• Journal of Korean Association for Spatial Structures
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• v.7 no.2 s.24
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• pp.105-114
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• 2007

Large span spaces have been widely used for various purposes including sports events in other countries. Due to increasing demands on multi-purpose use of such spaces, recently built large span sport facilities such dome stadiums have been required to accommodate sport events as well as performing events. Also, retractable ceilings and/or walls were generally adopted in those spaces for providing various event conditions. It seems obvious that the openings between diffuse fields and free field may cause difficulties in the acoustic design of such spaces In the present work, the acoustic characteristics of non-diffuse field has been investigated using 1/10 acoustic scale models. It was found that RTs at low- and mid-frequencies decayed faster than those at high-frequencies as the percentage of opening area increased. The decay rate of RTs at high frequencies were not influenced by increasing the area of an opening. Also high dependence of EDT on the percentage of opening area was observed at all frequency range. D50 was not improved by increasing the area of an opening up to 12.5% and then sharply increased. The application of Schroeder integration to evaluate the reverberation charateristics of coupled spaces may not be proper, since non-exponential decay process with double or triple decays of those spaces can not be properly defined. EDT seems more appropriate to predict reverberation at the early acoustic design stage of acoustically coupled spaces.

• Journal of Intelligence and Information Systems
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• v.28 no.3
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• pp.57-79
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• 2022

COVID-19, which started in December 2019, has had a great impact on our lives in general, including politics, economy, society, and culture, and activities in sports and arts have also been significantly reduced. In the case of sports, sports for all fields in which ordinary citizens participate were particularly affected, and cases of infection in places closely related to people's lives, such as gyms, table tennis, and badminton clubs, also amplified the social fear of the spread of COVID-19. Therefore, in this study, we analyzed news articles related to sports for all at the time when COVID-19 was first spread, and investigated what issues were emerging and being discussed in the sports for all field under the COVID-19 situation. Specifically, we collected news articles dealt with sports for all issues under the COVID-19 situation from Korea's leading portal news sites and identified key sports for all issues by performing topic modeling on these articles. Through the analysis, we found meaningful issues such as COVID-19 outbreak in sports facilities and support for sports activities. In addition, through wordcloud analysis of these major issues, we visually understood the issues and identified the changes in these issues over time.

• Journal of Environmental Impact Assessment
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• v.32 no.3
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• pp.187-194
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• 2023

This study identified how users of Gwanghwamun Square perceive the space and derived the spatial attributes of Gwanghwamun Square. There are four spatial attributes of Gwanghwamun Square: preservation of the historical environment, beauty of the surrounding landscape, suitability as a resting place, and activation of recreation. The first attribute, preservation of the historical environment, refers to the spaces that reflect the unique characteristics of Gwanghwamun Square and resonate with culture, including the Blue House, Bukaksan Mountain, Gyeongbok Palace, Yukjo Street, King Sejong, and Yi Sun-sin. The second attribute, beauty of the surrounding landscape, is related to the provision of abundant greenery and natural environment without disturbing the surrounding landscape, and includes landscape, sky, and greenery. The third attribute, suitability as a resting place, refers to various landscape facilities and services to enhance visitor comfort, including tables, chairs, shade, planters, rest areas, and fountains. Finally, recreational activation. This is the provision of various experiences, including exhibitions, performances, experiences, and sightseeing. Utilizing the attributes of Gwanghwamun Plaza derived from this study, it will provide important implications for the reconstruction of Gwanghwamun Plaza if future studies on valuation and estimation of Gwanghwamun Plaza are conducted to verify the differences in preferences by type.

• Journal of Korea Entertainment Industry Association
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• v.13 no.8
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• pp.479-493
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• 2019

The purpose of this study was to present a method of literacy education that would generate interest and enhance the effectiveness of literacy education from elderly literacy learners. For that end, the researcher interviewed and did participation observation with a total of 11 middle and old aged literacy teachers, operators, lifelong education teachers, and literacy students in North Chungcheong Province. According to the research, elderly literacy learners have a tendency to forget easily what they have learned and to learn properly through dictation, and have high level of competitive spirit, to make studying the top priority in their daily lives. Many playful activities for knowing meaning of writing, learning connected to real life, and dictating are effective in improving their memory and cognition. In addition, using familiar materials in everyday life, conducting role plays with comedies and poems in textbooks, utilizing large-picture fairytales, team-based games and activities, learning songs and instruments to play easily, performances and presentations on the stage, and field experiences in educational and cultural facilities can increase their interest and effectiveness in literacy. Several programmes such as presentations and joint events for sharing results, materials and materials costs, education and sharing of literacy skills for teachers at the school, annual operation of literacy education need to be supported to succeed literacy education in elderly learners. In conclusion, the research shows the need to increase literacy teachers' education, to use assistant teachers, to activate accreditation of literacy curriculum.

