• The Journal of the Korea Contents Association
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• v.20 no.12
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• pp.82-94
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• 2020

Images play an important role in the symbolic system as they are connected with imagination through the association of language. Through history, we know that Korean people have been a people of strong spiritual unity and unity for thousands of years. I tried to study how the Korean people's unified mental symbol system was utilized and accomplished through mythological images. Our people are recognized as a people of white clothes because they are connected with white clothes, and modifiers such as the country of the east where the sun does not go down are connected with the sun. The Korean people have been handed down according to the times, such as the son of the sky, the Hongik man, the birch tree and the Gyerim of Silla, as a symbol of the myth of Gojoseon, and do not know when it became a country that loved the sun and whether brightness became a symbol. In relation to the spiritual symbolic system of our nation, the mythical image of Jeju musindo embedded in the shamanist ideology was reinterpreted through the meaning of Roland Bart to provide a basis for the study of the spiritual symbolic system of our nation.

• Journal of Korea Entertainment Industry Association
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• v.13 no.1
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• pp.69-79
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• 2019

The purpose of this study is to analyze how Andong Joongang Cinema (hereinafter referred to as "The Cinema"), the only art cinema in Gyeongsangbuk-do Province, is perceived by local people as a local cultural resource. For this, an analysis framework was set for analyzing local people's perception of The Cinema as a local cultural resource, by analyzing the functions of local cultural resources and the function of The Cinema and examining the correlation between the two sectors, on the basis of precedent studies on local cultural resources and related papers on art theaters and The Cinema. Based on the proposed analysis framework, the local people's perceptions of The Cinema as a local cultural resource were summarized into four divisions: the perception of the enjoyment of culture & art, the perception of historicity, the perception of a tourist attraction, and the perception of community formation. As a result, it is judged that The Cinema has the identity, the traditionality and the community spirit as the three functions of which a local cultural resource has, and thus, it is proved that The Cinema functions as a local cultural resource. Therefore, local cultural resources have been performing their functions encompassing its scope with the region's history and surrounding environment, not standing alone. The Cinema also has been functioning as a space for the enjoyment of culture and art, a tourist attraction, and a cultural space for communicating with the public, keeping its historicity of the region. It is expected that there will be specific follow-up studies so that The Cinema can consistently play its role as a local cultural resource.

• Cartoon and Animation Studies
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• s.37
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• pp.509-537
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• 2014

This paper proposes 'postfilimc metamorphosis' and 'reanimation' as two concepts that aim at giving account to the aesthtetic tendencies and genealogies of what Suzanne Buchan calls 'pervasive animation', a category that refers to the unprecedented expansion of animation's formal, technological and experiential boundaries. Buchan's term calls for an interdisciplinary approach to animation by highlighting a range of phenomena that signal the growing embracement of the images and media that transcend the traditional definition of animation, including the lens-based live-action image as the longstanding counterpart of the animation image, and the increasing uses of computer-generated imagery, and the ubiquity of various animated images dispersed across other media and platforms outside the movie theatre. While Buchan's view suggests the impacts of digital technology as a determining factor for opening this interdisciplinary, hybrid fields of 'pervasive animation', I elaborate upon the two concepts in order to argue that the various forms of metamorphorsis and motion found in these fields have their historical roots. That is, 'postfilmic metamorphosis' means that the transformative image in postfimic media such as video and the computer differs from that in traditional celluloid-based animation materially and technically, which demands a refashioned investigation into the history of the 'image-processing' video art which was categorized as experimental animation but largely marginalized. Likewise, 'reanimation' cne be defined as animating the still images (the photographic and the painterly images) or suspending the originally inscribed movement in the moving image and endowing it with a neewly created movement, and both technical procedues, developed in experimental filmmaking and now enabled by a variety of moving image installations in contemporary art, aim at reconsidering the borders between stillness and movement, and between film and photography. By discussing a group of contemporary moving image artworks (including those by Takeshi Murata, David Claerbout, and Ken Jacobs) that present the aesthetic features of 'postfilmic metamorphosis' and 'reanimation' in relation to their precursors, this paper argues that the aesthetic implications of the works that pertain to 'pervasive animation' lie in their challenging the tradition dichotomies of the graphic/the live-action images and stillness/movement. The two concepts, then, respond to a revisionist approach to reconfigure the history and ontology of other media images outside the traditional boundaries of animation as a way of offering a refasioned understanding of 'pervasive animation'.

