• Cartoon and Animation Studies
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• s.47
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• pp.103-123
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• 2017

In recent years, some of the brands of cosmetics in Korea have launched the BB Cream only for man. Cosmetics is not only necessary for woman and it has been accepted by the male. A programme hosted by 김기수 is aimed to teach the female how to make up. As a result, the comprehension of the gender and the development of the times have been combined closely. The understanding of gender has been developed from binary opposition to the diversity of gender. The movements that were aimed at advocating feminism caused by some events reminded us of that we should pay attention to the equalization of the gender. We can see that people want to liberate themselves from the sexual stereotype through these social phenomenons. Meanwhile, animation advertising has also experienced a transformation, which is from that to shape a role under sexual stereotype to that to pay more attention to the diversity of gender during the progress of shaping a role. During the initial stage of the animation advertising's prosperity, what it described was based on the male. The male was the permanent theme. On the contrary, the female only played a subordinate role. However, with the development of feminism, to realize self-worth of the female and to fight for the gender equality have been mentioned more and more frequently. All these factors have prompted the animation advertising to break the stereotype when shaping a new role and change the sexual stereotype in order to create new animation figures.

• Journal of Science and Technology Studies
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• v.4 no.1 s.7
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• pp.83-110
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• 2004

This article examines the legislation process of internet contents regulation through three phases from a policy network point of view. In the first phase, heated debates were initiated during the public hearings after the Ministry of Information & Communications announced its plan to introduce the internet contents grading system During the second phase, bills were submitted to the Standing Committee of the National Assembly, where the bills were deliberated, passed, and promulgated. In the third phase, issues on enforcement ordinance were resolved as the degree of conflict was mitigated. Policy network during the first phase started in a conflicting and distributed form, but has evolved into a conflicting and centralized form. The appropriate closure of the debate on the internet contents regulation can be explained by the structure of governmental departments, the character of new technology, and the mobilization of general public.

• Korean journal of communication and information
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• v.40
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• pp.287-320
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• 2007

This study was to look into the press policy and the related activities performed by North Korea in the South during the Korean War and to evaluate them. In order to understand the concrete contents of the activities and their characteristics, the two representative newspapers published in the South by North Korea at that times - the Chosuninmin Bo and the Haebang Ilbo - were reviewed and analyzed. North Korea operated broadcasting and started newspapers just after the possession of Seoul. and also performed various positive press activities - such as the distribution of the newspapers and periodicals of North Korea and U.S.S.R., putting the movies on the screen, and founding the weekly, etc. But the target of all the media were the same. It aimed to support Kim Il-Sung's scheme which intended to carry out the war successfully and to make the South under occupation Communism System by introducing the Northern law and system. The two newspapers, as agent of power, made only such a role to agitate and exaggerate the false things with unrealistic optimism. They intended to ideologically mobilize the South people and to affect on their perspectives and acts. However the media including the two newspapers being operated in the South during the war had not got the faith or the good response from the South people as an audience. Most of South Koreans were tired with their endless and one-sided propaganda, agitation and ideological enlightenment. It could therefore be evaluated that the press activities by North Korea in the South during the Korean War resulted with many limitations in ideologically organizing and mobilizing the South Koreans.

• Cross-Cultural Studies
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• v.53
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• pp.193-218
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• 2018

In this essay, I examine the interactions of chronotopes in the narrative of Gangnam Blues, a film written and directed by Yu Ha and released in 2015. Bakhtin's chronotope, the connectedness of temporal and spatial relationships in literary narratives, provides the background for the representability of events and becomes the organizing center for the events. Each chronotope offers a different way of acting, interacting and understanding experience, and chronotopes can interact with each other in a single text or between the reader and the represented world. Gangnam Blues is a gangster movie, first of all, showing an individual's illusion of an unlimited possibility for achieving wealth and power. At the same time, the film describes the government's project to transform Gangam, a rural area in the south of the Han, into a new downtown and residential area for Seoul. As the world in the narrative and the world of the author or the reader are all chronotopic, we can see the interactions of chronotopes between the narrative of an individual and the historical narrative, as well as between the narrative about the beginning of Gangnam and the audience's perception of the present Gangnam. In this film, the main character's ambition is shown as part of the social desire for rapid economic achievements in the 1970s, along with high social mobility. The social desire can be explained as envy, as it is fueled by social comparisons and competitions. The main character's pursuit of money and power through the possession of Gangnam land overlaps with the envious desire for the present Gangnam shared by many. The individual's exceptional ambition and violence are not fully examined in this text. Moreover, the film's dependence on the feelings of envy to represent the individual's choice and violence can be a symptom of the lack of critical distance from social desire and envy.

