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A Study of Creative Strategy through the Comparison among International Advertising Message Recognitions: Intended for Local Consumers in Korea, China, and United-States (국제광고의 메시지 인식 비교를 통한 표현전략 연구 : 한국·중국·미국 현지 대학생 소비자를 대상으로)

  • Rhee, Sang Hoon
    • Korean Journal of Communication Studies
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    • v.18 no.1
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    • pp.195-222
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    • 2010
  • This study is aimed at examining the degree in message recognitions with respect to the same global brand Ad. campaign intended for local consumers in Korea, China, and United-States, and applying the results to the forseeable message production of global Ad. campaigns. For this purpose, we conducted a survey by providing those consumers with Anycall Ads. of Samsung mobile phones, which were inserted in local printed advertisements. We concluded that the cultural and environmental differences of markets represent different degrees in message recognitions among these three countries. This result suggests that the localization based on local cultures and market situations is more important than the general standardization in the future global brand Ad. campaigns.

A Comparison of the Metanarrative and East Timor's Local Narrative in Indonesia under the Suharto's Regime (인도네시아의 메타내러티브와 동티모르의 로칼내러티브의 서술구조 비교)

  • Song, Seung-Won
    • Journal of International Area Studies (JIAS)
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    • v.15 no.1
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    • pp.155-180
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    • 2011
  • This paper aims at comparing the metanarrative and East Timor's local narrative in Indonesia during the Suharto's regime. Although these history writings have different political goals, the patterns of writings are ironically similar. Both of the history writings show strong nationalistic history writing patterns. Yet, in the writings, these histories place different interpretations on the historical events. In the metanarrative, local dynamics are seen through the diagrams of the nation and nationhood. This narrative finds the roots of the "ethnie" from some kingdoms in Java and Sumatra. These kingdoms, which throve based on the Hindu-Buddhist culture, achieved a territorial unity to a degree, covering some parts of Java and Sumatra. The glorious past disappeared with the advent of the colonial rule. The metanarrative then emphasizes the unity of the ethnic groups in the archipelago, which fiercely resisted against the colonial exploitation and oppression. By this, these ethnic groups were defined as "the masses," the collective identity, which had a same goal to achieve the national independence. In addition, some local histories, which took positive attitudes toward the European forces, were simply left out from the metanarrative. All the separatist movements taking place in the republic were also described as the anti-unifying forces. On the other hand, the goal of the history-writing in East Timor was to enhance the sense of nationalism and create the perception of the "East Timorese." The fundamental aim was the separation from Indonesia. In the narrative, the nationalist politicians overcame the problem of the non-existence of any memories of the glorious past with the awakening of the idea of "the imagined gloriousness of the past if there was no colonial rule." In addition, the narrative overemphasizes the memory of the colonial rule for 450 years under the Portuguese rule in order to stress the fact that it was the colony of Portugal, not of the Netherlands. Finally, the narrative shows how the East Timorese collectively fell to the status of slaves. By this, the political leaders of East Timor evoked the notion that it was recolonized by Indonesia, under which the East Timorese were demoted to the status of slaves. This notion of "slave-master" relationship then became the motives for the independence struggles in East Timor.

Long-term Effects of Change in Family Structure On Achievement During Transition to Adulthood : Focusing on the effect of parental divorce/death on health condition, depression and educational attainment (가족구조의 변화가 성인이행기 발달에 미치는 영향 : 주관적 건강상태, 우울, 교육성취를 중심으로)

  • Kim, Yeonwoo
    • Korean Journal of Social Welfare Studies
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    • v.41 no.4
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    • pp.225-246
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    • 2010
  • The family environment children are exposed to growing up greatly influences their future potential and achievements. Previous findings show that changes in family structure during childhood, particularly those resulting from divorce or death, cause lasting negative consequence that affect the child physically, psychologically, economically, and socially. Unfortunately, single-parent households are becoming increasingly common in Korea, nearly doubling to more than a million cases in the last two decades. Existing domestic and international studies of this area tend to focus on the short-term effects of growing up in a single-parent household. In addition, these studies group their samples in ways that result in findings that may be too broad or are not necessarily an accurate representation of the subjects. This study attempts to address some of these shortcomings by focusing on the long-term effects of how changes in family structure early in children's lives affect achievement during their transition to adulthood. In addition, it takes into account the development cycle the child is in at the time of family restructuring, and what kind of long-term effects result from that. In this analysis, we find that there are several cases of statistically significantly differences in domain achievement depending on the developmental stage the child was in when the parental divorce or death occurred. The findings indicate that changes in family structure during the infant/toddler period influence health condition and depression, while changes in family structure during middle-childhood and adolescence do not. Meanwhile, changes in family structure during any point in the developmental stages have negative effects on educational attainment, with the severity of these negative effects depending on when the family changes occur. The negative effect on educational attainment is most prominent when a change in family structure occurs during the infant/toddler period, followed by adolescence, then middle-childhood.

