• Speech Sciences
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• v.14 no.2
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• pp.23-33
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• 2007

This study examined the aerodynamic functions (mean airflow rate MFR, subglottal pressure Psub) and closed quotients (CQs) in the fixed pitch (C3, E3, G3, C4) with the variable loudness (70 and 80 dB) as well as in the fixed loudness at 70 dB and 80 dB with the variable pitch (C3, E3, G3, C4) in five classic male singers (Baritone). Results showed that MFR significantly increased at C3, E3, and G3 and Psub significantly increased at C4 when the loudness increased from 70 to 80 dB. At 70 dB, MFR and Psub significantly increased and CQ significantly decreased when the pitch increased from C3 to C4. At 80 dB, MFR significantly decreased when the pitch increased from C3 to G3. However, Psub showed the significant decrease with the pitch increased at 80 dB. In conclusion, as the loudness increases, the aerodynamic loss is getting higher and vocal efficiency becomes lower at low pitch than at higher pitch. At a low loudness level, the main mechanism to control loudness is the amount of medial compression of the vocal folds rather than the aerodynamic function. In addition, the aerodynamic function and medial compression of the vocal folds have a significant role in increasing the loudness level.

• Proceedings of the KAIS Fall Conference
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• 2009.05a
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• pp.204-207
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• 2009

일반적으로 가창을 위한 호흡법으로는 두 가지를 들 수 있다. 가슴의 횡격막 부분을 사용하는 복식호흡법과 배꼽 밑 부분의 아랫배를 활용한 단전호흡법으로 나눌 수 있다. 일반적으로 윗배를 사용하는 복식 호흡법의 경우 주로 성악 발성에서 사용 하였으며, 아랫배를 활용한 단전호흡법의 경우 창이나 판소리 등의 국악 창법에 많이 사용되었다. 상대적으로 역사가 짧은 대중음악의 경우는 특정한 호흡법이 없고 누구에게 배웠느냐에 따라 호흡하는 방법이 결정되었다. 그러나 매스미디어가 발전함에 따라 대중음악 분야도 발전하게 되었고, 대중가요 가수들을 위한 독창적인 호흡법도 절실히 필요하게 되었다. 따라서 본 연구에서는 가창력을 증진 시킬 수 있는 효과적인 호흡법을 제시해 보고자 한다.

• The Journal of Korean Philosophical History
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• no.25
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• pp.251-292
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• 2009

In this thesis, the status of Pre-Chin Study of One Hundred Schools in the history of Korean thoughts, and in addition, the reception of $Hs{\ddot{u}}n$ Tzu's ideology and the aspect of its development in Korea were examined. Moreover, the different understandings of $Hs{\ddot{u}}n$ Tzu and their trend of the times were summarized through the intellectuals' collection of works from the end of Goryeo Dynasty and the beginning of Cho Sun Dynasty to 18-19 century. What was revealed through the study can be summed up as the followings. From the age of Three States to the middle part of Goryeo Dynasty, few intellectuals regarded other schools or philosophers among Study of One Hundred Schools as heresies and blamed them. However, since Mencius had been established as the legitimate classical scripture of Confucianism after the end of Goryeo Dynasty and the beginning of Cho Sun Dynasty, other Pre-Chin philosophers including $Hs{\ddot{u}}n$ Tzu had started to be regarded and criticized as heresies. Intellectuals of Goryeo Dynasty and the early Cho Sun Dynasty made various estimates on $Hs{\ddot{u}}n$ Tzu's doctrine of the evilness of human nature, but we can see the understanding of $Hs{\ddot{u}}n$ Tzu became deeper. In the heyday of Neo-Confucianism in Cho Sun Dynasty, the intensity of the criticism on $Hs{\ddot{u}}n$ Tzu by intellectuals rather tended to decrease, compared to that of the early Cho Sun Dynasty, which produced contrary evidence that the world view of Sung Confucianism, based on Mencius' doctrine of the goodness of human nature, had been already established. Also, even the intellectuals criticizing the evilness of human nature positively quoted $Hs{\ddot{u}}n$ Tzu's other ideas in general. In 17th century, there were some arguments to conclude $Hs{\ddot{u}}n$ Tzu as Legalism, but the general trend came to accept Study of One Hundred Schools constructively, challenging the authority of Sung Confucianism, or based on positive school. In 18th century, it can be confirmed that the understanding on $Hs{\ddot{u}}n$ Tzu became broader, and particularly in the historical research of letters, $Hs{\ddot{u}}n$ Tzu's original texts and annotations were used in many ways. In short, the intellectuals' criticism on $Hs{\ddot{u}}n$ Tzu in Cho Sun Dynasty was always grounded on his argument of the evilness of human nature, and furthermore, on connecting it to Legalism, related to the Fenshukengru. On the other hand, it can be said that they generally accepted other ideas of $Hs{\ddot{u}}n$ Tzu positively, except for the idea of the evilness of human nature. However, it's worth paying attention to the fact that those intellectuals who criticized $Hs{\ddot{u}}n$ Tzu could easily meet with the books of Study of One Hundred Schools, and relatively had an open attitude in terms of knowledge.

