• Journal of KSNVE
• /
• v.8 no.1
• /
• pp.57-74
• /
• 1998

This paper is concerned with a combination of experimental and analytical investigation aimed at identifying modeling errors, accounted for the lack of correlation between experimental measurements and analytical predictions of the modal parameters for lap joint panels. A nonlinearity vibration test methodology, initiated from the theoretical analysis, is suggested for measurements of dynamic stiffnesses in a lap joint using the rivet fastener. Based on the experimental evidence on discrepancies between measured and predicted frequencies, improved finite element models of the joint are developed using PATRAN and ABAQUS, in which the beam element size is evaluated from the joint stiffnesses readily determined in the test. The beam element diameter as a principal design parameter is tuned to match experimental results within the evaluated bound value. Frequencies predicted by the proposed numerical model are compared with frequencies measured by the test. Improved predictions based on this new model are observed when compared with those based on conventional modeling practices.

• MALSORI
• /
• no.31_32
• /
• pp.141-162
• /
• 1996

Hopkins의 도약률(Sprung Rhythm)은 영어의 운율자질인 강세에 의한 엄격한 정형률을 고수하고 있다. 즉 약강 5보격이나 약강 6보격의 정형률을 지킨다고 Hopkins는 주장한다. 일반 독자나 운율비평가는 이를 인정한다. 문제는 시인의 음량(quantity) 기준에 의하여 강, 약 자리를 어떻게 충족시키고 있느냐 하는 점이다. 모든 비평가는 Hopkins의 음량 기준의 지나친 편의성과 임의성, 및 응통성?에 대하여 그의 음량 이론을 수용하려하지 않는다. 그러나 Kiparsky는 Hopkins의 설명에 따라 시인의 도약률을 분석하면 시인의 음량 이론이 이유 있음을 설명해 보인다. Kiparsky의 분석에서 문제점은 없는가? 만약 있다면 그것은 바로 Hopkins의 음량이론의 문제점이 될 것이다. 이 연구에서는 Hopkins의 편지 속의 설명은 실제로 독자의 낭송 속에서 어떻게 실현될 것인가 즉 '귀로 듣고 감상(ear and taste)'할 때 나타날 리듬형, 즉 낭송의 틀에 의한 분석을 시도하였다. 그것은 도약률이야 말로 읽히기 위한 것이며 '보는 시'가 아니라는 전제에서이다. 여기에서는 낭송에서 나타날 도약률의 음량과 장단, 즉 지속시간을 하나의 '낭송보(Textsetting for Sprung Rhythm)'에서 투사해 보고자 했다. 그 낭송보는 Hayes & Kan(1994)의 '어린이의 민속노래 보(Textsetting for Children's Folk Songs)'를 원용하였다. 약강 4,5,6보격, 강약 4,5,6보격의 일정한 강세 모습과 일정한 지속시간을 보여주는 도약률의 '낭송보'는 다음과 같다('약'자리와 '강'자리의 간격은 일정하게 보고 '강'의 돋들림은 격자로 더 높게 표시하였다). 이와 같은 낭송보는 독자, 즉 낭송자의 낭송 가능 범위를 그려 준다. 즉 약자리의 두개나 그 이상의 음절을 한꺼번에 낭송할 수 있음을 보여 준다. 그 음은 자연히 연음(slurring)이 되기 마련이다. 그러므로 이 연구는 다음과 같은 사실을 규명해 준다. 첫째, 어떤 시행도 규칙적인 박으로 낭송된다. 둘째, 음량은 박자에 의하여 좌우된다. 즉 강과 약자리의 일정한 지속시간의 범위 내에서는 몇 개의 음절도 낭송이 가능하다. 그것은 일정한 간격의 자리를 나타내는 격자로 결정된다. 따라서 모라(morae)의 개념보다도 박자의 개념으로 도약률은 낭송된다. 셋째, 모든 약자리와 강자리는 일정한 간격과 실제의 박(묵박도 포함)에 의하여 규칙적이다. 넷째, 외율음보는 격자의 길이내에서 낭송된다. 그러나 이 연구의 기본은 시인과 독자의 율형(Metrical Pattern)에 대한 의식과 의도(intention)가 전제된다. 이것은 이 연구의 문제임과 동시에 장점이다. 시율의 분석은 보는 율형이 아니라 읽고 낭송하는 율형으로 분석되어야 함을 보여 준 것이 이 연구의 기여이다.

