• Iberoamérica
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• v.21 no.2
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• pp.53-81
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• 2019

Generally, the image of Colombia is constituted as a dangerous country in war against guerrillas and with greater cocaine production. The massacre of Bojayá, taken to the theater work Kilele by Felipe Vergara which forms the object of analysis of this paper, was an event that has most affected the sensitivity of Colombia in the first decade of the 21st century due to the absurdity of its occurrence and the magnitude. The work Kilele not only represents the social drama of Bojayá as a bitter and nightmare past, but breaks the veil of death and communicate with the souls that, according to their beliefs, still hang in limbo. The main goal of this act is to go to reintegration of fractured society, celebrating a funeral rite worthy of the deads that wander various spaces of limbo. This article analyzes the epic structure in Kilele, rituals related to the African spirituality, and the fragmentary structure of the work. Finally this paper intends to reveal how it helped to recover from the trauma of the massacre.

• Cartoon and Animation Studies
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• s.47
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• pp.171-191
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• 2017

In recent years, artistic programs considering both physical and psychological changes in old age have been implemented in various fields. These programs include participatory activities such as painting, play, singing, photography, dance, cartoon animation and so on. It is known that culture and art education programs lead people to emotional growth and social interaction. In particular, culture and art education for the elderly tends to affect positively on the quality of life. However, there are still lack of teaching methods and curriculums in the filed. It is considered that cartoon has a great potential as a teaching method of culture and art education for elderly. This study aims to discuss ways to vitalize the role of cartoon using the qualitative data of four elderly participants in culture and art education programs. The case study analyses reveled that cartoon program for the elderly not only plays a role to make their daily lives more enthusiastic but also provides a social passage to communicate to world. The Cartoon program designed for the elderly was a tool to reveal their inner world to others, and shed new light on their past memories, and long for the precious moments in life. At the same time, it was a meaningful time to lessen the depth of loneliness in old age, and even to heal their physical disability and emotional conflicts. The hardest part of drawing an cartoon was when it did not turn out as they wished. Based on the study results, the researchers explored the therapeutic usefulness of cartoon for the elderly, and discussed the ways to activate it in the field of elderly welfare.

• Korean Association of Arts Management
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• no.60
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• pp.69-92
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• 2021

This study was designed to insist on the need of introducing the position of dramaturgs as professionals at performance venues. A dramaturg is a professional staff member that proposes an artistic orientation in the making process of performing arts works such as play and dance. Dramaturgs are divided into production dramaturgs participating in individual works and permanent dramaturgs resident in the theater. In the present study, discussions developed around plans to make use of permanent dramaturgs at local public theaters. The study introduced the advantages of the dramaturg position at culture and arts centers serving as a public theater in the community and proposed institutional improvement measures for it. At a culture and arts center, a dramaturg will play the roles of expanding culture and arts service to local residents, increasing creative chances for local artists, contribution to the vitalization of local culture, and narrowing the cultural gap between the Seoul metropolitan region and the rest of the nation. The introduction of a permanent dramaturg system should be supported by efforts across various aspects including the revision of Culture and Arts Promotion Act and Public Performance Act, improvement of the management system of culture and arts centers, change of performance evaluation methods for performance venues, and introduction of a cultivation course for the public sector.

• The Journal of the Convergence on Culture Technology
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• v.8 no.3
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• pp.399-404
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• 2022

Céline Sciamma is a leading female director of her time. She is constantly making works on the subject of women. It can be said that it has pioneered a 'female narrative'. In particular, it shows a unique perspective in dealing with the complexities surrounding the formation of a girl's sexual identity and the influence of peer culture on individuals. In Portrait of a Lady on Fire, 'The Handmaiden', 'The Painter', and 'The Maid' show the solidarity of women without hierarchies in a liberated space where the patriarch is absent, showing a feminist interpretation of classics and a self-reflecting consciousness of women's historical records. Based on the setting of drawing, this film explores the genderization of gaze, gaze and objectification, issues of seeing and power, etc. constructed throughout the history of visual arts. The portrait work of Heloise and Marianne in the film deconstructs the formula of 'a male painter as a viewer and a female model who gazes at herself through the male gaze' and turns the gaze into an interactive process of giving and receiving. The process of exchanging gazes is sealed with a nude painting in which Marianne's face is superimposed on Heloise's body. This overturns the nude painting as the dominant form of engraving the male audience's position in the image through the stylization of the viewing method in the history of Western painting with the erotic gaze of a lesbian in an instant.