• Cartoon and Animation Studies
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• s.29
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• pp.37-60
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• 2012

This essay is discusses the phase on expression as experimental animation for the tendency of the animation which appeared newly 1960s in Japan by "3 members in animation". In general, experimental animation is contrary to traditional animation. "3 members in animation" tried to present the concept of animation newly with the various trials which overthrow the form of the conventional animated cartoon. Those days, the feature animation of Toei was the mainstream of the cartoon film. When comparing with Yoji Kuri's works, the movement and theme on expression are different. It can be said that the difference is an alternative method to the mainstream. Other members Ryohei Yanagihara and Hiroshi Manabe connected design and illustration with animation. The independent creators participated in the animation festival which "3 members in animation" held. They tried to create animation interchanging with other genres. It can be said that the intermediality seen in their work is trial which sets variegated the object of animation and it expands the possibility of the new animation. Their approach overthrew the traditional tendency and was able to call it experimental animation. Japanese experimental animation in 1960s is the historical starting point of recent independent animation which searched for art in which an original expression has been formed in Japan.

• The Journal of the Korea Contents Association
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• v.16 no.7
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• pp.598-608
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• 2016

This paper attempts to analyze the narrative strategy of co-produced transnational romance films, (2007) and (2010). These films were produced during the heyday of Korean wave, the phenomenon Korean popular culture enjoys overseas fandom. Coupling Korean male star with Japanese female star, and dramatizing their romance, the industries attempted to attract the nations' cultural consumers. International co-production has been considered as a mode of production strategic enough to penetrate into neighboring nations. One of the major benefits of international co-production is to cope with 'cultural discount' between nations. Since producers and directors from different cultural background can participate in the creative process and share ideas, they can devise quite strategic form and content to please culturally heterogeneous consumers. Korea and Japan have long been in socio-political conflict, which makes it crucial for these films' cultural producers not to stir spectators' nationalism. In other words, these films' cultural producers had to develop a narrative strategy not to analogize nations' political reality. This paper, therefore, aims to analyze the narrative structure of these films, and to specify narrative strategy in detail.

• The Journal of the Korea Contents Association
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• v.16 no.3
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• pp.198-209
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• 2016

The Movie, A Werewolf Boy, describes metaphorically the hidden desire of female audience. The majority of stories about wolves contains fear of wolves inherited by and learned through human history struggling with the nature. They also shows punishment and reward toward wolves as a cultural symbol of evil. This study focuses on analyzing wolves as a metaphor of hidden original desire rather than as a subject of fear and punishment. Soon-Hee's experience with a wolf-boy in her period of puberty and her remembering the experience in her old age expresses her original sexual desire. The movie, A Werewolf boy does not directly deal with sexual content. However, SU-NI's growth through the interaction with the wolf-boy informs us Freudian theory of sex and the mechanism of sexual desire and its repression or realization. Brun Bettelheim's "Little Red Riding Hood" was used to analyze Soon-hee's desire during her puberty and Clarissa Estes's "Women Who Run with the Wolves" were used to explore SU-NI's wildness forgotten in her elderlyhood. This study shows in the process of wolf boy's transformation from biological being into social being awakened the hidden and original desire of woman.

