7 research outputs found
-'κ°μ‘±μ£Όμ'λ₯Ό μ€μ¬μΌλ‘-
νμλ
Όλ¬Έ(μμ¬) -- μμΈλνκ΅λνμ : μ¬λ²λν κ΅μ΄κ΅μ‘κ³Ό(νκ΅μ΄κ΅μ‘μ 곡), 2022.2. κ³ μ ν¬.The purpose of this study is to seek cultural education plans for advanced Chinese learners with a focus on Familism, which is the core of Korean value culture. From the perspective that modern Korean poetry is suitable as a sanction for value culture education, this study examines the possibility of value culture education in consideration of the advisoryization of learners who encounter other cultures and presupposes the following perspective. First, modern Korean poetry is closely related to human life, so through this, it is possible to form a consensus between cultures and share critical reflection on the world by comprehensively understanding the conditions of other people's lives. Second, Since Familism plays an important role in shaping Korean culture, it is worth selecting and researching it as a research problem.
This study first reviewed the concepts and characteristics of value culture and examined the attributes and elements of Familism culture as a value culture. In addition, the principles necessary for modern Korean cities to utilize them in the educational field from the perspective of appropriate sanctions for educating value culture were presented. The principles of Korean value culture education using modern poetry consist of three stages: 'activation of cultural understanding through poetry text understanding', 'intercultural communication through ventilation of experiences', and 'formation of intercultural attitudes through reflection', which is the theoretical basis of Korean value culture education using modern poetry. Based on these discussions, this study analyzed and classified the actual response patterns of high-quality Chinese Korean learners to the Familism culture. As a result, learners' patterns were divided into 'cultural understanding based on poetry text understanding', 'intercultural communication through ventilation of experiences', 'formation of intercultural attitudes through reflection', and 'Characteristics of responses by learner group and limitations of understanding other cultures'. In other words, Chinese learners approach the target culture by first grasping the meaning of a given poem text in the process of accessing the value culture through poetry text. Next, by evoking one's own experience, awareness of value culture is formed through past literature experiences related to text or social and historical cultural experiences, and intercultural communication is achieved. By comparing and communicating with self-culture, learners finally realize the characteristics of personal identity, form an intercultural perspective, and re-establish a sense of value by creating a sense of reflection on self-culture through poetic empathy. In addition, this paper examined the characteristics of responses by learner group and obstacles to understanding value culture based on specific data.
Based on the possibilities and implications confirmed in the above analysis of the value culture response patterns of Chinese learners, the design of Korean Familism cultural education using modern poetry was devised. First of all, the goals of education were divided into 'realization of cultural understanding through knowledge acquisition', 'improvement of cultural interpretation ability through comparison and communication', and 'definite cultural understanding through poetic empathy'. Subsequently, the contents of education were set step by step as 'Emphasis on the specificity of Familism culture through the interpretation of cultural information in modern poetry', 'Securing objective awareness of individual sacrifice through reading modern poetry in mutual textual relationships', and 'Breaking away from stereotypes about patriarchy through understanding the social and historical context of text', Teaching and learning methods to implement this suggested 'Facilitate the understanding of poetry texts by providing teachers' questions', 'Inquiry from a relative perspective through sharing of reviews by learners in Korea and China', and 'Formation of reflective attitudes through discussions between learners and conversations with teachers'.
In Korean culture education, there have not been many studies dealing with Familism culture, especially using modern poetry. This study is meaningful in that it uses modern poetry to objectify learners' self-culture and Korean value culture, promote reflective reflection and re-establishment of values and mutual cultural identity.λ³Έ μ°κ΅¬λ μ€κ΅μΈ νκ΅μ΄ κ³ κΈ νμ΅μλ₯Ό λμμΌλ‘ νκ΅ κ°μΉλ¬Ένμ ν΅μ¬μΈ κ°μ‘±μ£Όμμ μ΄μ μ λμ΄ λ¬Ένκ΅μ‘ λ°©μμ λͺ¨μνλ λ°μ λͺ©μ μ λλ€. μ΄ μ°κ΅¬λ λ€μκ³Ό κ°μ κ΄μ μ μ μ λ‘ νμ¬, νλ¬Ένλ₯Ό μ νλ νμ΅μλ€μ μλ¬Ένλ₯Ό κ³ λ €ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ κ°λ₯μ±μ λν΄ κ³ μ°°νκ³ μ νλ€. 첫째, νκ΅ νλμλ μΈκ°μ μΆκ³Ό λ°μ νκ² κ΄λ ¨λμ΄ μμ΄ μ΄λ₯Ό ν΅ν΄ νμμ μΆμ 쑰건μ μ΄μ²΄μ μΌλ‘ μ΄ν΄ν¨μΌλ‘μ¨ λ¬Έν κ° κ³΅κ°λλ₯Ό νμ±νκ³ μΈκ³μ λν λΉνμ μ±μ°°μ 곡μ ν μ μλ€. λμ§Έ, κ°μ‘±μ£Όμκ° νκ΅μ λ¬Ένλ₯Ό νμ±νλ λ° μ€μν μν μ νκΈ° λλ¬Έμ μ΄λ₯Ό μ°κ΅¬λ¬Έμ λ‘ μ μ νμ¬ μ°κ΅¬ν κ°μΉκ° μλ€.
