방법으로서의 문화연구와 중국문학

임춘성 중국학연구회 2017 중국학연구 Vol.- No.79

Although the ‘cultural studies’ turn’ has been around for a long time, the acceptance of it has been slow in Korean Chinese literature. This article critically searched the fact that the cultural studies of the Birmingham school focused on popular culture research as a reaction to criticism of popular culture as anarchy at the stage of ‘study of culture’, and proposed to break the barriers of high culture and popular culture and to carry out interdisciplinary research on the good culture. From the ‘study of culture’ of Leavisism to the ‘cultural studies’ of the Birmingham school, it is time to move on to the ‘cultural studies of culture’ stage. This results in an emphasis on ‘cultural studies as a method’. In this paper, we present ‘cultural studies of culture’. This is to break down the barriers between the existing high culture and popular culture, ‘study of culture’ and ‘cultural studies’, and to research culturally it by submitting a new culture concept that encompasses high culture and popular culture. If the Birmingham school, which criticized it and advocated ‘study of culture’ centering on popular culture, was in the second stage, now we need to move on to the new third stage. This is an extension of the research subject from the viewpoint of the existing ‘cultural studies’, and it is advantageous to establish the research methodology from the viewpoint of ‘study of culture’. ‘문화연구로의 전환’이 일어난 지 오래되었지만 한국 중문학계에서는 그 수용이 더딘 편이었다. 이 글에서는 ‘문화의 연구’ 단계에서 대중문화를 무정부 상태라고 비판한 것에 대한 반발로, 버밍햄학파의 문화연구가 대중문화 연구에 중점을 두었던 사실을 비판적으로 포착해서, 새로운 단계의 문화연구는 고급문화와 대중문화의 장벽을 타파하고 양성문화에 대한 학제간 융복합적 연구를 진행할 것을 제안했다. 리비스주의의 ‘문화의 연구’로부터 버밍햄학파의 ‘문화연구’로, 이제 다시 ‘문화에 대한 문화연구’ 단계로 나아가자는 것이다. 이는 ‘방법으로서의 문화연구’에 대한 강조로 귀결된다. 이 논문에서는 ‘문화에 대한 문화연구(cultural studies of culture)’를 제기한다. 이는 기존의 고급문화와 대중문화의 구분, ‘문화의 연구’와 ‘문화연구’의 장벽을 타파하고, 고급문화와 대중문화를 아우르는 문화 개념을 새롭게 제출하면서 그것을 ‘문화적으로’ 연구하자는 것이다. 고급문화 중심의 리비스주의가 1단계였고, 이를 비판하고 대중문화 중심의 문화연구를 제창한 버밍햄학파가 2단계였다면, 이제는 고급문화와 대중문화를 구분하지 말고 양성문화를 발굴하고 악성문화를 지양하는 새로운 3단계로 나아갈 필요가 있다. 이는 기존의 ‘문화연구’의 입장에서 보면 연구의 대상을 확장하는 것이고, ‘문화의 연구’의 입장에서 보면 연구 방법론을 확립하는 장점이 있다.

東西方倫理文化差異比較硏究

갈신홍 ( Chen Hong Ge ),리태건 ( Tae Ken Rhee ),최익만 ( Ik Man Choi ) 한국외국어대학교 중국연구소 2010 中國硏究 Vol.50 No.-

