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Objective: Recently women's drinking has increased in Korea. This study was conducted to investigate the changes in alcohol consumption of female university students and their drink-related behavior. Methods: The study focuses on these changes over a decade using self-administered questionnaire surveys and health examinations that were carried out for female university students in an area of Korea in 1999 and in 2009. Results: A total of 60.3% of the students in 1999 and 75.5% in 2009 responded that they drank alcohol (p<0.01). Increases in the frequency of alcohol drinking and alcohol drinks in single sitting were found (p<0.05). The drinking behavior of the students was mostly influenced by their friends/peers in both years. Significant change was found in their preferred type of alcohols (p<0.05), although the most preferred alcohol of the respondents was so-ju (Korean native vigor) in both years. Their preferred type of food accompany drinking was significantly changed (p<0.001). No significant difference in the amount of alcohol drinking both of underage drinkers and of-age drinkers was noted between the two years. Heavy drinkers in the 2009 population had significantly higher blood pressure than non-drinkers and/or moderate drinkers (p<0.05). This study indicates that the proportion of drinkers, opportunities of alcohol drinking have greatly increased compared to 10 years ago and there might be a rise in binge drinking among drinkers including underage students. Conclusions: The results of this study suggest that alcohol-blood pressure associations are considered to be of concern even in young females. This study also suggests that there is the need for gender-specific alcohol prevention programs or campaigns to intervene the drink-related behaviors of female students.

Tschung-Sun Kim. 2010. On the Contents Development and Teachers’ Training for Multicultural Education. Journal of the International Network for Korean Language and Culture. Vol. 7-1. 81-116. This paper aims to show guidelines of contents development as well as teachers’ training for multicultural education. Korean monoethnic nationalism was a necessary history formulated as a reaction to foreign invasions and Japanese colonialism from the end of 19th century. Rather, non-exclusive assimilation is a characteristic of Korean culture. Therefore, the discourse of multicultural education in Korea should be approached from both a pluralistic and assimilative perspectives. The divisive roles of teacher and student, a principle of general education, is no longer effective in multicultural education. It is necessary not only to encourage minorities in adapting to the new mainstream culture surroundings, but also to include the majority in becoming citizens of the global civil society. This new approach to education on a global multicultural scale, henceforth called ‘refinement education,’ takes a step further in the learning process by training people not only to be culturally aware, but also to become ethically responsible in a global sense, in building community through today’s dynamism. This can only be effective from a disciplinary, rather than an areal, approach to the culture. In order for dual participation by both teacher and learner as ‘creative subjects’, the dichotomy must evolve into the paradigm of “participation and sharing”, the principle of web 2.0. Based on this principle of web 2.0, we can reform the forum of multicultural education into a playground, transforming both the teachers and students into gamers. The gamers can thereafter make creations spontaneously on this playground with fun. It would provide a platform for ‘adaptation education’ to happen naturally, which provides a start point into ‘refinement education’. Because refinement education would be a necessary complement to a teacher’s discipline in the field of multicultural pedagogy, this can prove to be a realistic difficulty. Success of program lies in the caliber of teachers, but the caliber of teachers lies on the quality of the training curriculum contents. This research, therefore, aims to awaken the administrators’ and active teachers’ realization of these facts, and to guide them to a more effective direction towards multicultural education. (Keimyung University)

This study seeks to examine the cultural connection between Yakut and Korea through a comparison and analysis of the raven as a symbol in both cultures. The study focuses on the positive and negative symbolism of a raven in the traditional culture of Yakut and Korea, mediational imagery of the raven, and other potential meanings to the creature. The raven could represent death as a bird who evokes sinister things, the sun and abundance and cultural hero and the role of messenger connecting the underworld and this world. We can say that raven shows such a multiplex images in both cultures, because the raven symbolizes the change of environment lived with the two peoples from ancient times. Indeed, it is the evidence that in both cultures, the raven was canonized for a Sun God or an aggressive Supreme God who ruled the sky and the sun in the ancient times. Over time, The raven evolved and became a symbol of death. Through the evolution of symbolism of the raven, we can trace the origin of Yakut and Korean culture. The similarities in the origin of the raven has lead many to believe that the Yakut and Korea cultures, especially making raven as a cultural heroes, suggests that the ancient culture of Yakut and Korea had similar origins.

