• Journal of Korea Entertainment Industry Association
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• v.13 no.3
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• pp.351-361
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• 2019

The objective of this article is to identify an alternative strategy for brand marketing through a case study of the Korean boy band BTS, which has recently seen a huge success in the global music scene. BTS has actively used transmedia storytelling as a tool to survive in the competitive music market. Transmedia storytelling refers to stories that are expanded across different media platforms, engaging audiences to explore from one medium to another to undergo multiple experiences. It gives audiences various ways of enjoying cultural content and participating in cultural content production through numerous media outlets. BTS has established and spread its fictional universe through albums, music videos, short films and webtoons, and has launched diverse projects where fans actively share, create, and play with their content. By inviting fans to actively participate in and interact with the BTS universe spreading through multiple media platforms, BTS can keep its fans engaged and energized. These activities have generated an emotional bond between BTS and their fans, which further leads to a worldwide fandom, based not on a producer-customer relationship but on mutual trust. The BTS case demonstrates the potential of transmedia storytelling as a useful benchmark to provide a positive brand experience for customers, which eventually enhances brand attachment and brand loyalty.

• The Journal of Korean Philosophical History
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• no.27
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• pp.145-166
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• 2009

This paper analyzes the views of Gyeongjae O Chiik on Classical Studies. O is the second son of Noju O Heesang (1763-1833). The characteristics of his views are as follows. First, unlike his father, Gyeongjae is more interested in Chinese Textual Criticism than in Hsing-li hsüeh. Therefore, he provides textual interpretation in detail with erudition in his Manrok and Munjip on the formation and problems for such classics as The Four Classics, The Classic of Poetry, The Book of Changes, The Rites of Zhou, The Book of Rites, and The Spring and Autumn Annals. Second, his openness. He didn't canonize The Book of Changes. Also, he thought that the analysis of Jeongja in his Annotation on the Book of Changes and Zhuxi's Original Interpretations, the absolute authority of the time, were not the only interpretation possible. He argued that other interpretation is possible depending on perspectives and it is desirable. We can see that Gyeongjae had transcended the world view of Zhuxi Studies. Third. he put the emphasis on the theories during the Han dynasty. He showed the inclination toward the Yuheung theories rather than Zhuxi theories in regard of the discussion of names in The Analects of Confucius. Fourth, unlike other Confucius scholars in Chosun, he showed interests in Gongyangjeon and Gokryangjeon. He compiled Gonggokmunseon with beautiful writings from both works. Fifth, he was interested in the dynamics of constant numbers. He grasped that what is important in the Book of Changes is not right principles but constant numbers and points. Thus he compiled Sangjeomyuhoe. Besides, he was also interested in the Rites of Zhou.

• Journal of International Area Studies (JIAS)
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• v.14 no.3
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• pp.223-240
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• 2010

In this article I would like to propose the characteristics of "Village Council(Consejo del Pueblo)" as a sociopolitical device and institution, which maintains and encompasses all aspects of governance in a decentralized authority. A brief definition of Village Council is a "select group of people from the same village who are in charge of deciding the most important affairs of the village". The Village Council took charge of the most fundamental aspects of prehispanic Mayan society, most significantly, during the Late Postclassical era. The members of this council were respected people from the village, but not necessarily the people who held high positions within the hierarchical structure of Mayan society. It is likely that they were selected by the public in a direct way. This is the most essential bureaucratic institution in terms of the control of the political and socioeconomical affairs. The important decisions regarding legislation, the governance and jurisdiction of the village were entrusted to the council. Especially, the Village Council was responsible for monitoring and punishing the abuses of village governors. The majority of the members of the council were elders, consequently, the council was a political institution, more powerful than the governorships. The "Multepal" of Yucatán, could be an example of the Village Council during the late postclassic period.