The Study on the Concept of Earthly Immortality of Daesoonjinrihoe, Yeoju Headquarters (대순진리회의 지상신선 세계관 연구- 여주본부도장을 중심으로 -)

  • Min, Byeong-sam
    • Journal of the Daesoon Academy of Sciences
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    • v.27
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    • pp.35-77
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    • 2016
  • All humans are subject to death, and this creates a motivation to construct theories regarding divine immorality (神仙思想) in order to satisfy the human desire (慾望) for eternal life (長生) and the avoidance of death(不死). In the concept of Earthly immortality (地上神仙) from Daesoonjinrihoe (大巡眞理會), devotees do not carry out their work in a deep mountain ranges far removed from human society. Instead, they cultivate themselves in Dao from within the human society (自身修道), chant incantation to benefit others, aspire towards immortal status (神仙), and promote harmony between divine beings and humans (神人調和) all without ever leaving human society. In the Yeoju Headquarters of Daesoonjinrihoe, members created a new place called a "Dojang (道場 temple complex)" to live as immortal humans in the here and now while they chant incantations (呪文) as an act of participation in the Immortal Realm of the Later World (後天仙境). Some key religious and fengshui (geomancy) oriented symbols used within the Yeoju Headquarters of Daesoonjinrihoe appear as follows: first, Cheonggye Tower (靑溪塔) represents faith in traditional astrology (星宿神仰) and reverence for the God of the Nine Heavens (九天上帝). Second, Daesoonjinrihoe (大巡眞理會) emphasizes the Saturn associated earth element from five phases (五行土星) and this represent the Later World due to numerological associations. Third, the Fengshui of the Yeoju Headquarters of Daesoonjinrihoe is a highly propitious (吉地) and also accentuates the Saturn associated earth element from five phases. Fourth, Yeongdae (靈臺) in the Yeoju Headquarters of Daesoonjinrihoe faces west where Jeungsan will come accompanied by other gods (神命). Fifth, the Yeoju Headquarters of Daesoonjinrihoe is in charge of property and receives happiness and prosperity (福祿) through its Fengshui. The Yeoju Headquarters of Daesoonjinrihoe is an earthly paradise for immortals (地上天國) forged to achieve the ultimate purpose of transforming its members into the Dotong (道通, those enlightened in Dao and thereby successful in their every endeavor) of the Later World. In accordance with Daesoon thought, the Saturn associated earth element from five phases is positioned in the middle of incantations, and Yeongdae, other architecture, and landscaping has all been arranged to correspond with Daesoon geomancy and numerology (後天數理).

A Study on the Change of Masks for Goseong Ogwangdae Play - Before and after the designation of intangible cultural assets- (고성오광대 연희용 탈의 변화 양상)