• (The) Research of the performance art and culture
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• no.38
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• pp.349-383
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• 2019

This discussion is focused on Donghaeanbyulsingut's 'gutchum-pan to pray'. 'Gutchum-pan to pray' is repeated in almost all of the geori in Byulsingut, so it is a crucial chum-pan that can never be disregarded in understanding Byulsingutchum. Meanwhile, it supposes that Donghaeanbyulsingut is grounded on the activity of producing 'praying (words) and dance (motions)' within its relationship with the structure of capitalistic society along with the context of traditional rituals. The motion that is newly generated as a response to the concrete expression of 'praying' conducted by a mudang (a shaman), that is, the expression coming from the inside associated with the praying is seen as gutchum. This dance is bound to be in competition and interest among shaman groups, and they tend to influence one another. If praying leads to dance, a mudang can gain profits from capital as well as the value of labor. When the mudang succeeds in forming a bigger bond of sympathy with her praying, the object of praying gets more eager to select byulbi and dances a heoteunchum (impromptu dance) more vigorously. This means that a mudang's ability to perform a ritual is associated with the object of praying's consumption. With his impromptu motions, the object of praying comes to go into 'the field of consumption' within the structure of capitalistic competition before he is aware of it. Behind the communication that praying leads to dance, a lot of things are associated with one another organically. 'Gutchum-pan to pray' is generated by the continuous movement of diversity and unity that the time has within the ritual of the mudang and the object of praying. It continues to create the future 'self' that is different from the present 'self', and it means that he expects variability from the present 'self' through 'gutchum-pan to pray'. The mudang also prays for him arranging the variability of the other (the object of praying) inside her labor. In a big picture, of course, the mudang expects the variability of herself, too, which is connected to the value of her labor. The variability that they expect forms a crucial axis that determines where the flow of time and space that the 'gutchum-pan to pray' has is directed to. The contents of praying are directly related with the villagers' lives, and what leads to dance is mostly related with their jobs. This implies that what the mudang experiences in her everyday consuming activity is directly associated with the villagers' activity for earning money. In other words, the contents of that praying change constantly according to the flow of capitalistic economy. Also, those striving to respond to it before anyone else also expect better life for them by substituting their self to the 'gutchum-pan to pray' eagerly. If so, who are the ones that generate 'gutchum-pan to pray'? This can be understood through relationship among mudangs, relationship between the mudang and villagers, and also relationship among villagers. Their relationships can never be free from the concepts like labor in capitalistic society, consumption and expenditure, or time; therefore, they come to compete with the other, the present self, or the better self within the diverse relationships. This gets to be expressed in any ways, words or motions. And the range that covers the creation of either group or individual 'gutchum-pan to pray' in the village is the village community. Outside the range, it is upsized to the competition of the village unit, so individual praying may become diminished more easily. Although mudangs pray in each geori, it does not mean all praying leads to dance. Within various relationships between mudangs and villagers, 'gutchum-pan to pray' comes to be generated, repeated, and extinct. As it is mitigated to more positive competition, it does not lead to gutchum any longer. In other words, repeating 'gutchum-pan to pray' previously created has turned the object of praying into the state different from the former. Also, the two groups both have experienced the last step of Byulsingut, and at that point, praying does no longer lead to dance. In other words, from the position of the shaman group, it is the finish of their labor time and ritual performance, and from the perspective of the villagers, it means the finish of consuming activity and participation in a ritual. The characteristics of 'gutchum-pan to pray' can be summarized as follows. First, it goes through the following process: competition in the village group → competition in the group → competition among individuals. Second, repeated praying does not lead to 'gutchum'. Third, in the cases of praying for each of the occupation groups, the mudang can induce a bond of sympathy from the objects of praying directly, and this lead to dance. Fourth, the group that fails in being included in the category of praying gets to be alienated from 'gutchum-pan to pray' repeatedly.