Many famous classical writers think that the East and the West has formed two different ways when commenting on the historical process from primitive society to enter the civilized society. These two different ways are represented by Ancient Greece of "Classical Ancient", and represented by ancient Eastern countries of "Ancient Asia". Specifically, the development path of "Classical Ancient" is from clan to private property and then to state, individual private ownership breaks through the clan organization, state replaces the clan. In the absence of digestion of the original clan organization, the "Ancient Asia" directly develops into slavery countries, and consanguinity clan system integrates with national organization form. Different paths of historical development have created different cultural characteristic, therefore there are many differences between Eastern and Western culture. "Cultural Comparison" is a major problem, limited to textual length, in this article we will mainly do some research on different rational thinking mode, social governance mode, human nature theory and other issues of Eastern and Western ethical culture, and study the social causes behind cultural differences. For example, while Western culture highlights the cultural system of scientific rationality, Eastern culture focuses on the thinking system of value rationality; Eastern social governance follows a path different from the Western contract legal system; in the theory of human nature, the Western advocates of evil of human nature, the Eastern of Confucian advocates of good of human nature. Therefore, the result is "politics of spread the goodness" in Western in comparison with "politics of restrain the evil" in Eastern of Confucian. The existence of every culture has its realistic reasons and historical reasons for its existence. Investigating the significant differences between Eastern and Western culture and studying the deep reasons of these differences has important significance for understanding the differences between Eastern and Western culture, also better understanding Chinese culture, Korean culture, Western culture, accommodating Eastern and Western Culture to get better development of human culture. The social and material condition of production determines the mode of social life, and also the ideology and culture of the mode of social life. If we want to understand the history and ideology culture of East and West, and if we want to understand the Confucianism which guides and influences the history and culture of Eastern, we must make deep research on background of the social and historical causes of the Confucianism of East to analyze the specific social and historical conditions. From the view of different ways which generate the Eastern and Western history road, "Classical Ancient" is formed on the basis of private ownership after the collapse of the system "Ancient Asia" is transformed from the clan public ownership of land into state ownership of land. Direct transition from the clan to the state makes the whole social structure of generating legacy system of clan, which is linked by consanguinity. This is the key issue to understand the mode of production, social system, ideology and culture of the ancient Orient, and especially it is the direct historical basis to study the formation and characteristics of Confucianism. The history road of "Asian" shows that public ownership of land in ancient orient and the forms of social organization that determined by low productivity, makes the national publics function created in the absence of complete differentiation and disintegration of the clan organization. Thus, the country`s social structure naturally depends on the natural consanguineous organization. "Classical Ancient" is from the family to private property and then to the state. The family is replaced by state. "Ancient Asia" is from family to the state and the state is mixed with the family. Clan exists as prototype organization for the nation. The state is established by the relationship of clan consanguinity, the rule mode, which can be learned from and imitated, is also directly derived from the clan rule mode. The strong legacy system of clan in state`s political system makes the social structure, cultural spirit and historical process of ancient orient with great particularity. The Confucianism founded by Confucius is a theoretical reflection of real existence of clan (patriarchal clan system) of the Ancient Oriental state and another extension of the history road of "Asian" in the ideological field. Today, as a very profound way, globalization is gradually reconstructing the social life of different countries and nations all over the world. Due to the historical and practical reasons, the Eastern and Western has developed two different historical paths, creating their own characteristics objectively. How to grasp the demands of cultural accommodation in the world of globalization, how to get better development in the cultural conflict and cultural integration of these two different culture, it is the question which must be answered in the study of comparative subject of Eastern and Western culture.

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.

『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.

