Earticle

“Intergenerational learning program” or “IP” has been increasingly important nowadays since it is considered as one of the significant tools in solving some social problems arising from changes in social structure and roles of family members. However, this concept is needed and new to Thai educational stakeholders. The objective of this study is to explore the learning needs of stakeholders for promoting intergenerational learning program in Thailand. It aims to study the awareness and knowledge of the stakeholders towards IP and identify their current program managemental skills when running general learning programs. The qualitative research design was used in this study. The semi-structured in-depth interview is a tool to capture the rich context. The key informants consisted of 3 groups of experienced stakeholders total of 26 people including 1) community educators 2) school principals and teachers and 3) local wisdom and volunteers. Each group was purposively selected from respectful educators in rural and urban areas equally. Thematic content analysis was used to analyze the interview data. Despite the fact that the stakeholders were aware of current situations of intergenerational relationships and had a good attitude towards the meaning and benefits of IP, there were only 65.38% of key informants who viewed that it was needed in the Thai context, and only 45.80% were ready to bring IP to its community. However, about 73.60% of those who showed positive responses to IP would determine the success of the program. Knowledge and understanding about objectives of IP showed needs to improve self-esteem, solve social problems, and promote physical and mental health. Ways of practice IP indicated needs to promote understanding of reciprocal learning between the aging and children, as well as ability to design activities following IP concepts. For program managemental skills, there were 4 skills when considering the problem skills above 30% were needs to improve.

This article deals with the problem of the intergenerational transmission of the knowledge of expert employees towards young workers. It is based on an empirical study carried out among five companies that implement a policy linked to the "generation contracts" of the law of 1 March 2013. It can be seen that the circulation of knowledge between generations and its modalities weakens the paths Professionals. Looking at the diversity of practices in companies (social networks, collaborative workshops, professional tutorials, expert relays), transmission is seen as a reconstruction of the training of young people in various learning cultures. How can experts pass on their knowledge to young people? What mechanisms can they mobilize? The analysis of learning situations has made it possible to identify the effects of transmission on the recipients, but also on those who transmit. Basically, it is a question which refers to informal knowledge in the professional activity, itself producing experience.

본 연구의 목적은 세대공동체 봉사학습 참여 후 청소년들의 노인에 대한 태도변화를 알아보는 것이다. 이를 위하여 전남 보성군에 거주하는 일반 청소년과 소년소녀 가장 청소년 59명(일반 청소년 32명, 소년소녀 가장 27명)을 대상으로 노인생활시설인 ‘작은 자의 집’에서 3일 총 12시간에 걸친 세대공동체 봉사학습을 실시하였으며, 봉사학습 전과 후 두 차례 참여한 청소년들을 대상으로 노인에 대한 태도 설문을 실시하였다. 또한 본 프로그램에는 입소노인들 중 활동 가능한 30명의 노인이 함께 참여하였다. 세대공동체 봉사학습 프로그램 전과 후의 노인에 대한 태도 변화를 검증한 결과, 첫째, 청소년들의 어떤 사회인구학적 변인에 따라서도 노인에 대한 태도에 통계적으로 유의한 차이가 나타나지 않았다. 둘째, 전반적으로 소년소녀 가장 집단보다 일반 청소년 집단의 조부모와의 친밀감이 조금 더 높긴 했지만, 통계적으로 유의한 정도는 아니었다. 셋째, 상관분석 결과, 전반적으로 청소년의 조부모와의 관계나 노인에 대한 태도는 부모의 조부모와의 관계와 유의한 정적 상관관계에 있었다. 넷째, 세대공동체 봉사학습에 참여한 후에 일반 청소년과 소년소녀 가장 집단 모두에게서 노인에 대한 태도가 유의한 긍정적인 변화를 나타냈으며, 특히 그러한 긍정적 변화는 소년소녀 가장 집단에서 더 크게 나타났다. 결론적으로 본 연구에서는 세대공동체 봉사학습이 참여하는 청소년들에게 봉사의 즐거움과 보람 외에도 노인에 대한 긍정적인 태도 변화를 가능하게 함을 확인할 수 있었다.