• Journal of Music and Human Behavior
• /
• v.1 no.1
• /
• pp.1-10
• /
• 2004

Being engaged in the musical tasks needs cognitive skills to perceive musical sound, organize them into meaningful unit, store them in the memory and retrieve them when needed. These skills are also required for academic tasks indicating that there is positive correlation between skills for musical and academic tasks. Based on these findings, the study purported to examine whether the developed sessions can enhance cognitive skills which is composed of auditory information skills, which is composed of perceiving sounds, organizing them into groups based on the existing information or organization pattern, and short-term memory skills. Eighteen elementary students in 4, 5, and 6th grades have participated in the study. The study has administered Music Cognitive Skills Test(MCST) before and after implementing music therapy sessions. The MCST consisted of five parts, first one measuring the rhythm imitating skills, second, measuring the melodic imitation skills, third, measuring discriminative skills in identifying higher pitch, fourth, measuring discriminative skills in identifying identical chords, and lastly, measuring the tone retention skills. The results indicated that there was statistical difference between the pre and post test in rhythm and melody imitation skills. Because reproduction of perceived rhythm patterns requires memory skills, imitating patterns are considered cognitive skills. Also melody is defined adding spatial dimension to the rhythm which is temporal concept. Being able to understand melodic pattern and to reproduce the pattern also requires cognitive skills. The subjects have shown significant improvement in these two areas. In other areas, there were definite increase of scores, however, no significant differences. The study also explores interpretation of these results and also observed consistencies among the participants in completing the musical tasks.

• Sijohaknonchong
• /
• v.23
• /
• pp.161-188
• /
• 2005

The purpose of this study was to delve into the morphological types of Sijo in an effort to determine the morphological structure of Sasul-sijo, and it's also attempted to present standard about how to discriminate Pyong-si, Eos-sijo and Sasul-sijo from one another from a morphological standpoint. It's suggested that Si with tee Jangs, six verses and 12 stanzas or more, with three Jangs, seven verses and 14 stanzas or more, and with three Jangs, eight verses and 16 stanzas or more should respectively be called Pyong-sijo, Eos-sijo and Sasul-sijo. After what Sijo was and what's not were discussed, how to distinguish Eos-sijo from Sasul-sijo was described, and finally, the structure of Sasul-sijo was presented. As for Sijo and non-Sijo, the types of works that consisted of tee Jangs, like Sijo, yet didn't suit its framework and Yuljo and were written in Chinese characters were regarded as non-Sijo. Concerning discrimination between Eos-si and Sasul-sijo, the type of Sijo that included one more or higher number of verse(s) and two more or higher number of stanzas in one of three Jangs was defined as Eos-sijo, and the type of Sijo that involved two more or higher number of verses and four more or higher number of stanzas in one of three Jangs was called Sasul-sijo. In other words, Eos-sijo contained one more verse in one of tee Jangs, and Sasul-sijo included one more Jang in one tee Jangs. The sort of Sijo that contained one more Jang in one of three Jangs could be viewed as Sasul-sijo. Regarding the structure of Sasul-si, there should be three Jangs, eight verses and 16 stanzas in one piece of Sasul-sijo. Any type of Sijo that contained two more or higher number of verses and four more or higher number of stanzas could be called Sasul-sijo. Such an addition of verse and stanza could done in various ways. The examples were (1) adding stanzas the first Jang, 2) adding stanzas to the second Jang, (3) adding stanzas to the final Jang, (4) adding stanzas to both the first and Second Jangs, (5) adding stanzas to th the second and final Jangs, and (6) adding stanzas to all the first, second and third Jangs at the same time. Besides, there was an extremely broad gap between the numbers of verse and stanza in Sasul-sijo, which ranged from a low of eight stanzas to a high of 87 ones in one of three Jangs.

