• Koreanishche Zeitschrift fur Deutsche Sprachwissenschaft
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• v.5
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• pp.335-358
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• 2002

In der vorliegenden Arbeit ist demonstriert worden, dass mittels der geste-semiotischen Untersuchungsmethode man die nichtsprachliche $Unfl\"{a}tigkeit$ als Zeichen mit dem kommunikativen Wert betrachten kann. In dieser Arbeit wurde die nichtsprachliche $Unfl\"{a}tigkeit$ drei Ebenen dargestellt, d.h. Ausdrucks-, Bedeutungs- und Funktionsebene. Auf der Ausdrucksebene nichtsprachlicher $Unfl\"{a}tigkeiten\;k\"{o}nnen$ all jene Zeichen $m\"{o}glichst$ einer bestimmten Zeichengruppierung zugewiesen werden. Die $k\"{o}rpersprachliche$ Zeichengruppe liegt im folgenden: $K\"{o}rperabstande,\;-bedeckungen,\;-ber\"{u}hrungen$, -betrachtungen, -bewegungen, -demonstrationen, $-ger\"{a}usche,\;-ger\"{u}che$, -haltungen, -impressionen, -physiologien, -plazierung, $-schm\"{u}ckungen$ und -zeitlichkeiten. Im Paradigma der Grundbedeutung einer jeden nichtsprachlichen $Unfl\"{a}tigkeiten$ gibt es drei Typen des $Bedeutungsverst\"{a}ndnis:$ das intentions-funktionale-, das kausalattributiv­funktionale- und das referenziell-ethymologische Bedeutungs- $verst\"{a}ndnis$. Nach diesen Typen $k\"{o}nnen$ nichtsprachliche $Unfl\"{a}tigkeiten$ folgende Bedeutungen klassifiziert werden: bezugslose-, diskriminierende-, rassistische-, rebellische-, sexisitische-, $unh\"{o}fliche-, ver\"{a}chtliche-$ und weltanschauliche Bedeutung. Da eine nichtsprachliche $Unfl\"{a}tigkeit$ in vier verschiooenen Funktionsdimensionen, d.h. Expressionsfunktions-, Informationsfunktions-, Regulationsfunktions- und Maniplations­funktionsdimension, prasent ist, hat sie mindestens vier Funktionen. $F\"{u}r$ jede dieser vier Funktionen muss nun entschieden werden, welchem Funktionsverstandnistyp diese zuzuordnen ist. Wobei man auch feststellen kann, dass bestimmte Funktionen durch ihre Definition eine Zuordnung zu dem einen Funktionsverstandistyp leichter machen a1s zum anderen. Beispielsweise haben die Funktionen der Expressionsfunktionsdimension einer $gr\"{o}ssere$ Tendenz zum selbstzweckdienlichen Funktionsverstandistyp als die Funktionen der Regulationsdiemension.

• Journal of Elementary Mathematics Education in Korea
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• v.21 no.1
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• pp.49-72
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• 2017

Despite the importance and necessity of functional thinking in a primary school there has been lack of research in this area, specifically regarding young children. Given this, this study analyzed how students aged from 7 to 9 would figure out and represent the co-variational relationships in context-driven tasks. Semi-clinical interviews were conducted with a total of 12 students. Interview tasks included three types of functions: (a) y=x, (b) y=x+1, and (c) y=x+x. The results of this study showed that most students were able to figure out co-variational relationships in diverse ways. Some factors such as types of function or characteristics of tasks had an impact on how students recognized the relationships. The students also could represent the relationship in diverse ways such as gesture, picture, natural language, and variables. They usually used natural language, but had a trouble using variables when representing the relation between co-varying quantities. Based on these results, this study provides implications on how to foster functional thinking ability at the elementary school.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.2
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• pp.358-362
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• 2005

Directional words like 'ascending(升, sheng)', 'descending(降, jiang)', 'floating(浮, fu)', 'sinking(沈, chen) are technical terminologies of Oriental Medicine to express the directions of material medica functioning-at the phase of Qi-superiorly, inferiorly, exteriorly, and interiorly in human body, and are constituting one of the major principles in prescribing medicines. Lacking the objective methodology to measure or, at least determine Qi, However, we can not expect to secure meaningful data to verify those directional terms. This problematic situation caused chaotic discrepancy between theory and practice of Oriental Medicine. Thus, adopting the method of dynamic meditation 'Hanalmomjit' of Lux Vitae meditation society, by which various state of Qi-sensational movements can be expressed, we compared its moves with the directional terms of traditional canons in Oriental Medicine. In this thesis, the experiment of expressing materia medica via 'Hanalmomjit' is resulted out and compared with the terms, confirmed to have a certain meaningfulness. The new method showed these results below: Herba Menthae, described to have the disposition of ascending and floating, showed 60% of ascending movements in 'Hanalmomjit' experiment. Radix Rehmanniae Praeparata, described to have the disposition of descending and sinking, showed 50% of descending movements. Radix Glycyrrhizae, described to have plain disposition, showed 60% of central movements. Rhizoma Atractylodis and Pericarpium Citri Reticulatae, described to have the disposition of ascending and floating, showed also ascending movements. Cortex Magnoliae Officinalis, described to have the disposition of descending and sinking, showed also descending movements. In conclusion, qi-sensational movement of 'Hanalmomjit' for materia medica showed sufficient relations described in classics, proving itself to be useful method for objective demonstration of material medica.

