• The Journal of the Korea Contents Association
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• v.20 no.9
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• pp.285-295
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• 2020

As movies entered the digital age, they quickly changed from group creation to individual creation. In particular, documentary films began to produce diverse and excellent works while dealing with extremely personal subjects and themes rather than heavy subjects. Especially in the 1990s, when the digital era began in earnest, Japan began to shift away from heavy political and social topics from documentaries to extremely personal subjects, and the subject matter became very diverse. In this paper, we would like to examine the concept, type, and characteristics of private documentaries that emerged as new forms of documentaries following the advent of the full-fledged digital era since the 90s, citing concrete examples of representative private documentary works since the 90s in Japan.

• Digital Contents
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• no.1 s.116
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• pp.66-71
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• 2003

레스페스트 디지털 영화제(www.resfest.co.kr)가 지난해 11월 29일부터 12월 5일까지 연세대 백주년 기념관에서 열렸다. 레스페스트 디지털영화제는 최신 디지털 영화를 미국, 유럽, 일본 등의 주요 도시를 순회하며 소개하는 영화제로 지난 2000년 한국에서 처음 열린 이후 3회째를 맞고 있다. 지난 행사에서는 국내 공모에서 뽑힌 39편을 포함 전세게 250편의 장,단편 지지털 영화 '영화같은 인생','운수없는 날', '감독클럽' 등 19개 섹션에 걸쳐 소개됐다. 개막작으로는 크리스커닝햄 감독의 뮤직 비디오 단편들을 모은 크리스 커닝햄 특별전이 상영되었고, 폐막작은 비트박스의 역사와 뮤지션들의 일상을 담은 음악 다큐멘터리 <브레스 컨트롤>이 선정됐다.

• Cartoon and Animation Studies
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• s.27
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• pp.199-219
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• 2012

An innovative narrative film-making always came out of conflict and negotiation between reality and film form. A lesson we learn from their film-making is a certain reality is no more possible to be dealt with by conventional narrative. A dialectic between a real life and a representation drives a certain film-makers to make films. Kore-eda Hirokazu is internationally known as developing his own method of meshing of so-called real life and the artifice of film. As He began his career as a documentary film-maker, made several documentaries for TV and then turned to his feature film-making, documentary film-making defines the basic stance in all of his film-making. He in particular emphasized that he considered the fundamental ethical standpoint of documentary to be filming from the standpoint that one does not - or cannot - know the person one is filming. And therefore even in his fiction films he avoids subjective cinematic structures that offer easy access to the internal states of his characters. He makes his audience observe the internal states of his characters from the outside with his narrative strategy. This article will analyse two documentary films of Koreeda Hirokazu in such a way that his documentaries meshes a real life and the artifice of film and then explores such a fiction film like that changes its documentary methods into narrative strategy for the same effect on the audience.

• Proceedings of the Korea Contents Association Conference
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• 2012.05a
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• pp.337-338
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• 2012

일본, 중국, 대만 등 중화권 국가에 집중되어 있는 한류 콘텐츠의 저변을 확대하기 위해, 해외 각국 방송사의 프로그램 유통전문가 혹은 배급사의 외화 프로그램 수입담당자를 대상으로 전문가 심층인터뷰를 실시했다. 연구결과. 대체적으로 한국 다큐멘터리에 대한 평가가 높았으며, 한국 콘텐츠의 장점으로 우수한 품질, 탄탄한 스토리 라인, 감성적인 이야기 구성 등을 들었다. 앞으로 신규시장에 진출하기 위해서는 각 지역에 맞는 외국어 더빙 서비스. 현자 국가와의 공동제작 등이 필요한 것으로 평가됐다.

• Journal of Popular Narrative
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• v.26 no.1
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• pp.175-209
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• 2020