• The Journal of the Convergence on Culture Technology
• /
• v.2 no.4
• /
• pp.31-40
• /
• 2016

The hardware of the human body is given the life force by the sentence which is the physiological software that the program for cell activation by the electrical signal enters. The aim of this study is to create a better therapeutic environment for the human body that groaned with errors in the physiological and cognitive systems that are transmitted to neurons and neurons. The sentence program of the rated sijo, which is the software of the human body which has the function as a conductor to connect the emotions of joy, anger, sadness, and enthusiasm to the human mental system, can be connected to the neuron system of the human body, we tried to identify the principle of operating the motherboard of mind in humanities. Once these principles are identified, we can figure out how to minimize side effects and lead the body to a therapeutic program. The research found that there is a strong energy source that can operate the motherboard of the heart very quickly in the rated Sijo. This is because it is confirmed that new coding and re-coding of a number of rated sijo, or a new syllable of one syllable followed by the original syllable of the original syllable, are formed quickly and therapeutically.This has led to the possibility of literary therapy for mankind to upgrade the human psychic system in abundance through the function of the interaction between the sentence as a conductor that is synaptically connected to the human body and the mainboard of the mind attached to the human body without side effects in the future.

• Sijohaknonchong
• /
• v.30
• /
• pp.53-90
• /
• 2009

This study discusses the aspects of Korean-American Sjjo writers' consciousness of sijo and its significance, focusing primarily on the Sijo-Anthologies of Korean-American authors, "The Moon of the Desert" (1989), "The Dandelion of the Desert" (1994), and The Stars of the Desert" (1996) published by the Sijo Society of America. For this purpose, I thoroughly examined "Notes of Writing Sijo' attached to the authors' works and some other sijos added at the end of the paper. They started writing sijos quite early. Sijo has been recognized as a typical traditional genre of literature, and even foreigners came to write them in English. The following is the summary of the view on sijo propounded by Korean-American authors. Firstly, they follow traditional view on the theory of sijo in terms of its nature and utility, and at the same time they emphasize the utility of katharsis through self expressions. Secondly, their recognition of the value of sijo boils down to its formal patterns. Lastly, they develop the idea of national literature through their significance of writing sijos. They think that they can contribute to the development of national literature as well as the expression of patriotism through writing sijos. Therefore, they recognize themselves as spreaders of Korean culture to the local residents, and as the main stream enhancing the status of Korean culture through the competition with other nations.

• Korean Journal of Heritage: History & Science
• /
• v.44 no.3
• /
• pp.44-61
• /
• 2011

This study consider the life and works of Hu ShunShen(胡舜申) who was the author of JiRiSinBub(地理新法) which the representative FengShui book in Choson dynasty. His adult name is RuJia(汝嘉). He was born in on September 6, 1091 at JiXi(績溪) in China as a son of Ho Xian(胡咸). He left his hometown with his family to avoid war and settled down in HuZhou(胡州). He took up an official post with his brother's YinPu(蔭補), and held several provincial official posts. After serving as vice governor(通判) of ShuZhou(舒州), he became supervisor of taoist temple(崇道觀) in TaiZhou(台州) and retired from office. After burying his father, he took an interest in fengShui(風水) and studied for a long time. People say that JiangXiDilixinfa(江西地理新法) is the well-known FengShui book written by him. When he was 74 years old, he suggested opening SheMen(蛇門) gate and XuMen(胥門) gate in SuZhou(蘇州) castle by "WoMenZhongGao(吳門忠告)". But it didn't come ture. He died March 9, 1177 at the age of 87 and was buried in HuZhou(胡州). His elder brother Hu Shunzhi(胡舜陟) and nephew HuZi(胡仔) is well-known. He had a son named Hu wei(胡偉) who served pacification commissioners of JiangXi(江西宣撫使). His Works were YiSiSiZhouLu(乙巳泗州錄), YiYouBiLuanLu(己酉避亂錄) as essay and YinYangBeiYong(陰陽備用), JiRiSinBub(地理新法), "WoMenZhongGao(吳門忠告)" as fengShui text.

• (The) Research of the performance art and culture
• /
• no.34
• /
• pp.241-276
• /
• 2017

This paper studies the restoration of Jeongeup notated in Daeakhubo to a singable song. Firstly, the melody of Jeongeup was restored by finding the rhythm of Jeongeup. Secondly, Jeongeup lyric written in Akhakgwebeom was added to the restored melody. Lastly, the musical style of restored Jeongeup song was investigated. The rhythm of Jeongeup was found to be the same as Jinjak's rhythm whose measure consists of four ternary subdivided beats. It is because the Jangdan of Jeongeup contains that of Jinjak. The Jangdan of Jeongeup is played one touch in a measure. Such ternary subdivided beat and one Janggo's touch in a measure were transmitted to today's Sujecheon. The lyric of Jeongeup was added to the restored melody of Jeongeup by following the lyric rules of Jinjak1,2 and Hoengsalmun. The lyric rules of Jinjak 1,2 and Hoengsalmun are as follows. One syllable is sung in two measures, Eodanseongjang 語短聲長 appears, long lasting tunes are mostly applied to Jang of Eodanseongjang 語短聲長, and syllables begin at the first beat in a measure. The musical style of Jeongeup is basically similar to that of Jinjak1, but there are some differences. They are similar in the sense that the melody is very long compared to the lyric and Eodanseongjang 語短聲長 appears. They are different in the sense that Jeongeup uses grace notes rather than Sigimsae when one tune lasts long. Jeongeup in Daeakhubo seems to have undergone changes, and its rhythm is likely to have been expanded two to four times in order to match Mugo dance after being used as an accompaniment to Mugo dance.