• Journal of the Korea Institute of Information and Communication Engineering
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• v.12 no.6
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• pp.1101-1106
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• 2008

People who have hearing difficulties suffer from satisfactory mutual interaction with normal people because there are little chances of communicating each other. It is caused by rare communication of people who have hearing difficulties with normal people because majority of normal people can not understand sing language that is represented by gestures and is used by people who have hearing difficulties as a principal way of communication. In this paper, we propose a recognition method of finger language using FCM algorithm in order to be possible of communication of people who have hearing difficulties with normal people. In the proposed method, skin regions are extracted from images acquired by a camera using YCbCr and HSI color spaces and then locations of two hands are traced by applying 4-directional edge tracking algorithm on the extracted skin lesions. Final hand regions are extracted from the traced hand regions by noise removal using morphological information. The extracted final hand regions are classified and recognized by FCM algorithm. In the experiment using images of finger language acquired by a camera, we verified that the proposed method have the effect of extracting two hand regions and recognizing finger language.

• (The) Research of the performance art and culture
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• no.35
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• pp.373-404
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• 2017

As an art, Korean dance is a history, a tradition, and a continuing activity of consciousness. It is a present and future activity in the past that will continue the identity of Korean people. So storytelling is not just a description of the historical background, but of eternity that is being recreated. From this study, the inquiry of artistic beauty of Korean traditional dance is questioning the original essence and value of 'storytelling' through old tradition and historical art. If the study of the Korean dance among them was a study of the theorists for the aesthetic essence or the ideological system, the point of view of the storytelling of the Korean dance is that the public understanding about the core structure and reason of Korean dance and the study of the humanistic value It reminded me of a desperate attitude. The meaning of this study is to verify the usefulness of storytelling as a way to construct various contents of Korean dance in conceptual definition of storytelling. In the symbolic meaning of Korean dance, Cheoyongmu text formed the deep meaning network of the original art beyond the linguistic narrative structure and suggested the importance of storytelling development as DB of original contents.

• (The) Research of the performance art and culture
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• no.19
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• pp.191-220
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• 2009

The aesthetics of Korean pantomimic mask-dance-drama is studied in this thesis. The scripts of the pantomimic mask-dance-drama were recorded generally, explanatorily and interpretively. The emotion and psychology are expressed by the look and body language. The mimic expression of the pantomimic mask-dance-drama was analyzed intensively. The speech drama is richer and deeper than the pantomimic mask-dance-drama at the aspect of the power of expression.

• (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 Critical Review of Religion and Culture
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• no.31
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• pp.255-287
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• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.

• The Journal of the Korea Contents Association
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• v.20 no.7
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• pp.107-117
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• 2020

Animation films form a substantial part of pop culture and depict the sociocultural changes and values of the time in which they are made through visual expression of story and characters. In the process of appreciating animation films and accepting the characters, the audience learns the gender role behaviors that appear in the works as socially acceptable representations of men and women. This study illustrates whether the expression of gender role and behaviors of characters from animation films have changed over time or not by analyzing the costume and gestures of the female protagonists in 'Mulan', 'Tangled', 'Moana', and 'Frozen 2'. These films are considered to reflect the modern female identity on their story and characters. The study confirms that the stereotypical gestures and behaviors of women are still used today to portray the female protagonists in the animation films contrary to the story composition and various aspects of characters which escaped the formal stereotype. It is important for children and adolescents, the main consumers of animation, to learn and know how to consume media properly. Thus, this study seeks to illuminate the importance of research on animation literacy eduction for children and adolescents by examining the visual expressions and their implications in various animation films.

• Journal of Korean Library and Information Science Society
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• v.46 no.4
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• pp.271-297
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• 2015

The purpose of this study is to develop a model of attitude toward reading. For that the concept and factors of reading attitude were examined and the preceding reading attitude models were critically studied to propose the new reading attitude model. The reading attitude model is consisted of three component named reading environment domain, reader domain and reading domain. The results of the development of a model of attitude toward reading are as follows. First, This study proposed a theoretical framework that can check and measure the reading attitude in various aspects by dividing reading attitudes into cognition, affect and intention factors. Second, It reinforced the logicality on the construct of reading attitude by dividing behavioral factor of reading attitude into the intention and the behavior. Third, This Model reflected the importance of book with text by specifying physical books and reading a book in the model. Fourth, this model theoretically proposes the potential for change of reading attitude and behavior by suggesting cognitive and affective schema from reading experience. Fifth, the developed reading attitude model helps to understand the form and process of reading attitude by presenting impact of reading environment and stimulation derived from reading environment on reader and reader's reading behavior and affective relation on feedback.