This paper examined the formation and transformation of the landscape, focusing on the “modern heritage” handed over from the former Japanese Navy to the U.S. military in the postwar period. We looked at what characteristic landscape was created and practical transformation was made as it was preserved well during the historical time when the subject of use and management was reversed from the former Japanese Navy to the U.S. military. In particular, cultural resources were made around the military facilities of Sasebo, a movement of anti-半 state-led modern heritage in the 1990s, and we examined how the generational theory with Machizukuri's “regional operation” influenced the formation and utilization of the landscape in the region. As a result, the stage of the process of establishing an organic relationship between modernization heritage, cultural resource conversion, machizukuri, and landscape formation was identified. As such, it can be seen that Sasebo has been using the electric buildings remaining in the U.S. military base as a historical resource called modernization heritage until recently. It was found through the construction of the Albuquerque Bridge, which is not only a view of the “red brick” but also a building that does not take into account the local residents, can result in trapping the local residents in the memory of the pain of war and violence. Is the ambiguous situation in which an exchange bridge named after the sister city exists where the history of occupation and the memory of violence coexist a promise for the survival of peace? Is this a measure to secure the legitimacy of the occupation of the U.S. military? The failure of the conversion to a peace industry port city desired by the residents of Sasebo and the unilateral promotion of the state's policy of ‘modernization’ in disregard of the history of war and violence eventually resulted in the formation of contradictory local identities. Despite the construction of parks for citizens and the conversion of military facilities, Sasebo will no longer be able to escape from the local identity of the U.S. military and the military port city.

고대 민남은 관우 신앙을 통하여, 정신적 위안을 얻었고 구성원의 단결과 공동체의 결속을 유지하고자 하였다. 수백 년을 훨씬 상회하는 오랜 세월 동안 면면히 이어져 온 관우 숭배 문화는 현재까지도 민남에서 유효하다. 그런데 개혁개방 이후 관우 신앙은 단순한 민간신앙이나 종교로 그치는 것이 아니라, 선양하고 보전해야 할 전통문화의 범주로 포함되었다. 이는 관우 숭배 문화가 정치, 경제등 다양한 방면에서 당면한 문제를 해결하는 데 있어서 유용한 측면이 있기 때문이다. 민남은 대만인을 비롯하여 화교･화인의 원적지여서, 그들과 문화적 동질성이 크다. 그리고 관우는 일평생 漢室復興 혹은 유비의 천하통일을 위해 분투하였다. 또 민남의 상당수 관제묘는 바다 건너에 자리하고 있는 수많은 관제묘의 祖廟이다. 이러한 요소로 보건대 민남 관우 숭배 문화는 경제･정치 외교적 측면에서 활용도가 상당하다. 이를 포착한 중국 정부는 개혁개방 이후 과거와 다른 인식으로 민남 관우 숭배를 바라보게 되었다. 전통문화로 범주화하여 종교･신앙적 색채를 약화한 뒤, 경제와 정치에 유익한 수단으로 재해석하였다. 정치･경제･문화･사회적 환경의 변화에 따라, 중국 사회에서 민남의 관우 문화는 이전과 달리 인식되었고 또 과거와 구분되는 함의를 가지게 되었다. 민남 관우 문화를 현대적으로 활용한 실례인 海峽兩岸(福建東山)關帝文化旅遊節은 개혁개방 이후 관우 문화에 대한 재해석에 기반하여 진행되고 있다. 문화제는 종교 행사 외에도 음악과 미술 분야의 문화 행사, 무역 박람회나 투자설명회와 같은 경제 활동, 양안 단체의 교류 활동 등의 프로그램으로 구성된다. 근래에 와서는 문화제의 주제를 통하여 양안 통일을 노골적으로 강조하는 추세를 보인다. The worship of Guan Yu originally originated from the Central Plains region, but it spread to the Minnan regions through immigrants from Central Plains region. Initially, Guan Yu was revered in a similar manner to Central Plains region, being regarded as a god of war, wealth, and protection against evil spirits. However, over time, distinct characteristics emerged that differentiated it from other regions. Influenced by the local context of the Minnan region, the worship of Guan Yu developed its own unique features. Due to the significant reliance on the sea for livelihoods and the large population of overseas migrants, the worship of the sea god was added, and due to historical events involving migration, Guan Yu became a ancestral god in this place. Additionally, due to the high proportion of the population engaged in maritime trade, the divine protection of merchants and wealth took on particular importance here. In ancient times, the people of the Minnan region found spiritual solace and sought to maintain unity and cohesion within their communities through the worship of Guan Yu. The culture of worshiping Guan Yu, which has been sustained for centuries, remains prevalent in the Minnan region to this day. However, since the era of reform and opening up, the worship of Guan Yu has not merely remained a folk belief or religion but has been encompassed within the category of traditional culture to be promoted and preserved. This is because the culture of Guan Yu worship proves useful for addressing various issues faced by government authorities, including