μ΄λ₯Ό μν΄ λ³Έ μ°κ΅¬λ λ¨Όμ κ°μΉλ¬Ένμ κ°λ
λ° νΉμ±μ κ²ν νκ³ κ°μΉλ¬Ένλ‘μμ κ°μ‘±μ£Όμ λ¬Ένμ μμ± λ° μμλ₯Ό μ΄ν΄λ³΄μλ€. μμΈλ¬ νκ΅ νλμκ° κ°μΉλ¬Ένλ₯Ό κ΅μ‘νλ λ° μ μ ν μ μ¬λΌλ κ΄μ μμ κ΅μ‘ νμ₯μμ μ΄λ₯Ό νμ©νλ λ° νμν μ리λ₯Ό μ μνμλ€. νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ λ¨κ³λ 'μ ν
μ€νΈ μ΄ν΄λ₯Ό ν΅ν λ¬Ένμ΄ν΄μ νμ±ν', 'κ²½νμ νκΈ°λ₯Ό ν΅ν λ¬Έν κ° μν΅', 'μ±μ°°μ ν΅ν μνΈλ¬Ένμ νλμ νμ±'μ μΈ λ¨κ³λ‘ ꡬμ±λλ©°, μ΄λ νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ μ΄λ‘ μ λ°νμ΄ λλ€. μ΄λ¬ν λ
Όμλ₯Ό λ°νμΌλ‘ λ³Έ μ°κ΅¬λ μ€μ μ€κ΅μΈ νκ΅μ΄ κ³ κΈ νμ΅μμ κ°μ‘±μ£Όμ λ¬Ένμ λν λ°μ μμμ λΆμνκ³ μ΄λ₯Ό λΆλ₯νμλ€. κ·Έ κ²°κ³Ό νμ΅μμ μμμ 'μ ν
μ€νΈ μ΄ν΄μ μ
κ°ν λ¬Ένμ΄ν΄', 'κ²½νμ νκΈ°λ₯Ό ν΅ν λ¬Έν κ° μν΅', 'μ±μ°°μ ν΅ν μνΈλ¬Ένμ νλμ νμ±', 'νμ΅μ μ§λ¨λ³ λ°μμ νΉμ§κ³Ό νλ¬Έν μ΄ν΄μ νκ³'λ‘ λλμλ€. μ΄λ₯Ό ꡬ체μ μΌλ‘ μ΄ν΄λ³΄λ©΄, μ€κ΅μΈ νμ΅μλ μ ν
μ€νΈλ₯Ό ν΅ν΄ κ°μΉλ¬Ένλ₯Ό μ νλ κ³Όμ μμ μ°μ μ£Όμ΄μ§ μ ν
μ€νΈμ μλ―Έλ₯Ό νμ
ν¨μΌλ‘μ¨ λͺ©νλ¬Ένμ μ κ·Όνκ² λλ€. λ€μμΌλ‘ μμ μ κ²½νμ νκΈ°μμΌ ν
μ€νΈμ κ΄λ ¨λ κ³Όκ±°μ λ¬Έν κ²½νμ΄λ μ¬νΒ·μμ¬μ λ¬Ένκ²½νμ ν΅ν΄ κ°μΉλ¬Ένμ λν μΈμμ νμ±νκ³ , κ·Έ κ³Όμ μμ λ¬Έν κ° μν΅μ΄ μ΄λ£¨μ΄μ§λ€. μ΄λ κ² μλ¬Ένμ νλ¬Ένλ₯Ό λΉκ΅Β·μν΅ν¨μΌλ‘μ¨ λμΌλ‘ νμ΅μλ κ°μΈμ μ 체μ±
μ νΉμ±μ κΉ¨λ«κ² λλ©΄μ μνΈλ¬Ένμ κ΄μ μ νμ±νκ³ , μμ 곡κ°μ ν΅ν΄ μλ¬Ένμ λν μ±μ°° μμμ΄ μκΈ°λ©΄μ κ°μΉκ΄ μμμ μ¬ν립νκ² λλ€. μμΈλ¬ λ³Έκ³ λ ꡬ체μ μΈ μλ£λ₯Ό κ·Όκ±°λ‘ νμ΅μ μ§λ¨λ³ λ°μμ νΉμ§κ³Ό κ°μΉλ¬Έν μ΄ν΄μ νκ³λ μ΄ν΄λ³΄μλ€.
μμ κ°μ μ€κ΅μΈ νμ΅μμ κ°μΉλ¬Έν λ°μ μμ λΆμμμ νμΈλ κ°λ₯μ±κ³Ό μμ¬μ μ λ°νμΌλ‘ νλμλ₯Ό νμ©ν νκ΅ κ°μ‘±μ£Όμ λ¬Ένκ΅μ‘μ μ€κ³λ₯Ό ꡬμνμλ€. μ°μ κ΅μ‘μ λͺ©νλ 'μ§μ μ΅λμ ν΅ν λ¬Έν μ΄ν΄μ ꡬ체ν', 'λΉκ΅μ μν΅μ ν΅ν λ¬Έν ν΄μ λ₯λ ₯μ μ μ₯', 'μμ 곡κ°μ ν΅ν μ μμ λ¬Έν μ΄ν΄'λ‘ λλμ΄ μ μνμλ€. μ΄μ΄μ κ΅μ‘μ λ΄μ©μ 'νλμ λ¬Ένμ 보 ν΄μμ ν΅ν κ°μ‘±μ£Όμ λ¬Ένμ νΉμμ± κ°μ‘°', 'μνΈν
μ€νΈ κ΄κ³μ νλμ μ½κΈ°λ₯Ό ν΅ν κ°μΈν¬μμ λν κ°κ΄μ μΈ μΈμ ν보', 'ν
μ€νΈμ μ¬νΒ·μμ¬μ λ§₯λ½ μ΄ν΄λ₯Ό ν΅ν κ°λΆμ₯μ μ λν κ³ μ κ΄λ
μ ννΌ'λ‘ μ€μ νμλ€. μ΄λ₯Ό ꡬννκΈ° μν κ΅μΒ·νμ΅ λ°©λ²μ 'κ΅μ¬μ λ°λ¬Έ μ 곡μ ν΅ν μ ν
μ€νΈ μ΄ν΄μ μ΄μ§', 'μ¬νΒ·μ¬μ€ νμ΅μμ κ°μλ¬Έ 곡μ λ₯Ό ν΅ν μλμ κ΄μ μ μ‘°ν', 'νμ΅μ κ° ν λ‘ λ° κ΅μ¬μμ λνλ₯Ό ν΅ν μ±μ°°μ νλμ νμ±'μ μ μνμλ€.
