문화복지로서의 지역문화진흥에 대한 소고 - 생활문화 활성화를 위한 "생활문화센터"를 중심으로-

김민정 사회복지법제학회 2021 사회복지법제연구 Vol.12 No.3

In modern society, social, economic and political unrest factors such as polarization, low birth/aging, uneasy social safety nets, and employment insecurity have continuously raised concerns about the decline in the quality of life and happiness of the people. Based on similar cultural basic rights or cultural perfume rights, discussions on the significance and role of cultural welfare for improving the quality of life of the people and realizing a sustainable society are being expanded, and the central and regional areas are being discussed. Plans for the realization of cultural welfare are also continuously prepared. However, there are disparities in income levels, generations, and regions in cultural sesame oil events, and it can be said that the realization of cultural welfare through equal cultural sesame oil is being hindered. The "2013 Basic Culture Law" and the "2014 Regional Culture Promotion Law" were enacted in the dimension of building a legal foundation for improvement of such problem situations. Based on these laws and regulations, the government establishes and enforces policies for promoting regional culture, eliminates cultural disparities between regions, and realizes cultural welfare through the development of unique regional cultures (regional cultures). Although we are aiming for it, there are still limits to the application of laws and policies, and the need for improvement has been raised. Therefore, in this study, I examine the meaning of cultural welfare in a cultural state and the promotion of regional culture as cultural welfare, the concept and policy of living culture from the perspective of promoting regional culture, and the importance of promoting regional culture from the perspective of welfare. I examined the necessity of revitalizing living culture. In addition, I examine the current state of operation and major issues, focusing on the "Living Culture Center," which is one of the important infrastructure facilities for revitalizing life and culture. 현대사회에서는 양극화, 저출산·고령화, 불안전한 사회안전망, 고용불안 등 사회·경제· 정치적 불안요소로 인해 국민 삶의 질과 행복 수준의 저하에 대한 우려가 지속적으로제기되고 있다. 이에 최근 문화적 기본권 내지 문화향유권을 바탕으로 국민 삶의 질의향상과 지속가능한 사회의 구현을 위한 문화복지의 의의 및 역할에 대한 논의가 확대되고 있고, 중앙과 지역의 문화복지 구현을 위한 계획도 지속적으로 마련되고 있다. 그러나 현실적으로 문화향유권의 행사에 있어 소득수준·세대별·지역간 격차가 발생하고 있고 평등한 문화향유를 통한 문화복지의 실현은 저해되고 있는 상황이라고 할 수있다. 이러한 문제상황에 대한 개선을 위한 법제적 기반을 마련하기 위한 차원에서2013년「문화기본법」과 2014년「지역문화진흥법」이 제정된 바 있다. 정부는 이들법규정을 근거로 지역문화진흥을 위한 정책을 수립·시행하여 지역 간의 문화격차를 해소하고 지역별 특색 있는 고유문화(지역문화)의 발전을 통한 문화복지의 실현을 목표로하고 있지만 여전히 실제 법·정책의 적용측면에서 한계점이 존재하고 개선필요성이 제기되고 있다. 이에 본 연구에서는 문화국가에서의 문화복지, 문화복지로서의 지역문화진흥의 의미를 검토해 보고, 지역문화진흥의 관점에서 생활문화 개념과 정책을 살펴봄으로써 복지적 관점에서의 지역문화진흥의 중요성과 생활문화 활성화의 필요성을 검토해 보았다. 또한, 생활문화 활성화를 위한 중요한 기반시설 중 하나인 "생활문화센터"를 중심으로운영 현황과 주요이슈를 살펴본 후, 향후 개선방향을 검토하였다.