politics and the economy. The Minnan region, including Taiwan, has a high degree of cultural similarity with the Han Chinese and overseas Chinese. Moreover, Guan Yu devoted his life to the restoration of the Han dynasty or the unification of the empire under Yu Bei. Additionally, many ancestral shrines in the Minnan region are the ancestral temples of numerous shrines located across the sea. With these elements, the Guan Yu worship culture in the Minnan region proves to be significant in economic, political, and diplomatic aspects. Recognizing this, the Chinese government has adopted a different perspective on the worship of Guan Yu in the Minnan region since the era of reform and opening up. It has categorized it as traditional culture, attenuating its religious connotations, and reinterpreting it as a beneficial means for economic and political ends. As China undergoes changes in its political, economic, cultural, and social environments, the Guan Yu culture in the Minnan region is perceived differently and holds implications that distinguish it from the past. An example of modern utilization of Minnan Guan Yu culture is the Cross-Strait (Fujian Dongshan) Guan Di Cultural Tourism Festival, which has been conducted based on a reinterpretation of Guan Yu culture since the era of reform and opening up. The cultural festival is composed of programs ranging from religious ceremonies to cultural events in music and art, economic activities such as trade fairs and investment forums, and exchange activities between organizations from both sides. In recent years, there has been a trend towards overtly emphasizing cross-strait unification through the themes of the cultural festival. 키워드열기/닫기 버튼

본 논문은 어민들의 어장이었던 센슈 앞바다에 간사이국제공항을 건설한 이후, 배후도시 린쿠타운 지역과인근 어촌지역 특히 규모가 가장 큰 이즈미사노시(泉佐野市)와 또 지역 활성화를 위해 가장 많은 프로그램을실시하는 센난군 다지리쵸(泉南郡田尻町) 등을 중심으로, 이 지역에서의 어촌이 소멸하지 않고 지속적으로 유지 발전될 수 있도록 개발한 자생력 방안에 대해서 분석했다. 간사이국제공항 건설로 린쿠타운은 관광 산업과 국제 무역을 중심으로 한 지역 경제의 성장을 촉진하고,이에 따라 지역 내 소상공인과 기업들의 활동이 활발해지고 일자리 창출이 증가했다. 관광객의 증가로 호텔,레스토랑, 쇼핑센터 등의 관광 시설이 확장되었으며, 지역의 자연과 문화를 체험할 수 있는 기회가 제공되었다. 한층 국제 의료 교류 거점을 구상하고 「쿨 재팬 프론트 구상」을 내세워 지역활성화와 브랜드력 향상에힘썼다. 반면, 인근의 어촌지역은 간사이국제공항이 들어서고 어획량이 감소를 하자 어민들의 생활을 향상시키기 위한 방법으로 이즈미사노시 어협이 주축이 되어 어민들이 갓 잡은 생선을 아오조라 시장에 판매를 실시했다. 그 결과 지역민은 물론이고 타지역과 외국인들에게도 인기가 있어 공항 방문객들의 관광지로서의 효과도 창출되었다. 또 다지리어항도 간사이국제공항 건설 이후 가장 활발한 지역 활성화를 위한 프로그램을 실시한 곳 중 하나이다. 일요일 아침시장과 어업체험, 해물 바비큐, 가공사업 및 낚시터 사업, 그리고 마리나 사업과 수상바이크 정고 사업 등 다양한 활동이 이루어지고 있으며, 지속적인 관광객 유치와 지역 발전을 위한 노력을 기울이고 있다는 것을 알 수 있었다. This paper analyzes the self-sustaining measures that have been developed to ensure that fishingvillages in the area do not disappear and continue to develop after the construction of KansaiInternational Airport off the coast of Senshu, a former fishing ground for fishermen, with a focus on thehinterland city of Rinku Town and nearby fishing villages, particularly Izumisano(泉佐野市) City, thelargest town, and Tajiricho, Sennan County(泉南郡田尻町), which has implemented the most programs torevitalize the area. With the construction of Kansai International Airport, Rinku Town has been able to stimulate the growthof the local economy centered on tourism and international trade, which has led to increased activity andjob creation for local small businesses and companies. The increase in tourists has led to the expansionof tourist facilities such as hotels, restaurants, and shopping centers, and provided opportunities toexperience the local nature and culture. In addition, the city has been working to revitalize the area andenhance its brand by creating a center for international medical exchanges and promoting the “Cool JapanFront Initiative.” On the other hand, in the nearby fishing village area, the fish catch declined after theconstruction of Kansai International Airport, and as a way to improve the livelihoods of fishermen, theIzumisano City Fisheries Cooperative took the lead in selling freshly caught fish to the Aozora Market. As a result, the area has become popular not only with locals but also with people from other regionsand foreigners, creating a tourist attraction for airport visitors. Tajiri Fishing Port has also been one of the most active local revitalization programs since theconstruction of Kansai International Airport. Various activities such as Sunday morning markets, fishingtrips, seafood barbecues, seafood processing and fishing grounds, as well as marina and water bikeanchorage businesses are being carried out, indicating that efforts are being made to continue to attracttourists and develop the region.

