• Journal of the Korean Applied Science and Technology
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• v.36 no.4
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• pp.1181-1187
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• 2019

Today's sports, by themselves, express a wide variety of phenomena and reproduce or imply complex social symbols. The definition of sports being transformed in combination with ideology, which has become a central issue in each era, has become more diverse in recent years. Recently, with the 4th Industrial Revolution leading the social phenomenon, sports culture is producing a new phenomenon. In this era, we need the study in the question of how to understand and interpret sports culture is the right approach. The struggle for survival in each discipline was expressed as a reinterpretation of sports culture. This is to answer questions about how sports culture is consumed, spread and reinterpreted. The purpose of this study is to find out the direction and directing point of sports culture. Based on such problem recognition, five types of answers to what sports culture consumes were presented. Based on this, the fairness related to school sports, sports society-club(sports clubs), sports events, sports media, and sports was suggested as a medium for the spread of sports culture. We are accepting and transforming numerous scientific civilizations to improve sports culture and to promote consumers. However, there is a pity not to define such a thing. Efforts at a more fundamental level, such as cultural regulation and fundamental directions, need to be discussed. The framework of reinterpretation of sports culture should be constantly looking for directions and answers about what to do, not just the level of interpretation.

• Cartoon and Animation Studies
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• s.44
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• pp.117-141
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• 2016

The various representations are receiving attention in modern society that has so many contents. Among them, the fantasy shows that you can not see in reality. But the intention of these fantasies is not giving a visual fun. The fantasy show the reality through stories that are not in reality. The fantasy that allows readers to continue to make the suspect between the real and the imagination and that suspect arises from the desire of real life. If the desire break the community, the social ideology will collapses. Conversely, if the desire is overturned by community, the social will be maintained. The goal of the fantasy which has the relationships of society is revealed through the various expressions of existence. They are divided into the subject and the other show the inner side of the main character. The subject shows the inner side of the main character by the transformation, alter ego and the other exists. The other shows the desire of the subject by the transformation, alter ego and the strangers. Disney animation studios select the target audience and the message in relation with the society. They choose the original like the fairy tale, myth and change them to satisfy the middle class. The characters of Disney animation says that messages by the expression of fantasy. The subject go through the transformation by twice. The first transformation is antisocial and the second transformation is social. The second shows a complete transformation. The other characters personified show the many kinds of the main character. The other as the alter ego of the main character represents the desire of the subject. They are described as an object of fear and exclusion. They expresses as a dark and menacing looks and hinders the complete transformation of the subject. But they were overthrown by the subject at the end of the story and it strengthen the social ideology. As a result, Disney highlights the value and the moral message of the society by using the representation of fantasy.

• Korean journal of communication and information
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• v.77
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• pp.137-163
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• 2016

In the early 1900, photography, magic lantern and cinema were simultaneously introduced and experienced until the mid-1910s as mysterious and magical symbol of modern science and technology. The technology of vision, cinema in particular demonstrated its commercially expandable potentials through serial films in the mid-1910s, silent cinema in the 1920s and talkies in 1930s. I argue that a metaphor 'like a movie' which was would be spoken out by peoples as a cliche ever since the late 1910s whenever they encountered something uncanny, mysterious, and looking wholly new phenomena informs how cinematic technology worked in colonial society at the turning point to the early 20th century. Mass in colonial society accepted cinema and other visual technologies not only as an advanced science of the times but as texts of modernity that is the reason why cinema had so quickly taken cultural hegemony over the colony. Until the mid-1920s, discourse on cinema focused not on cinema itself, rather more on the theatre matters such as hygiene, facilities for public use, disturbance, quarrels and fights, theft, and etc. Since the mid-1920s and especially in wartime 1930s, discourses about negative influences and effects of cinema on behavior, mind and spirit of masses, bodily health, morality and crime were articulated and delivered by Japanese authorities and agencies like as police, newspapers and magazines, and collaborate Korean intellectuals. Theories and research reports stemming from disciplines of psychology, sociology, and mass-psychology that emphasized vulnerability and susceptibility of the crowd and mass consumers who would be exposed to visual images, spectacles and strong toxic stimulus in everyday lives. Those negative discourse on influences and effects of cinema was intimately associated with fear of the crowd and mass as well as new technology which does not allow clear understanding about how it works in future. The fact that cinema as a technology of vision could be used as an apparatus of ideology and propaganda stirred up doubts and pessimistic perspectives on cinema influence. Discourse on visual technology cinema constructed under colonial governance is doomed to be technology of mass control for empire's own sake.