The purpose of this study is to examine changes in the youth's attitudes toward older people after the intergenerational service-learning program, using a sample of 59 (32 of youths from the normal family and 27 of unfortunate youths). Their attitudes toward older people were measured by the 20-item semantic differential scale developed by Han (2004). We measured their attitudes using the same instrument before and after the service-learning program. The results of this study were as follows: ① No differences in the respondents' attitudes were found according to the respondents' demographical variables. ② Generally, youths from the normal family and their parents were more intimate with their grandparents than unfortunate youths but the differences were not significant. ③ In general the respondents' attitudes toward older people and their intimacy with their grandparents were positively related to their parents' intimacy with their grandparents. ④ After the service-learning program, the respondents' attitudes toward older people were changed more positively compared to their attitudes before we applied this program. And the effect of changes in the attitudes toward older people after the intergenerational service-learning program was bigger in the unfortunate youths than in the normal youths. As a conclusion, we suggest that the intergenerational service- learning should be extended in order to improve youths' attitudes toward older people.

“Intergenerational learning program” or “IP” has been increasingly important nowadays since it is considered as one of the significant tools in solving some social problems arising from changes in social structure and roles of family members. However, this concept is needed and new to Thai educational stakeholders. The objective of this study is to explore the learning needs of stakeholders for promoting intergenerational learning program in Thailand. It aims to study the awareness and knowledge of the stakeholders towards IP and identify their current program managemental skills when running general learning programs. The qualitative research design was used in this study. The semi-structured in-depth interview is a tool to capture the rich context. The key informants consisted of 3 groups of experienced stakeholders total of 26 people including 1) community educators 2) school principals and teachers and 3) local wisdom and volunteers. Each group was purposively selected from respectful educators in rural and urban areas equally. Thematic content analysis was used to analyze the interview data. Despite the fact that the stakeholders were aware of current situations of intergenerational relationships and had a good attitude towards the meaning and benefits of IP, there were only 65.38% of key informants who viewed that it was needed in the Thai context, and only 45.80% were ready to bring IP to its community. However, about 73.60% of those who showed positive responses to IP would determine the success of the program. Knowledge and understanding about objectives of IP showed needs to improve self-esteem, solve social problems, and promote physical and mental health. Ways of practice IP indicated needs to promote understanding of reciprocal learning between the aging and children, as well as ability to design activities following IP concepts. For program managemental skills, there were 4 skills when considering the problem skills above 30% were needs to improve.

The present study investigated power claims in weekly reports written by the ESL students who participated in an intergenerational intercultural service learning project at an assisted-living facility in a rural Mid-West city in the US. The language learners joined the “grandparents” once a week for approximately ninety minutes at the facility. On weekly average, more than ten ESL participants and more than ten “grandparent” residents participated in the project each semester from 2009 to 2010. The former were required to submit a weekly free-writing reflection after each visit. Approximately 200 reflections were compiled for three semesters. Although interaction-oriented activities and tasks were loosely structured according to such sources as Stafford-Yilmaz (1998) and Wallwork (1997), actually generated discourses between the conversational pairs or parties significantly varied as they claimed (or lack thereof) cultural expertise. Qualitatively-oriented postlinguistic analysis illustrated that three patterns of power claims in such intergenerational intercultural exchanges emerged. First, they constructed increasing expertise over the target language and culture. Second, they claimed reflexive expertise (or lack thereof) in their own culture. Last, their critical stances made institutional and societal power claims (Fairclough 1989) over the activities at the institutional level and over the institution at the societal level. These patterns demonstrated that power was dynamically, transiently, and interculturally claimed for, refused, challenged, and negotiated in the ESL reflections on the intergenerational intercultural service leaning project.

본 연구의 목적은 세대공동체 봉사학습 프로그램을 개발하여 현장에서 실천하고, 학생 및 노인의 상호 태도 변화를 통하여 세대공동체 봉사학습 프로그램의 효과를 검증하는 데 있었다. 이를 위하여 전라남도 동부지역에 거주하는 초등학생(3학년～6학년) 22명 및 고등학생 20명과 무료노인 양로시설에 거주하는 노인 21명을 대상으로 세대공동체 봉사학습을 실시하였다. 그리고 세대공동체 봉사학습 전과 후의 청소년과 노인의 상호 태도 및 자아존중감, 그리고 노인의 생활만족도를 비교 분석하였다. 그 결과, 첫째, 세대공동체 봉사학습 프로그램 참여 후에 참여 청소년들의 노인에 대한 태도가 유의하게 향상되었다. 그러나 자아존중감에는 유의한 변화가 나타나지 않았다. 둘째, 청소년들과 달리 노인들의 경우에는 프로그램 참여 후에 청소년에 대한 태도와 자아존중감, 생활만족도가 유의하게 향상되었다. 따라서 본 연구를 통하여 세대공동체 봉사학습이 노인과 청소년들의 상호간의 태도와 노인들의 자아존중감 및 생활만족도에 긍정적인 영향을 미치는 것으로 확인되었다.