μμ§κΉμ§ νκ΅μ΄ λ¬Ένκ΅μ‘μμ νΉν νλμλ₯Ό νμ©νμ¬ κ°μ‘±μ£Όμ λ¬Ένλ₯Ό λ€λ£¨λ μ°κ΅¬λ μΆ©λΆν μ΄λ£¨μ΄μ§μ§ λͺ»νλ€. μ΄ μ°κ΅¬λ νλμλ₯Ό νμ©νμ¬ νμ΅μμ μλ¬Ένμ νκ΅ κ°μΉλ¬Ένλ₯Ό κ΄λ ¨μ§λ κ³Όμ μμ νλ¬Ένμ λν μΈμμ κ°κ΄ννκ³ μλ¬Ένμ λν μ±μ°°μ μΈ λ°μ±κ³Ό κ°μΉκ΄μ μ¬ν립μ μ΄μ§μν€λ©°, μνΈλ¬Ένμ μ 체μ±μ νμ±νλ λ°©μμ λμΆνμλ€λ μ μμ μμκ° μλ€.β
. μλ‘ 1
1. λ¬Έμ μ κΈ° λ° μ°κ΅¬ λͺ©μ 1
2. μ°κ΅¬μ¬ κ²ν 4
3. μ°κ΅¬λμ λ° μ°κ΅¬λ°©λ² 15
β
‘. νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ μ μ 34
1. νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ μ΄λ‘ 34
1.1 κ°μΉλ¬Ένλ‘μμ κ°μ‘±μ£Όμ λ¬Έν 34
(1) κ°μΉλ¬Ένμ κ°λ
λ° νΉμ± 34
(2) κ°μ‘±μ£Όμ λ¬Ένμ μμ± λ° μμ 37
1.2 μνΈλ¬Ένκ΅μ‘μ μ
κ°ν κ°μΉλ¬Έν κ΅μ‘ 46
1.3 νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ μ±κ²© 49
2. νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ λ¨κ³ 51
2.1 μ ν
μ€νΈ μ΄ν΄λ₯Ό ν΅ν λ¬Ένμ΄ν΄μ νμ±ν 52
2.2 κ²½νμ νκΈ°λ₯Ό ν΅ν λ¬Έν κ° μν΅ 54
2.3 μ±μ°°μ ν΅ν μνΈλ¬Ένμ νλμ νμ± 55
3. νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ μμ 58
3.1 μμ΄ννμ ν΅ν λ¬Έν ν₯μ 58
3.2 λ¬Έν κ° μν΅μ ν΅ν λ₯λμ μΈ μΈμ νμ 59
3.3 μ±μ°°μ κ°μΉ μΈμμ κΈ°λ°ν νλ μ‘°μ 60
β
’. κ°μ‘±μ£Όμ λ¬Ένμ λν μ€κ΅μΈ νμ΅μμ λ°μ μμ 63
1. μ ν
μ€νΈ μ΄ν΄μ μ
κ°ν λ¬Ένμ΄ν΄ 64
1.1 μμ μΈμ΄ννμ ν΅ν λ¬Ένμ 보 λ°κ²¬ 64
1.2 μμ μ μ 체νμ ν΅ν νλ¬Ένμ μ μμ μ κ·Ό 72
2. κ²½νμ νκΈ°λ₯Ό ν΅ν λ¬Έν κ° μν΅ 79
2.1 κ²½νκ³Ό κ΄λ ¨μ§κΈ°λ₯Ό ν΅ν μκΈ° μΈμ νμ 79
2.2 μ¬νμμ¬μ λ§₯λ½μ ν΅ν νλ¬Έν μ΄ν΄μ νμ₯ 87
3. μ±μ°°μ ν΅ν μνΈλ¬Ένμ νλμ νμ± 91
3.1 μμ 곡κ°μ ν΅ν κ°μΉκ΄ μμμ μ¬ν립 91
3.2 주체μ νλ μ‘°μ μ ν΅ν λΉνμ μΈμμ νμ± 95
4. νμ΅μ μ§λ¨λ³ λ°μμ νΉμ§κ³Ό νλ¬Έν μ΄ν΄μ νκ³ 96
4.1 μ¬ν νμ΅μ: κ°μΈμ λ¬Έν κ²½νμΌλ‘ μΈν νκ΅λ¬Έν νΉμμ± μ΄ν΄ λΆμ‘± 9 6
4.2 μ¬μ€ νμ΅μ: μλ¬Ένμ€μ¬μ£Όμλ‘ μΈν κ°μΈν¬μ κ³΅κ° λΆμ‘± 99
4.3 μ¬μ€μ¬ν νμ΅μ: κ°λΆμ₯μ μ λν 무쑰건μ λΉν 101
β
£. νλμλ₯Ό νμ©ν νκ΅ κ°μ‘±μ£Όμ λ¬Ένκ΅μ‘μ μ€κ³ 104
1. νλμλ₯Ό νμ©ν νκ΅ κ°μ‘±μ£Όμ λ¬Ένκ΅μ‘μ λͺ©ν 104
1.1 μ§μ μ΅λμ ν΅ν λ¬Έν μ΄ν΄μ ꡬ체ν 105
1.2 λΉκ΅μ μν΅μ ν΅ν λ¬Έν ν΄μ λ₯λ ₯μ μ μ₯ 106
1.3 μμ 곡κ°μ ν΅ν μ μμ λ¬Έν μ΄ν΄ 106
2. νλμλ₯Ό νμ©ν νκ΅ κ°μ‘±μ£Όμ λ¬Ένκ΅μ‘μ λ΄μ© 107
2.1 νλμ λ¬Ένμ 보 ν΄μμ ν΅ν κ°μ‘±μ£Όμ λ¬Ένμ νΉμμ± κ°μ‘° 108
2.2 μνΈν
μ€νΈ κ΄κ³μ νλμ μ½κΈ°λ₯Ό ν΅ν κ°μΈν¬μμ λν κ°κ΄μ μΈ μΈμ ν보 109
2.3 ν
μ€νΈμ μ¬νμμ¬μ λ§₯λ½ μ΄ν΄λ₯Ό ν΅ν κ°λΆμ₯μ μ λν κ³ μ κ΄λ
μ ννΌ 110
3. νλμλ₯Ό νμ©ν νκ΅ κ°μ‘±μ£Όμ λ¬Ένκ΅μ‘μ λ°©λ² 111
3.1 κ΅μ¬μ λ°λ¬Έ μ 곡μ ν΅ν μ ν
μ€νΈ μ΄ν΄μ μ΄μ§ 111
3.2 μ¬νμ¬μ€ νμ΅μμ κ°μλ¬Έ 곡μ λ₯Ό ν΅ν μλμ κ΄μ μ μ‘°ν 113
3.3 νμ΅μ κ° ν λ‘ λ° κ΅μ¬μμ λνλ₯Ό ν΅ν μ±μ°°μ νλμ νμ± 116
β
€. κ²°λ‘ 118
μ°Έκ³ λ¬Έν 122
λΆλ‘ 130
Abstract 134μ
-'κ°μ‘±μ£Όμ'λ₯Ό μ€μ¬μΌλ‘-
The purpose of this study is to seek cultural education plans for advanced Chinese learners with a focus on Familism, which is the core of Korean value culture. From the perspective that modern Korean poetry is suitable as a sanction for value culture education, this study examines the possibility of value culture education in consideration of the advisoryization of learners who encounter other cultures and presupposes the following perspective. First, modern Korean poetry is closely related to human life, so through this, it is possible to form a consensus between cultures and share critical reflection on the world by comprehensively understanding the conditions of other people's lives. Second, Since Familism plays an important role in shaping Korean culture, it is worth selecting and researching it as a research problem.