This study frist examines the establishment of Gyeongsang-jwasuyeong , currently Suyeong-dong, Busan, where the Gwangalli Eobang Festival is held, and the activities of the Gyeongsang Left Navy to analyze how the region’s history and cultural characteristics are faithfully resected in the programs of the Gwangalli Eobang (Fishing Village) Festival. Next, it explores the inheritance of naval and fshing folk culture from a humanistic perspective based on the characteristics and past Gwangalli Eobang Festivals and the five major programs. Lastly, the study proposes methods to enhance the efficiency of the Gwangalli Eobang Festival as a marine cultural tourism event. The Gwangalli Eobang Festival aims to preserve and develop the unique traditional culture and noble spirit that embody the cooperation of Korean ancestors. It focuses on the fishing cooperatives called “Eobang (Fishing Villages)” formed by the naval forces and fishermen during the Joseon Dynasty. This study examines the five major programs of the Gwangalli Eobang Festival, which are based on the traditional naval and fishing folk culture.

본 연구에서는 일본 요코하마(横浜)를 중심으로 후발이민국가의 해역도시가 품는 이민의 ‘기억’을 이민박물관을 포함한 도시의 ‘기억’이라는 측면에서 고찰하였다. 분석의 결과, 요코하마의 이민의 ‘기억’은 근현대 요코하마항(横浜港)의 발자취를 바탕으로 한 미나토미라이21(みなとみらい21)의 장소성에 기대어 구현되고 있음을 알 수 있었다. 특히 신항지구의 “근대 항만의 발상지”로서의 장소성은 19세기 말부터 시작된 일본인 이민의 역사와 적극적으로 교차한다. 결과적으로 요코하마에서 이민의 ‘기억’은 요코하마항에서 바다를 건넜던 선구자인 디아스포라의 흐름, 그리고 그들과의 인적, 물적 네트워크로서 상기, 공유되었다. 그리고 이러한 일본인 이민의 떠나감의 ‘기억’과 이어짐의 ‘기억’이 글로벌화 속 진행된 도시 재개발 과정 속에서 발굴되었다는 점에도 주목할 필요가 있다. 신항지구는 개항에서 시작하여 발전해 온 요코하마항, 나아가 요코하마의 역사를 계승하는 공간으로서 설정되어 개발이 추진되었으며, 이 과정에서 새롭게 재구성, 확립된 도시의 정체성과의 연동 속에서 이민의 ‘기억’ 또한 활발하게 소환된 것이다. Focusing on Yokohama, Japan, this study examined the ‘memory’ of migration held by port cities in later comers of immigration countries from the perspective of the ‘memory’ of cities including migration museums. As a result of the analysis, it was found that Minato Mirai 21's sense of place, based on the modern history of Yokohama Port, was embodied in the 'memory' of migration. In particular, the new port district’s sense of place as the “birthplace of modern ports” actively intersects with the history of Japanese migrants that began in the late 19th century. As a result, the ‘memory’ of migration in Yokohama was recalled and shared as the flow of the diaspora, the pioneers who crossed the sea from the Yokohama Port, and the human and material networks with them. It is also worth noting that these ‘memories’ of Japanese migrants’ departure and ‘memories’ of connection were discovered during the urban redevelopment process that took place amidst globalization. The development of the new port district was promoted as a space to inherit the history of Yokohama Port, and further Yokohama, which has started since the opening of the port. In this process, the ‘memory’ of immigration was also actively recalled in conjunction with the newly reconstructed and established identity of the city.