• (The) Research of the performance art and culture
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• no.25
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• pp.57-89
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• 2012

The performers preparing for a performance usually experience the process of mental transference, contacting with text (drama) for the first time. It is movement from their everyday life to space in the play, when they try to break the wall between cast and themselves. The transference happens actually at the physical space, such as a dressing room, wing, (place just before appearing at a stage), and a stage (place to contact with audience). Performers keep moving among each psychological and physical space repeatedly, until the performance finishes totally. The transference means moving to each space to another, and the mental borderline means the point of mental change the performers experience during the process of transference. The mental borderline can be guessed to exist through mental aspects the performers feel when they move from each space to another. The most typical example, that shows performer's mental borderline well, is stage fright shown as tension, or anxiety among the variety of aspects. According to a research, the most performers experience that kind of mental aspect just before appearing at a stage. The study on it is already referred by my article.' A Study on Korean Performer's Stage Fright. This study aims at examining the relationship among psychological and physical space the performers experience, mental borderline when transferring and penetrating those spaces, and performer's mental change First, the concept of mental borderline is to be understood totally with preceded research. And the space the performers experience and mental borderline at transference are to be reorganized. Secondly, the area of transference in the process of performance is to be reclassified into physical and mental space. Third, analyzing the actual case of performers experiencing the mental borderline, the diversified use should be searched to make use of mental borderline as a positive element. The psychological symptoms, performers experience in the performance, can have positive consequence beside negative one. The tension occurring at the area of borderline is positive, and it can be the actual borderline for the performers. It will be researched how the performers change at the mental borderline, the state of mind is maintained, and they perform in an overall performance, through the study on the relationship between the transference and the mental borderline. And the stress and concentration caused by stage fright, and shyness will be confirmed, and the positive element of a stage, which is used as various defense mechanism.

• Journal of Korean Theatre Studies Association
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• no.53
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• pp.31-56
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• 2014

If we define theatre as an infinite tower piled up by smoke, the strata of the organic composition of an actor's/actress' body-mind-spirit, may not only be complicatedly worked out, but it seems to belong to a non-scientific realm. However and at the same time, it is also true that the audience is eager to witness a certain kind of specific vitality from the actor/actress on stage. Of course the vitality is hard to be prescribed. Simply we call it a texture of energy, nuance of existence, or much simpler, an actor's/actress' 'aura'. That is, the existential nuance of the actor/actress. The nuance, which is surging from the actor's/actress' authentic presence, ultimately comes out of, not the circumstantial interpretation of the production but the power of its integration. We can find from the works of Meyerhold, Grotowsky and Barba the theatrical fact that the actor's aura can be obtained by a kind of artificiality rather than innate characteristics of existence. These directors commonly regard theatre as the actor's/actress' theatre. Respectively choosing his own specific methods of expression, they unexpectedly meet in a same spot in which actor's/actress' theatre can be realized by the rediscovery of the actor's/actress's body-form. In other words, their approaching methods to theatre look alike, at least in that abandoning reserving any natural, unconscious, economic body-form of an actor/actress, they rather try to discover a certain kind of 'technical' body-form. The form which is totally non/un-conscious, unfamiliar and non-economical. Their research process explores an ideal body-form, and this thesis focuses on this point. For this work, I bring the notion of 'liminality' that connotes the praxis for essential presence of the actor/actress as well as the incubating time and space nacessary for his/her rebirth. And for developing this work, I ask: Could not the actor's/actress' consciousness and the spatiotemporal dimensions (s)he meets, be possibly defined as the core of liminality, only in case that (s)he requires them in the process of, either exploring the unfamiliar body or familiarising with the unfamiliar body-form? As I mentioned above, the three frontiers' theatrical journey is similar in part. For example, three all start from the actor's/actress' consciousness and then go through the body enlarged with it. Then they continue their journey, but different from one another. Meyerhold still uses the conscious body. But now he transforms it into a kind of mobilized sculptures. In comparison with Meyerhold's use of the consciousness, Grotowsky puts his emphasis on an autonomous body which, if necessary, cast away even the innate consciousness. Likewise, to Barba, theatre always starts from the actor/actress who has already taken off all kinds of conventions. (Conventions should be re-designed!) The actor/actress therefore recreates him/herself as his/her body-mind wears a new, unfamiliar, readjusted form and vitality. And then this restructured body-mind may unceasingly aim at exploring its vitalized 'positive organism', that is the waves of self-centering energy, an existential nuance, and an authentic (or maybe behavioral) expressiveness. Now it seems clear that the liminal process for the frontiers' theatrical journey could be equalized as a profound process of self-penetration, self-transformation, and self-realization. This thesis explores the mystic realm of liminality.

