• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.3
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• pp.114-121
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• 2010

Traditional temples in Korea are the important cultural heritage because of artistic traditonal buildings and structures, paintings, sculptures, and big forest areas which are most ecological and beautiful in Korea. Since traditional temples still function as religious places for very long time, the sense of places intrinsic to the temples are very strong and vivid. The sense of place is very closely related to the conservation of the original landscape type. Recently however, there is a strong tendency to use solar energy in traditional temples because of the low energy efficiency of the old traditional architecture which may have negative impact on landscape which again in turn may lead to the destruction of the sense of place. The purpose of this study was to suggest some landscape design guidelines to protect the sense of place of traditional temple by investigating the impact of solar energy facility on the landscape experience of traditional temple. In order to do perform this purpose, Tongdosa was selected as a study site and four kinds of measurement tools(landscape image, temple identity, landscape satisfaction, degree of landscape improvement) were used as questionnaire items. 180 college students participated in the questionnaire survey. The analysis showed that the solar energy facility had very negative impact on landscape experience such as three landscape image factors(scenic beauty, openness, complexity), landscape satisfaction, temple identity, and landscape improvement. Based on the results, three landscape improvement plans were suggested. First, solar energy facility should be built in the forest in order not to be exposed to visitors, if possible. Second, the landscape management of traditional temple should emphasize on sustaining scenic beauty and temple identity along with the provision of openness. Lastly, detailed landscape guideline should be prepared to regulate the scale, ratio, and the form of the artificial buildings and structures to protect the sense of place of traditional temple.

• The Journal of the Korea Contents Association
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• v.9 no.12
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• pp.181-192
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• 2009

The purpose of this research is to investigate appropriate usage of pansori's method of breathing, sound making, and resonance in order to develop actor's aesthetic voice. Today's theatre no longer see inter-cultural approach as new or experimental, but see it as a part of global current. Actors are required to integrate some global-ness into their acting. It's not enough, however, for actors to equip some cosmopolitan sensibility. More important thing is that they should be able to integrate one's own culture and aesthetic into their performance. Only after acquiring one's own cultural identity, it is possible to step into inter-cultural work. It is fundamental, therefore, for actors to assimilate traditional movement and aesthetic voice. It's been known that traditional Korean voice traits are well preserved in Pansori. In this paper, based upon well-known theories and practices of western voice training, pansori's principles and practices are utilized to bring a new aesthetic voice.

• Journal of the Korean association of regional geographers
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• v.15 no.1
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• pp.86-98
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• 2009

Han-Ki Choi($1803{\sim}1877$), who was a scholar in Joseon dynasty, understood geography into a synthetic category of chorography, cartography, earth science and fengshui. He focused on chorography and map as a leading position in geography. The purpose of the research of Han-Ki Choi was to examine the way of Heaven, and then to make clear the way of Humanity. The identity of the geography for Han-Ki Choi was a practical science that useful for the ruling over the country and the welfare of people. He emphasized the nature of relationship with humans in geography. The system of Han-Ki's Chi-hak came from the basis of a geography, on the contrary, his geographical works were accomplished on the ground of the Chi-science. The chorography, Chi-hak of the earth and the earth science were composed into systematic organization for achieving the goal of the Chi-geography.

• The Journal of the Korea Contents Association
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• v.18 no.3
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• pp.330-341
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• 2018

In recent years, a number of Chinese artists are interested in 'Chinese-style'. 'Chinese-style' can be understood as an art form in which Chinese elements are combined with modernized sensibilities. This paper analyzed how Chinese traditional elements can be effectively implemented in fashion photography, focusing on Chen Man, a leading fashion photographer in China. Our research shows that Chen Man looks to the traditions and history of China to inspire her modern work, which makes her unique as a Chinese fashion photographer. She tried not to repetitively express typical images of Chinese elements but to visualize the symbolic meaning of traditional elements as new images of modern China. Through this practice, she were able to effectively communicate the images of products and brands promoted in fashion photos. Furthermore, her works are being recognized by not only the fashion industry but also the international art elite as they contribute to building and promoting Chinese fashion identity. Research on Chen Man's work is significant in providing a new way for 'Chinese-style' fashion photographers to reinterpret Chinese traditional elements without following Chinese tradition.

• Journal of The Korean Association For Science Education
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• v.38 no.2
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• pp.187-202
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• 2018

This study posits that a more equitable science education is possible through analyzing the sociocultural mechanisms that operate in the participation and marginalization in science learning process, and therefore aims to review research trends in this area of science education. To do so, the study analyzed 85 articles that adopted a sociocultural approach to science learning identity in major international journals. The review was organized into 1) overall trends such as the number of articles by year, country, learner's sociocultural background, research context and research methods, and 2) a more in-depth analysis of the main research problems and conceptual frameworks along with concrete research examples. The study found that the current research works in this area have contributed to broadening the idea of legitimate learners in science education by considering learners' various sociocultural identities as the positive resource for learning based on the premise that science learning occurs as identity formation through participating communities of practice, and critiquing the culture or discourses that oppress such identity formation. The studies in this area also brought up the equity issue in science education in ways which embrace various learners that had been marginalized in the traditional science class and facilitate their agency. Based on these findings, the study made a case for analyzing various sociocultural mechanisms relating to the participation and marginalization in science learning to realize 'science education for all Koreans' and proposed future research direction.