• The Journal of the Korea Contents Association
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• v.21 no.10
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• pp.138-148
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• 2021

In this paper, the basic narrative of The Sweet Home is the story that the residents of the apartment fight and survive the monsters in the isolated circumstances from the outside. This paper analysed the narrative and revealed the characteristics of the NETFLIX drama, The Sweet Home, and dealt with the ethics of contagion, core issue of the drama. Firstly, in the drama Sweet Home, the boundary between the men and the monsters collapses from the contagion. The drama shows the aspects of the apocalyptical world through the optical images, and reveals the main contagion cause is the desire and fury of the human to dominate the others. In the drama, we can see the duality that the characters sometimes stand in solidarity with, and often abuse the others. This story reflects the times after 2000s that the boundary between the man and the monster eclipses. Secondly, the drama shows that the ethics of the others popping up after the contagion is violent and thus can go to the totalitarianism. When the residents are shot by the troopers of the nation, the governmental authority shows its brutality. In this situation, the residents recognize their past behaviors and embrace the others. However, in the point that the characters' selfless behaviors could cover up the complaints and the fury of young generations after 2000s, The Sweet Home is a problematic drama.

• The Southeast Asian review
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• v.27 no.3
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• pp.93-135
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• 2017

Due to their geographic proximity to Beijing, the Southeast Asian states under the fallout of the China's growing power are struggling to seek the art of diplomacy to promote their national interests. This study explores why Cambodia previously taking a pro-US strategy after the end of the Cold War has switched to a pro-China one in the context of the rise of G-2 system, the ASEAN regionalism, the country's national interest and Hun Sen's regime legitimation. Theoretically, this study takes a realist constructivist approach and tries to find how realist interests and norms have affected the Hun Sen's regime legitimation. The relationship between China and Cambodia has been deepened by mutual economic interdependence and increasingly stronger Chinese power. Especially, the Chinese massive economic aids and investment have enormously supported the regime legitimation of Hun Sen. On the other hand, The US value diplomacy promoting democracy and human rights has undermined the Hun Sen's legitimacy and strained the two nations' relationship. However, the Hun Sen's pro-China strategy is not to check and balance against US strategic interests and not to recognize the Chinese hegemonic position in Southeast Asia. It is a hedging against the US value diplomacy while maximizing economic and other gains from China. ASEAN has been playing a coordinating role to limit the scope of power politics among big powers and to mitigate its ramifications. Yet, since the US and Chinese interests are so keenly criss-crossing, Cambodia may continue to react to the G-2 system through bilateral relations with them.

• The Journal of the Korea Contents Association
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• v.21 no.1
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• pp.75-91
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• 2021

In this study, most of the previous researches on the analysis of apology are limited to comparative study of apology in different countries from the perspective of cross-cultural communication and analysis of apology in daily life. Therefore, by introducing pragmatics on apology strategy and cultural interpretation theories, this study tried to analyze apology and apology strategies in the seventh season of American TV series Desperate Housewives. Specifically speaking, based on Trosborg's classification of apology strategies, this study sorted out, classified and counted apology strategies in the seventh season of Desperate Housewives, and then 200 apology strategies were randomly selected and analyzed in detail. The statistical results showed that 'expression of apology' strategy was used at the highest frequency of 64.0%, followed by 'explanation or account' and 'minimizing the degree of offence'; 'Acknowledgement of responsibility', 'offer of repair' strategy, 'expressing concern for hearer' and 'promise of forbearance' were used relatively less frequently. The results can be interpreted by America's high individualism, low power distance and low-context culture having great influence on the frequency of American apology strategy. This study can increase understanding of apology and culture, reduce offence in communication with Americans, and make cross-cultural communication smooth, and meanwhile it is expected to enrich the research scope of TV drama art by analyzing language in TV drama art.

• Journal of Popular Narrative
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• v.26 no.3
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• pp.45-86
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• 2020