이 연구는 구(舊)일본해군의 군사적 요충지 역할을 맡은 군항도시 사세보(佐世保)가 관광도시로 전환되는 과정에 기반을 두고 있다. 사세보는 1889년 7월 진수부(鎮守府)가 개청된 이래 군사 전략적 요충지로 자리잡았다. 1946년 다나카 마사스케(田中正輔) 시장의 취임 이후, 군항도시의 이미지를 벗고자 평화산업항만도시의 실현을 위해 관광산업을 추진하였고 사세보 주변 해역을 포함한 서해 일대를 국립공원으로 지정받기 위해 최선의 노력을 다했다. 하지만 사이카이(西海)국립공원 지정 논의가 한창 진행된 시기인 1950년 한국전쟁이 발발하였고 미국에 의해 일본의 재무장을 촉진 시키는 계기가 된다. 1950년 7월 맥아더에 의해 해상보안청이 설치되었고 그 총감부가 사세보에 배치된다. 니시오카(西岡) 현(県)지사와 다나카(田中) 시장은 지역경제를 고려하여 군상(軍商)항이라는 두 마리 토끼를 잡겠다는 목표로 의지를 표명했다. 1955년 여러 난관을 뚫고 서해 일대가 만장일치로 국립공원 1순위로 결정되었고 3월 16일 정식으로 지정되었다. 본 논문은 사세보시가 군항도시에서 관광도시로 전환하기 위하여 추진했던 사이카이(西海)국립공원 유치 활동과 지정 과정을 고찰하고자 한다. 아울러 동아시아의 역사 속에서 사세보라는 군항도시가 평화산업항만도시로 변천되어가는 과정을 규명하고자 한다. Sasebo has been established as a military strategic point since the opening of the Ministry of Chinju-fu in July 1889. Since the inauguration of Mayor Masasuke Tanaka in 1946, the tourism industry has been promoted to realize a peace-industry port city in order to shed the image of a military port city, and the West Sea area, including the waters around Sasebo, has made every effort to be designated as a national park. However, the Korean War broke out in 1950 during the height of discussions on the designation of a Saikai national park, and it served as an opportunity to promote Japan's rearmament by the United States. The Maritime Security Agency was established by MacArthur in July 1950, and its general superintendent was assigned to Sasebo. The prefectural governor of Nishioka and the mayor of Tanaka expressed their will to catch two rabbits, port of a military and commerce, in consideration of the local economy. Through various difficulties in 1955, the West Sea area was unanimously decided as the first national park and was officially designated on March 16. This paper intends to consider the activities that Sasebo City promoted to convert from a military port city to a tourist city and the process of designation of Saikai National Park. In addition, in the history of East Asia, I would like to investigate the process of transforming a military port city called Sasebo into a peace industry port city.

본 연구에서는 ‘도쿄 쓰레기 전쟁(東京ゴミ戦争)’을 전후한 고도 경제 성장기 일본, 그 중에서도 도쿄의 쓰레기 문제를 해역 공간에 주목하여 살펴보았다. 고도 경제 성장기 도쿄에서는 늘어난 인구만큼 쓰레기 또한 급증하였고, 이를 바다에 가져가 버리면서 매립하는 것, 즉, 해면(海面) 처분장의 이용은 최대의 해결법이자 유일무이한 방법으로 인식되었다. 그 결과 도쿄만(東京灣)에는 쓰레기 섬들이 탄생하게 되는데, 이들에게는 ‘꿈의 섬’, ‘젊은 섬’, ‘바다의 숲’과 같이 미래 지향적이고 자연 친화적인 이름이 붙여졌다. 주목해야 할 사실은 이러한 이름이 함축하듯이 쓰레기 섬들은 새로운 ‘땅’으로서의 가능성만을 강조하는 탈역사적인 방향으로 재생을 요구받았다는 사실이며, 이 과정에서 해역은 결국 인간이 ‘다룰 수 있는’ 공간으로 자리매김한다. 경제력과 기술력을 바탕으로 해역의 일부를 인간의 입장에서 적정하게 폐기물을 위해 사용하고, 사용이 끝난 후에는 다시 인간이 원하는 방향으로 새롭게 ‘땅’으로서 이용하겠다는 발상인 것이다. 이는 결국 인간과 환경의 분리, 그리고 전자를 우위에 놓은 결과물이기도 하다. 도쿄만에는 지금도 더욱 거대한 쓰레기 섬이 만들어지고 있다. 따라서 이와 같은 끊임없는 해역의 희생과 재생의 과정이 어떠한 논리와 발상으로 이뤄지는지 계속해서 비판적으로 지켜봐야겠다. In this study, the garbage problem in Japan, especially Tokyo, during the period of rapid economic growth before and after the ‘Tokyo Garbage War’, was examined in relation to the sea region. During the period of rapid economic growth in Tokyo, waste also surged as much as the increased population, and landfilling by taking it to the sea, that is, the use of a sea surface disposal site, was recognized as the best solution and the only way. And as a result, garbage islands were created in the Tokyo Bay, and all of these garbage islands in the sea region had future-oriented and nature-friendly names such as Dream Island, Young Island, and Sea Forest. It should be noted that, as these names imply, garbage islands have been required to be regenerated in a de-historic direction that only emphasizes their potential as a new ‘land,’ and in this process, the sea region eventually becomes a space that humans can manage/handle. Garbage islands in Tokyo Bay are the result of the idea that humans will appropriately use part of the sea region for waste based on the development of economy and technology, and use it as a new ‘land’ in the direction humans want after use is over. This is also the result of separating humans from the environment and then thinking human-centered and superior. In Tokyo Bay, garbage islands are still being built on a larger scale. Therefore, it is necessary to continue to critically watch what logic and ideas such as this constant process of sacrifice and regeneration in the sea region is carried out.