This paper examines how the cinematic representation of the Japanese military "comfort women" stimulates 'imagination' in the realm of everyday life and in the memory of the masses, creating a common awareness and affect. The history of the Japanese military "comfort women" was hidden for a long time, and it was not until the 1990s that it entered the field of public recognition. Such a transition can be attributed to the external and internal chronopolitics that made possible the testimony of the victims and the discourse of the "comfort women" issue. It shows the peculiar status of the comfort women history as 'politics of time'. In the same vein, the cinematic representations of the Japanese military "comfort women" can be found in similar chronopolitics. The 'comfort women' films have shown the dual time frame of the continuity and discontinuity of the 'silence'. In Korean film history, the chronotope of the reproduction of "comfort women" can be divided into four phases: 1) the fictional representations of "comfort women" before the 1990s 2) documentaries in the late 1990s as the work of testimony and history writing, 3) melodramatic transformation in the feature films in the 2000s, and 4) the diffusion of media and categories. The purpose of this article is to focus on the first phase and the third phase in which the issue of 'comfort women' is represented in the category of popular fiction films. While the "comfort women" representations before 1990 were strictly adhering to the framework of commercial movies and pursued the sexual exploitation of "comfort women" history, the recent films since the 2000s are experimenting with various attempts in the style of popular imagination. Especially, the emergence of 'comfort women' feature films in the 2000s, such as Spirit's Homecoming, I Can Speak, and Herstory, raise various questions as to whether we are "properly" aware of issues and how to remember and present the "cultural memory" of comfort women. Also, focusing on the cinematic representation strategies of the 2000s "comfort women", this article discusses the popular politics of melodrama, the representation of victims and violence, and the feature of 'comfort women' as meta-memory. As a melodramatic imagination and meta-memory for the historical trauma, the "comfort women" drama shows the historical, political, and aesthetic gateways to which the "comfort women" problem must pass. As we have seen in recent fiction films, the issue of "comfort women" goes beyond transnational relations between Korea and Japan; it demands a postcolonial task to dismantle the old colonial structure and explores a transnational project in which women's movements and human rights movements are linked internationally.

• The Journal of the Korea Contents Association
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• v.13 no.7
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• pp.38-50
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• 2013

This paper analyzes director Yang Yong-hi's documentary films "Dear Pyongyang"(2006), "Goodbye, Pyongyang"(2009) and her fiction film "Our Homeland"(2012). These films were produced on the base of the director's autobiographical experience, and raise issue of Jainichi-Korean diaspora who be caught in nation-state; North Korea, South Korea and Japan. With the family narratives crossing Jeju, Osaka, and Pyongyang, these films doubt boundaries be set by nation-state, and seek new breakout space. This paper traces restructuring identity in the tensional heterogeneity of nation-state exaction; Integration, unity, uniform education. In conclusion, these films foresee Korean diaspora's future identity from hybrid identities. It shows Korean diaspora's potential of receptivity, openness and solidarity which are required for Northeast Asian peace and the solution of two Korea's hostility.

• The Journal of the Korea Contents Association
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• v.22 no.10
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• pp.154-163
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• 2022

This paper tried to examine the implications of the sites of memory and diaspora memory of the life of Jun Itami(Yoo Dong-ryong), a Korean architect in Japan who is interpellated as Zainichi Koreana adopting theoretical and methodological discussions on memory, sites of memory, diaspora, and identity. To this end, the documentary was selected as the subject of analysis. According to the research results, which consists of a total of 48 scenes, is based on the assumption that the sea and Japan and Korea between the sea are the space of memory, and emphasizes that Itami Jun, who had to live as a borderliner and a stranger is disengaged from the borders of nationalities, territories, and countries. In particular, the story of Jun Itami set the sea as a diachronic space(sites of memory) that penetrates the past and present and explores his diaspora identity. The sites of memory of Jun Itami reconstructed in can be said to be a memory space that makes Yoo Dong-ryong more firmly aware of his diaspora identity as a Korean.

• Cartoon and Animation Studies
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• s.39
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• pp.111-132
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• 2015

Although Rotoscoping technique has been used for a long time to mimic the natural and smooth motion since the early 20th century, its artistic value was devalued as tricks because it traces the already recorded images. But the fact that the rotoscoping images can cross the boundaries between animation and live action in an infinite integral freedom in the digital era became rather expansive new aesthetic possibilities of representation of the reality. In addition, Jonas Odell's animations such as (2010), (2008), (2006) are good example to prove that the rotoscoping images also can serve as means to enhance its narrative. This study is to analyze how rotoscoping images act as a unique role in relation with the narrative based on the said person's real stories and realistic images. I argue that his animated films constantly contain these three characteristics -Images to mediate Auditory sensitivity as a record of inner metaphysical reality, anonymous images to represent a specific existential character, and images that act as physical representation that holds the physical space/time and related memory. This reveals that rotoscoping images in this digital era went beyond reproduction for natural movements or special type of style. It rather suggests new layers of experience, and acquires new value in animation. I hope that this study could serve as a foundation to rediscover and re-position the value of rotoscoping images as well as good opportunity to introduce very talented swedish animation artist who already received global attention with his unique philosophical and aesthetic style.