This study first reviewed the concepts and characteristics of value culture and examined the attributes and elements of Familism culture as a value culture. In addition, the principles necessary for modern Korean cities to utilize them in the educational field from the perspective of appropriate sanctions for educating value culture were presented. The principles of Korean value culture education using modern poetry consist of three stages: 'activation of cultural understanding through poetry text understanding', 'intercultural communication through ventilation of experiences', and 'formation of intercultural attitudes through reflection', which is the theoretical basis of Korean value culture education using modern poetry. Based on these discussions, this study analyzed and classified the actual response patterns of high-quality Chinese Korean learners to the Familism culture. As a result, learners' patterns were divided into 'cultural understanding based on poetry text understanding', 'intercultural communication through ventilation of experiences', 'formation of intercultural attitudes through reflection', and 'Characteristics of responses by learner group and limitations of understanding other cultures'. In other words, Chinese learners approach the target culture by first grasping the meaning of a given poem text in the process of accessing the value culture through poetry text. Next, by evoking one's own experience, awareness of value culture is formed through past literature experiences related to text or social and historical cultural experiences, and intercultural communication is achieved. By comparing and communicating with self-culture, learners finally realize the characteristics of personal identity, form an intercultural perspective, and re-establish a sense of value by creating a sense of reflection on self-culture through poetic empathy. In addition, this paper examined the characteristics of responses by learner group and obstacles to understanding value culture based on specific data.
Based on the possibilities and implications confirmed in the above analysis of the value culture response patterns of Chinese learners, the design of Korean Familism cultural education using modern poetry was devised. First of all, the goals of education were divided into 'realization of cultural understanding through knowledge acquisition', 'improvement of cultural interpretation ability through comparison and communication', and 'definite cultural understanding through poetic empathy'. Subsequently, the contents of education were set step by step as 'Emphasis on the specificity of Familism culture through the interpretation of cultural information in modern poetry', 'Securing objective awareness of individual sacrifice through reading modern poetry in mutual textual relationships', and 'Breaking away from stereotypes about patriarchy through understanding the social and historical context of text', Teaching and learning methods to implement this suggested 'Facilitate the understanding of poetry texts by providing teachers' questions', 'Inquiry from a relative perspective through sharing of reviews by learners in Korea and China', and 'Formation of reflective attitudes through discussions between learners and conversations with teachers'.
In Korean culture education, there have not been many studies dealing with Familism culture, especially using modern poetry. This study is meaningful in that it uses modern poetry to objectify learners' self-culture and Korean value culture, promote reflective reflection and re-establishment of values and mutual cultural identity.λ³Έ μ°κ΅¬λ μ€κ΅μΈ νκ΅μ΄ κ³ κΈ νμ΅μλ₯Ό λμμΌλ‘ νκ΅ κ°μΉλ¬Ένμ ν΅μ¬μΈ κ°μ‘±μ£Όμμ μ΄μ μ λμ΄ λ¬Ένκ΅μ‘ λ°©μμ λͺ¨μνλ λ°μ λͺ©μ μ λλ€. μ΄ μ°κ΅¬λ λ€μκ³Ό κ°μ κ΄μ μ μ μ λ‘ νμ¬, νλ¬Ένλ₯Ό μ νλ νμ΅μλ€μ μλ¬Ένλ₯Ό κ³ λ €ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ κ°λ₯μ±μ λν΄ κ³ μ°°νκ³ μ νλ€. 첫째, νκ΅ νλμλ μΈκ°μ μΆκ³Ό λ°μ νκ² κ΄λ ¨λμ΄ μμ΄ μ΄λ₯Ό ν΅ν΄ νμμ μΆμ 쑰건μ μ΄μ²΄μ μΌλ‘ μ΄ν΄ν¨μΌλ‘μ¨ λ¬Έν κ° κ³΅κ°λλ₯Ό νμ±νκ³ μΈκ³μ λν λΉνμ μ±μ°°μ 곡μ ν μ μλ€. λμ§Έ, κ°μ‘±μ£Όμκ° νκ΅μ λ¬Ένλ₯Ό νμ±νλ λ° μ€μν μν μ νκΈ° λλ¬Έμ μ΄λ₯Ό μ°κ΅¬λ¬Έμ λ‘ μ μ νμ¬ μ°κ΅¬ν κ°μΉκ° μλ€.
μ΄λ₯Ό μν΄ λ³Έ μ°κ΅¬λ λ¨Όμ κ°μΉλ¬Ένμ κ°λ
λ° νΉμ±μ κ²ν νκ³ κ°μΉλ¬Ένλ‘μμ κ°μ‘±μ£Όμ λ¬Ένμ μμ± λ° μμλ₯Ό μ΄ν΄λ³΄μλ€. μμΈλ¬ νκ΅ νλμκ° κ°μΉλ¬Ένλ₯Ό κ΅μ‘νλ λ° μ μ ν μ μ¬λΌλ κ΄μ μμ κ΅μ‘ νμ₯μμ μ΄λ₯Ό νμ©νλ λ° νμν μ리λ₯Ό μ μνμλ€. νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ λ¨κ³λ 'μ ν
μ€νΈ μ΄ν΄λ₯Ό ν΅ν λ¬Ένμ΄ν΄μ νμ±ν', 'κ²½νμ νκΈ°λ₯Ό ν΅ν λ¬Έν κ° μν΅', 'μ±μ°°μ ν΅ν μνΈλ¬Ένμ νλμ νμ±'μ μΈ λ¨κ³λ‘ ꡬμ±λλ©°, μ΄λ νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ μ΄λ‘ μ λ°νμ΄ λλ€. μ΄λ¬ν λ
Όμλ₯Ό λ°νμΌλ‘ λ³Έ μ°κ΅¬λ μ€μ μ€κ΅μΈ νκ΅μ΄ κ³ κΈ νμ΅μμ κ°μ‘±μ£Όμ λ¬Ένμ λν λ°μ μμμ λΆμνκ³ μ΄λ₯Ό λΆλ₯νμλ€. κ·Έ κ²°κ³Ό νμ΅μμ μμμ 'μ ν
μ€νΈ μ΄ν΄μ μ
κ°ν λ¬Ένμ΄ν΄', 'κ²½νμ νκΈ°λ₯Ό ν΅ν λ¬Έν κ° μν΅', 'μ±μ°°μ ν΅ν μνΈλ¬Ένμ νλμ νμ±', 'νμ΅μ μ§λ¨λ³ λ°μμ νΉμ§κ³Ό νλ¬Έν μ΄ν΄μ νκ³'λ‘ λλμλ€. μ΄λ₯Ό ꡬ체μ μΌλ‘ μ΄ν΄λ³΄λ©΄, μ€κ΅μΈ νμ΅μλ μ ν
μ€νΈλ₯Ό ν΅ν΄ κ°μΉλ¬Ένλ₯Ό μ νλ κ³Όμ μμ μ°μ μ£Όμ΄μ§ μ ν
μ€νΈμ μλ―Έλ₯Ό νμ
ν¨μΌλ‘μ¨ λͺ©νλ¬Ένμ μ κ·Όνκ² λλ€. λ€μμΌλ‘ μμ μ κ²½νμ νκΈ°μμΌ ν
μ€νΈμ κ΄λ ¨λ κ³Όκ±°μ λ¬Έν κ²½νμ΄λ μ¬νΒ·μμ¬μ λ¬Ένκ²½νμ ν΅ν΄ κ°μΉλ¬Ένμ λν μΈμμ νμ±νκ³ , κ·Έ κ³Όμ μμ λ¬Έν κ° μν΅μ΄ μ΄λ£¨μ΄μ§λ€. μ΄λ κ² μλ¬Ένμ νλ¬Ένλ₯Ό λΉκ΅Β·μν΅ν¨μΌλ‘μ¨ λμΌλ‘ νμ΅μλ κ°μΈμ μ 체μ±
μ νΉμ±μ κΉ¨λ«κ² λλ©΄μ μνΈλ¬Ένμ κ΄μ μ νμ±νκ³ , μμ 곡κ°μ ν΅ν΄ μλ¬Ένμ λν μ±μ°° μμμ΄ μκΈ°λ©΄μ κ°μΉκ΄ μμμ μ¬ν립νκ² λλ€. μμΈλ¬ λ³Έκ³ λ ꡬ체μ μΈ μλ£λ₯Ό κ·Όκ±°λ‘ νμ΅μ μ§λ¨λ³ λ°μμ νΉμ§κ³Ό κ°μΉλ¬Έν μ΄ν΄μ νκ³λ μ΄ν΄λ³΄μλ€.
