• Trans-
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• v.7
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• pp.103-121
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• 2019

In some documentary films, there are interviews, but in some other ones, there aren't any. As for the documentaries with interviews, the director uses talking heads to suggest their own arguments and to have audience agree. It is evident that interviews play a key role since they lead the story of a human-related documentary. Some directors prefer interviews where directors' questions and interviewees' answers are both heard. On the other hand, there a re directors who carry out the story just by using the answers from the interviewees. Then, it becomes crucial that we understand both of these styles and have new perspectives when watching documentary films. Ethics has always been considered one of the most important factors in documentaries and since they are believed to be "true," the influence documentaries have on the society is enormous. However, possibilities of exaggerating or manipulating the "truth" always exist. Therefore, it is important for the audience to identify the intentions of the director. As a matter of fact, there have been countless researches being done, but it is difficult to find studies that discuss the ways interviews are used in documentary films. The two different styles mentioned above do have huge differences in terms of directing methods. Thus, taking a look at differences from diverse angles will help us better understand the essentials of documentary films. This study will take examples from the interviews in Michael Moore's (2002), (2007) and observe how the flow of interviews can change when the voice of the director gets involved. There will also be a close examination of interviews in Kim Ilran and Hong Ji Yoo's (2011), and (2005) directed by Jim Butterworth, Aeron Lubarsky, and Lisa Sleeth, as well as Sebastian Junger and Tim Hetherington's (2010). By a careful review, use of dissolve, cross-cutting, and flashback will be analyzed to show how different editing techniques have an impact on subjective views of the director.

• Journal of Korean Home Economics Education Association
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• v.32 no.2
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• pp.59-76
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• 2020

The purpose of this study was to develop and evaluate the teaching/learning process plan of 'housing culture and practical space use' for home economics in middle school according to the problem based learning(PBL) model. The plan consisting of 4-lessons has been developed and implemented following the steps of ADDIE model. Various activity materials (4 scenarios, 6 individual activity sheets, 10 reading texts, and 5 working resources) and visual materials (4 sets of ppt and 4 moving pictures) as well as questionnaire were developed for the 4-session lessons. The plans were implemented to a single class of 21 junior students at H middle school in rural area, Kyeongnam, from 1^st to 12^th of April, 2019. Students highly enjoyed and were satisfied with the whole 4-lessons in aspects such as understanding of the contents, adequacy of materials and activities, and usefulness in one's own daily life. Additionally, they have more actively participated in the lessons than usual and even interested in learning more of such lessons. Students also reported that they highly accomplished the goal of each lesson as well as overall objectives. They showed interest in the major part of PBL lesson such as scenario and group activities. And they engaged themselves in drawing the share housing space plan with '5D planner' web program which they described as the best part of the lessons. The teaching/learning process plan developed in this study may be used as a theme of maker education, which is emerging these days. It can be concluded that the PBL teaching/learning process plans for 'housing values and practical space use' would contribute to improving students' attitude on living with others and ability to manage one's individual life.

• Journal of Hospice and Palliative Care
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• v.5 no.2
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• pp.163-171
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• 2002

Purpose : The purpose of this study was to analyze activities and satisfaction of volunteers for hospice care. Methods : We used 271 reports of hospice care and 20 questionnaire of activities and satisfaction of volunteers for hospice care from volunteers of in a community. Window SPSS-PC was used for the data analysis and the statistical method used were the descriptive statistics, t-test, ANOVA and Pearson's correlation coefficient. Results : 1) The highest score of activity was emotional area and the next activities was physical area. 2) The degree of emotional area (t=4.94, P<.05) and spiritual area (t=3.80, P<.05) was influence by religion of volunteers. 3) The mean score of satisfaction was 3.61. 4) There was correlation between duration of activity and death experience (r=.558, P<.05), emotional care (r=.698, P<.01), spiritual care (r=.474, P<.05), satisfaction (r=.651, P<.01), and the between physical care and family care (r=.559, P<.05), and the between spiritual cue and family care (r=.512, P<.05), and between emotional care and satisfaction (r=.536, P<.05). Conclution : The above result indicated that we must develope the management and education of volunteer of hospice care for various hospice care. Also, We should to encouraged the continuous education and efficient management.