• Journal of Digital Convergence
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• v.9 no.3
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• pp.69-79
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• 2011

This study is the text discourse of agenda setting through media policy on the three communities. The materials of subjects are the 71 text discourses that appeared in the columns, the special manuscripts, and the comments on the contemporary topics in 33 media. The subjects focuses on the metaphor, metonymy, and binary transposition. This kind of connotation tends to be imploded into people through media, so that it produces hyperreality. This process produces the regulation and strengthens the reality through the circuit of culture. Thus this research tries to develop the theoretical foundation for analysing the text discourse produced by the media. Also it focuses on widening the research scope to study the effects that the circuit of culture provides on the politics, society, and economics. Therefore The first, the objective meanings(denotation)which the referents of the community as T'PALACE, I'PARK, and STARCITY are 'larger scale', 'high and skyscraper', 'the rich people and the plutocrats who have very high academic career' and ' the residence place for the famous stars and successful CEOs', etc. and the subjective meanings, connotations which the referents of the community are 'The first street' transposes '1%' 'their own space' into the characteristics of the wealth of Gangnam district or Korean wealth', the additional significations which the metaphors such as 'the noble community', 'the sample for the high -level residential space', and 'the greed of 1%'. Conclusion, The significations of the symbols became imploded into the population and circulated along with the cultural streams through the media. The referents are recreated and consumed among the other communities such as the named 'PALACE', 'I'PARK', 'STARCITY' in the other areas. This kind of ideology tends to create the myths such as 'the 1% rich people of Gangnam', 'the first street of Korean wealth', and create the regulation such as 'the compound taxes for the real-estates', 'the policy of reducing the taxes for the rich', 'the policy of reducing the taxes for the 1% of the rich'. Also these regulations make the politicians operate new policies and are being utilized as 'slogan' for the politicians.

• Archives of design research
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• v.17 no.4
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• pp.169-176
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• 2004

It is incontestable that the essence of the current fever of well-being is pseudo-ideology, which is the commercialized well-being. Nevertheless, the potential value as the cultural contests of Korean Design, reaching the philosophy of well-being, must not be overlooked. Being more than its dictionary meaning of 'happiness' and 'welfare', well-being aims peace of mind and richness in mentality, thus supports the life style of 'Body-Mind Monism'. As a trend that has taken a ride on the consumerism, it is inevitable to excavate the benign cultural value that an ordinary sign of well-being lacks in order to create a peculiar model of Korea's design contents by sublimating the commodity aesthetic of well-being into an alternative argument possessing the cultural identity of Korea. Well-being, not much different form an attitude of following the 'ways of nature', is a typical model of non-dualistic thinking of East Asia. By tracing back to the indication of well-being that already existed in the non-dualistic thought and design of East Asia, the genealogy connecting the current phenomena of well-being to the Body-Mind Monism can be found in the cultural traditions of as close as Korea and as far as East Asia. In the case of adopting the monistic way of East Asian thinking that sees body and mind as one not two as the theoretical background of well-being imported fro the West, it is expected to provide a solution for the design discourse of Korea to be out of colonialism. Well-being contributes to the monistic awareness in the period of self-reflected modernization, which needs to search new values based on the reconsideration of dualistic paradigm centered on the Western culture, thus it is worth putting anticipation on the potential significance well-being would have in the field of national as well as international design world.