• (The) Research of the performance art and culture
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• no.19
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• pp.347-378
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• 2009

Those who were from Jaeincheon and Jaein line entertainers played great roles during transition period from traditional society to modern society, and even at present the dances of them are the representative traditional dances of Korea and the matrix of Korean originality. Nevertheless, Korea dance field has given little importance to these dances, but too much importance to Gibang dance in studying traditional dances, which causes the studies on Jaein line danced to be superficial or separate. Therefore, the aims of this article are to analyze the dances of Jaein line by Han Seong-jun, who was representative for the dances, and to appraise the historical value of them. Han Seong-jun(1874-1942) was the most influential dummer and dancer of his day in Japanese colonial times, and has been recognized as one of the masters of traditional dances. He established autonomy of traditional dances by reorganizing, collecting and stage-formalizing the dances, and systemized transmitting ways for various folk dances including a Buddhist dance, which made it possiblefor those dances to be traditional dances of Korea and the bases for creative dances. The values of Jaein line dances, which were transmitted through Han, are the following: First, the dances have been designated as national or regional intangible cultural assets, and, as the representative traditional arts, we proudly show them to the world. Second, the dances, as one of the genres of Korean dances, are the subjects of younger scholars' studies. Third, the dances become one of the representative examples of revivals of traditional dances, which tend to be extinct during modernization times, and contribute to establishing national identity and subjectivity. In addition, they contribute to discovering and transmitting other traditional dances. Fourth, the dances enable many dancers to make association, that is, Association for Preservation of Traditional Dances,for the transmitting the dances, and to distribute the dances and get many dancers to transmit the dances. Furthermore, as new performance repertories, they give another pleasure to the audience. In addition to the above, as a base for expansion of Korean creative dances, Han's dances have other values such as the following: First, in searching for a new methodology for creation, he played an important role in rediscovering the foundation in the tradition, and tried to discover nationalidentity by employing the traditional dances for expression of theme. Second, he contributed to drastically dissolving the genres by expanding the gesture language from motion factors of traditional dances, which can be compared to the modern dance. Third, he tried new challenging approaches to re-create the tradition, and contributed to pursuing the simple elements of our traditional dances as traditional aesthetics. While the dances of Jaein line have such values as the above, there are also some problems around the dances, such as the confusion in the process of transmission resulted from different transmission forms and transmitters, which we must no longer leave as it is. Furthermore, it is urgent that the rest of Jaein line dances be recovered and designated as intangible cultural assets for the sound transmission of the traditional dances.

• Journal of the Korean Society of Costume
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• v.59 no.7
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• pp.65-76
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• 2009

Korea has established a code for the economic and cultural industry that covers a wide range of classes unlike the old information era which was limited to the simple knowledge, technology, tools, morals, and customers that had been established in our society. On the other hand, 'culture marketing' is a series of marketing activities in which value-added items are created and shared. The combination of business management and culture seemed pretty awkward considering how rapidly the world was changing, however, the nature of today's culture has changed and the economic nature of culture products has resulted from those changes. In this paper, two authors who expressed the cultural identity in the culture products are studied through a comparison analysis; the author Min Yeongsoon expressed the identity confusion that she experienced in a foreign country and how she overcame homesickness in her work; and the author Kim Ata expressed his confidence in Asia and used his clear and loud voice to express the culture in his work. In addition, today's culture products are affected by the surrounding cultures such as the member's traditional society, environmental culture, and individual's culture. It is a good source for good works of art. In this study, the efforts of seeking the cultural identity, structuring the concept, seeking a new market and possibilities are used to make a consistent process in order to make a series of the systems required for planning and developing culture products.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.3
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• pp.106-113
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• 2013

This study aims to establish the identity of traditional Korean gardens and develop a universal way for overseas Koreans and foreigners to have an appropriate understanding of traditional Korean gardens, as part of efforts to distribute and promote the overseas establishment of traditional Korean gardens. The focus of this study is on developing planning and design guidelines to ensure that traditional Korean gardens have individuality when they are established overseas and on establishing directional rules for planners. Although traditional Korean gardens may vary in form according to their purposes and spatial scales, the most important thing is that they should incorporate emotions that are well-matched with Korean landscapes and that their design language should be easily recognizable and understandable to everyone. The basic spatial types of traditional Korean gardens for overseas establishment, which are presented in this study, include the exhibition(fair) type, the garden type and the park type. These basic types serve as prototypes that correspond to the purposes of the gardens. In consideration of the spatial scale, the exhibition(fair) type is set as the minimum unit for composition, and suggested basic facilities include trees, a well, a pond and an island in the pond, flower beds and fences. The results of this study have significance as basic information for planning and designing traditional Korean gardens for overseas establishment.

• The Journal of the Korea Contents Association
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• v.17 no.6
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• pp.272-286
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• 2017

The division of the South and North of 70 years has occurred in the old generation, but the reunification is now handled by the youth generation. Therefore, it is necessary to train basic human nature as well as learning and research of rational political and economic theory in order for young adolescents as leaders in the unification era to carry out their own duties faithfully and responsibly. In this paper, I rediscover the value of traditional culture in the human nature education that aims for reunification, social and cultural integration, and propose tea culture as contents that can be applied to reunification and the human nature education of youth as reunification culture contents as a concrete program of traditional culture do.

• Journal of the Korean Geographical Society
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• v.40 no.3 s.108
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• pp.353-368
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• 2005

Social geography in Korea has been studied centering around urban social geography which has been developed mainly in English world, and then there have been a few concepts and theories that were tested in the rural social geography of Korean rural landscape. This article tried to grasp the conceptual basis of German social geography, and had views on the rural social geography in the relent English world. As a result, the author concluded that the rural landscape would be a representation of rurality, a component of local and national identity, and thought to be not only a physical reality but social, mental, cultural reality On the basis of this consideration, the author explored major concepts which would correspond with the universality and speciality of Korean rurality. They are as follows: 'lineage group' as a geographical socio-group, the 'regionalization' by social groups, and 'the territoriality of settlement' as a social space.