동아시아 근대의 문화론적 전환과 3.1운동

윤해동 한국사회사학회 2019 사회와 역사 Vol.0 No.121

Japan and China’s adoption of the German concept of culture before World War Ⅰ was marked with confusion. Culture, as used in those times, had few distinctions from the traditional concept depicted in the Chinese character for civilization: 文化. This German concept, however, failed to spread into a practical cultural movement in Japan, despite the widespread growth of ‘culturalism’ philosophy after World War Ⅰ. In contrast, the introduction of the German concept of culture into China after the failed Xinhai Revolution catalyzed the New Culture Movement. China, unlike Japan, and with few philosophical groundings adopted ‘the concept of culture’ and developed a strong cultural movement that made struggles with old ways a powerful slogan. In the case of Korea, the importation of ‘the concept of culture’ into Korea via Japan led to renewed interest in Korean traditions. The concept, at the time, equated to nationality in ways that emphasized Korean characteristics and reinforced national self-awareness. And while the movement to preserve national characteristics prior to Korea’s annexation to Japan carried signs of a new cultural movement, a full development failed to take place in the 1910s (despite Lee Kwangsoo’s activities in ‘spiritual civilization’). Regardless, the flow of principle of national self-determination and reconstructionism in world history had great influences on Korea, which culminated in the March First Declaration of Independence. The overarching logic at the time aimed at using civil disobedience to gain national self-determination and to embark on a new civilization and culture while reordering the world order. Combined with the concept of culture, the principle of national self-determination and reconstructionism became a powerful weapon. The March First Declaration of Independence thus became a ‘cultural bill of rights’ that ushered in a new era of culture to Korea and the world. In this regard, the March First Movement may be called a ‘struggle for culture.’ The article presents three major shifts in East Asian modernity that the March First Movement encouraged. First, the March First Movement undermined preexisting hierarchies within the civilizational paradigm. Second, the movement was predicated on an “era of culture” endemic of the 1920s. Third, the movement opened new opportunities to further strengthen reciprocity of the ‘colonial modern’ in East Asia and the world, which became part of a new modern society through Wilson-Roosevelt’s post-WWII liberal planning. 제1차 세계대전 이전 일본과 중국에서 독일식 문화 개념이 수용되는 과정은 매우 혼란스러웠다. 개념 자체만 보더라도 전통적 한자 개념이나 문명 개념과 그다지구별되지 않고 사용되는 경우가 많았다. 또 1차대전 종결 이후 ‘문화주의’ 철학으로정립되기까지 일본에서 문화 개념이 실천적인 문화운동으로 발전하지는 못했다. 이에 반해 중국에서는 신해혁명의 좌절 이후 독일식 문화 개념이 수용되자 곧 이어신문화운동이라는 실천운동이 전개되었다. 문화주의라는 철학적 바탕이 없는 채로, 구문화와의 투쟁을 슬로건으로 내건 강력한 문화운동을 전개하였다는 점에서 중국은 일본과 달랐다. 일본을 통해 한국으로 수용된 ‘문화론’은 다시 조선의 전통=‘국수(國粹, nationality)’에 대해 주목하게 하였으며, 조선의 개별성에 대한 강조는 민족에 대한 자각을 강화하였다. 병합 이전 활발하게 전개되었던 ‘국수보존운동’은 신문화운동으로서의 성격도 조금 갖고 있었으나 1910년대 국수보존운동이 신문화운동으로발전하지는 못했다. 이는 문명 개념의 지속성 혹은 문화 개념의 혼란 때문이었다. 하지만 이광수는 ‘정신적 문명’이라는 형태로 문화 개념의 적극적 수용에 대비하고있었다. 민족자결주의와 개조론의 세계사적 흐름은 조선에도 커다란 영향을 끼쳤으며, 「3.1독립선언서」로 수렴되었다. 「3.1독립선언서」는 민족자결과 개조론을 잇는 매개가 바로 문화 개념 혹은 문화론이었다는 점을 확인해준다. 신문명의 시대 곧 새로운 문화의 시대를 열기 위해서는 민족자결을 위한 저항권이 용인되는 것이며, 이는 세계 개조를 위한 것이라는 논리적 연결이 완성되었다. 이로써 「3.1독립선언서」는 한국에서 그리고 세계에서 문화의 시대를 활짝 열어 제친 ‘문화의 권리장전’ 이 되었다. 민족자결주의와 개조론의 사조는 문화론과 결합하여 대단한 폭발력을가지게 되었다. 이런 점에서 3.1운동은 ‘문화를 위한 투쟁’이라고 명명할 수 있다. 요컨대 문화를 위한 투쟁으로서의 3.1운동은 동아시아 차원의 근대의 성격을크게 전환하는 계기가 되었다. 첫째, 3.1운동은 이전의 문명론적 위계론에 심각한타격을 주었다. 둘째, 3.1운동을 계기로 동아시아의 1920년대는 ‘문화의 시대’가되었다. 셋째, 3.1운동은 동아시아 나아가 세계사적 차원에서 ‘식민지근대(colonial modern)’의 상호성이 더욱 강화하는 계기로 작용하였다. 이는 윌슨·루스벨트적자유주의 기획을 통하여 2차대전 이후 현대사회를 형성하는 기원이 되었다.

