• Korean journal of communication and information
• /
• v.70
• /
• pp.35-65
• /
• 2015

This paper is consisted of the thesis that the decontextualized limitation of media cultural studeis in Korea should be overcome by walking into and linking with today's urban crisis and everyday life. It proposes us to become the flaneurs who do not hesitate to go to, think of, and experience actively the city in crisis under the capital/state domination. It's conclusion would be that we must practice participation observation at the fields and thus recover the critical element of cultural studies writing, by entering into the city and seeing at the features of crisis routinely expressed and symptomatically appear in there. For and before this, the author will first of all pay attention to John Fiske in later period, who was merely perceived and falsely regarded as an active audience theorist. He will also review de Certeau from whom Fiske has borrowed the concept of tactics, and Berman who has further practiced the very spatial tactic. The paper is prepared so as to expand the ideas and thoughts of them who have gone beyond the boundary of text, audience and onto the context of urban space. It's goal is much more than rescuing, recovering Fiske's alternative trajectory. It tries to reconstruct the tradition of urban media cultural studies critically connected with the dangerous, life-threatening capitalist condition. Furthermore, by filling up the theoretical vacuum left behind disconnected and cut away from Fiske, it attempts to find a vision, prospect of cultural studies that will actively engage themselves dialectally with dangerous yet hopeful life of the city and its popular masses.

• (The) Research of the performance art and culture
• /
• no.40
• /
• pp.163-192
• /
• 2020

Sinjungsin Mask Play, one of Ttangseolbeop, is related to Seongjusin's life story. Sinjungsin Mask Play is a reconstruction of the story of the folk gods Seongjusin met while returning home. Seongjusin's life story proceeds in the form of Mask Play, and the monk who leads the sermon plays narration and main roles. Many believers play various roles and musicians. Sinjungsin Mask Play introduces many folk beliefs, sounds for intrigue, and talks. Sinjungsin Mask Play uses the same method of enumeration and repetition as the existing Mask Play. The repetition of a sentence or phrase plays a role in foreseeing the meaning of the context or foretelling the development of the plot to the audience. This repetition is intended to emphasize the situation of the scene and to create rhythm. Since Mask Play was exclusively for the common people, Mask Play actors use the repeating method commonly used in folk songs to form lines. This gives the audience a familiarity, effectively communicating the lines and responding to their tastes. Sinjungsin Mask Play borrowed people's way of playing for the public's mission. It inherits the dramatic forms of traditional traditional plays such as repetition of words or sentences or phrases, codification of words or sentences, borrowing of existing songs, and formal expression units. In addition, through repeated performances, believers can easily and easily learn and understand. This is the dramatic form and characteristics of Sinjungsin Mask Play. Sinjungsin Mask Play was handed down from Faith Communities and was used as a means of folk cultivation to spread illegality. Buddhism externalizes the process of accepting folk beliefs through Mask Play, and in the case of Shinto who participated directly or indirectly, they naturally acquire the belief system of Hwaeom Kyung through play. Sinjungsin Mask Play, one of Ttangseolbeop, can be said to have great value as an ICH, as well as popularization and mission.

• (The) Research of the performance art and culture
• /
• no.19
• /
• pp.5-33
• /
• 2009

Jain-Danoje's course since modern is not different with almost all of folk performances, which were restored and reconstructed with a background of the designation of an intangible cultural heritage and National folk arts contest sine the 1960s. Generally, these folk performances were decontextualized in course of extinction and reappearance, and recontextualized in course of new directions on tradition. Also, the performances were interpreted differently and transformed by the main constituents of reappearance. Jain-Danoje nowadays has a regular form just at that time that has been designated as a cultural heritage at 1970s. But, today's Jain-Danoje is clearly different with the last appearance in 1936 and some Literature and jainhyun-eupji. I think such differences would stems from the process of reproduction. From this perspective, I had investigate Old literature and the early days report, and the current text. Especially, I will show the considerable change which has been occurred in the Yeowonmu and Hojanggut, the central role to configure that identity, by comparing past and today. As a result of consideration, today's form of the Yeowonmu and Hojanggut are created texts that mind the designation of an intangible cultural heritage and National folk arts contest. These texts has been reproduced without understanding about structure and current of folk festival and state of performance which has been transmitted on premodern society. some intellectuals search for an archaic form of Jain-Danoje based on jainhyun-eupji that created in 1895, except the other jainhyun-eupji. Moreover, because of the understanding with a bias, they can't grasp the meaning about the religious service for Hanjanggun, and they can't see the facts of Yeowonmoo. In addition, they were aware of 'o-sin' that led by Hojang as a fancy dress parade in a carnival, and that is recognized as a component of Jain-Danoje, so there was other text which is different from our own festival.