μμ κ°μ μ€κ΅μΈ νμ΅μμ κ°μΉλ¬Έν λ°μ μμ λΆμμμ νμΈλ κ°λ₯μ±κ³Ό μμ¬μ μ λ°νμΌλ‘ νλμλ₯Ό νμ©ν νκ΅ κ°μ‘±μ£Όμ λ¬Ένκ΅μ‘μ μ€κ³λ₯Ό ꡬμνμλ€. μ°μ κ΅μ‘μ λͺ©νλ 'μ§μ μ΅λμ ν΅ν λ¬Έν μ΄ν΄μ ꡬ체ν', 'λΉκ΅μ μν΅μ ν΅ν λ¬Έν ν΄μ λ₯λ ₯μ μ μ₯', 'μμ 곡κ°μ ν΅ν μ μμ λ¬Έν μ΄ν΄'λ‘ λλμ΄ μ μνμλ€. μ΄μ΄μ κ΅μ‘μ λ΄μ©μ 'νλμ λ¬Ένμ 보 ν΄μμ ν΅ν κ°μ‘±μ£Όμ λ¬Ένμ νΉμμ± κ°μ‘°', 'μνΈν
μ€νΈ κ΄κ³μ νλμ μ½κΈ°λ₯Ό ν΅ν κ°μΈν¬μμ λν κ°κ΄μ μΈ μΈμ ν보', 'ν
μ€νΈμ μ¬νΒ·μμ¬μ λ§₯λ½ μ΄ν΄λ₯Ό ν΅ν κ°λΆμ₯μ μ λν κ³ μ κ΄λ
μ ννΌ'λ‘ μ€μ νμλ€. μ΄λ₯Ό ꡬννκΈ° μν κ΅μΒ·νμ΅ λ°©λ²μ 'κ΅μ¬μ λ°λ¬Έ μ 곡μ ν΅ν μ ν
μ€νΈ μ΄ν΄μ μ΄μ§', 'μ¬νΒ·μ¬μ€ νμ΅μμ κ°μλ¬Έ 곡μ λ₯Ό ν΅ν μλμ κ΄μ μ μ‘°ν', 'νμ΅μ κ° ν λ‘ λ° κ΅μ¬μμ λνλ₯Ό ν΅ν μ±μ°°μ νλμ νμ±'μ μ μνμλ€.
μμ§κΉμ§ νκ΅μ΄ λ¬Ένκ΅μ‘μμ νΉν νλμλ₯Ό νμ©νμ¬ κ°μ‘±μ£Όμ λ¬Ένλ₯Ό λ€λ£¨λ μ°κ΅¬λ μΆ©λΆν μ΄λ£¨μ΄μ§μ§ λͺ»νλ€. μ΄ μ°κ΅¬λ νλμλ₯Ό νμ©νμ¬ νμ΅μμ μλ¬Ένμ νκ΅ κ°μΉλ¬Ένλ₯Ό κ΄λ ¨μ§λ κ³Όμ μμ νλ¬Ένμ λν μΈμμ κ°κ΄ννκ³ μλ¬Ένμ λν μ±μ°°μ μΈ λ°μ±κ³Ό κ°μΉκ΄μ μ¬ν립μ μ΄μ§μν€λ©°, μνΈλ¬Ένμ μ 체μ±μ νμ±νλ λ°©μμ λμΆνμλ€λ μ μμ μμκ° μλ€.β
. μλ‘ 1
1. λ¬Έμ μ κΈ° λ° μ°κ΅¬ λͺ©μ 1
2. μ°κ΅¬μ¬ κ²ν 4
3. μ°κ΅¬λμ λ° μ°κ΅¬λ°©λ² 15
β
‘. νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ μ μ 34
1. νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ μ΄λ‘ 34
1.1 κ°μΉλ¬Ένλ‘μμ κ°μ‘±μ£Όμ λ¬Έν 34
(1) κ°μΉλ¬Ένμ κ°λ
λ° νΉμ± 34
(2) κ°μ‘±μ£Όμ λ¬Ένμ μμ± λ° μμ 37
1.2 μνΈλ¬Ένκ΅μ‘μ μ
κ°ν κ°μΉλ¬Έν κ΅μ‘ 46
1.3 νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ μ±κ²© 49
2. νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ λ¨κ³ 51
2.1 μ ν
μ€νΈ μ΄ν΄λ₯Ό ν΅ν λ¬Ένμ΄ν΄μ νμ±ν 52
2.2 κ²½νμ νκΈ°λ₯Ό ν΅ν λ¬Έν κ° μν΅ 54
2.3 μ±μ°°μ ν΅ν μνΈλ¬Ένμ νλμ νμ± 55
3. νλμλ₯Ό νμ©ν νκ΅ κ°μΉλ¬Έν κ΅μ‘μ μμ 58
3.1 μμ΄ννμ ν΅ν λ¬Έν ν₯μ 58
3.2 λ¬Έν κ° μν΅μ ν΅ν λ₯λμ μΈ μΈμ νμ 59
3.3 μ±μ°°μ κ°μΉ μΈμμ κΈ°λ°ν νλ μ‘°μ 60
β
’. κ°μ‘±μ£Όμ λ¬Ένμ λν μ€κ΅μΈ νμ΅μμ λ°μ μμ 63
1. μ ν
μ€νΈ μ΄ν΄μ μ
κ°ν λ¬Ένμ΄ν΄ 64