The purpose of this article is to analyze the Yakut’s traditional wedding from the perspective of ritual theory of Victor Turner. Turner deepened the results of Van Gennep’s research so called ‘rites de passage’. It is the ceremony that emerges in important existential situations such as the change of environment, the change of groups including, or the change of living space. It consists of three courses: separation, transition, and aggregation. Among these courses, the transition happens spatially in marginal areas, but temporally in niches between one situation and another. Turner explains it using the term liminality. Individuals or groups put in liminal conditions are invisible beings, ambiguous half and half beings, and, therefore, anonymously in the presence of niches. This niche is, to the Yakuts, the other world. Turner’s main contribution is to clarify the characteristics of the transitional stage with the terms of ‘liminality’ and ‘communitas’. Communitas represents a certain situation standing on a doorsill (limen), prohibited in ordinary life. In other words, communitas means an extraordinary situation outside the everyday life. It is a holy, and even creative moment in a sense. Therefore, we may see the hidden device, ‘the way to the other world’ in Yakut’s traditional wedding, and finally we may also regard the wedding not as a simple transient event, but as an ongoing process. This can go far beyond the horizon of the hermeneutics of the rite of passage by reviewing symbolic anthropology of Turner over endangered Russian ethnic minority’s traditional wedding ceremony.

Multicultural education aims to realize ‘Citizenship Education in a Global Age’ premised on the multicultural society. There is a criticism, however, that Korea is not to be considered a multicultural society since it does not constitute a multiethnic society in a strict sense. Accordingly, multicultural education cannot but be ideological as well since it borrows ideas and theories intactly from the West, whose situation is quite different from ours. Given the fact, however, that the Muslims are increasing, the assertion of Korea‘s multiculturalism being ideological is not appropriate. The Muslims come from a number of different countries and are yet too small in number to form an ethnic society. However, they are beginning to form a kind of cultural group, centering around the Islam. Accordingly, multicultural education needs to be rather more concrete and realistic beyond ideology. Multireligion has been of trivial issue since it has coexisted throughout our history. With Christianity introduced into Korea in modern times, there is no denying that there have existed exclusive conflicts between religions in terms of religious culture in Korea. This is not irrelevant to the exclusive attitude of our society toward the Muslim immigrants who were brought into Korea recently. This attitude is mainly due to both the Christian fundamentalism and Orientalism lurking in our heart. It is natural that tolerant coexistence be pursued so as to overcome this, but the problem is the method. Neither a specific religion's inclusivism nor relativism, which notes that both this and that may be right, serves as a solution. Here we need pluralistic attitude, through which we can alleviate conflicting situations dialectically and grope for ‘Horizontverschmelzung’ It will be made possible through multi-cultural education of coincidentia oppositorum, which is based on “dialogue of passing over and coming back.”

Yhyakh: Yakut Indigenous Festival Kim, Tschung-Sun This article explores the forms and functions of Sakha's Yhyakh festival with a focus on the circle dance known as Ohuokhai. Historically, the Sakha (Yakut) people are Turkic-speaking agropastoralists inhabiting the subarctic Sakha Republic of Russia. The Yhyakh festival is believed to have been formed in the ancient era. This tradition was disrupted in the 17th century, when shamanism, the Sakha's indigenous religion, was prohibited and forcefully replaced by the Russian Orthodoxy. However, with the collapse of socialism at the end of 20th century, the consciousness of national identity of the Yakut people was reignited. This brought about the revival of the Yhyakh festival and the reappearance of their traditions and national culture. Although some ritualistic customs have degenerated into political expressions, it is still possible to detect the traditional sources of the Yakut people in the festival. In particular, the Ohuokhai, which originated as the opening communal prayer during the Yhyakh festival, maintained its original sacred function and, over time, assumed other functions. This article defines the origins of the Ohuokhai and traces its evolving functions through the pre-Soviet, Soviet, and post-Soviet times. It reveals that, despite continuing post-Soviet threats, Ohuokhai continues because of the commitment and initiative of the Sakha inhabitants.