• Journal of Life Science
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• v.17 no.12
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• pp.1660-1668
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• 2007

The non-ionic surfactant (NIS) Tween 80 was evaluated for its ability to influence invitro cumulative gas production, dry matter digestibility, cellulolytic enzyme activities, anaerobic microbial growth rates, and adhesion to substrates by mixed rumen microorganisms on rice straw, alfalfa hay, cellulose filter paper and tall fescue hay. The addition of NIS Tween 80 at a level of 0.05% increased significantly (P<0.05) in vitro DM digestibility, cumulative gas production, microbial growth rate and cellulolytic enzyme activity from all of substrates used in this study. In vitro cumulative gas production from the NIS-treated substrates; rice straw, alfalfa hay, filter paper and tall fescue hay was significantly (P<0.05) improved by 274.8, 235.2, 231.1 and 719.5% compared with the control, when substrates were incubated for 48 hr in vitro. The addition of 0.05% NIS Tween 80 to cultures growing on alfalfa hay resulted in a significant increase in CMCase (38.1%), xylanase (121.4%), Avicelase (not changed) and amylase (38.2%) activities after 36 h incubation. These results indicated that the addition of 0.05% Tween 80 could greatly stimulate the release of some kinds of cellulolytic enzymes without decreasing cell growth rate in contrast to trends reported with aerobic microorganism. Our SEM observation showed that NIS Tween. 80 did not influence the microbial adhesion to substrates used in the study. Present data clearly show that improved gas production, DM digestibility and cellulolytic enzyme activity by Tween 80 is not due to increased bacterial adhesion on the substrates.

• Journal of Korean Philosophical Society
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• v.116
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• pp.225-256
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• 2010

The two school $M{\bar{a}}dhyamika$ and $Yog{\bar{a}}c{\bar{a}}ra$ act as a representative of $Mah{\bar{a}}y{\bar{a}}na$ Buddhism in India. But the two school disputed with each other insisting ${\acute{s}}{\bar{u}}nyat{\bar{a}}-v{\bar{a}}da$ and $vij{\tilde{n}}aptim{\bar{a}}trav{\bar{a}}da$ separately. To introduce the disputation shortly is as follow. $N{\bar{a}}g{\bar{a}}rjuna$ explained the world and truth by two truth theories(二諦說) which carry out truth of a word and the dimension(spiritual enlightenment) which is absolute(ultimate) to it being lokasaṁvṛtisatya(世俗諦) about the truth which can be expressed verbally, and which is phenomenon-like (everyday) at paramaarthasatya(勝義諦). By the way, lokasaṁvṛtisatya and paramaarthasatya are actually distinction of the recognition which is not an ontological distinction. That is, lokasaṁvṛti(世俗) is paramaartha(勝義) as it is the time of seeing by the eyes of those who have realized. The two truth theories of $N{\bar{a}}g{\bar{a}}rjuna$ was developed logical more precisely by his successors. With an everyday language, the position of Candrakīrti(月稱) that it cannot be expressed as the position of $Bh{\bar{a}}vaviveka$(淸辨) that paramaarthasatya can be expressed logically is opposed to each other, and dissociates by $Sv{\bar{a}}tantrika$(自立論證派) and $P{\bar{a}}rsagika$(歸謬論證派). Confrontation of $Sv{\bar{a}}tantrika$ and $P{\bar{a}}rsagika$ is the dispute about the ability of s which is the highest truth to be proved logically. The $P{\bar{a}}rsaga$ of Candrakirti thinks that people exist truly, and is because it claims not existing in the world where a favorite thing is actually actual. However, $Bh{\bar{a}}vaviveka$ proved Sunyata(空性)을 positively based on the reliance to language and logic. Also the mokṣa of $M{\bar{a}}dhyamika$ is not recovery of original condition of $vij{\tilde{n}}apti$ which is pure in itself as $Yog{\bar{a}}c{\bar{a}}ra$ saying, as well as obtaining a thing which is dravya-sat as $Sarv{\bar{a}}stiv{\bar{a}}din$ saying. The mokṣa of $M{\bar{a}}dhyamika$ means a condition of liberated from karma and pains through extinction of $prapa{\tilde{n}}ca$ and discrimination by realizing the real aspect of all dharma which is said by pratītyasamutpāda, $praj{\tilde{n}}apti$, niḥsvabhāva, ${\acute{s}}{\bar{u}}nya$, $madhyam{\bar{a}}pratipad$.