  • Nam, Jin-A
    • (The) Research of the performance art and culture
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    • no.41
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    • pp.257-284
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    • 2020
  • Goseong Ogwangdae started academic research in the late 1950s and was designated as a national intangible cultural asset in 1964. From the time of the academic survey to the time of designation, it was recorded as using paper masks, but when the recording image was filmed in 1965, it was already changed to wooden masks. In 1960, before being designated as an intangible cultural asset, the number of masks, which was 9 points, gradually increased to 19 points in 1964. It is necessarily included in the leper, Chorani, Malttuki, Cheongbo-Yangyang, Halmi, and Jemilju, but the character of the yangban is not yet clearly differentiated. Hwangbongsa and Sangju appeared as bare faces, and consumption, milling, Cheongbo-Yangyang are used together with Bibi and inspiration. It can be guessed that Bibi was not the appearance of a foreign object with horns as it is now, considering that Bibi and Madangsoi were used together. Since 1965, shortly after the designation, the whole of the Goseong Ogwangdae mask has been changed to a wooden mask. All the characters except for resident, courtyard, and top-of-the-line are wearing masks. Bibi, Hongbaek, and service masks have never appeared until 1964. The Yangban was changed to the closing ceremony with six people in the order of Won-Yangban, Baekje, Heukje, Cheongje, Hongbaek, and Jonggadoryong. Starting in 1969, the mask enters the stable period where the kind is the same as the present. Bibi-Yangban uses both the Won-Yangban and the Jemilju uses the Somu, but all other characters use the individual mask to use a total of 18 masks. The Yangbans are clearly differentiated, and a total of seven Yangban appear. The reason why the change in the type of mask and the expression of material is so large is that the first generation of mask makers died and the tradition of mask production was cut off, but there is also a cause of the extreme change in the environment of the drama that the performers who joined after the designation had to face. Also, it is closely related to the change of the times when the meaning and weight of masking in masking has changed. At that time, the performers were not so tied to the current concept of 'original form' that they preserved the appearance of the designated time. Originally, Goseong Ogwangdae was centered on improvisation dance, not the formalized dance as it is now, and there was a certain fluid aspect in the retelling, so it was flexible in the use of masks even before the designation of cultural assets. Strict rules did not apply in the details, as it was a self-sufficient play by the performers, not an offer event. The form and contents of this fluid play are changed to preparation for the performance while preparing for the folk art contest. As the subject of the contest in self-sufficient play, dance, costumes, and props became more and more colorful as well as dancing, costumes, and props. As a result, participation in the contest brought about changes in the overall performance and changed the mask, which was accepted within the preservation society.

Reconsideration of the Formation Process of Current Nagyangchun (현행 낙양춘의 형성과정 재고)

  • Yim, Hyun-taek
    • (The) Research of the performance art and culture
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    • no.43
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    • pp.79-120
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    • 2021
  • Nagyangchun is a Dangak that has been handed down to the present time with Boheoja as a Saak of the Song Dynasty which was introduced in the Goryeo Dynasty. The title and lyrics of Nagyangchun are conveyed in the Dangakjo of Goryeosa-akji and the Jeungbomunheonbigo. The remaining scores containing Nagyangchun include Akjangyoram, Sogagwonbo Vol.4 and Vol.6 of the Joseon Dynasty and Aakbu-akbo, the 6th Aaksaeng-gyogwacheol, Leewangjikaakbu-oseonakbo during the Japanese colonial period. Besides, the current melody of Nagyangchun is based on Hangugeumak and Gugakjeonjib published by the National Gugak Center. This paper aims to examine how Nagyangchun, which is currently being performed at the National Gugak Center, went through the process of change to have the same structure and form as it is now using these scores as a research subject. The study results are summarized as follows. First, the song of Nagyangchun, which was originally Saak but transmitted as an instrumental piece without lyrics, first appeared in the Hangugeumak Vol.16 and Gugakjeonjib Vol.7 published by the National Gugak Center in 1978 and 1979. In this process, the Janggu added by Kim Ki-soo is now disappearing and is replaced by Jwago. Second, though the five notes of 黃, 太, 仲, 林, and 南 have been maintained unchanged since the Akjangyoram, the pitch of 無/應 and 夾/姑, which appear once each, gradually rises and is unified into 應 and 姑 during the period of Aaksaeng-gyogwacheol or at the latest Leewangjikaakbu-oseonakbo, and reached the present. Third, the current melody of Nagyangchun consists of a structure in which the tones and range of each phrase rises within the form of Mijeonsa (a·b·c·d) and Mihusa (e·b'·c'·d'). Particularly, except for the a-type and e-type melodies, which are the introduction for the Mijeonsa and Mihusa, the remaining melodic types show a gradually descending structure within the corresponding phrase, so the structure of ascending and descending is generally in harmony. Forth, the Ganeum that appeared from Aakbu-akbo are currently classified into seven types, and they appear in ascending pitches of 2nd, 3rd, 4th, and 5th and play a role in smoothly or fluently connecting melodic progression. Fifth, after Akjangyoram, Nagyangchun, which had been handed down as an instrumental piece without lyrics, was restored in 1960 by Lee Hye-gu, and is being passed down as the form of male and female vocals added to the instrumental accompaniment. As a result of examining the current Nagyangchun, which was formed through the process of change after Akjangyoram, it was found that there were tasks that required reconsideration of the current Nagyangchun, which is being played at the National Gugak Center, such as the arrangement of Janggu, the identification of the key, and the investigation of the lyrics. When follow-up studies are continued in the future, it will be able to contribute to the cultural transmission of Nagyangchun.