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.

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.

재미동포 아동의 문화 간 의사소통능력 신장을 위한 한국학 기반 문화 교육

이정희 국제한국어교육학회 2015 한국어 교육 Vol.26 No.2

The essence of Korean Culture Education for Korean-American Children is to instill an identity of a Korean-American. The priority should be given to develop intercultural communication competency and gain comparative perspectives through learning both Korean culture and American culture. In order for this to transpire, Korean culture education needs to be based on authentic Korean contents, and there is also a necessity for a curriculum that incorporates elements of Korean studies with American culture. In particular, since culture education is aimed for young children, it needs to be motivating and provoke cultural curiosity in children. Furthermore, appropriate cultural items need to be selected for students in order for them to relate with emotionally. In this study, the aim was to suggest a ‘Culture Education based on Korean Studies to develop Intercultural Communication Competence,’ and recommend ways to improve educational content and methodologies. The study proposed contents for a school curriculum fit for a 32 week curriculum at local Korean Language Schools. In particular, the proposed contents can be applied to class activities, such as Korean fairy tales, folk songs, traditional games which allow for a comparative perspective of Korean and American culture. In turn, this will allow heritage children to properly recognize the commonalities and cultural differences of the Korean and American local culture, and improve cultural sensitivity to act appropriately in each culture.

[석사논문] 조선 후기 정조의 문화 정책 연구

원향미(Won Hyangmi) 한국예술경영학회 2007 예술경영연구 Vol.11 No.-

The purpose of this study is to find Korean model of culture policies from the Korean history. The fundamental of the Chosun dynasty was Sung Confucianism. Especially, the Li-Ak thought from Sung Confucianism was used to rule the country. The kings of the early Chosun dynasty sought to express the thought for the establishment of an ideal society of “Li-Ak” through the institutionalization of Li-Ak and this had influenced on the art and culture of the time. In the early Chosun dynasty, kings made the organization of culture and art. and they made the new songs and dances to let the people know the vindication of the establishment of the Chosun dynasty. But They had to find credence with the people. So they succeed to the system of culture and art in the Koryo dynasty and changed the lyrics and the titles of the music and dances. In the late Chosun dynasty, there were many changes in the social, economic and philosophical sectors. Society was very diverse and free because of the development of private economy and the incoming of foreign ideas. In the culture and art field, the same phenomenon happened. King Jungjo had to maintain the influence of Li-Ak to culture and art. But he read the flow of the changes of the society. So he maintained the conservative attitude to the music genre but he showed the generous attitude to the painting genre because the music genre had connection with Li-Ak. To correct the culture, art and society of the time, he had to strengthen the system of music. So, he published books about music theory. and he trained the officials to be specialists of music. He knew the importance of the Special officials who knew about the music theory and could make policies of music and Li-Ak. Nevertheless, painting art was handled through the less strict rule. As people thought of the painting art as technique, King Jungjo was generous to the painting art. He established the Jabee Daeryung Drawing Office within Kyujanggak. The mission of the artists of the National Drawing office within Kyujanggak was diverse including the preparation of documentary pictures for national events, the portrait of the king, and manufacturing maps. But they got many preferential treatment from King Jungjo. Thanks to the consideration of King Jungjo, artists of the National Drawing office within Kyujanggak developed a lot. They created a lot of masterpieces and led the world of painting artists. This drew the development of the painting art of the time. King Jungjo studied a lot and he enjoyed a life of art himself. In this behalf, he was ‘cultural human’ as the ideal human model in the Chosun dynasty. And he knew the importance of the culture and art. He thought the music was a barometer of people’s life. He also knew that paintings had the ability to instruct people but he was aware that they could feel free and fun from the paintings. From the study, we can see the differences of the attitude between music and painting art. The people of Chosun dynasty thought of the art and culture as important being of the society. King Jungjo had the same view about this matter. Today, many people say the importances of art and culture, but the importances was emphasized from the industrial side. We made our history and life rich from the development of art and culture. This truth is available today. Our life can be better through the art and culture. That was the first purpose of the existence of art and culture. This study can give the desirable model to the people who are finding the progress of culture policy.