This study aims to examine the opinions of the public on sustainable marine activities and experiences through the results of a comprehensive marine cultural awareness survey conducted in 2023. Marine activity experience is to let you know the sea. After all, the space for marine experience will be a workplace for someone and a very important space for marine education. Therefore, the place of marine activity experience is an open space, not a dead space, and it is a relaxing space for all Koreans to feel and experience in the ocean. In this paper, I looked at the marine experience activity index among the Pukyong Maritime Index items. As a result, marine experience and marine-related activities were the highest. Next, the marine culture experience showed the highest information acquisition through marine-related mass media. Nevertheless, marine experience activities are still low. This is because the demand for marine experience activities has not recovered from the influence of Covid-19. There was also a difference in consciousness depending on the presence or absence of sea-related occupations. People in the past or present occupations related to the sea tend to have frequent marine experience activities and consume a lot of marine content .In fact, marine activity experience mainly corresponds to nature-friendly outdoor activities, not indoor activities. However, it is a high-risk activity compared to other hands-on activities. How to resolve these risks is destined to be solved by future marine activity experiences.If the image of marine activity experience is not removed, sustainable marine activity experience or marine tourism will not be activated. In this regard, a solution is necessarily needed through cooperation with the government and local governments.

본 논문은 부(負)의 역사문화유산과 다크투어리즘에 대해 설명하고, 그 구체적 사례로 일본의 히로시마 원폭 돔과 그 주변의 평화시설에 대해 분석하였다. 본 논문을 통해 근대 역사문화유산이 주로 해역에 위치하고 있다는 특징을 파악할 수 있었다. 해역 역사문화유산을 파악하는 방법으로는 전쟁의 상흔이 있는 곳의 부(負)의 역사문화유산 건축물 역사를 통해 살펴보는 것이 바람직하다. 왜냐하면 과거를 돌아보고 앞으로의 미래를 준비함으로써 향후 해역문화유산을 보유한 지역의 관광 활성화를 도모할 수 있기 때문이다. 지금까지 연구는 밝고 찬란한 세계문화유산에 초점이 맞추어져 왔지만 이 논문에서는 비교적 관심이 적고 버려진 부(負)의 역사문화유산에 대해 살펴보았다. 구체적 일본 사례를 통해 부(負)의 역사문화유산이 어떻게 지역부흥과 발전에 기여하며, 미래 관광자원으로 역할을 하는지에 대한 좋은 사례가 되었다. This paper explains negative historical and cultural heritage and dark tourism, and analyzes Japan's Hiroshima Atomic Bomb Dome and its surrounding peace facilities as specific examples. It was also possible to grasp the characteristics that modern historical and cultural heritage is mainly located in the sea region. As a way to identify historical and cultural heritage in the sea region, it is desirable to look at the negative history of historical and cultural heritage buildings in the place where the scars of the war are. This is because by looking back on the past and preparing for the future, it is possible to promote tourism in areas with historical and cultural heritage in the sea region in the future. Until now, research has focused on bright and brilliant World Heritage sites. However, in this paper, we looked at negative historical and cultural heritages that were relatively less interested and abandoned. Through specific Japanese examples, it became a good example of how negative historical and cultural heritage contributes to regional revival and development and plays a role as a future tourism resource.