• Cross-Cultural Studies
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• v.42
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• pp.165-203
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• 2016

This study attempted to reconsider the existing viewpoint on the history of Pansori transmission and suggested a new viewpoint on lostPansori transmission. Untill now, lost seven songs have been criticized for failure in Pansory's transmission history because it ceased to satirize negativity of abnormal character without creating a bearer of new value goals in the new age this paper resulted in another conclusion which extends Pansori history's process to modern times in the point of succession and duration of Pansori esthetics. Currently the above reason creats a problem ofcomplete nonmention that confront Pansori's twelve songs which does not apply to lost seven songs. If the evaluation standard of literary history used for lost seven songs is applied to inherited five songs, The inherited five songs also failed in the esthetic cultural history of present times. To resolve this issue, this study suggested a new viewpoint to replace the existing viewpoint that label Pansori's history as a historical structure consisting of success of inherited five songs and failure of lost seven songs repetitive replacement cycle of float and flow. This study provided constructive on lost Pansory of premodern times and presented entire Pansori as a flowing state. This paper futher identified the stages of decline the lost seven songs since the 20thcentury but sets the stage or finding a new qualitative possibility. This new theory was suggested through extant aspects of the movie that was a reproduction of in the present media age.

• Journal of Korea Entertainment Industry Association
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• v.13 no.7
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• pp.25-38
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• 2019

For many years, emotions have been regarded as dangerous as well as obstructive to reason and rationality. Even in the history of dramatic genres based on human behavior, emotions are often portrayed as errors or flaws that lead to the collapse of characters, even though they are presented as powerful motives to evoke the characters' actions. Based on the development of the cognitive science field today, it is revealed how emotion is important for human thinking, judgment and action, and how closely reason and emotion are combined. This study examines emotions dealt with in drama genres on the basis of the sociality of emotions. Emotions also play a crucial role in the change and judgment of the audience of drama. This study examines the sociality of emotions and looks at the social aspect of individual emotions through the movie as a text. Just as horror movies attempt to communicate using and expanding feelings of fear, the movie uses the emotions of 'Sad' and 'Losing' to try to expand and share it. And I look into the mechanism in which the emotions of the characters in drama are transmitted to the audience in the form of empathy.

• The Journal of the Korea Contents Association
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• v.18 no.6
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• pp.122-130
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• 2018

As smart tourism is gaining more attention, there are increasing attempts to make use of augmented reality(AR) in tourism industry. However, existing AR-based tourism contents are only limited to the 'designated' cultural heritage, overlooking the value of undesignated cultural heritage lost in the past few decades of development era. This hinders expanding the scope of tourism contents and leads to the production of banal and similar contents. Given that, our study has developed tourism contents based on , an AR-based mobile application that enables participants to virtually visit the historical sites lost in the development era. The Chungmuro area, which the app is named after, is unique in character. The area has been famous for movie making for over 30 years until the '90s. It is abundant with movie-related cultural resources such as theaters and print shops, which makes the place where people wants to feel the glorious past. Through the app, participants are able to walk along the historic trail and take pictures at five virtual historic spots, among many others. We also examined participants' level of satisfaction and overall tourism experience. By taking the result into account, we hope that the AR-based tourism contents will increase in the future.

• Trans-
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• v.11
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• pp.37-63
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• 2021

This paper focused on documentaries and for specific places and described the documentary shooting methodology from the perspective of a Cinematographer. 'Old Seoul Station' and 'DSME' (DAEWOO Shipbuilding & Marine Engineering Co., Ltd.) are monumental spaces that reflect the value of Korea modernization and are shared by Koreans' collective memories, unconsciousness, and unique feelings for the place. 'Old Seoul Station' has changed its place identity to a new space called "Culture Station Seoul 284." 'DSME' is a large-scale industrial complex that still functions actively, and it is like an organism that seeks to change according to changes in its industrial structure. and observe and record images of space related to place identity and the people related to it. It shows the construction of staring into a space in a particular place and continuously recording and placing moments of experience, such as the appearance of people working and resting. If it is not recorded through this, it allows us to see intangible narratives related to volatile place identity, and enables specific place experiences through theaters. This study focuses on production theory based on examples of documentary filming methods for these specific places.