The goal of this paper is to survey the possibilities of developing a multicultural education program in Daegu-Gyeongbuk area. First, a general discourse on multicultural education. There are already significant results from the scholarship on education; however, the scholarly results differ in praxis as education is viewed as assimilation or adaptation to the mainstream. Second, an overview on museums as institutions of multicultural educationt. For a long time, social education was one of the missions of museums, and they have developed significantly in their educational methodology. But they haven't succeed in combining both the methodology and theories that were developed from the scholarship of education; they were not serious enough to practice from a multidisciplinary perspective. Third, investigating the current situation of the museums in the Daegu- Gyeongbuk area. It is to discern whether these museums are ready to carry out the multicultural education programs. The grounds on which they stand should have the regional distinction of Daegu-Gyeongbuk area, differing from Seoul. Fourth, the various multicultural education programs both in domestic and international practice. The programs of national museums will be observed closely, because they are said to be very successful according to their own reports. The examples from foreign countries may be different cases, so we should observe them because they have already been solving their own problems

Generally, the identities of immigrants are categorized by race, class, age, nationality, and gender, etc. Such classifications make us familiar with the distinctions between the West and East, white and black, male and female, the majority and the minority. Moreover, it leads us to label the latter as inferior. Therefore, it is important to understand them from the perspective of religion, which is the utmost universal value system of human beings. Especially for Muslims, it is highly significant that they identify themselves in light of religion rather than nationality. Many current immigrants forming Korea‘s multicultural society are Muslims who come across the boundaries of the East Asian countries. Their suffering as minorities is severe and multi-faceted, ranging from basic survival to extreme discrimination in Korea. It is more serious in comparison with immigrants from countries of Buddhist backgrounds, with which Korean culture is familiar. Furthermore, the attitude of the Korean people toward Islam is considerably negative, predicated upon “Orientalism,” introduced to Korea indirectly by Western Christianity. In fact, it is such an obstacle to establish a multicultural value system in Korean society because the “Islamophobia” of the Korean fundamental Christians is so extreme. The religion issue of multicultural education is therefore significant, because it is not rooted merely in cultural factors, which are acquirable or adjustable. Rather, it is a philosophical, psychological, and even historical basis of a certain society. Therefore, the encounters of different religions, come out in four different phenomena: exclusivism, inclusivism, relativism, and pluralism. Pluralism is the ideal basis of the religious education in multicultural society, and it should be the main subject of Culture Refinement Education. Concerning the contents of Culture Refinement Education, we need to understand the Muslim belief system in the light of world history in a broad perspective and its conflictual history with Christianity, in particular.

In order to engage in creative thinking and bring creative thought to fruition, the three new virtues of ‘amalgamation,’ ‘participation’ and ‘narrative’ are necessary. This creative thinking is based not on reasoning as a ‘way of seeing’ but on sensibility as a ‘way of feeling.’ The age of the domination of the visual sense is coming to an end, and the age of the balanced union of all five senses is arriving. In the past magic made the union of the five senses possible, and this magic was a reenactment of God’s original creative act. Nowadays this union of the senses manifests as ‘fusion,’ ‘convergence,’ ‘hybridity’ and so on. This phenomenon of union is not limited to scientific technology alone. As it becomes more widespread in the cultural arts and social sciences also, it will elevate the imagination and stimulate a new imaginative power. In that case where will the dynamic force of the Korean language’s cultural creativity be found? In this paper I have examined the potential of the Korean language to embody the dynamic forces of cultural creativity; amalgamation, participation and narrative. These three key words are translations of the Korean concepts aureum (아우름), ilgum (일굼), and pureonaem (풀어냄). Even though the English translations do not adhere exactly to the original meanings, with these three key words I have attempted to understand the Korean language not as a stuffed specimen in a museum, but as a language in process, and a language that takes the lead in embodying the virtue of creation that is required from the new age.