• Journal of Popular Narrative
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• v.25 no.4
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• pp.73-108
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• 2019

This paper is an attempt to discuss the history and the current state of 'SF theaters.' SF theater is still an unfamiliar genre to the public, and may surprise some, given that the stage is perceived as an insufficient space for stretching the scientific imagination. Since 2010 works that bring the scientific imagination into the theater have frequently been performed, and a recognition of SF theaters began to be established. Producers came to be absorbed in human psychology, and our isolation amidst the progress in technology, as well as in the absurdities of the world, while giving up the ideal of realistic descriptions. This became the foundation for SF theaters in South Korea today. Starting from the research history and the conceptual change in SF theaters, this study examined the status of SF dramas going back to the colonial period for SF theaters. Through inquiring into the history of SF theaters, we were able to derive the following implications and problems. Firstly, as they are based on future society or technical improvement without consideration of scientific probability or rationality, the scientific imagination is too absent for the work to be named 'SF theater.' Secondly, while being highly evaluated as an attempt to integrate science and stage in an era that emphasizes convergence, when we delve into the creativity of a material it is noticeable that the view of the world is still regressive. Thirdly, there are many cases in which scripts lean on SF classics or Japanese original works. Nevertheless, if young creators' diverse attempts in a genre can breathe with the contemporary audience desiring a new material, the foundation of a Korean-style SF theater may be expanded to include more significant work.

• Korean Journal of Social Welfare
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• v.69 no.4
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• pp.41-65
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• 2017

This study aimed to examine the social transition, which is often metaphorized as the Fourth Industrial Revolution, within the context of social work practice and to explore measures to improve social work practice in such transition. Four social welfare researchers held seven discussions to predict the social changes in the near future centered on the Fourth Industrial Revolution and find the corresponding development strategies in social work practice; collective autobiography method was used to analyze the discussion. The analysis ascertained hyper connectivity, the advent and expansion of new communities, diversification and individualization, and the emergence of new criteria for the assessment of one's quality of life as the distinctive qualities of the near future. It was analyzed that humans and organic materials will be interconnected through spatial and temporal transcendence and that humans liberated from labor will seek for diverse communities while the number of atomized individual will increase simultaneously. Furthermore, the rise of new order of life accompanied by both the expansion of diversification and individualization and the ecological worldview brought forth by post materialistic trend was predicted. Meanwhile, the disengagement from macroscopic context, a biased inclination towards technique orientated professionalism, and individualistic social work practices without integrity were identified as the limitations of the current social work practice. This study presented three goals for social work practice to help it overcome its current shortcomings and correspond to the social changes: first, the rearrangement of practice knowledge, technique, and value so that it is based on humans and society, which are the essence of social practice work; second, the practice, such as sharing economy, that expands the individuals' boundaries of life to the community; three, the restoration of the desirability of professional social works by examining its special nature.

• Knowledge Management Research
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• v.24 no.2
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• pp.137-159
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• 2023

This study focuses on consumers' perceptions of virtual influencers, which many companies recently used for marketing. This study uses the Q methodology to derive what kind of perception consumers have about virtual influencers who work with various appearances, background stories, and worldviews as components. In addition, we want to see how the expected value of virtual influencers differs by age group. To this end, 34 statements were produced through preliminary interviews and literature reviews. This study showed that some consumers preferred appearances similar to humans, despite recognizing that virtual influencers are fictional characters. Some other consumers preferred to feel like a fictional character by maintaining virtuality, confirming that there are both opposite consumers. In addition, consumers expect virtual influencers to have consistency and expertise in the content field covered, and some consumers do not prefer to show an overly commercial appearance. This study will likely provide implications for companies that want to utilize virtual influencers in considering which ones to use for target customers in marketing activities.

• Journal of Christian Education in Korea
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• v.72
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• pp.147-164
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• 2022

Stories have been studied as an important educational method in Christian education. In recent discussions on religious education, stories are positively evaluated in terms of stimulating children's unique fantasy, as opposed to visual media, and in terms of face-to-face direct communication. Our most profound and passionate orientation to the world is shaped by stories. This is because stories move us by moving us and shape our unconscious to act accordingly. However, the subjects that supply stories to children now are various mass media and consumer culture. The story it tells instills a secular worldview and makes us dream of a world completely different from the kingdom of God. Our children need a story to imagine the kingdom of God. This paper focuses on story-style sermons in children's worship and tries to deal with the Christian educational implications of story-style sermons. To this end, first of all, I would like to treat the Bible as a story according to the approximate concept of the story and the position of literary criticism who approached the Bible as a story. The second will deal with narrative preaching. First, we will look at narrative sermons for adults, and then deal with narrative sermons for children. The two narrative sermons were treated separately in the sense of considering the characteristics of children rather than being separated. Lastly, I would like to draw out the Christian educational implications of narrative preaching.