In this article, the "modernization of the tradition" constructed on the cultural politics and the way in which it appropriated in the korean theatre in the 1970s were analyzed. It is trying to reveal its implications. It is also a work to critically review the aspects of self-censorship in the korean theatre in the 70s. To that end, we looked at the theatre company Minye Theatre, which preoccupied the traditional discussions in the 1970s by creating national dramas. Until now, the evaluation of the theatre company Minye Theatre in the 1970s has focused on the achievement on the directing of Heo Gyu, who promoted the succession and transformation of tradition. However, the traditional ideology constructed in the state-led cultural politics in the 70s and the way in which it was operated cannot be evaluated only in terms of artistic achievement. The ideology of tradition is selected according to the selective criteria of the subject to appropriate tradition. What's important is that certain objects are excluded, discarded, re-elected, re-interpreted and re-recognized in the selection process of selected traditional ideology. This is the situation in the '70s, when tradition was constantly re-recognized amid differences between the decadent and the disorder that were then designated as non-cultural, and led to a new way of appropriate. The nation-led traditional discussion of the '70s legalized the tradition with stable values, one of the its way was the national literary and artistic support. Under the banner of modernization of tradition, theatre company Minye preoccupied the discussions on the tradition and presented folk drama as a new theatre. As an alternative to the crisis of korean theatre at the time, the Minye chose the method of inheriting and transforming tradition. It is noteworthy that Heo Gyu, the representative director of the theatre company Minye, recognized the succession and transformation of traditional performance as both a calling and an experiment. For Heo Gyu, tradition was accepted as an irresistible stable value and an unquestionable calling, and as a result, his performance, filled with excessive traditional practices, became overambitious, especially when it failed to reflect the present-here reality, the repeated use of traditional expression tools resulted in skilled craftsmanship, not artistic creation. The traditional ideology of the 70s unfolds in a new aspect of appropriation in the 80s. In 1986, Son Jin-Cheok, Kim Seong-nyeo, and Yoon Mun-sik, who were key members of the theatre company Minye Theatre, left the theatre to create the theatre company Michu, and secured popularity through Madangnori(popular folk yard theatre). Son Jin-Cheok's Madangnori is overbearing through satire and humor. It gained popularity by criticizing and mocking state power. On the other hand, not only the form of traditional performance, but also the university-centered Madanggeuk movement, which appropriated on the spirit of resistance from the people to its traditional values, has rapidly grown. In the field of traditional discussions of the 70s, Madanggeuk was self-born through appropriation in which the spirit of resistance of the people is used as a traditional value. Madanggeuk as well as Michu that achieved the popularization of Madangnori cannot be discussed solely by the artistic achievement of the modernization of tradition. Critics of korean theatre in response to state-led traditional discussions in the 70s was focused only on the qualitative achievement of performing arts based on artistry. I am very sorry for that. As a result, the popular resistance of the Madanggeuk and the Madangnori were established in the 'difference' with the traditions of the theatre company Minye Theatre. Theatre company Minye Theatre was an opportunity for the modernization of tradition, but the fact that it did not continuously produce significant differences. This is the meaning and limitation of the "tradition" of the theatre company Minye Theatre in the history of korean theatre in the 1970s.

• Korean Journal of Heritage: History & Science
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• v.53 no.3
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• pp.42-61
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• 2020

Even though research on heritage interpretation has been conducted steadily since the mid-20th century, the actual concept of such interpretation has not been clear. In The ICOMOS Charter for the Interpretation and Presentation of Cultural Heritage Sites, which is a leading international standard of heritage management, the definition of heritage interpretation is still vague. Also, defining its concept is tricky because it is based on the 'situation,' which could change at any moment. Therefore it seems that previous research has focused only on the social function of heritage interpretation. Since socio-philosophy research has become increasingly crucial in heritage studies, the concept of heritage interpretation needs to be precise. Therefore, this paper looks at research history chronologically, divides its social role into two different branches, and finally reifies the definition of the concept. Two social values of heritage interpretation can be distinguished as 'modern heritage interpretation,' and 'inclusive interpretation.' Modern heritage interpretation directs studies into conveying heritage's value to the public as measured by a few experts. It is an educational and communicative role. Inclusive heritage interpretation focuses on seeking comprehensive recognition of diverse values and finds ways to promote reconciliation among multiple stakeholders of heritage. Even though these two functions have developed in different social backgrounds, it is apparent that both have been generated in an unclear, overlapping, and complicated context. The concept of heritage interpretation is too complex to simplify as 'interpretation' itself. This paper defines such interpretation as 'all activities involved in the process of value creation of heritage.' Two social values relate to the concept of 'interpretation': they all have a common recognition of fundamental characteristics of heritage. This is used to establish a collective identity in society. However, it is more appropriate to conceptualize inclusive heritage interpretation as 're-interpretation' because it denies modern heritage interpretation and identifies new negotiated value.

• Cartoon and Animation Studies
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• s.49
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• pp.25-52
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• 2017

As the expansion of the cultural industry expands, various competitive structures are formed and the methodologies for producing commercial success are being discussed. Among them, Hollywood studios use political relationships and apply ideologies that can produce the best interests. Also, they use a structure that can convey this ideology, which is a mythology. The myth has satisfied the public for a ling time. Campbell suggested that strategies come from the myth, and the ideology emerged as a result of what mythology has to do with existing powers. Disney and Dream Works use the mythology and combine their own values into ideology. Disney and Dream Works choose conflicting ideologies in a different growth background. If Disney is recognized as an educational animation by the ruling class, Dream Works are supported by the public for their actions against Disney. Disney has conservative and patriotic personality, Dream Works is more liberal and progressive. Disney's structure came out first, and Dream Works parodied it. So we can compare Disney and Dream Works with similar myths to create a storytelling structure that embodies ideology. As a result, Disney and Dream Works have been choosing the 9 stages the key of Ideology form the 17 stages of the mythology and reduced them to the introduction, growth and completion. In the first units of the introduction, Disney dealt with the subject of social leaders who sacrificed to the ruling class and Dream Works hinted at the overthrow of the ruling class through the irony. If Disney had deployed colored races in the main characters, Dream Works used a variety of races from the main characters to others. In the second units of growth, Disney organized the process of accepting the value of the ruling class, and Dream Works showed the individual values, not the values of society. In the third units completion, Disney showed the main character who live in the world of the ruling class rebuilded, and Dream Works removed the ruling class and went back to the Individual life. Through the structure of Disney and DreamWorks, we learned how to utilize the mythical structures that transform according to ideologies. The right way to organize works will require the strategic approach to storytelling.