복건성 장주시 동산에 위치한 銅陵關帝廟는 중국 4대 관제묘 중 하나로 꼽힌다. 동산은 중원으로부터 한참 떨어진 곳이며, 관우 생전 그 어떤 접점도 없었다. 하지만 이곳은 중원문화, 민남문화, 해양문화가 서로 융합하여 다채롭고 독특한 새로운 관우문화를 자랑한다. 본고는 福建省 漳州 東山에 관우문화가 유입되고 정착되는 과정 및 그 특징 등을 살펴보고자 한다. 이는 관우문화의 다양성을 도출하고 중국 동남 연해지역의 문화를 이해하는 단초를 제공할 수 있을 것이다. Dongshan is a locale where Central Plains culture, Minnan culture, and maritime culture converge, giving rise to a distinctive and diverse Guan Yu culture. In his lifetime, Guan Yu had no association with Dongshan or the Minnan region, and no maritime-related stories are attributed to him. Nevertheless, in Dongshan, situated on the southeast coast, a Guan Yu worship culture akin to that in other regions prevails. Despite potential differences in scale, every household features an altar dedicated to a Guan Yu statue. During significant occasions such as the Spring Festival, Guan Yu's birthday, or his day of ascension, Dongshan residents frequent temples to conduct memorial services, seeking peace and prosperity for their families. Guan Yu has historically been a revered figure for Dongshan residents, with a well-established cultural history. Despite the absence of personal connections between Guan Yu and Dongshan during his lifetime, the establishment of the Guan Yu faith in this region prompts questions about its origin. Additionally, how has the Dongshan Guan Yu worship culture persevered to the present day? This study seeks to scrutinize the history and distinctive features of the Dongshan Guan Yu culture and analyze its implications. By doing so, it aims to serve as a foundational exploration into the diverse facets of Guan Yu culture and contribute to the comprehension of the cultural landscape of the southeastern coastal region of China.

In the 21st century, some argue for deglobalizationfrom a negative perspective on globalization, while others argue that it is re-globalization and that the direction and content of globalization need to be adjusted. As a way to create thinking for new globalization from the latter point of view, this article reviewed the changes and search for sea cities in the region toward globalization in the late 20th century, targeting East Asia and the space of the sea. The reason for paying attention to this region is that the key to the way and content of globalization, which will change in the future, is to realize symbiosis (coexistence) globally. In other words, the meaning of regionalism in East Asia and the network of the people of the sea for the resilience of nature were considered important as an experimental site. As such an example, we looked at the promotion of globalization of Hong Kong and Busan by paying attention to mobility (construction of a new airport), the marine environment, and the residents of the sea. In particular, the construction of a new airport in Busan, the hosting of the expo, and the initiative of the Busan Metropolitan City are all things in the future. Therefore, we pointed out that Busan's change requires efforts to form a maritime network and maritime governance from below that promotes deglobalization, deindustrialization, global solidarity for blue economy, environmental protection, and the resilience of the sea, while considering the issues of re-globalization, eco-friendliness and sustainability. This will serve as a yardstick to gauge whether East Asia and the sea region, which world-class scholars pay attention to, can have a status as a subject and center of concern for the future of the world.

본 연구에서는 해양문화 관광콘텐츠를 개발하여 지역을 활성화한 한ㆍ중ㆍ일 어촌의 사례를 살펴보았다. 어촌은 전통적으로 어업을 통해 생계를 유지해왔다. 그러나 해양 생태계 악화로 인한 어족자원 고갈, 탈어촌(脫漁村) 현상 등으로 인해 소득 기반이 약화되면서 새로운 산업구조가 형성되었다. 즉, 어촌 지역에서 오랜 기간 형성된 고유한 문화를 관광 콘텐츠로 활용하는 것이다. 어촌에서 이루어지는 이러한 관광 콘텐츠화의 핵심은 ‘해양문화’로서 특히 어촌의 근간을 이루는 전통어업, 어촌의 역사와 관련된 콘텐츠들이 전시, 축제, 체험 등 다양한 형태로 활용되고 있다. 이들 사례에 대한 고찰을 통해 두 가지 측면의 의미를 발견할 수 있다. 우선 어촌의 전통 어업, 역사 등의 해양문화 콘텐츠 개발을 통해 사라져가는 전통 어업과 해양문화를 현대적 방식으로 보존, 전파, 계승하고 있다는 것이다. 그리고 이를 통해 어촌과 지역 정체성을 공고히 하고 어민들의 공동체 의식을 강화하고 있음을 살펴보았다. 본 연구는 향후 도시화하는 어촌 지역의 문화적 특색을 관광콘텐츠화하여 현대적으로 재해석, 보존하는 작업에 활용할 수 있는 시사점을 제공하였다. This study examined the cases of fishing villages in Korea, Japan, and China that have activated local tourism by developing marine cultural contents. Fishing villages have traditionally lived by fishing. However, a new industrial structure was formed as the income base weakened due to the depletion of fish stocks and the decrease in fishermen. They use their own culture as tourism contents. The contents related to the traditional fishing of fishing villages and the history of fishing villages are used in various forms such as exhibitions, festivals, and experiences. The meaning of two can be found through this case study. First of all, it is preserving and inheriting the disappearing traditional fishing and marine culture in a modern way through the development of marine cultural contents such as traditional fishing and history of fishing villages. And The fishing villages and regional identities are solidifying and strengthening the sense of community among fishermen. Through this study We knew the culture of fishing villages could be converted into tourism contents and used for modern reinterpretation and preservation.