• (The) Research of the performance art and culture
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• no.18
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• pp.5-46
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• 2009

The origin of Korean mime is traceable to sacred actions of prehistoric age. There are materials about mime of this age in the archeological materials of this age, oral literature/myth, and written literature about this age. There were traces of the most original form of mime in primitive ritual of tribal nation age. The mimes of Samkooksidae/Tree Nation Age of Korea were presented to forms of Kamoobekhee(歌舞百戱)/Sanakbekhee(散樂百戱). We can discover traces of mime of this age in Hosunmoo(胡旋舞), Gwangsumoo(廣袖舞), Kweraehee(傀儡戱), Keeak(伎樂), Kummoo(劍舞) Muaemoo(無㝵舞), and so forth. Especially, Keeak in Beckjae was mask mime of Buddhistic contents. We can recognize that secular theatres were more diversified and strengthened than sacred thaetres in Nambukgooksidae/South-north Nation Age. According to these changes, there were many changes in the mime of this age. We can concretely find traditions of mime of this age in Cheryongkamoo(處容歌舞), Hwangchanmoo(黃倡舞), Taemyun(大面), Wuljen(月顚), Sodok(束毒)', Sanyae (狻猊), and so forth. Mimes of Koreasidae/Korea Age take diverse forms of puppet play, mask play, dance play. Established traditional mimes as Cheryongkamoo(處容歌舞) were widely disseminated in society. And dance plays of mime form as Hunsundo(獻仙桃), Pokurak(抛毬樂), Yunhwadae(蓮花臺)' were imported from Song Nation of China. Mime of Chosundidae/Chosun Age were developed with changes of theatre that were divided into Kyusickjeehee[規式之戲] as Kwangdae(廣大), Ser-in(西人), Joojil(注叱), Rongryung(弄鈴), Kendoo(斤頭) and Sohakjihee[笑謔之戱] as Soochuk(水尺) Sengkwangdae(僧廣大). Styles of theatre in this age were specialized into mudangkuk, Pungmoolkut, Inhyunguk/Puppet play, Talnoree/Mask paly, Pansori, Kungjoong Kamuakguk. According to this changes, mime of this age were specialized into diverse aspects. Korean mime were specialized into Kutnorum-formed mime, Inhyungnorum-formed mime, Jabsaeknorum-formed mime, Talnorum-formed mime, Kungjoongmuyong-formed mime, Pansori-formed mime, and so forth.

• The Korean Journal of Archival Studies
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• no.30
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• pp.3-55
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• 2011

Recently, a topic of Archival Science can be said 'paradigm shift'. Therefore, this study aims to establish a relationship between oral record and Archival Science through concept of the archiving 'social memory' related to paradigm shift of Archival Science. In addition, an active role theory by an archivist as main agent of archival oral record management reflecting the characteristics of oral record based on this will be supported. Especially, even if it has already been handled through previous studies, it will be focused on drawing new meaning by applying creative perspective. Main content of this study is as follows. Firstly, discussion will be progressed by establishing the concept of the archiving 'social memory'. This is related to the topic of 'paradigm shift' in the Archival Science. Despite that active research has been conducted among mainly archival researchers overseas, it has not been handled yet in Korea. Therefore, this study aims to determine to organize this part as detail purpose. Secondly, the point will be progressed with a special focus on collecting and planning stages among the stages of records management. A viewpoint of the Archival Science should start from the stage of collecting and planning the previous record of production point of time, and then should be reflected for acknowledging the subsequent stages. Therefore, collecting and planning are the most important, and this is closely connected with a characteristic of oral record which production means collecting. Thirdly, the concept of 'oral record' is established with the viewpoint of the Archival Science. The various documents have been producted through oral interview has been known to many oral history researchers as 'oral source'. It aims to conceptualize them as 'oral record' with the viewpoint of the Archival Science. Fourthly, it is an establishment of meaning why oral history should be handled in the Archival Science. It is necessary to rationalize the purpose and its appropriateness handling oral history in the Archival Science. It should clarify the reason why oral history is important in the Archival Science and what it means. This will help examine the meaning of the recording of 'oral record.' A characteristic of the oral record can be effectively revealed through the recording, and ultimately, it aims to be able to shed new light on the value of oral history and oral record. Finally, it defines the role of archivist in oral history. A point that archivist in oral history is not just an assistant who organizes and preserves oral records collected by researchers will be emphasized and persuaded. In this study, oral history study in the Archival Science which has obtained appropriateness by the theoretical discussion as above should be conducted in a connection with other studies without occupying oral history by the Archival Science and in a direction of the leap of Korean oral history study. If this is possible, it will contribute to development of the Archival Science and of study area expansion, enhancement of the role and potential of archivist, at the same time, eventually it will positively influence on oral history study.