Estimation of the Korean Yield Curve via Bayesian Variable Selection (베이지안 변수선택을 이용한 한국 수익률곡선 추정)

  • Koo, Byungsoo
    • Economic Analysis
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    • v.26 no.1
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    • pp.84-132
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    • 2020
  • A central bank infers market expectations of future yields based on yield curves. The central bank needs to precisely understand the changes in market expectations of future yields in order to have a more effective monetary policy. This need explains why a range of models have attempted to produce yield curves and market expectations that are as accurate as possible. Alongside the development of bond markets, the interconnectedness between them and macroeconomic factors has deepened, and this has rendered understanding of what macroeconomic variables affect yield curves even more important. However, the existence of various theories about determinants of yields inevitably means that previous studies have applied different macroeconomics variables when estimating yield curves. This indicates model uncertainties and naturally poses a question: Which model better estimates yield curves? Put differently, which variables should be applied to better estimate yield curves? This study employs the Dynamic Nelson-Siegel Model and takes the Bayesian approach to variable selection in order to ensure precision in estimating yield curves and market expectations of future yields. Bayesian variable selection may be an effective estimation method because it is expected to alleviate problems arising from a priori selection of the key variables comprising a model, and because it is a comprehensive approach that efficiently reflects model uncertainties in estimations. A comparison of Bayesian variable selection with the models of previous studies finds that the question of which macroeconomic variables are applied to a model has considerable impact on market expectations of future yields. This shows that model uncertainties exert great influence on the resultant estimates, and that it is reasonable to reflect model uncertainties in the estimation. Those implications are underscored by the superior forecasting performance of Bayesian variable selection models over those models used in previous studies. Therefore, the use of a Bayesian variable selection model is advisable in estimating yield curves and market expectations of yield curves with greater exactitude in consideration of the impact of model uncertainties on the estimation.

Transmission Pattern and Meaning of Gyeongbuk East Sea coast Byeolsingut matgut - Focusing on changes in social perception of gut and shaman (경북 동해안별신굿 맞굿의 전승 양상과 의미)

  • Ma, So-Yeon
    • (The) Research of the performance art and culture
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    • no.39
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    • pp.393-413
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    • 2019
  • As one of a shaman song to reveal features of the byeolsin rite, East Sea coast, Gyeongbuk, Korea is matgut have been discussed for a long time. The rite is held to greet other shamans who were invited by a village resident and the highest shaman to perform the rite. When there is no highest shaman in the village, or when the highest shaman lacks the ability to perform the exorcism, other shamans are invited if a person is required to meet the scale of the rite, which is a rite of passage to verify their abilities and to become a community, even while the byeolsingut is held. The best shaman team, or village Pungmul team, and shaman team, When the strings are between them, they play music and struggle with each other, and the strings are lifted, they greet the god of the game at the altar, and the shaman turns around and plays with the field. However, the process of greeting the shaman at the exorcism rite after 2000 and the procedure of "Paggi-bogi" in which shamans take turns singing songs are disappearing. In addition, although the village Pungmul team has participated in the rite as a welcoming party for the shaman team, the purpose of the rite, which is to greet the shaman, is also being tarnished by leaving the role of the village Pungmul team to the outside team. This is due to changes in the villagers' perception of gut and shaman. As in the old days, it was necessary to greet a shaman as a rite of worship, although it was not necessary to confirm its ability to perform the rite of the village, due to the disparity of status. However, after the shaman has been transformed from a 'mysterious' existence into an intangible cultural asset functional owner, the perception of shaman changes and the village confirms the shaman's ability through an intangible cultural asset certificate. In addition, the number of villagers who know the details of the rite is decreasing, and most of the tasks such as preparation and proceedings of the rite are delegated to the shaman to hold the byeolsingut, and the nature of the exorcism of the exorcism is changing.