• (The) Research of the performance art and culture
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• no.38
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• pp.193-224
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• 2019

Shaman's play is significant in that it provided public theater for a long time in the theatrical and dramatic history. Unlike upper class who could call entertainer or Korean geisha in the traditional society, the majority of ordinary people could see professional performances through gut. Therefore, the shaman of the traditional society pulled the play which developed in the gut and the outside play into the gut and prepared the performance street for the ordinary people. shaman's play, apart from the religious context, has also functioned as a theatrical performance. Through shaman's play, you can see the process of ritual development into play. Shaman's play is a ritual ritual of expel calamity in an agriculture based society. In Korean consciousness, evil spirits are thought to bring disease or disaster to humans, so they should be good for evil spirits. This is a ritual that goes hand in hand with the Confucian Yeoje and the Buddhist Suryukjae. Most traditional plays, including masque performance, tend to weaken and become stifling after the designation of intangible cultural properties. However, shaman's play is transformed every time it is executed and is given a new meaning. Depending on the ability of the shaman to respond to and accommodate social change, adaptability is excellent depending on the situation in the field. Shaman's play has richness, prevent calamity and playful elements such as imitation of god and sexual connection based on the element of shamanism. In addition, it is necessary to pay attention to the meaning and the direction of Shaman's play because it is differentiated into play including social subject beyond mere magic imitation.

• Journal of Korean Classical Literature and Education
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• no.38
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• pp.37-63
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• 2018

The purpose of this study is to determine in the minor characters in alternative versions of Pansori stories. Because, unlike the variations in the main characters, the changes in the minor characters seemed to clearly reveal the specific reasons to the enjoyers of Pansori literature. Bangja in Chunhyang-jeon serves as a narrator by providing information about characters and events, and enlivens the text by satirizing and ridiculing the feudalism class. He appears in certain narrative unit of Chunhyang-jeon and further expands in the order of encounter unit, farewell unit, and reunion unit. At the encounter unit, he helps the bachelor Lee and Chunhyang meet And in the farewell unit, he urges their separation and goes to Han Yang with his master Lee. At the reunion unit, Chunhyang's letter is delivered to the bachelor Lee. The following can be seen from the information above discussion. First of all, the 'Bangja' acquires the better occupation of stories. The enjoyers have changed that he regards as a important figure. Next, in Chunhyang-jeon, the expansion of the role of the Bangja was done in the direction of converging the few characters such as Mabu, Tongin, and the farmer. Especially, the increase of his proportion in the Pansori works can be related to the expansion of the theatricality. Finally, Bangja's frequency increases in the direction of the whole narrative, but it can not be seen as an increase that his role or function has increased. Because his function as a guide expands, but his function as a critic has diminished.

• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.96-111
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• 2009

This essay is a study aimed at rationality and utility of two terms, 'Nongak' and 'Pungmul'. I examined how the terms have been today, by diachrony based on review of historical material. I tried to secure the historical context and basis about my argument, quoting many historical material from Korea Dynasty period, Joseon Dynasty period and the colonial period of the imperial Japan during 1910-45 to today. I examined many objective arguments about the 'Nongak', and pointed out the mistake of the objective argument. And I examined the means and rationality of the terms, 'Nongak', 'Pungmul', 'Pungmulgut', 'Pungmulnory'. The 'Pungmul' has been used as the means of instrument for a long time from Joseon Dynasty period. It is only rational using as the means of instrument but as the means of Performance of Nongak considering the historical legitimacy. The 'Pungmul' is Sino-Korean word, not korean native letter. The Pungmulgut means the 'ritual by Pungmul', so it can be recognized the rationality, but have a weak point that it is a neologism being made by some intellectuals in 1980s. In addition to, it is not used im performing field. 'Pungmulnory' has a limit to call the Nongak as a synthetic art. 'Nongak'means a synthetic art that farmers who were absolute majority in agrarian society of Korea have made and developed. So I conclude that 'Nongak'is the best rational term.

• (The)Study of the Eastern Classic
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• no.68
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• pp.99-144
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• 2017

This paper focused on the narrative and theme of which is one of the different versions of when published in 1910's as a modern printing. Generally researchers regarded different version as a means of research for finding best version. But this paper aimed at the characteristics of different version . This version kept in mind for play(drama), so we could easily find the purpose of change for scenario. 'Yeon-jeong' in is 연정(演訂) in Korean words in Chinese characters. It is sure that this word means that the text considered play(drama). The narrative of also told us that this old novel aimed at the stage. Tendencies are classified four features, first, abundant situation description, second, frequent direct conversation, third, concrete description about direct conversation, fourth, showing poem and appeal for audience. The theme of has an interesting differences in comparison to the group of best version. When main character awakened, this novel showed the most important message. In the group of best version, he awakened to the cloud that he couldn't distinguish anything. But in this novel, cloud didn't appear, in other words, didn't change the scene. Instead, main character realize himself that he changed from Yang-so-yoo to Seong-jin. It is probable that change of process to conclusion aroused reader and audience's sympathy. To sum up, we could know that this novel kept in mind for play(drama).