한국, 미국, 스웨덴의 소비문화 비교 -성별, 세대별 차이를 중심으로-

김선우 ( Sunwoo Kim ) 한국소비자학회 2013 소비자학연구 Vol.24 No.3

본 연구는 시장이 세계화되고 글로벌기업의 활동이 활발해지면서 소비문화 이해의 중요성이 점점 더 커지고 있다는 점에 착안하여 한국, 미국, 스웨덴 삼국의 소비문화를 비교하고 성별, 세대별 소비문화 차이를 살펴보았다. 한국, 미국 및 스웨덴 삼국의 20~40대 성인 각 500명 등 총 1,500명을 조사대상으로 온라인조사를 실시하였으며, 조사도구는 김선우와 김난도(2011)의 연구에서 개발된 소비문화 차원 척도를 적용하였다. 연구결과, 세 국가에서 모두 상징지향적 소비수준보다 기능지향적 소비수준이 높게 나타났고, 사회지향적 소비수준보다 개인지향적 소비수준이 더 높게 나타나 소비의 의미는 보편적으로 기능적이고 개인적인 특성를 지닌다고 할 수 있다. 한국, 미국, 스웨덴의 소비문화적 특징을 살펴보면, 한국은 집단주의 문화권에 속하여 타자승인지향적이고 미국은 개인주의 문화권의 영향으로 개인지향적이었으며, 한국과 미국이 상징적 소비성향이 높은데 반하여 스웨덴은 전반적으로 소비성향이 낮고 개인적 기능지향 차원에 대한 고려가 발견되었다. 성별과 연령대에 따른 소비문화 수준을 살펴본 결과, 상징적 소비차원에서 두드러진 차이를 발견할 수 있었다. 성별에 따라서는 여성이 개인적 상징에 더 큰 비중을 두는 반면 남성은 사회적 상징에 상대적으로 더 큰 비중을 두고 있었다. 한편 젊은 층일수록 상징 차원의 소비수준이 더 높게 나타났는데, 기능적 소비차원의 경우 성별과 연령대에 따른 차이가 상대적으로 미미하거나 없는 것으로 나타났다. 이상의 연구결과를 바탕으로 글로벌마케팅에 대한 시사점을 도출해보면, 한국에서는 사회적 상징, 미국에서는 개인적 상징으로 소구하고 스웨덴에서는 기능적 혜택을 제공하는 것이 중요하다. 또한 여성은 개인적 상징에 더 어필하며 남성에게는 사회적 상징을 강조하는 것이 소구 포인트가 될 수 있겠다. 아울러, 20대는 상징적 소비에 매 우 적극적이었으므로 20대를 대상으로 한 마케팅 커뮤니케이션을 원활하게 하기 위해서는 20대가 원하는 상징의 기원 및 유포과정에 대한 보다 심층적인 후속연구가 필요할 것으로 보인다. In the era of globalization since 1990``s, many global companies are actively pursuing crosscultural consumer understanding for optimized marketing decision. A lot of marketing efforts may be wasted or even hurt its brand due to the cultural or linguistic failure. With this background, culture has been a major research theme in the field of consumer studies, business management and consumer psychology. But the early researches with cross-cultural perspectives were mostly adopted qualitative ethnographic research methods to understand various aspects of the consumer culture. Empirical researches for cross-cultural consumer understanding from the global point of view are still emerging area. This research aimed to understand consumer culture and investigate gender and generation difference in the global context. An online survey was conducted to the 1,500 respondents in 20``s to 40``s of three metropolitan cities in Republic of Korea, USA and Sweden: Seoul, New York, and Stockholm. The dimensions and measures of consumer culture were adopted which was developed by S. Kim and R. Kim in 2011. Shortly introducing the dimensions and measures of consumer culture, consumer culture can be defined as an interaction of meaning via consumer goods, and herein, a meaning and an interactivity can be the main analysis unit. A consumer culture is classified into two dichotomies by meaning and interactivity; functional-symbolic and individual-social. These two dichotomies are combined into a 2×2 cross-classification, and four-celled dimensions of consumer culture are produced; individual-functional, socio-functional, individual-symbolic and socio-symbolic. Each dimension has two sub-dimensions; ‘economical efficiency’ and ‘frugality’ (individual-functional dimension), ‘fun pursuing’ and ‘self expression’(individual-symbolic dimension), ‘approval by others’ and ‘brand-good preference’(socio-symbolic dimension), and ‘ethical action’ and ‘pro-environmental action’(socio-functional dimension). The main findings from the study are as below. First, consumption is dominantly perceived as a functional and individual human activity with the finding that the functional consumption level was apparently higher than the symbolic and the individual consumption level was higher than the social. There was no significant difference in the ‘economical efficiency’ by country while it was scored around 4 points among 5 points likert type scale. ‘Economical efficiency’ is perceived as the main consideration point for consumers in the developed market economy countries to achieve a consumption task. Second, Korean consumers scored higher in ‘approval by others’ based upon their collectivism culture, while American consumers concerned more on ‘self expression’ influenced by their individualism culture. Swedish preferences were more located in individual-functional dimension, while Korean and American were striving more individual or social symbolic consumption. This finding supports the theory that culture and consumption is interdependent. Third, there was an apparent difference in symbolic consumption by gender and generation but there was no significant difference by age and generation in the functional consumption. By gender, female was more focused on individual symbol but social symbol and ‘brand good preference’ was more important to western male. This is an evidence that the consumption is a mechanism to form and reinforce culture and habitualize its fixed stereotype systematically. In the perspective of generation, the younger was attached more to the symbolic consumption than the older. Generational commons were found in 30``s and 40``s in Korea and 20``s and 30``s in America and sweden. This can be explained that the maturity of the market economy and that of the consumer culture is closely related with each other. In western society, the market economy was already matured in early 1970``s and the generation X in 30``s and the early 40``s is the first generation born to be a consumer. But Korea was transformed to the consumption society after the middle of 1980``s and the generation Y in their 20``s and early 30``s has its own identity as homo consumens. One more discussion point from the generation difference perspective is that the younger in America and Sweden is more eager to the ethical and pro-environmental consumption activity while the older has higher tendency in the socio-functional consumption activities in Korea. This can be explained that the long civic engagement tradition in the western country affects consumer culture as well. To expand ethical and pro-environmental consumption in young generation, it is important for them to provide an well-organized education program to reinforce Korean civil society and enhance their identity as consumer citizen. This research tried to provide business managerial implication from the global marketing``s point of view and ultimately to contribute to the expansion of empirical consumer culture study. The research findings imply several managerial implications for efficient global marketing. Frist, Korean``s aspiration is a social symbol but an individual symbol appeals to American, while Swedish is mainly focusing on the functional benefits. In addition, female prefers to individual symbols but social symbols are the key for the male targeted marketing. Furthermore, Y generation in their 20``s and in early 30``s is eager to consume the symbolic images, which need to be deeply explored more on to understand the nature of the symbols and their preferred touch points. This research has some limitations as below. First, this research didn``t limit the product category and measured the overall consumer culture. If the different category dynamics can be considered in the future research, it will be much more clear to understand the cultural differences and to provide more sharpened implications. Furthermore, there was a tendency of lower score in some question items from Swedish consumers even though the author tried to make a best effort to achieve equivalence of the measures. More thorough approach should be considered to understand the cross-cultural differences in the response styles for the elaborate cross-cultural comparison study. Finally, this research only included countries with matured market economy but it is suggested to consider developing countries or eastern european countries as well to investigate the consumer adjustment process and their identity as consumer.