The purpose of this work is to determine the feasibility of Korean Culture as a Foreign Culture (KCFC) education. Until now, the trend of Korean cultural studies in general has been to view it as existing within a fixed regional space with an embodied shape as a conclusive reality and to attempt to objectively grasp an understanding of that reality. Because it was unable to objectify, delocalize, and alienate, KCFC was left simply as a vehicle of Korean as a Foreign Language (KFL) education. Therefore the position, the boundary, and methods of Korean culture studies need to be changed. First, the territory of Korean culture from the Korean peninsula needs to be expanded to include the countries of East Asia as well as the ever expanding realm of cyberspace; second, the communicational means for conveying the facts about Korean culture needs to be expanded from the Korean language to include all other languages; third, the sovereignty over Korean culture needs to be expanded from the ethnic Korean people to include all people who participate in shaping Korean culture. In order to implement this paradigm shift, I present the following five step KCFC education process. 1. Adequate provision of facts about Korean culture 2. The re-evaluation of cultural knowledge based on the Korean viewpoint as an outsider’s viewpoint 3. Comparison of Korean culture with the learner’s culture 4. The re-evaluation of the learner’s culture as an outsider’s viewpoint 5. Defining the universality of Korean culture in terms of human relations. The remaining problems are related to the concreteness of the education field. Currently the tasks that must be done are establishing a curriculum and related studies, and devising teaching methods that are in accord with the learner’s level. The most important requirement, however, is the training of teachers for KCFC education. Just as KFC has established its independence and disciplinary field distinct from National Korean Language studies, KCFC must also become independent from National Korean culture studies and establish its own field. Then it will no longer be just a tool in language education and will be able to acquire its own autonomous identity.

This article sets out to research various strategies of ascertaining the identity of the Goryeong-gun area, after Ulleung-do the smallest district in Gyeongsangbuk-do. To escape the futility of the grand discourse of globalization that is weighing down on the humanities, this can be seen as a move towards the concreteness demanded by this so-called era of localization. Goryeong is the place where the state of Dae Gaya emerged, and where the new iron culture from the north took root and provided the momentum for the formation of a new state. After collecting various stories on the theme of iron implements that emerged against this historical background what could be called “iron-legends” I have tried to reveal their symbolic structure by analyzing the motifs and personae that appear in these legends. For example, I studied how elements from northern iron culture such as the frog, the three-legged crow, the iron-king Qiu, the cranial deformation etc. are expressed in Goryeong, and ascertained the motif of the smith-shaman with which figures such as Suro, Tarhae, Gangsu, Yeonorang and Se-onyeo can be identified. On the basis of this a narrative cycle centered on Goryeong’s Gaya civilization can be ascertained. The cycle comprises the following stages: “the heavenly blacksmith, the civilizing hero, the emergence of farming, the role of religions, and the state foundation.”

Education is what makes human beings human. In East Asia, where it has traditionally been assumed that what sets man apart from animal is his ethical values, the cultivation of man’s virtuous nature is seen as the essence of education. In the West, however, where mankind is defined by the faculty of rational thinking, fostering rational thought is regarded as the fundamental task of education. As a result, the western tradition of education settled on an educational curriculum based on propositional knowledge, because it was regarded as compatible with rational thinking, but excluded methodical knowledge, as it was considered unrelated to the faculty of rational thinking. In such an educational structure, there was no place for ‘fun’. It is only with the relative decline of the printed information medium and the rise of the digital information format, and the ensuing establishment of digital knowledge, that the opposition between propositional and procedural knowledge has finally been dissolved. Because the confrontational structure characterized by these two types of education has been dissolved by this new information medium, there is a need for a new educational philosophy. The most important condition for this new educational philosophy is that it should conform with the digital information medium. This paper outlines a possible direction for culture education based on a new educational philosophy. In particular, it aims to demonstrate the necessity of grafting the dynamic, creative and productive aspects of the games that characterize the digital information age onto the traditional system of education.