• Sijohaknonchong
• /
• v.43
• /
• pp.5-39
• /
• 2015

Shijo (Korean poetic form) is a representative literature genre of a short poem among the literary works of Korea in the late Chosen Dynasty. The format of Sijo is Normal-Shijo in the form of 3 verses, 6 sections and 12 sound, and the lyrics of one Normal-Shijo has within or without 45 words. But Saseol-sijo, a type of Sijo, there is a work that has more than 100 letters due to the number of lyrics were a lot increased. Among those Saseol-sijo there is a work with 'solemn and elegant feeling' borrowing some verses even from Chinese poem, using a lot of Chinese vocabulary, but there are a lot of works with 'salacious and explicit contents'. Literary work, Shijo, is used for lyrics of vocal music as Gagok (a genre of Korean vocal music for mixed female and male voices) and Sijochang, however, there are many cases that the same Sijo poem is used as lyrics of Gagok and Shijo. But those music that use Saseol-sijo as lyrics among Gagok, the vocal music, are mainly songs with 'solemn feeling' rather than 'salacious work'. This study looked into the reason why the Saseol-sijo with 'salacious and explicit contents' are hard to be used as lyrics in Gagok, confirming the fact that most music singing Saseol-sijo among Gagok that are being handed down till now use lyrics with 'solemn and elegant feeling'. The most important thing among those reasons seems to be irregularly increasing lyrics, and in accordance with accompaniment. Gagok accompanys a number of instruments the fixed melody recorded and delivered in score. So it's almost impossible to play unless it depends on the steadily made song melody and accompaniment melody according to the chosen lyrics in advanced. Also, appreciation of literary works is usually made privately through a private reading activity, but Gagok is conducted through public performance in an open space for many people. Especially, it would have been hard to sing a salacious and explicit song gathered together with men and women of different social status in social system and custom of the late of Chosen Dynasty. This study confirmed the fact that folksy and popular character that was praised for literary characteristic of Saseol-sijo can't be easily found from Saseol-sijo that was called Gagok.

• Sijohaknonchong
• /
• v.43
• /
• pp.41-66
• /
• 2015

A study on rhythm of a sijo was mostly conducted based on rhythm theory. As it is considered to define the rhythm of a formal sijo based on three verses, its significance has been recognized. However, if rhythm is understood to be superior to cadence or versification, it seems necessary to examine the rhythm of a sijo as a verse with a fixed form as well as a highly individual rhythm of each and every lyric poet, which is informal rhythm, in order to fully understand them. In this case, prosodie analysis by H. Meschonnic (1932~ 2009) can be a significant methodology. As this study gropes for a possibility to examine the rhythm of a sijo from a new perspective instead of existing rhythm theory through the application of H. Meschonnic's prosodie analysis, it can be regarded as an essay. Prosodie newly suggested by Meschonnic is referred to as linguistic organization of consonants and vowels and indication of their paradigm, and it conflicts the perspective that traditionally separates linguistic sound from meaning for dichotomous understanding. It is due to the fact that the organization of consonants and vowels is a unit that constitutes a complicated layer of significant sound and meaning. Accordingly, prosodie analysis that is irregularly and aperiodically distributed within poetic text can be considered as methodology aimed at explaining how a poem is integrated in terms of sound and semantics. The core of prosodie analysis is to examine how the phonologic system stands against the theme of a poem. It ultimately has the same way of establishing literary style of a poet as it is to explain a unique aesthetic structure that individual poems have and show distinct characteristics of linguistic use by a poet. Prior to application of the prosodie analysis to sijo in general, the study preparatorily conducted prosodie analysis on < Ouga > by Gosan Seon-do Yun.