중국의 문화굴기와 소수민족문화의 세계화전략

공봉진 21세기정치학회 2019 21세기 정치학회보 Vol.29 No.3

The purpose of this paper is to investigate and study what the political, economic, diplomatic and cultural implications of China's ‘Cultural Ascension’ and its strategy for globalization of ethnic minority culture. In this paper, I look at the specific forms of ‘Cultural Ascension’ related to minorities. I am in revealing the substance contained in the Chinese ‘Cultural Ascension’ by looking at the internal and external strategies and methods of the Chinese government for the globalization of ethnic minority culture. The Chinese government is trying to integrate Chinese Culture into the economy and promote Chinese Culture to the world through its ‘Cultural Ascension’. In order to globalize Chinese Culture, the Chinese government is expanding its cultural business and cultural industry internally, and externally, it is expanding the performance and exhibition of ethnic minority culture through exchanges with various countries around the world. In particular, the Chinese government wants to eliminate prejudice against China's national policies and ethnic issues through the ‘Overseas Expansion’ of ethnic minority culture. The Chinese government aims to promote Chinese culture to the world through cultural exchange, but also to solve ethnic problems in China. Xi Jinping is emphasizing soft power by revealing ‘Chinese Culture'. And he emphasizes that Chinese Culture, whether it's Han Chinese culture or ethnic minority culture, is all Chinese Culture. In particular, China regards the historical culture of Chaoxian ethnic minority, which has the same identity as the Korea's history culture, as China's, and distorts Korea's history culture. For this reason, Korea should pay attention to the ‘Cultural Ascension’ and globalization of ethnic minorities in China, and be wary of Chinese nationalism.