• Korea Science and Art Forum
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• v.16
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• pp.157-169
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• 2014

Lake Biwa Canal was a dream project that reminds us the passion and innovation of Kyoto Citizens more than water supply. It is a modernization project combining engineering knowledge and scientific technology, which started transportation by ship through big-scale civil construction as well as supplying electricity as the first waterpower plant in Japan, and it overcame the physiographic limit through adopting unique method of waterway transportation. Lake Biwa Canal, which has tangible and intangible culture heritage value as the traditional space of Kyoto, the Old Capital of 1200 years, conceives a cultural meaning that is connected through various mutual relation as well as scientific technologic factor. Lake Biwa Canal is not only the function for supplying water to gardens and temples of Kyoto region, but it is also a cultural fruit that is formed by complex causal relationship of various contents such as geographical and environmental background, the phases of the times, local development policy, political circumstances and religions. This study is aimed at interpreting the value of Lake Biwa Canal multilaterally by the convergence of cultural and technological aspects through the view of the world which the age tried to pursue, focusing on the construction of Lake Biwa Canal which was accomplished in the process of promoting the modernization of Kyoto.

• Korean Association for Visual Culture
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• v.17
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• pp.65-92
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• 2011

This thesis investigates the complex functions of the magic lantern in illusionism and enlightment which was the most popular visual media and the direct ancestor of cinema. Especially, the thesis focuses on the characteristics of magic lantern's images which had been varied with the scientific and technological development. During the early period of the magic lantern, from the late 18th century to the beginning of the 19th century, it frightened viewers by showing magic images with ghosts and spectres, 'phantasmagoria', and wondered with images of natural catastropes and interesting stories like fables and fairy tales, which fulfilled the entertainment function. Since the mid 19th century the magic lantern began to show not only pictures of the 'scientific themes' on the earth, nature and human, but also them of the ethnological on the far, exotic worlds like Africa, Amazon and Syberia etc. from the European perspective. These contents conducted the educative function and contributed to the process of Enlightment to the peoples in the pre-modern age. The two functions of the magic lantern such as entertainment and education had been neither historically followed, nor clearly divided, but the one was predominant according to the development of lantern techniques as well as the changes of the world view and the culture of the time. The entertainment function of the magic lantern based on the visual fantacy did exist in the late 19th century further, and also in the late industrial society, even in the age of highly developed science and technology, viewers want rather 're-enchantment' by illusionism than facts and truths on the reality. This is an essential characteristic of the moving image media, as it had already been presented in the images of the magic lantern.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.33-68
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• 2023

Simwudo (尋牛圖), known as Ox Seeking Pictures, originated in the 11th-12th century and have consistently played a guiding role in the teachings of various religions in East Asia. Some Korean religions that emerged during modern times conveyed their teachings through depictions of ox seeking or herding. Among them, Daesoon Jinrihoe stands out as a representative religion. The belief system of this particular religion elucidates its distinct doctrine and worldview by reimagining Simwudo, into a new set of six panels (seven or nine panels in some variations). The Simwudo of Daesoon Jinrihoe differs from that of Buddhism, particularly in its treatment of meditation (禪), both in terms of context and significance. While they share similarities in the aspect of ox-seeking, the Buddhist Simwudo symbolizes human nature, whereas the Simwudo of Daesoon Jinrihoe represents the great Dao of Heaven and Earth propagated by Kang Jeungsan and brought into completion by Jo Jeongsan. In the Buddhist context, the subject of the search is the Ox, signifying the restoration of a deluded human's pure nature in order to achieve personal salvation and in some version of Simwudo, reenter society to perform salvific actions for others. On the other hand, in the Simwudo of Daesoon Jinrihoe depicts the process of a human attaining immortality and following the teachings of Jeungsan and Jeongsan. This culminates in the final image which is the redemption of the world. The final phase of the Buddhist Simwudo, depending on the version, is either enlightenment (personal salvation) or reentering society to perform salvific actions (as a bodhisattva), whereas the Simwudo of Daesoon Jinrihoe show the simultaneous achievement of the perfection of humanity and the redemption of the world. This distinction highlights the fundamental differences between the Simwudo of these two distinctly different religious traditions. These differences arise from the contrasting purposes pursued by Buddhism and Daesoon Jinrihoe.