유스컬처 영향에 의한 현대패션의 뉴노멀 경향

김유진,이세리 한국패션디자인학회 2018 한국패션디자인학회지 Vol.18 No.3

유스컬처는 오늘날 새로운 세대의 등장과 더불어 어느덧 주류 문화에 영향을 미치는 힘으로 부상하였다. 패션산업의 현장 역시 유스컬처가 주도하는 변화를 인식해야 할 때이다. 본 연구는 특히 기존 사회문화의 기준을 거스르는 유스컬처의 대항적 입장을 뉴노멀의 개념과 연결하여 분석의 기본 방향으로 삼았다. 이 연구는 기존의 질서와 반대 양상을 보이는 뉴노멀의 주요 개념과 특성을 통해 유스컬처 대두와의 연결점을 찾고, 최근 유스컬처에 의한 현대패션의 뉴노멀 경향을 도출하는데 목적을 두었다. 이를 위해 뉴노멀의 개념과 관점들을 파악하였고 연구의 중심 주제어로서 유스컬처의 개념과 스타일 양상을 살펴보았다. 그리고 최근 패션브랜드를 중심으로 유스컬처의 영향 사례들을 수집하고 관찰하였으며 유스컬처에 의한 현대패션의 뉴노멀 경향을 분석하였다. 연구대상은 2010년대 중반부터 유스컬처 정신으로 이슈가 된 브랜드들에 해당한다. 특히 유스컬처 감성 기반의 글로벌 매거진을 선정하고 이에 기사화된 주요 브랜드들을 중심으로 자료를 수집하였다. 본 연구의 결론은 다음과 같다. 첫째, 뉴노멀은 기존의 질서와 대항적 관계에 있을 때에 주로 인식되므로 밀레니얼 세대라고 하는 새로운 세대의 대두는 현재의 뉴노멀 현상과 관계가 깊다. 둘째, 유스컬처는 스타일을 구축하는 특성을 가지며, 이에 최근의 힙합, 보드룩, 고프닉 스타일 등에 주목할 필요가 있다. 셋째, 유스컬처의 영향으로 볼 때, 오늘날 유스컬처 관련의 패션브랜드는 유스컬처 정신을 기반으로 탄생한 브랜드와 유스컬처 정신을 도입하려는 하이엔드 브랜드 등 두 가지로 선별되었다. 넷째, 유스컬처에 의한 현대패션의 뉴노멀 경향은 디자인, 쇼케이스, 협업 등의 측면에서 고르게 보인다. 이 모든 측면에서 대항적 가치와 방법들이 새롭게 드러나고 있으며 이는 패션계가 지향하는 변화와 혁신, 다양성 등의 차원에서 그 의의를 인정받을 만하다. Nowadays, youth culture is becoming a strong force affecting mainstream culture with the advent of the new generation. The field of fashion industry also should recognize the change led by youth culture. This study has purposes as follows. First is a search for a connection between concept of new normal against the established order and the advent of youth culture. Second is an investigation into the trend of modern fashion by youth culture. For these purposes, this paper studied the concept and perspectives of new normal and reviewed the idea of youth culture as a keyword of this paper. In addition, there were collection and analysis on the cases of youth culture by those of fashion brands. The subjects of this research are various brands coming into the spotlights because of youth culture spirit since the mid-2010s. Especially, this paper selected global magazines based on youth culture emotion and collected cases of some brands introduced by these magazines. The conclusion of this research is as follows. First, the advent of the Millennial Generation has a deep connection with the phenomenon of modern new normal. Second, youth culture has a characteristic feature to create styles: noticeable hip-hop, board look, gopnik and so on. Third, there are two cases of fashion brands related to youth culture: new brands starting from youth culture spirit and traditional high-end brands accepting it. Fourth, the new normal trend of contemporary fashion appears in many points: designs, showcases, collaborations, etc. In terms of all aspects, directly-opposed values and methods are newly exposed and these phenomena deserve serious attention in respect of change, innovation and variety.