A Study on Culture Teaching and Learning through the Analyses of ELT Materials and Survey

성기완 팬코리아영어교육학회 2008 영어교육연구 Vol.20 No.4

This paper compiles definitions on culture and types of culture along with discussion on limitations in existing theories and research on culture teaching in ELT. Then, based on the analysis of 11 college English textbooks, the cultural contents are examined and classified into four types of culture. A survey was also done with 179 college English learners to investigate their experiences and opinions of learning culture in class. The results showed that though some diverse cultures were included in the textbooks analyzed, culture learning was still based on discrete facts or information regarding macro and micro culture and were not well linked to language activities in interesting and purposeful manners. More seriously, a perennial bias toward the non-Western cultures was apparent in the English textbooks examined and culture teaching which the students experienced. In fact, there has been little efforts to present diverse and hidden cultures in a critical way in ELT. Accordingly, this paper calls for a critical approach using a problematizing practice in culture teaching and presents some suggestions and implications in developing a more context-specific culture teaching in Korea.

『조선미인보감(朝鮮美人寶鑑)』의 문화사적 가치

최식 ( Choi Sik ) 한국예술종합학교 세계민족무용연구소 2006 민족무용 Vol.10 No.-

본고는 1918년에 발행된 『조선미인보감』의 문화사적 가치를 살펴보았다. 『조선미인보감』은 1910년대 각 권번과 조합의 예기 관련 정보뿐만 아니라, 문화의 교섭양상을 살필 수 있어 매우 값진 문화사적 가치를 내포하고 있다. 그 내용은 크게 세 가지로 구분할 수 있다. 첫째, 상층 문화와 하층 문화의 교류이다. 경술국치 이후 악장과 정재로 대변되는 상층 문화는 쇠락의 길로 접어들고, 잡가·리곡·검무·승무 등 하층 문화는 그 나름 명맥을 유지한다. 당시 예기는 상층과 하층의 문화를 두루 섭렵하여 나름의 기예를 지니고 있었던 바, 그 문화적 교류의 중심축 역할을 수행하고 있다. 둘째, 과거 문화와 현재 문화의 접목이다. 정재·가야금·현금·양금 등이 과거 문화에 해당한다면, 서양무도·내지무(일본춤)·쌍□질 가곡·장삼무등은 당시 새롭게 소개되고 유행하던 문화이다. 때문에 과거 문화의 바탕 위에 새로운 문화를 접목시키려는 시도가 이 무렵에 두드러지게 나타나고 있다. 셋째, 자국 문화와 외래 문화의 만남이다. 일본 문화는 경술국치 이후 일본인의 국내 이주가 본격화되면서 급속하게 유입되었다. 그러므로 일본의 대표적인 현악기인 삼미선을 연주하고 이소부시(磯節)·나니와부시(浪花節·難破節)·돈돈부시(どんどん節) 등 일본의 유행가를 부르는 것이 당시 예기의 한 가지 기예로 자리매김할 정도였다. 이는 자국 문화와 외래 문화의 만남을 시사하는 것으로, 당시 외래 문화의 수용양상을 짐작하게 한다. 이상과 같이 』조선미인보감『은 1910년대 각 권번과 조합의 예기를 중심으로 서술하면서, 아울러 상층 문화와 하층 문화의 교류, 과거 문화와 현재 문화의 접목, 자국 문화와 외래 문화의 만남 등 문화사적 가치를 지닌다고 하겠다. 이러한 연구가 』조선미인보감『에 대한 기존 인식을 바꾸어 그 가치에 부합하는 정당한 평가를 도출하는데 일조하기를 기대한다. I have researched cultural history value of 'Joseon beauty thesaurus' which published in 1918. 'Joseon beauty thesaurus' involves vary valuable history values not only 1910's each Keounbun's gisaeng and association but also data which can research approaching aspect. The contents can be divided by three. At first, there is the interchange between upper class and lower class. After 1910, the culture of upper class which spoke for Ackjang(樂章), Jungjae(呈才) and Chinese writing and the lower class of general public such as Jabga(雜歌), Laegok(俚曲), Sijo(時調), sword dance, and Buddhist dance maintained the existence. At that time, Eogi(藝妓) ranged over upper class and lower class culture, so it could perform the main role of the cultural interchange. Secondary, there is a cultural meeting between past and present. While Jungjae(呈才), Gayagum(伽倻琴), Hungum(玄琴) and Yanggum(洋琴) belong to existence culure which is transmitted from the past, the West dancing, Japanese dancing, aria, and Jangsammu are newly informed and prevailed culture. Therefore it is the striking situation to meet new culture based on existence culture. At last, there is a cultural meeting between own country and foreign country. After 1910, Japanese culture rapidly flowed in Korea because of increased immigration Samof Japanese people, so to play Japanese representative string instrument shamisen and to sing the Japanese latest song like Isobusi(磯節)·Naniwabusi(浪花節·難破節)·Dondonbusi(どんどん節) were so popular at that time. It means the meeting between own country and foreign country, so we can guess the accepting situation of foreign culture at these times. Likewise 'Joseon beauty thesaurus' mainly describes 1990's each Keounbun's gisaeng and association and it also shows the approaching aspect of culture such as interchanging of upper culture and lower culture, meeting of past culture and present culture and meeting of own country's culture and foreign country's culture. It means the cultural value of 'Joseon beauty thesaurus' and it also suggests the right appreciation and understanding of today's 'Joseon beauty thesaurus'. I expect this study can help to change the existence understanding of 'Joseon beauty thesaurus' and then derive the correspondence value of it.