Incidence of Fusarium Wilt of Sesame (Sesamum indicum L.) in Relation to Air Temperature (참깨 시들음병(病) 발병(發病)과 재배기간중(栽培期間中) 온도(溫度)와의 관계(關係))

  • KANG, S.W.;CHO, D.J.;Lee, Y.S.
    • Korean journal of applied entomology
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    • v.24 no.3 s.64
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    • pp.123-127
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    • 1985
  • Incidence of the Fusarium wilt caused by F. oxysporum f. sp. vasinfectum of sesame (var. Kwangsan) was remarkably influenced by seeding date and mean air temperature in the field of two or three year's continuous cropping with sesame in 1983 and 1985. Sesame were seeded on six different dates from April 20 to July 5. Air temperature was checked daily at the meteorological station near the experimental field. Low(1620C) and high temperature(2025C) periods were provisionally devided, based on every ten-day mean daily temperature during field experiment for last ten years, which corresponded to before and after June 15 in Jinju, Gyeong-nam. Infection rates were 83.7%, 68.2% and 59.4% in the plants grown for 55 days (seeding date: April 20), 40 days(May 5) and 25 days(May 20) under low temperature. On the other hand, infection rates were below 3% in those plots seeded during high temperature period. The longer the growth period exposed to low temperature, the higher was infection rates. It is interesting to note that 40 days old seedling or older are prone to severe infection compared to the younger ones, in higher temperature of 2025C. Therefore, seedlings in vegetative growth stage are less prone to infection than these in reproductive growth stage. The result showed that air temperature during sesame growth was one of the most important factor affecting the incidence of Fusarium wilt. This suggested that sesame crop, which is of tropical origin, has been predisposed to Fusarium wilt, when the plants were exposed to low temperature of 1620C.

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A Study on the Chapter 'Saving Lives' from The Canonical Scripture: Regarding the Power and Wisdom of Kang Jeungsan (『전경(典經)』 「제생(濟生)」편 연구- 강증산의 권능(權能)·지혜(智慧)와 관련하여 -)

  • Ko Nam-sik
    • Journal of the Daesoon Academy of Sciences
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    • v.41
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    • pp.63-131
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    • 2022
  • In the context of Daesoon Jinrihoe's The Canonical Scripture, 'Saving Lives' consists of one 44 verse-long chapter. The content covers Kang Jeungsan's authority and foreknowledge, and most of the passages are about the treatment of diseases. Other passages are about relief from natural disasters, the resolution of conflicts in personnel affairs, and wisdom as applied to saving lives. The treatment of diseases focuses on solving the ailments faced by lower classes during that time period. Kang Jeungsan relieved the damage suffered by the people from natural phenomena as caused by the three disasters which resulted from water, fire, and wind. He also worked to solve other difficulties experienced in human society. In addition, the definition of 'wisdom' here is one of being high-seeing and far-thinking in Saving Lives. That is the foundation upon which wisdom can save oneself and others. After comparing each chapter of The Canonical Scripture with the parallel verses from the 6th edition of Daesoon Jeongyeong, the results of this study can be summarized as follows: first, saving lives as performed by Kang Jeungsan became an unprecedented and absolute act of relieving the common people during a time when they were suffering from great harms, hardships, and difficulties in their daily lives during the late Joseon Dynasty. Second, the verses were distributed into seven parts to achieve the purpose indicated by the titles of each section which related to specific powers exhibited by Kang Jeungsan in his interactions with Heaven, Earth and Humanity. Third, the second chapter of 'Saving Lives' includes not only treatment of disease, natural disasters, and hardships, but also relief meant to lessen the burdens people experienced in their daily lives while living within the boundaries of society. This is different from the respective section from the 6th edition of Daesoon Jeongyeong which, by way of contrast, only contained verses concerning the treatment of disease. The contents of 'Saving Lives' in The Canonical Scripture deals with the relief in a wide range of applications and is thereby different from the chapter on healing from the Daesoon Jeongyeong, which merely dealt with the healing of diseases. Therefore, this broader range of meanings can be taken to be a unique feature of The Canonical Scripture.