• Journal of the Korean Society of Laryngology, Phoniatrics and Logopedics
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• v.15 no.2
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• pp.122-127
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• 2004

Background and Objectives : Many studies have described and analyzed singer's formant and it has been shown that the epilaryngeal tube in the human airway is responsible for vocal ring, or the singer's formant. A similar phenomenon produced by trained singers in their speech led some authors to examine the speaker's ring. This study was designed to analyze the speaking voice of the singers and speaker's ring. Baterials and Methods : Ten tenors, fifteen baritones, fifteen sopranos and ten mezzo sopranos attending the music college, department of vocal music were chosen for this study. Fifteen male and fifteen female untrained normal speakers were chosen for control group. Each subject was asked to produce a sample of a sustained spoken vowel /ah/ sound for at least five seconds and read sentence 'Kaeul'. The sound data was analyzed using the Fast Fourier Transform(FFT) - based power spectrum, Long term average(LTA) power spectrum using the FFT algorithm of the Computerized Speech Lab(CSL, Kay elemetrics, Model 4300B, USA). Statistical analysis was performed using the Mann-Whitney test of the Statistical Package for Social Sciences(SPSS). Results : For LTA Power spectrum of/ah/ sound, a significant increase was seen in the 2,500-3,500Hz region(p<0.01) in four trained singer group compared with untrained speaker group, and a significant increase in the 9,000-10,000Hz region(p<0.01) in soparano group. Similarly, in sentence 'Kaeul', there was a significant increase in energy in the tenor, baritone, mezzo soprano group compared with the untrained speaker group in the 2,500-3,500Hz region(p<0.01), and a significant increase in all frequency region(p<0.01) in the soprano group. Conclusions : The LTA power spectrum suggests that trained singers group show more energy concentration in the 'singer's formant' region in the speaking voice, and authors believe this region to be the 'speaker's ring'. Further research is needed on the effect of singing training on the resonance of the speaking voice.

• The Journal of the Korea Contents Association
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• v.21 no.12
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• pp.855-869
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• 2021

Since 2009, stars produced through audition programs have appeared through the process of establishing familiar ties with viewers, unlike stars created by entertainment agencies. This study is a case study that examines the characteristics, roles, and identity of internet live broadcasts (Labang) of vocalists Kang Dong-hoon and his fan cafe(fan community) who appeared in JTBC Phantom Singer 3 in 2020. As a result of the study, fans gathered around SNS even before the fan cafe was created, at their request, 'Labang' began. "Labang" is a "freely participating talk show" in which fans actively participate. This brought about the bond of fans, a sense of belonging, and the activation of fandom. Both stars and fans recognized "Live Broadcast" as "a window of communication to get to know each other," and expressed satisfaction that they could see the sincerity of familiar and unpretentious stars, not unrealistic images reproduced on TV through "immediate comment communication." "Labang" consists of a variety of contents, including stars' daily lives, music activities, broadcast appearances, and hobbies, and is showing "aesthetic differentiation" from those who do not watch "Labang" while sharing the daily lives of stars and fans with active participation.