• (The) Research of the performance art and culture
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• no.35
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• pp.93-123
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• 2017

The Buddhist dance, which is considered to be the essence of Korean folk dance, has changed and developed over many years, having profound influential relations with Buddhism in terms of its origin, source, title, and costumes. Today the Buddhist dance is performed in two fixed types, Jangsam dance and Buk dance, but it is estimated that there must have been various forms of Buddhist dance during the Japanese rule based on the its historicity and various origination theories. It was around 1940 that Jang Yang-seon, the master of Haejugwonbeon, turned 'Seungininsangmu' into a work through Yang So-woon. The present study analyzed the video of 'Seungininsangmu' performed at the 'Performance in the Memory of Yang So-woon' in 2010, and the analysis results were as follows: first, the dance has a clear message to be delivered in its title and connotes an origination theory of Buddhist dance, which argues that the Buddhist dance was created by a Buddhist that underwent agony and corruption during his ascetic practice and later returned to Buddhism. Secondly, the process of Jangsam dance - Buknori - Bara dance - Heoteun dance - Hoisimgok - Guiui shows the thematic consciousness of the dance clearly in a sequential manner. Finally, the dance was in a form of combining various expressive methods according to the story and its development including the Bara dance, a dance performed in a Buddhist ceremony, the Heoteun dance, which is strongly characterized by individuality and spontaneity that are folk features, and Hoisimgok, the Buddhist music. Those findings indicate that the dance reflected well the flow of putting the Buddhist dance on the stage or turning it into a work in the early 20th century. Compared with the types of Buddhist dance in a strong form including the Jangsam dance and Buk dance, 'Seungininsangmu' conveys the meanings that the original Buddhist dance tried to express in terms of content and reflects on the diversity of combined Akgamu and theatrical elements in terms of form. The present study is significant in that it offers many implications for the Buddhist dance capable of future-oriented development.

• Journal of Korean Society of Disaster and Security
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• v.14 no.4
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• pp.69-80
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• 2021