하나님의 문화와 문명화된 문화 : 문화론적 입장에서 성경 읽기 Reading Bible from the Viewpoint of Cultural Studies

현길언 한국문학과종교학회 2003 문학과종교 Vol.8 No.2

If we read Bible through the viewpoint of cultural studies, we will find that the prototype of Christian culture can be found at Eden and at the country which God wanted to restore on earth. Eden was founded to make the creatures live their lives following the principles of God and the important features of God's principles are order, harmony, and beauty. The relationship of human beings with God got deteriorated and the relationship of human beings with nature got deteriorated as a result. Therefore, human beings came to establish the destructive relationship, that is, confrontation and control, with other creatures. This has led human beings to develop civilized culture for their own survivals, misusing the ability endowed to them by God. The civilized culture, which confronts the culture of God, surfaces as disharmony and confrontation in human beings' relationship with other human beings, and as desire and control in human beings' relationship with nature. Human beings confronted God, and wanted to fulfill their desire by controlling the nature and then they finally achieved the conveniences, fulfilled their desire, and led indolent life. However, this caused human beings to have civilized culture, which confronts the culture of God. The true culture of God could be found in the lives of wanderers. Those who were chosen by God lived the life within the uncivilized culture. The culture of God was manifested in the lives of the family of the Abraham, the Moses and the life of the prophet, John who appeared in the dark history of Israel and propheted the coming of Jesus and the lives of disciples and Paul who followed Jesus. The one who lived the essence of the lives of these people is Jesus. He showed us the way to restore the culture of God from the distorted, civilized cultures of human beings.

