s history. “Vintage” Harleys are also on display at such events. In Japan, authenticity among owners is not necessarily a matter of perspective based on one’s identification with an outlaw versus an enthusiast perspective (cf Schouten & McAlexander, 1995). “Vintage” Harley owners are not necessarily “outlaw bikers”. Most of them regard outlaw bikers as unauthentic. The lack of modern marketing is valued among them. Second, certain unauthorized dealers selling “vintage” motorcycles differentiate themselves from competitors and build their businesses by reinterpreting and strengthening the brand classification. These dealers were critical of Harley-Davidson Japan’s marketing activities, and viewed themselves as the proper flag bearers of the Harley brand. One reason for this was that they felt that the quintessential nature of Harley-Davidson - the individuality of the dealers - was lost in the expansion of authorized dealers and the resulting homogeneity. Thus, these dealers don’t seek to become authorized, but rather to propagate the Harley image to the next generation and maintain their shops as in the past. They focus on sales and repair of models not handled by authorized dealers. Against this background, Harley-Davidson Japan and the authorized dealers set up booths at events where many distributors and owners that provide authenticity to “vintage” models participate, and expanded their contact with the diverse group of owners and potential customers. In addition, they make an effort to expand the use of authorized parts made to legal standards, and sponsor traffic safety activities in an effort to expand their customer base and rid themselves of the negative image caused by illegal modifications and noise pollution. As noted above, while there is some conflict around brand authenticity, the efforts of Harley-Davidson Japan, authorized dealers, and unauthorized dealers to differentiate from competing dealers and other motorcycle manufacturers have contributed to t

『질마재 신화』에 나타난 공동체의 상상력 - 민간신앙을 경유하여 -

김수이 동국대학교 한국문학연구소 2015 한국문학연구 Vol.0 No.48

『The Myth of Jilmajae』 written by Seo Jeong-ju was based on the existence and life in and toward a community. By recovering and reconstituting his real experiences in ‘Jilmaje’ where he had lived in his childhood, Seo Jeong-ju tried to open and share the secret of the continuance of ‘an old community’ at the present time (modern times). The commonly performing work in a series of poems of Jilmajae is to explore the operating principles of an old community. People, things, and places in Jilmajae create a ‘sky’-village-space ‘community, and incarnate the common sense of commonly holding the existence of community-the worlds as the physical body’. The common sense as the first precondition of community life is revealed realistically by the competence of a female shaman who is divided and shared by Jilmajae people. In the Korean modernization course led by the Japanese Imperialism and military dictatorship, a female shaman, a guardian of a traditional community had fallen into collapse, and the ethical and aesthetic roles (e.g., putting the clothes for the dead in funeral, boundary transcendence, healing, raising vitality) that a female shaman played for a community have been divided and shared by people in the community. Those indicate the direction of recovering a community in today's society. ‘Myth’, the logically jumping term of a ‘story’ about Jilmajae by Seo Jeong-ju, is a rhetoric that embraces the rapidly widening gap between Jilmajae and the modern world and the negative senses of the gap (e.g., anxiety, fear). From the 21st standpoint, 『The Myth of Jilmajae』 by Seo Jeong-ju is a past asset. However, if it is read as the record of ‘the past future’ which never comes again, the factor worsening the difference in time is not the poem of Seo Jeong-ju, but today's society and people who are losing the life (memory) of a community'. 이 글은 서정주 시의 완성도와 현실인식의 균열에 따른 기존의 이원적 평가체제를 극복하고자 하는 문제의식에서 출발하였다. 서정주의 시에 대해 일반화된 평가 기준의 하나는 ‘근대와의 격차’이다. 그런데 공동체의 상실에 따른 현대사회의 비인간화 현상이 갈수록 심화되는 현 시점에서, ‘근대와의 격차’는 오히려 적극적인 읽기의 대상으로 전환되어야 한다. 물론 모든 전통 서정시가 이러한 독법을 지지해 주지는 않는다. 서정주의 시, 특히 산업화 시대에 출간된 『질마재 신화』는 한국의 ‘오래된 공동체’의 ‘비밀’을 탐구하고 기록한 문제적인 텍스트로서, 현대사회가 추구해야 할 ‘공동체의 직접적인 모델’이라기보다는 “공동체의 ‘원리’의 모델”로서 그 의미와 가치가 새롭게 부각된다. 현대사회가 ‘질마재’로 회귀할 수는 없지만, ‘질마재의 운영 원리’를 계승하고 재창조하는 것은 가능하고 필요하기 때문이다. 서정주의 『질마재 신화』의 토대는 한국의 전통 마을공동체와 공동체(적 존재)로서의 마을 구성원들의 삶이다. 서정주는 어릴 적 살았던 ‘질마재’의 실제 체험을 복원하고 재구성함으로써 ‘오래된 공동체’의 지속의 비밀을 현재의 삶에서 전유하고픈 열망을 드러낸다. 질마재 연작시들이 공동으로 수행하는 작업은 오래된 마을공동체의 운영 원리에 대한 탐구이다. 질마재에서 사람들과 사물, 장소 들은 ‘하늘’과 더불어 마을-우주 공동체를 형성하고 있으며, 공동체의 존재-육체로서 세계를 공동으로 소유하고 감각하는 공동감각을 육화하고 있다. 공동체적 삶의 제일 전제조건인 공동감각은, 질마재 사람들이 분유(분할과 공유)하고 있는 무당의 능력을 통해 현실적으로 발현된다. 일제와 군사독재가 주도한 근대화의 과정에서 전통 마을공동체의 수호자였던 무당(무교)이 몰락하면서, 무당이 공동체를 위해 했던 윤리적이며 미학적인 역할(혼교, 경계 초월, 치유, 생명력 고양 등)을 마을 사람들이 나누어 가진 것이다. 서정주의 『질마재 신화』는 현대사회에서 공동체를 어떻게 회복할 것인가에 대한 방향성과 운용원리에 대한 시사점을 내장한, 한국의 전통 마을공동체를 형상화한 텍스트로서 의미를 지닌다.

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