• (The) Research of the performance art and culture
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• no.39
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• pp.415-455
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• 2019

This paper aimed to clarify the identity and category of the Jeong Jeongnyeol-je Chunhyangga from the perspective of the pansori transfer, while revealing the trajectory of Jeong Jeong-ryeol-je Chunhyangga, which remains in the modern pansori. Jeong Jeong-ryeol's Chunhyangga pansori part has been handed out to date, and except for the love song section, the pansori section, which corresponds to the love-separate-suffering-reunion paragraph, is almost complete. In the case of "Lee Doryeong enters Dongheon," "Hwangneungmyo song," and "The royal secret inspector visits Chunhyang's house to console her", there is a difference in pansori rhythm compared to Chunhyangga, which is currently held. "Why Yi Doryeong came to Chunhyang's House" is used in the form of an Aniri in the current Chunhyangga and "Chunhyang is treated as a virtuous woman in Namwon" is the only one included in Park Rokju's Changbon. "The royal secret inspector gathers people of Namwon to give a feast" is a new part that is not found in Chunhyangga, which is now being held, and can be seen as the Changgeuk sori of pursuing theatrical fun. On the other hand, this paper confirmed that the period between 1936 and 1937, when the Joseon Traditional Vocal Music Group actively performed Changgeuk and the record companies released a series of Changgeuk records, such as and , was an important time for the re-establishment of the Jeong Jeong-ryeol-je Chunhyangga, and that the Chunhyangga of those who had learned it before 1936-1937 was different from those who had learned it after that period. The preceding group includes Park Rok-ju, Kim Yeo-ran and Kim So-hee, while the latter group includes Kim Yeon-soo, Jung Kwang-soo, Park Dong-jin, Jung Kwang-soo and Kang Do-geun. In addition, except for Kim So-hee, these two groups are divided by the time they have learned Jeong Jeong-ryeol-je, whether they inherit the Jeong Jeong-ryeol-je from beginning to end, and by the gender of male and female singers. In teaching his pupils, Jeong Jeong-ryeol chose to use the "old-fashioned pansori" teaching method with impromptu plate-making in mind and the "modern pansori" teaching method with stereotyped sounds in mind. As a result, there were two aspects of Jeong Jeongryeol-je Chunhyangga's succession: a female singer-centered succession, which was held as learned from beginning to end, and a male singer-centered succession, which was held differently depending on the pansori schools or versions.

• (The) Research of the performance art and culture
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• no.19
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• pp.221-280
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• 2009

This thesis is a study of the rise and the characteristic of 'Hyangto Gakeuk(literally Song drama of the country or local music drama)' in the Early 1940s. During the colonial period, there were attempts to incorporate traditional Korean music elements with Western operatic form. This type of music drama with librettos based on traditional tales came to be known as 'Hyangto Gakeuk'. Mostly 'Hyangto Gakeuk' has led this effort under the director Seo Hang-Suk, the composer Ahn Ki-Young and the lyricist Seol Eui-sik. In the first chapter, the study aims at arranging the performance history of 'Hyangto Gakeuk' composed by Ahn Ki-Young. Also, the study examined representative works after classifying 'Hyangto Gakeuk' performed by Lamila Music Drama Troupe, and Bando Music Drama Troupe. There is significant meaning to evaluate 'Hyangto Gakeuk' in the history of Korean music drama through this analysis of the performance history. In the second chapter, I will analyze with representative works composed by Ahn Ki-Young, a pioneer in the Korean art song. He tried to create the music that held the nationalism and tradition. His works which were called 'Kageuk' laid down the foundation of Korean original operatic style. This study demonstrated characteristics of 'Hyangto Gakeuk' as 'the beginning' in modern musical drama history and its effects on Korean musical drama developments. Namely, 'Hyangto Gakeuk' based on Korean traditions can be seen as examples of original modern musical in Korea. Practically, study on all the aspects of performance not only text generally studied, dramaturgy and criticism, but also performance concept and intention of creators in early period.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.10 no.10
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• pp.3004-3010
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• 2009