본 연구에서는 일본 후쿠오카시에 소재한 문해 교육 기관인 요미카키교실(読み書き教室)의 상호문화 감수성(Intercultural Sensitivity) 교육의 실제 사례를 수집, 분석하였다. 그리고 실제 사례를 통해 일본 사회에서 생활하고 있는 다문화 구성원들의 삶과 문화 적응 양상을 고찰하였다. 교육 사례 수집을 위해 구성원 및 교사를 대상으로 설문 조사와 개별 인터뷰를 세 차례 진행하였다. 그리고 요미카키교실(読み書き教室)에서 간행된 문헌 자료 및 구성원들이 제작한 문집, 학교 커리큘럼, 활동지 등을 분석하여 상호문화 감수성 교육의 전개 양상을 살펴보았다. 요미카키교실(読み書き教室)은 1997년 개교 당시 구성원이 대부분 재일한인이었다. 2000년대 이후 일본이 다문화사회로 진입하면서 구성원도 중국인, 필리핀인, 네팔인, 일본계 브라질인, 일본계 페루인 등으로 다양해졌다. 따라서 이 기관에서는 다문화 구성원의 문해(文解) 교육뿐만 아니라 일본 문화 적응을 위한 상호문화 감수성(Intercultural Sensitivity) 교육을 전개하였다. 본 연구를 통해 요미카키교실(読み書き教室)에서 실시한 교육이 다문화 구성원들을 일본 사회에 문화적으로 흡수, 통합하기 위한 교육이 아니라 이들과 상호작용하며 이들의 정체성을 공고히 하는 방향으로 전개되었음을 알 수 있었다. 또한 구성원들을 ‘외국인’이 아닌 지역에서 공생하는 ‘외국인 주민’으로서 인식하고 있었음을 살펴볼 수 있었다. In this study, actual cases of intercultural sensitivity education at the Yomikaki-Institute, a literacy education institution based in Fukuoka, Japan, were collected and analyzed. The Yomikaki-Institute has been operated mainly by private and local residents for 26 years since its opening in 1997. Most of the members of the Yomikaki-Institute were Koreans in Japan at the time of its opening. As Japan entered a multicultural society after the 2000s, its members diversified into Chinese, Filipino, Nepalese, Japanese Brazilians, and Japanese Peruvians. In addition to literacy education for multicultural members to adapt to Japanese society, this institution has provided intercultural sensitivity education for adaptation to Japanese culture. It was found that the education conducted in the Yomikaki-Institute was not aimed at culturally absorbing and integrating multicultural members into Japanese society, but rather at interacting with them and solidifying their identity. It could be seen that the members were recognized as 'foreign residents' who lived in symbiosis in the region, not as 'foreigners'.

본 연구에서는 한·일 한국어 평가 도구, 한국어능력시험(TOPIK), 한글능력검정시험, 일본 대학입학공통시험의 한국어 시험의 읽기 텍스트에 나타난 문화 항목을 비교, 분석하였다. 특히 최근 한국 문화에 대한 관심의 증가가 한국어 평가 도구의 문화 항목 구성에 어떠한 영향을 미쳤는지 살펴보았다. 그 결과, 읽기 텍스트에서는 최근 한국 사회에서 발생하고 있는 사회 문제를 규제하기 위한 법과 제도들을 다루고 있었다. 1인 가구의 증가와 'MZ세대, 1코노미'와 같은 새로운 세대의 등장으로 한국 사회에 새로운 문화 현상이 발생하고 있으며, 변화하는 현대 한국 사회와 문화를 반영한 읽기 텍스트가 많았다. 그리고 한국 문화 형성의 주체로서의 한국인들을 다루고 있는 것도 알 수 있었다. 따라서 한국 문화에 대한 관심이 한국어 평가 도구의 읽기 텍스트 문화 항목 구성에 일정 부분 영향을 미친 것으로 보이며, 문화 항목의 폭 또한 넓어졌음을 알 수 있었다. In this study, the Cultural Items appeared in the reading texts of the Korean language test of the Korea-Japan Korean Language Assessment tools, the Korean Language Proficiency Test (TOPIK), the Hangeul Language Proficiency Test, and the Japanese University Entrance Test were compared and analyzed. In particular, we also looked at how the recent increase in interest in Korean culture affected the composition of cultural items in the Korean language Assessment tools. As a result, it can be seen that the reading text deals with the Cultural Items of laws and institutions to regulate recent social problems. And with the increase of single-person households and the emergence of new generations such as the "MZ Generation, 1 Economy," new cultural phenomena are occurring in Korean society. There were many reading texts reflecting the changing modern Korean society and modern Korean culture, and it was also found that it deals with Koreans who emerged as subjects of society and culture. It is supposed that the increased interest in Korean culture through this study has had some influence on the selection of the topic of reading text in the Korean language Assessment tools. And Cultural Items have been broadened in the reading text.