The purpose of this study was to develop and practice an intergenerational service-learning program and to verify the effects of the program through examining the changes in the youth's and the elderly's attitudes toward each other, their self-esteem, and the elderly's life satisfaction. To attain this purpose, the study conducted the intergenerational service-learning programs with 22 elementary school students, 20 high school students, and 28 institutionalized elderly. The results of this study were as follows: 1) In the case of the youth, their attitudes toward the elderly changed more positively but their self-esteem didn't change after the intergenerational service-learning program. 2) In the case of the elderly, their attitudes toward the youth, self-esteem, and life satisfaction changed more positively after the intergenerational service-learning program. As a conclusion, we suggested that the intergenerational service-learning should be extended in order to improve intergenerational understanding, the elderly's self-esteem and life satisfaction and reduce intergenerational conflict.

본 연구의 목적은 세대공동체 봉사학습 참여 후 청소년들의 노인에 대한 태도변화를 알아보는 것이다. 이를 위하여 전남 보성군에 거주하는 일반 청소년과 소년소녀 가장 청소년 59명(일반 청소년 32명, 소년소녀 가장 27명)을 대상으로 노인생활시설인 ‘작은 자의 집’에서 3일 총 12시간에 걸친 세대공동체 봉사학습을 실시하였으며, 봉사학습 전과 후 두 차례 참여한 청소년들을 대상으로 노인에 대한 태도 설문을 실시하였다. 또한 본 프로그램에는 입소노인들 중 활동 가능한 30명의 노인이 함께 참여하였다. 세대공동체 봉사학습 프로그램 전과 후의 노인에 대한 태도 변화를 검증한 결과, 첫째, 청소년들의 어떤 사회인구학적 변인에 따라서도 노인에 대한 태도에 통계적으로 유의한 차이가 나타나지 않았다. 둘째, 전반적으로 소년소녀 가장 집단보다 일반 청소년 집단의 조부모와의 친밀감이 조금 더 높긴 했지만, 통계적으로 유의한 정도는 아니었다. 셋째, 상관분석 결과, 전반적으로 청소년의 조부모와의 관계나 노인에 대한 태도는 부모의 조부모와의 관계와 유의한 정적 상관관계에 있었다. 넷째, 세대공동체 봉사학습에 참여한 후에 일반 청소년과 소년소녀 가장 집단 모두에게서 노인에 대한 태도가 유의한 긍정적인 변화를 나타냈으며, 특히 그러한 긍정적 변화는 소년소녀 가장 집단에서 더 크게 나타났다. 결론적으로 본 연구에서는 세대공동체 봉사학습이 참여하는 청소년들에게 봉사의 즐거움과 보람 외에도 노인에 대한 긍정적인 태도 변화를 가능하게 함을 확인할 수 있었다.

The purpose of this study is to examine changes in the youth's attitudes toward older people after the intergenerational service-learning program, using a sample of 59 (32 of youths from the normal family and 27 of unfortunate youths). Their attitudes toward older people were measured by the 20-item semantic differential scale developed by Han (2004). We measured their attitudes using the same instrument before and after the service-learning program. The results of this study were as follows: ① No differences in the respondents' attitudes were found according to the respondents' demographical variables. ② Generally, youths from the normal family and their parents were more intimate with their grandparents than unfortunate youths but the differences were not significant. ③ In general the respondents' attitudes toward older people and their intimacy with their grandparents were positively related to their parents' intimacy with their grandparents. ④ After the service-learning program, the respondents' attitudes toward older people were changed more positively compared to their attitudes before we applied this program. And the effect of changes in the attitudes toward older people after the intergenerational service-learning program was bigger in the unfortunate youths than in the normal youths. As a conclusion, we suggest that the intergenerational service- learning should be extended in order to improve youths' attitudes toward older people.