The Korean pop music people enjoy today is mostly based on the pop music from foreign countries. Therefore, not only is the history very short, but also not much research is done in the Korean pop music field. Especially in terms related with the singing method, in other words the breathing and vocalization of Korean singers, it is difficult to define where it is actually situated. To add a little, it seems as if it is swarming somewhere in the middle of Korean traditional music singing methods and classical music vocalization. As pop music made its way into Korea, Korean singers had to go through many trial and errors to sing the songs of singers that had different physical conditions. Singers getting vocal nodules because of excessive vocalization, was not a surprise at that time. Yongphil Jo, a Korean singer, wanted to overcome his limits and maximize his vocal abilities. He found the answers in Korean traditional music. One of his representative songs, "The lady out the window", is one of Jo's title songs and it is the song that made a turning point in the Korean pop music vocalization. The purpose of this research is to understand the circumstances of Korean pop music through the periodical and musical background of the past and find out why the song (The lady out the window) was such an epochal vocal method at that time. Moreover, this paper covers how the breathing and vocalization is expressed by analyzing the flow, the emotional expressions, and the techniques of "The lady out the window."

• (The) Research of the performance art and culture
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• no.35
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• pp.287-338
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• 2017

Gojong' Birth Anniversary Memorial Banquet in the 1910s was forced to be performed differently from the performance style in Joseon Dynasty period that featured a harmonious majestic beauty of etiquette music. The banquet was separated into three different sessions of ceremony, luncheon and performance', which clearly revealed a distinctive pattern of etiquette music. The performance was accompanied by the dinner party or was lightly implemented as part of evening entertainment. With the use of the term entertainment, the performances belonging to this category fell into nothing but something to enjoy, amusement, fun and play. The contents of such performances were not closely woven into the fabric of the entire banquet but were individualized and scattered in a way of putting the performances in a state of flux in line with the circumstances. Therefore, it became increasingly hard to expect a high degree of completion and solid structure of performances. The items of performance included western music, popular vocal music, popular instrumental music, magic, and film, which were not played in traditional court banquet in the presence of Gojong rather than traditional music and dance performed in court. In other words, the court performance could not maintain its traditional heritage but was transformed into a mixture of popular performance and new forms of art. It was driven by the Japanese imperialism toward the atmosphere of entertainment in oblivion of tradition but not toward the external extension of court performances.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.201-226
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• 2022

Character education begins with a clear definition of character. There are claims that humanity is reducible to human nature or personality, but when approached from an educational perspective, human nature soon boils down to the question of its ultimate goodness or wickedness. There is a significant difference between the educational systems that emerge from the standpoint that human nature is evil versus the standpoint that human nature is good. With regards to educational outcomes, this can be observed both in terms of human nature and personality. Modern education today sees education as leading the immature to a mature state from the standpoint that human nature is evil. But if human nature is evil, how could we implement an education that would render it good? If character education becomes a system of etiquette education or one of instilling manners whereby simple wrong cases are righted, it would be nothing but a follow-up to the wrong educational cases that had been carried out previously. In that sense, character education is correction; not education. Education should be done in a way that realizes and understands the perfect self rather than unfolding as a process of constantly correcting and reinforcing immature human beings. In that sense, this paper posits that enabling students to understand their own emotions would serve as a correct form of character education. This would be a system of focusing on emotions that reveal the goodness of human nature. Personality can be educated, but education at this time should be a way to bring out a student's already good and even perfected nature. This is more realistic than replacing a 'faulty' character with a good character which supposedly did not exist previously. If personality education morphs into 'emotional self-understanding,' contemplations on 'why not to do' unsavory acts rather than mere negative commands 'don't do that,' and listening to what one's emotions intuit prior to and after given actions, then that would arise to the true standard of a good education.