중남미 문화연구에 대한 고찰

이성훈 한국외국어대학교 외국문학연구소 2002 외국문학연구 Vol.- No.12

Culture Studies originated in the Great Britain in 1950s and 1960s, does not necessarily come to a realization with an unified character and an universal form. As an intellectual project, each Culture Studies bears unique historical background and also different form according to history of the nation in which Culture Studies has been performed. For example, there is profound difference in the way Culture Studies is carried out among in Great Britain where Culture Studies was originated, and in United States, and of course in the Latin America. This makes the historical meaning of the Culture Studies significant. It is of much importance to understand what kind of form does Culture Studies takes and why one can find various forms of the Culture Studies, in considering the practical aspect of Culture Studies. This means that Culture Studies itself is not performed in search for a sole project, but is deeply affected by the text or the language on which Culture Studies is carried out and the ideological attitude the researcher bears toward the text. In that sense, the Latin American Culture Studies its own value, and it shows a certain tendency in diverse spectrum of the theory camps in the Latin America, and complications and agony that the Latin American intellectual went through seeking alternatives for the globalization which has taken place since 1990s. What this paper like to present is to draw the ‘cognitive map’ of the theory camps in the Latin America, covering the process that Culture Studies was discussed among Latin American intellectuals, and the historical context which caused the fundamental distinction, other than to introduce a mere general discussion about the nature of Culture Studies. Moreover, through this discussion, one can understand the characteristics the Latin American Culture Studies presents, and criticize a few concept about Latin American Culture Studies. As we saw above, Culture Studies in the Latin America was formed in the state of both tension and cooperaton with literature criticism. With not only the hybriditical nature of the Latin American literature but also social stand Latin American writers has hold, one may say that the Latin American Culture Studies has been ahead of others in raising an issue in research method or in research criteria of Culture Studies. Due to the peculiar intellectual tradition in Latin American and Sociohistorical condition, one may see the Latin American Culture Studies has its ownand distinguished feature. Unlike the western Culture Studies which took up most part of existing literature criticism after it was rapidly forced out of the scene, in Latin America Culture Studies actively absorbed the analyzing tools of literary criticism and broaden its criteria, in other words, cultural-researchization of literature criticism was the distinguished tendency in Latin America. The phenomenon that the theoretical concepts widely used in literary criticism are adapted as tools for analyzing the culture to the culture researcher is one evidence. On the other hand, whereas the western Culture Studies pursued bringing something political to substantial routine space, that is, micro-politics, the Latin American Culture Studies tried to solve politic problems in the very conceptual space-the Nation. That tells us about the intellectual complication of Latin American intellectuals who still has modern problems with them and attempts to solve this through ‘post-modern’ Culture Studies as a key. In short, Latin American Culture Studies adapting the tools general culture studies suggests, according to Latin American situation, searches for its own and unique method.

한·일 문헌설화에 나타난 문화 전수와 문화 관광

김용기 ( Kim Yong Ki ),김상원 ( Kim Sang Won ) 온지학회 2017 溫知論叢 Vol.0 No.53

필자는 고대 한국에 의한 일본으로의 문화 전래를 현대의 ‘문화 관광’개념에서 살펴보았다. 그래서 이 글은 한국과 일본 문헌설화에 나타난 문화 관광적 요소를 살펴보고, 여기에 나타난 한국인의 형상을 살펴보는데 목적을 두었다. 이를 위해 연구자는 현대의 문화 관광과 당시 문화 관광의 성격적 차이를 개괄적으로 살펴보았다. 이 차이를 통해 알 수 있었던 것은, 당시 일본인들은 그들 자신이 문화 관광의 주체가 되어 탐방 국가의 문화를 관광하는 것이 아니었다. 대신 선진 문화의 주체인 한국인들이 타자인 일본인들에게 우리의 문화를‘관광시켜 주는’방식으로 나타나고 있었다. 그래서 일본의 경우에는 우리의 선진문화를 일방적으로 받아들인 ‘반영적 문화 관광’의 성격을 띠는 것으로 주로 나타났다. 일본 문헌에서 한국이나 한국인에 대해 우호적인 태도를 취하고 있는 것은 바로 이러한 점 때문이다. 그리고 아주 간헐적으로 한국의 선진 문물을 회의적으로 받아들여 자신들에게 맞게 변형한 ‘반성적 문화 관광’의 형식으로 나타나는 경우도 있었다. 이 경우 한국인에 대한 일본인들의 태도는 비우호적이거나 ‘폄한(貶韓)’의식으로 나타날 수 있다. 후대로 갈수록 폄한 의식이 강한 것은 이러한 영향이 크다. The Writer considered the ancient Korean culture diffusion over the ancient Japan as the concept of 'Culture Tour'. Therefore this study aims to research the elements of culture tour in the Korean and Japanese literature narratives and examine the image of Korean in those works. For this, it was examined generally that there is the characteristic difference between the modern and those time's culture tour. By the difference, Japanese of the time didn't travel the other countries as the main agent of culture tour. The Korean as the main agent of advanced culture showed the tourist sites to Japanese. Therefore Japan has the characteristic of 'receptive culture tour' that they had to accept our advanced culture unilaterally. This is the reason that Japanese have a friendly attitude toward Korea and Korean in Japanese literature narratives. In intermittent case, 'reflective culture' appeared that they accepted skeptically and transformed to suit their preferences. The latter represent the unlikeable or disparaging sense toward Korean. This is the reason that the disparaging sense get stronger in later generations.