1.1 μμ μΈμ΄ννμ ν΅ν λ¬Ένμ 보 λ°κ²¬ 64
1.2 μμ μ μ 체νμ ν΅ν νλ¬Ένμ μ μμ μ κ·Ό 72
2. κ²½νμ νκΈ°λ₯Ό ν΅ν λ¬Έν κ° μν΅ 79
2.1 κ²½νκ³Ό κ΄λ ¨μ§κΈ°λ₯Ό ν΅ν μκΈ° μΈμ νμ 79
2.2 μ¬νμμ¬μ λ§₯λ½μ ν΅ν νλ¬Έν μ΄ν΄μ νμ₯ 87
3. μ±μ°°μ ν΅ν μνΈλ¬Ένμ νλμ νμ± 91
3.1 μμ 곡κ°μ ν΅ν κ°μΉκ΄ μμμ μ¬ν립 91
3.2 주체μ νλ μ‘°μ μ ν΅ν λΉνμ μΈμμ νμ± 95
4. νμ΅μ μ§λ¨λ³ λ°μμ νΉμ§κ³Ό νλ¬Έν μ΄ν΄μ νκ³ 96
4.1 μ¬ν νμ΅μ: κ°μΈμ λ¬Έν κ²½νμΌλ‘ μΈν νκ΅λ¬Έν νΉμμ± μ΄ν΄ λΆμ‘± 9 6
4.2 μ¬μ€ νμ΅μ: μλ¬Ένμ€μ¬μ£Όμλ‘ μΈν κ°μΈν¬μ κ³΅κ° λΆμ‘± 99
4.3 μ¬μ€μ¬ν νμ΅μ: κ°λΆμ₯μ μ λν 무쑰건μ λΉν 101
β
£. νλμλ₯Ό νμ©ν νκ΅ κ°μ‘±μ£Όμ λ¬Ένκ΅μ‘μ μ€κ³ 104
1. νλμλ₯Ό νμ©ν νκ΅ κ°μ‘±μ£Όμ λ¬Ένκ΅μ‘μ λͺ©ν 104
1.1 μ§μ μ΅λμ ν΅ν λ¬Έν μ΄ν΄μ ꡬ체ν 105
1.2 λΉκ΅μ μν΅μ ν΅ν λ¬Έν ν΄μ λ₯λ ₯μ μ μ₯ 106
1.3 μμ 곡κ°μ ν΅ν μ μμ λ¬Έν μ΄ν΄ 106
2. νλμλ₯Ό νμ©ν νκ΅ κ°μ‘±μ£Όμ λ¬Ένκ΅μ‘μ λ΄μ© 107
2.1 νλμ λ¬Ένμ 보 ν΄μμ ν΅ν κ°μ‘±μ£Όμ λ¬Ένμ νΉμμ± κ°μ‘° 108
2.2 μνΈν
μ€νΈ κ΄κ³μ νλμ μ½κΈ°λ₯Ό ν΅ν κ°μΈν¬μμ λν κ°κ΄μ μΈ μΈμ ν보 109
2.3 ν
μ€νΈμ μ¬νμμ¬μ λ§₯λ½ μ΄ν΄λ₯Ό ν΅ν κ°λΆμ₯μ μ λν κ³ μ κ΄λ
μ ννΌ 110
3. νλμλ₯Ό νμ©ν νκ΅ κ°μ‘±μ£Όμ λ¬Ένκ΅μ‘μ λ°©λ² 111
3.1 κ΅μ¬μ λ°λ¬Έ μ 곡μ ν΅ν μ ν
μ€νΈ μ΄ν΄μ μ΄μ§ 111
3.2 μ¬νμ¬μ€ νμ΅μμ κ°μλ¬Έ 곡μ λ₯Ό ν΅ν μλμ κ΄μ μ μ‘°ν 113
3.3 νμ΅μ κ° ν λ‘ λ° κ΅μ¬μμ λνλ₯Ό ν΅ν μ±μ°°μ νλμ νμ± 116
β
€. κ²°λ‘ 118
μ°Έκ³ λ¬Έν 122
λΆλ‘ 130
Abstract 134μ
The Scene of Cooperation: : iCOOP Consumer Cooperative Members Practices of Ethical Consumption and Construction of Hyeopyeoan
νμλ
Όλ¬Έ (μμ¬)-- μμΈλνκ΅ λνμ : μΈλ₯νκ³Ό, 2015. 2. μ€λͺ
μ.λ³Έ μ°κ΅¬λ iCOOP(μμ΄μΏ±)μννλμ‘°ν©(μ΄ν μμ΄μΏ±) μ‘°ν©μλ€μ΄ μ€λ¦¬μ μλΉ κ²½νμ λ°νμΌλ‘ νμ°(εη·£)μ νμ±νλ κ³Όμ μ νꡬνλ€. νμ°μ νλμ μΈμ°μ μ€μΈ λ§λ‘, μλ κ°μλ μμ£Ό μ§μμ μ΄λκ°λ€μ΄ 1960λ
λλΆν° μνΈνλμ μ ν΅μ λ°νμΌλ‘ νμ±ν΄ μ¨ λ€νΈμν¬λ₯Ό λΆλ₯΄λ ννμ΄λ€. μ°κ΅¬μλ νμ°μ μμ΄μΏ± μ‘°ν©μλ€μ΄ μμ°μ, μ§μ, λ€λ₯Έ μ‘°ν©μλ€κ³Ό νλνλ©° νμ±νλ μΈκ°κ΄κ³λ‘ μ¬κ·μ νκ³ κ·Έ μμκ³Ό μλ―Έλ₯Ό μ΄ν΄λ³΄κ³ μ νλ€.