본 연구는 문화예술기관조직의 세대 간 경험의 차이로 인해 발생하는 문화 갈등과 융합의 과정을 살펴보고, 향후 조직문화, 조직학습 및 조직 내 세대 간 소통을 위한 실천적 제언을 도출하고자 한다. 이에 질적 사례연구방법을 사용하여 문화예술기관의 직원 6명을 대상으로 하여 직급별 세대 간 경험을 탐구하였다. 연구 결과 첫째, 수평적 조직문화와 자유로운 분위기를 지향하는 공공문화예술기관의 조직문화를 기반으로 타 세대의 특성에 대해 수용적 입장을 취하고 있다. 둘째 각 기관별로 직무 내용, 조직 규모에 차이가 있는 만큼 세대 간 소통방식에서 상이한 조직문화를 가진 것으로 나타났다. 셋째, 그럼에도 불구하고 ‘꼰대’ 및 조직 내 소통방식, 갑질문화, 성과 등에 대해서는 세대 간 서로 좁혀지지 않는 견해차가 있는 것으로 나타났다. 따라서 조직 내 세대 갈등을 극복하고 세대 융합으로 나아가기 위해서는 기성세대와 후속세대를 연결하는 중간세대의 역할이 중요함을 발견하였다. 이에 조직문화의 혁신을 위하여 기성세대의 전통을 후속 세대가 창의적으로 학습할 수 있는 조직학습이 이루어져야 하며 이를 위해 관리자 임기가 충분히 보장되어야 할 것이다. 또한 중간관리자에게는 기성세대와 후속세대를 균형 있게 연결하는 역량이 요구된다. 마지막으로 MZ세대의 기성세대에 대한 팔로우십을 어떻게 끌어올릴 것인지에 대한 논의도 지속되어야 할 것이다.

The purposes of this study are to examine the process of cultural conflicts and convergence that are occurred by the differences in experience between generations of cultural and artistic institution organizations and draw practical proposals for the following organizational culture, organizational learning, and communication between generations in organizations. Therefore, this researcher explored experiences between generations by position for 6 employees of cultural and artistic institution with qualitative case study. As the findings of the study, first, it is in the acceptable position for other generations' characteristics based on organizational culture of public cultural and artistic organization that aims at horizontal organizational culture and liberal atmosphere. Second, as jobs and organizational scale are different by institution, it showed different organizational culture in communicational method between generations. Third, in spite of it, it showed a bog difference of opinion between generations for ‘boomer’, communicational method of organization, bullying culture, performance, etc. So, it discovered that the roles of intermediate generation connecting the older generation and younger generation is important to overcome generation conflicts in organizations and advance to generation convergence. Therefore, organizational learning is necessary so that the younger generation can learn creatively tradition of the older generation for the innovation of organizational culture and the term of managers should be guaranteed sufficiently. In addition, intermediate managers are required to connect the older generation and the younger generation in a balanced way. Finally, it is necessary to continue the discussion about the way to increase the followership of MZ generation to the older generation.

본 연구는 국립중앙박물관 어린이박물관의 가족 참여형 교육 프로그램 〈마음박물관〉사례를 분석하여, 박물관교육을 통한 세대 간 감정 공유가 사회정서학습(Social and Emotional Learning, SEL)으로 어떻게 구현되는지를 탐구하였다. 본 프로그램은 아동과 보호자가 정서를 공유하고 상호작용 할 수 있도록 설계되었다. 구체적으로는 문화유산 감상 및 공유, 그리고 표현활동을 통해 세대 간 감정 공유를 촉진하고자 하였다. 연구는 질적 사례연구 방법을 적용하여 참여관찰, 인터뷰, 디지털 공유 자료, 창작 결과물과 설문 응답 등 다중 자료를 수집·분석하였다. 분석 결과, 프로그램 참여 과정에서 감정의 명명과 언어화를 통한 자기 인식, 디지털 매개 환경에서의 정서 표현과 조절, 타인의 감정과 관점을 이해하는 사회적 인식, 보호자–아동 간 협력적 상호작용을 통한 관계 기술, 선택 이유를 성찰하는 책임 있는 의사결정이 통합적으로 발현됨을 확인하였다. 이러한 결과는 박물관이 지식 전달의 공간을 넘어, 세대 간 감정 공유와 상호작용이 이루어지는 ‘사회정서학습의 공적 실천 공간’으로 기능할 수 있음을 시사한다.

This study examines how Social and Emotional Learning (SEL) is implemented in museum education through intergenerational emotional sharing, by analyzing the case of the ‘Mind Museum’program, a family-participatory educational program at the Children’s Museum of the National Museum of Korea. The program was designed to promote emotional interaction and intergenerational emotional sharing by engaging children and their caregivers in the appreciation, sharing, and expressive interpretation of cultural heritage. A qualitative case study methodology was employed, drawing on multiple data sources including participant observation, interviews, digital shared materials, creative outputs, and survey responses. The analysis reveals that, throughout program participation, key SEL competencies were identified in an integrated manner: self-awareness through the naming and verbalization of emotions; emotional expression and regulation within digitally mediated contexts; social awareness through understanding others’ emotions and perspectives; relationship skills fostered through collaborative caregiver?child interactions; and responsible decision-making through reflection on choices and their underlying reasons. These findings suggest that museums can function beyond spaces of knowledge transmission, serving instead as public platforms for SEL practice in which social and emotional learning is enacted through intergenerational interaction and emotional sharing.