Exploring the Characteristics of Popular Culture Rooted in Folk Traditions

박권일 사단법인 한국융합기술연구학회 2023 아시아태평양융합연구교류논문지 Vol.9 No.11

This study focused on a lack of systematic discourse concerning the characteristics of popular culture within folk culture. Therefore, it was an exploratory study to find out the differences between popular culture and folk culture while highlighting their complementary roles. To this end, the study first established a theoretical framework by delving into the concepts of popular culture and folk culture from a cultural studies perspective through a review of relevant literature. Subsequently, the study identified the presence of elements of popular culture embedded in folk culture by establishing a relationship between the characteristics of popular culture and folk culture. A brief summary of this indicates that as follows. First, folk culture has evolved as a culture that transcends various social classes and geographic regions rather than being confined to a specific class or art form. Second, It exhibits characteristics that are collectively produced, transmitted, and enjoyed. Third, each region's creativity has allowed folk culture to develop its unique identity as a community-based culture, fostering cultural diversity. Based on this, the study concluded that folk culture shares characteristics with popular culture, a Culture That the People Actively and Creatively Create, An On-Field, a Participatory Culture of Bilateral Communication, and a Timeless Culture Based on Imagination.

A Comparison Study between Culture Based Technique and Op-site Non-Culture Based Technique for Identifying Malassezia Yeasts on Normal Skin

임상희,안규중,김유리,정재욱,한형진,이양원,최용범 대한의진균학회 2012 대한의진균학회지 Vol.17 No.4

Background: Culture based technique, a traditional method for extraction of DNA from a cultured colony, was complex in culture conditions and was associated with a lower chance of successful culture. Recently, non-culture based technique, which skipped the culture process and directly extracted fungal DNA and differentiated Malassezia species, has been introduced. Objective: Using 26S rDNA PCR-RFLP, the authors identified Malassezia yeasts and compared the yield of Malassezia DNA by the traditional culture based technique and the non-culture based technique via Op-site adhesive tape. Methods: DNA of Malassezia yeasts were extracted using the culture based technique and the non-culture based technique from normal adults. Comparison was performed in order to clarify the differences between these two techniques. Results: Use of the culture based technique resulted in a culture rate of 57.8% (78 out of 135 samples). On the other hand, using the non-culture based technique, fungal species were identified from all 135samples. Using both techniques, M. globosa was the most identified species. The identification rate of the non-culture based technique was 100%; however, 7 repeats of PCR were required to reach 100%identification. Among samples from five body sites, those from the thigh required 5.5 repeats of PCR. Conclusion: The non-culture based technique was better than the culture based technique. However,due to the low amount of DNA extracts from the body sites with low habitation of Malassezia yeasts,repeated PCR was required for differentiation of Malassezia species. Background: Culture based technique, a traditional method for extraction of DNA from a cultured colony, was complex in culture conditions and was associated with a lower chance of successful culture. Recently, non-culture based technique, which skipped the culture process and directly extracted fungal DNA and differentiated Malassezia species, has been introduced. Objective: Using 26S rDNA PCR-RFLP, the authors identified Malassezia yeasts and compared the yield of Malassezia DNA by the traditional culture based technique and the non-culture based technique via Op-site adhesive tape. Methods: DNA of Malassezia yeasts were extracted using the culture based technique and the non-culture based technique from normal adults. Comparison was performed in order to clarify the differences between these two techniques. Results: Use of the culture based technique resulted in a culture rate of 57.8% (78 out of 135 samples). On the other hand, using the non-culture based technique, fungal species were identified from all 135samples. Using both techniques, M. globosa was the most identified species. The identification rate of the non-culture based technique was 100%; however, 7 repeats of PCR were required to reach 100%identification. Among samples from five body sites, those from the thigh required 5.5 repeats of PCR. Conclusion: The non-culture based technique was better than the culture based technique. However,due to the low amount of DNA extracts from the body sites with low habitation of Malassezia yeasts,repeated PCR was required for differentiation of Malassezia species.