μμ΄μΏ± μ‘°ν©μλ€μ μλΉμμ μμ°μκ° ν¨κ» μ΄μνλ μ¬μ
체λ₯Ό λ°νμΌλ‘ μ€λ¦¬μ μΈ μμ°κ³Ό μλΉλ₯Ό μ€μ²νκ³ , μν μμ λ¬Έμ λ₯Ό μ΄λκ³Ό μ¬μ
μΌλ‘ ν΄κ²°νλ κ²μ λͺ©νλ‘ 1997λ
λΆν° μνμ΄λμ νΌμ³ μλ€. νκ΅ μνμ΄λμ μΌμ κ°μ κΈ°μΈ 1920λ
λμ μ μΉΒ·κ²½μ μ μ립μ μΌμνλ μ‘°μ μΈλ€μ μλΉμ‘°ν©μ΄λμΌλ‘ μμνμ¬ κ΅°λΆλ
μ¬μκΈ°μΈ 1980λ
λμ μ κΈ°λμ
μμ°μμ μλΉμ κ° μ§κ±°λμ κΈ°μ΄νλ μνμ΄λμΌλ‘ κ±°λλ¬λ€. μμ΄μΏ±μ μνμ΄λμ μ΄λλ λ€ κ°λμ μ§μ μ€ λ
Έλμ΄λκ°λ€μ΄ μ£ΌμΆμ΄ λμ΄ μ°½λ¦½νμμΌλ©°, μ¬μ
μ μ§μ€, μ‘°μ§μ λΆνλΌλ μλ‘μ΄ μ μ±
μ μΈμ μνμ΄λμ λμ€νλ₯Ό μΆμ§ν΄μλ€. μ‘°ν©μλ€μ μ΄ μ μ±
μ κΈ°μ΄νλ μλ‘μ΄ μνμ΄λμΌλ‘ μλΉμμ μ‘°μ§λ ₯κ³Ό μλ³Έμ κ²°μ§λ ₯μ λμμ λμμΌλ‘μ¨ νκ΅ 4λ μνμ°ν©ν μ€μμ κ°μ₯ λΉ λ₯Έ μλλ‘ μ‘°ν©μ μμ 맀μΆμ‘μ λλ € μλ€. μ°κ΅¬μλ μμ΄μΏ± μ‘°ν©μλ€μ΄ μνμ΄λμμ ν΅μ¬ μ€μ²μΌλ‘ μΌκ³ μλ μ€λ¦¬μ μλΉ κ²½νμ ꡬ체μ μΌλ‘ μ΄ν΄λ³΄κ³ μ΄λ₯Ό ν λλ‘ μ‘°ν©μλ€μ΄ νμ±νλ νμ°μ μμκ³Ό μλ―Έλ₯Ό νꡬν κ²μ΄λ€.
μ‘°ν©μλ€μ μ€λ¦¬μ μλΉ κ²½νμ ν¬κ² κ±°λ, κ²μ¦, νμ΅ μΈ μΈ‘λ©΄μμ μ΄ν΄λ³Ό μ μλ€. μ±
μμλΉμ μ맀μ μκΈμ λ°©μμΌλ‘ λ¬Όνμ ꡬ맀νλ κ±°λ, μμ°μλ μμ°λ¬Όμ μ λ’°μ±μ νμΈνλ κ²μ¦, μλΉμ λν΄ λ°°μ°κ³ ν λ‘ νλ νμ΅μ ν΅ν΄ μ‘°ν©μλ€μ μμ°μ, μ§μ, λ€λ₯Έ μ‘°ν©μλ€κ³Ό μ€λ¦¬μ μλΉλ₯Ό μνΈ κ΅¬μ±ν΄λκ°λ€. μ‘°ν©μλ€μ μ₯κΈ°μ ν©λ¦¬μ±μ κ³ λ €νμ¬ μμ΄μΏ± λ¬Όνμ ꡬ맀νκ³ κ²½νμΉ, μ
μλ¬Έ, μ 보λ₯Ό λμνμ¬ λ¬Όνμ μ λ’°μ±μ νμΈνλ©°, λ¬Έμ μ κΈ°λ₯Ό νλ°ν νλ μν νλ²μ μ΅ν μ€λ¦¬μ μλΉμμ μ 체μ±κ³Ό μ‘°μ§μ μ 체μ±μ λμμ κ·μ ν΄λκ°λ€. μ°κ΅¬μλ μ‘°ν©μλ€μ΄ μ΄λ¬ν κ²½νμ λ°νμΌλ‘ νμ±νλ νμ°μ΄, κΈ°μ‘΄ μμ₯μ μν₯λ ₯μ λΌμΉ μ μλ μ€μ²μΌλ‘ ν΄μλμ΄ μ¨ μ€λ¦¬μ μλΉλ₯Ό μμ₯μ μλ‘κ² μμ±νλ μ€μ²μΌλ‘ νμ₯νκ³ , μμ₯μ νμ½μ΄λΌλ μμ λ₯Ό λ³λ κ²μ μ£Όλͺ©ν κ²μ΄λ€.
ννΈ, νμ°μ μμ΄μΏ±μ μ¬μ
κ³Ό μ‘°μ§μ κ·λͺ¨κ° κΈμ¦νκ³ μ΄ν΄κ΄κ³κ° 볡μ‘ν΄μ§λ©΄μ λ€μν μμΈλ€λ‘ μλνκ³ μλ€. μλμ ν¬κ² μ¬μ
κ³Ό μ΄λ λ μΈ‘λ©΄μμ μ΄ν΄λ³Ό μ μλ€. λ¨Όμ μ¬μ
μ μΈ‘λ©΄μμ μμ΄μΏ±μ μμ€μ λ€λ₯Έ μΉνκ²½Β·μ κΈ°λ 먹거리 μ¬μ
체μ κ²½μ κ΄κ³μ μλλ°, μ‘°ν©μλ€μ μΉνκ²½Β·μ κΈ°λλ²μΌλ‘ μΈν΄ λͺ¨μμ΄ κ³ λ₯΄μ§ μμ λ¬Όνμ μλΉν μ±
μμ λΆκ³΅ννκ² κ²½ννκ±°λ, μμ΄μΏ±κ³Ό λ€λ₯Έ μνμ΄ λ립νλ©΄μνμ°μ μ μ§νλ λ° κ³ μΆ©μ κ²ͺλλ€. λ€μμΌλ‘ μ΄λμ μΈ‘λ©΄μμ μΌλ° μ‘°ν©μλ³΄λ€ μνμ΄λμ μ κ·Ήμ μΌλ‘ μ°Έμ¬νλ νλκ°λ€μ μμ μ μλ°μ μΈ λ¬΄λ³΄μ νλμ΄ μκΈμ λ°λ μ¬λ λ
Έλλ§νΌ μκ°κ³Ό λ
Έλ ₯μ μꡬνμ¬ κ³Όμ€νκ² λκ»΄μ§κ±°λ, νλκ°λ‘μμ 주체μ±μ΄ μ½νλ λ νλμ μ§μν μ§λ₯Ό κ³ λ―Όνλ€. μ°κ΅¬μλ μ΄μ²λΌ μ‘°ν©μλ€μ΄ νμ°μ νμ±νλ κ³Όμ μμ κ²ͺλ κ°λ±κ³Ό μ΄λ₯Ό 극볡νλ €λ μλλ₯Ό μ΄ν΄λ³΄κ³ , νμ°μ μ§μκ°λ₯μ±μ λν΄ λ
Όμν΄ λ³Ό κ²μ΄λ€.