This study tried to suggest improvement measures by discovering problems or matters requiring improvement among the annual regional safety evaluation systems. Briefly introducing the structure and contents of the study, which is the introduction, describes the regional safety evaluation method newly applied by the Ministry of Public Administration and Security in 2020. Utilization plans were also introduced according to the local safety level that was finally evaluated by the local government. In this paper, various views of previous researchers related to regional safety are summarized and described. In addition, problems were drawn in the composition of the index of local safety, the method of calculating the index, and the application of the current index. Next, the problems of specific regional safety evaluation indicators were analyzed and solutions were presented. First, "Number of semi-basement households" is replaced with "Number of households receiving basic livelihood" of 「Social Vulnerability Index」 in the field of disaster risk factors is replaced with "the number of households receiving basic livelihood". In addition, the "Vinyl House Area" is evaluated by replacing "the number of households living in a Vinyl House, the number of container households, and the number of households in Jjok-bang villages" with data. Second, in the management and evaluation of habitual drought disaster areas, local governments with a water supply rate of 95% or higher in Counties, Cities, and Districts are treated as "missing". This is because drought disasters rarely occur in the metropolitan area and local governments that have undergone urbanization. Third, the activities of safety sheriffs, safety monitor volunteers, and disaster safety silver monitoring groups along with the local autonomous prevention foundation are added to the evaluation of the evaluation index of 「Regional Autonomous Prevention Foundation Activation」 in the field of response to disaster prevention measures. However, since the name of the local autonomous disaster prevention organization may be different for each local government, if it is an autonomous disaster prevention organization organized and active for disaster prevention, it would be appropriate to evaluate the results by summing up all of its activities. Fourth, among the Scorecard evaluation items, which is a safe city evaluation tool used by the United Nations Office for Disaster Risk Reduction(UNDRR), the item "preservation of natural buffers to strengthen the protection functions provided by natural ecosystems" is borrowed, which is closely related to natural disasters. The Scorecard evaluation is an assessment index that focuses on improving the disaster resilience of local governments while carrying out the campaign "Creating cities resilient to climate crises and disasters" emphasized by UNDRR. Finally, the names of "regional safety level" and "local safety index" are similar, so the term of local safety level is changed to "natural disaster safety level" or "natural calamity safety level". This is because only the general public can distinguish the local safety level from the local safety index.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.37 no.1
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• pp.104-115
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• 1992

The rice culture techniques included 'Jodosukyungbeob'(旱稻水耕法 : culture techniques of early-ripening paddy rice), 'Mandosukyungbeob' (晩稻水耕法) : culture techniques of late-Ripening paddy rice 'Handobeob'(旱稻＆lt;山稻＆gt;法 : culture techniques of upland rice), 'Myojongbeob'(苗種法 : culture techniques of paddy rice by transplanting), 'Kunangbeob'(乾秧法 : culture techniques of rice by transplanting which rears seeding in dry paddy) and 'Sudogunpanongbeob'(水稻乾播農法 : culture techniques of paddy rice seeding in dry field). Especially, 'Kunangbeob' and 'Sudogunpanongbeob' were originally developed in Korea as seen in 1600s(Kyoungje : 經濟) and early 1800s (Yoji : 要旨). In 'Jodosukyungbeob' it took 9 days for seed dipping, water-sprouting and prevent damage by birds, each for 3 days in China, but in Korea seed dipping in water took 3 days and the rest of the procedures were flexibly established. In matured soils, practices were fall plowing right after harvest, recognition of effective tillering and additional fertilization use of human manure, and stimulation of sprouting by lime application. The unique culture techniques adequate for Korean situations were practiced, which included weed control after draining accurately for 3 to 4 times, draining at mid season for improving wind and drought tolerance, rice harvesting at appropriate time for preventing grain shattering, and seeding in rows. 'Mandosukyungbeob' was improved techniques contrast to those of China, and the major contents were selection of proper varieties, good stand establishment by seeding high rates, induction of vigorous tillers, and adoption of 'Jokjongbeob'(足種法 : seeding method by foot). Also, one of the most prominent rice cultures by our ancestors was 'Kunpanongbeob' that was systemized form habitual practice of Pyongan Province. The unique technique actualized was 'Hando [旱稻(山稻)]' culture technique which was the combinations of 'Jokjongbeob', root stimulation method, and disaster-tolerant mixture cropping with adoptation of variety theory, although it was originated from China. The transplanting techniques has come before 'Jikseol'($\ulcorner$直說$\lrcorner$) and its merits were sufficiently realized. However, this method was basically prohibited from the early Chosun dynasty because extremely bad harvest was expected under drought conditions and insufficient conditions of water storage. But, it was permitted in the areas that contained water all the times and in case of large-scale farming especially. Most of rice culture was transplanted in the end of the Chosun dynasty because transplanting was continuously spreaded in the three southern provinces of Korea. Under these circumstances, transplanting technique was improved from the early to the end of the Chosun dynasty by weed control, fertilizing, water management, and quadratic transplanting. Based on these techniques, agricultural productivity was improved 5 times by that time. 'Kunpanongbeob' was created and developed properly for Korean conditions that is dry in early season and flooding in late season. This was successively developed and established into transplanting technique of nursery seedling.