본 논문은 가덕도신공항 건설을 앞두고 신공항 부지인 대항동에서의 전통어로인 육수장망(陸水張網)을 이용한 숭어들이 어로법이 사라지고 또한 어업을 해오던 어민들이 앞으로 어떤 삶을 살아야 할 것인가? 라는 문제의식에서 시작했다. 가덕도신공항건설을 하면서도 어민이 같이 살아갈 수 있는 방법모색의 하나로 공생을 제언했으며, 이와 같은 방안의 하나로서 지속가능발전노력에 바탕을 두고 건설한 간사이국제공항에 대한 선례를 고찰했다. 즉, 먼저 간사이국제공항 건설배경 및 특징에 대해서 고찰함으로써 공항이 건설된 이후에도 건설 전과 비교해서 어획량에 대폭의 차이점이 없는 이유를 밝혔다. 다음으로 간사이국제공항과 배후지 건설 전후 실제 바다에서 고기잡이를 생계로 해오던 주위 주민들의 어업실태에 대해서 분석했다. 마지막으로는 가덕도신공항 건설을 앞두고 예정부지 및 그 배후지역에 살고 있는 어민들이 소멸하지 않고 신공항건설과 함께 공생할 수 있는 방안에 대해서 검토를 해 보았다. 연구방법으로는 먼저 관련자료 및 사료를 참조하여 위의 사안들을 고찰했고 특히 간사이국제공항 주변 어촌지역에서 어로행위 및 어업협동조합 조합원인 어민들의 인터뷰를 통한 개별사례를 문서와 비교하면서 객관적이면서도 실증적으로 분석했다. 간사이국제공항에 관한 국외연구는 다수 이루어졌지만, 국내에서는 거의 연구가 진행되지 않았으므로 선행연구의 단서가 될 것이라고 사료된다. 특히 가덕도신공항 건설을 앞두고 공항과 어민이 함께 공생할 수 있는 방안으로 지속 발전하는 간사이국제공항을 사례로서 분석한 것은 학술적으로도 의의가 있다고 볼 수 있다. Ahead of the construction of Gadeokdo New Airport, this paper investigates the disappearance of mullet fishing methods using land-based long nets, a traditional fishing method, in Daehang-dong, the site of the new airport, and what kind of life will the fishermen who used to fish live in the future? It started with an awareness of the problem. Coexistence was suggested as a way for fishermen to live together while constructing Gadeokdo New Airport, and as one of these measures, the precedent of Kansai International Airport, which was built based on sustainable development efforts, was considered. In other words, by first examining the background and characteristics of the construction of Kansai International Airport, the reason why there was no significant difference in the amount of fish caught after the airport was built compared to before construction was revealed. Next, we analyzed the fishing conditions of the surrounding residents who made a living by fishing in the actual sea before and after the construction of Kansai International Airport and its hinterland. Lastly, ahead of the construction of Gadeokdo New Airport, we reviewed ways to ensure that the fishermen living in the planned site and its hinterland do not disappear but can coexist with the new airport construction. As a research method, the above issues were first considered with reference to related data and historical records, and in particular, individual cases were compared with documents through interviews with fishermen who were members of fishing cooperatives and fishermen in the fishing village area around Kansai International Airport, and the study was conducted objectively and empirically. analyzed. Although many overseas studies have been conducted on Kansai International Airport, little research has been conducted domestically, so it is believed that this will serve as a clue for prior research. In particular, the analysis of Kansai International Airport as a case study, which is continuously developing as a way for airports and fishermen to coexist ahead of the construction of Gadeokdo New Airport, can be considered academically significant.