μμ΄μΏ± μ‘°ν©μλ€μ΄ μνμ΄λμ μ€λ¦¬μ μλΉλ‘ νμ°μ νμ±νλ κ³Όμ μ, κΆκ·Ήμ μΌλ‘ μ‘°ν©μμΌλ‘μ λ릴 μ μλ μμ μ 맑μμΌ ν μ±
μ κ°μ κ· νμ λ§μΆλ κ³Όμ μΌλ‘ λ³Ό μ μλ€. μ‘°ν©μλ€μ μ΄ κ³Όμ μμ νλμ‘°ν©μ κ°μΉ μ€ νλμΈ λ―Όμ£Όμ£Όμλ₯Ό μ€ννκΈ° μν΄ λ
Έλ ₯νκ³ μμΌλ©°, νλμ νκ²½λ κ·Έμ λ°λΌ λμμμ΄ λ³ννκ³ μλ€.This study explores how iCOOP Consumer Cooperative (hereafter referred to as iCOOP) members construct Hyeopyeoanbased on Ethical Consumption Practices. Hyeopyeoanmeans cooperative solidarity and it is originated from activistshistoried cooperative relationships in Wonju. Wonju is the famous city in Gangwon province, Korea for political, economic and social movements since 1960s. I will redefine Hyeopyeoan as iCOOP consumer members cooperative relationships with producers and staffs in iCOOP to research its meaning deeply.
iCOOP members started Consumer Cooperative Movement (hereafter Consumer Co-op Movement) since 1997. They have pursued Ethical Production and Ethical Consumption based on the co-running business by consumers and producers, and tried to solve their problems in life. The first Korean Consumer Co-op Movement spreaded in 1920s by Joseon people, who yearned for political and economic independence from Japanese colonial rule. Their movement was reborn as Consumer Co-op Movement through direct transaction between producers (organic farmers) and consumers in 1980s, when various revolts against military dictatorship exploded. Among four Korean Consumer Co-op movement groups, iCOOPs leading founders were labor movement activists who sought to regional support base. They renovated movement by a new policy, Concentration of Business, Division of Organization. This policy was a core driving force for them to increase the organizational power of consumers and capital to popularize their movement. Currently, iCOOP shows the fastest growth in the number of members and the amount of sales takings among four Korean Consumer Co-op Associations. I will focus on iCOOP members Movement by their Ethical Consumption Practices and construction of Hyeopyeoan.
iCOOP members Ethical Consumption Practices are divided into three parts: Transaction, Verification and Study. At first, members practice 'Responsible Consumption' and 'Prepaid Purchase for Transaction' considering the long-term rationality effects. Next, members verify safety (credibility) of iCOOP products by physical experience, word-of-mouth and detailed product information. Finally, members familiarize themselves with 'active questioning speech' and discussions for Study. Through these practices, members build up both Ethical Consumers identity and iCOOP's organizational identity. I will see whether members Hyeopyeoan changes the existing meaning of Ethical Consumption, from the consumers influential market power to the consumers market creating power. Also, I will consider the metaphor, 'market is and agreement'.
Hyeopyeoan is fluctuating as iCOOPs business and organization is rapidly growing and interests conflicts are becoming diversified accordingly. The dynamics in Hyeopyeoan consists of two aspects: Business and Movement. For business, iCOOP members have difficulties when the responsibility of consuming ugly-shaped organic vegetables is unequally experienced or their viewpoints toward market competition come into conflict with other Consumer Co-ops. For movement, iCOOP activists agonize when their voluntary and unpaid activities become passive and overburdened. I will discuss sustainability of Hyeopyeoan based on members problems and countermeasures.
Ultimately, iCOOP members' construction of Hyeopyeoan can be understood as balancing freedom and responsibility as Co-op members. Members are trying to fulfill the value of democracy, one of the core values of Co-op. According to their practices, the scene of cooperation is changing continuously.β
. λ€μ΄κ°λ©° 1
1. μ°κ΅¬ λ°°κ²½κ³Ό λͺ©μ 1
2. μ΄λ‘ μ λ°°κ²½κ³Ό μ νμ°κ΅¬ κ²ν 5
3. μ°κ΅¬ κ³Όμ 11
β
‘. μμ΄μΏ±μ μλ‘μ΄ μνμ΄λ μμ¬μ νΉμ± 14
1. νκ΅ μνμ΄λμ κΈ°μκ³Ό μ΄λμ λ€ κ°λ 14
2. μμ΄μΏ±μ μλ‘μ΄ μνμ΄λ: μ¬μ
μ μ§μ€κ³Ό μ‘°μ§μ λΆν 18
3. μμ΄μΏ±μ μ¬μ
κ³Ό μ‘°μ§ νΉμ± 24
1) λ
μ μμ₯ λ§λ€κΈ° 24
2) μ‘°μ§ μ΄μ 34
β
’. μ€λ¦¬μ μλΉμ ꡬμ±κ³Ό νμ°μ ν λ 43
1. κ±°λ: μμ° κ³Όμ κ³Ό κ²°κ³Ό κ³ λ €νκΈ° 44
1) μ±
μμλΉ 45
2) μ맀μ μκΈ 48
2. κ²μ¦: κ²½νμΉ, μ
μλ¬Έ, μ 보 52
3. νμ΅: μν νλ²κ³Ό μ€λ¦¬μ μλΉμ 59
4. μκ²°: νμ°κ³Ό μμ₯ 65
β
£. νμ°μ μλ 69
1. μ¬μ
: μμ΄μΏ±κ³Ό μμ€μ κ²½ν© 69
1) μμ€μ μ νΉκ³Ό μ±
μμ νΈμ€ 69
2) μν κ° κ²½μ 74
2. μ΄λ: νλμ μλ―Έμ μ¬μμ° 81
1) λ΄μ¬μ 보μ 81
2) μ£Όλμ λμ 87
3. μκ²°: νμ°μ μ§μκ°λ₯μ± 92
β
€. λκ°λ©°: νμ°μ ν΅ν λ―Όμ£Όμ£Όμ μ€νμ κΈΈ 95
μ°Έκ³ λ¬Έν 99
Abstract 106Maste