• Science of Emotion and Sensibility
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• v.21 no.3
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• pp.115-128
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• 2018

Tibetans who live in the Tibetan highlands, the Roof of the World, have their own unique lifestyle wherein they conform to its long history, natural environment, and their own form of clothing culture. In their costumes, the use of colors, patterns and designs express religious meaning and represent the hopes and heart of life, which respects nature. This study aims to analyze the colors used in Tibetan costumes and examine the meaning of these colors. In addition, this study intends to understand the specificity of Tibetan culture through a consideration of the symbolism of the colors of ethnic costumes. By examining the literature and conducting case studies, colors of Tibetan costumes were analyzed through the I.R.I HUE-TONE system. We analyzed 96 photographs of the costumes photographed during the Tibet ceremony costume, photographs seen at the Qinghai Tibet Culture Museum and photographs from the Internet museum. The results revealed the following: First, the most important element of the costumes is connected to the five colors of JangOsaek, which gives meaning to each color. Red, navy blue, yellow, white and green symbolize fire, the sky, earth, clouds or snow, and grasslands, respectively. Second, Tibetan costumes are characterized by bold color contrasts such as red and green, black and white, red and yellow, and yellow and purple to achieve an intense harmony of colors. Third, these fancy costumes express the unique aesthetics of the Tibetan people. The primary colors follow general emotions, but they can also include their own emotion.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.4
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• pp.73-80
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• 2019

This is an empirical study to investigate the types of plants used in Gertrude Jekyll's wild gardens, identify relationships between plants, and analyze the planting patterns. Four sites were chosen for the study: the Cotswold Cottage, the Dryton Wood, the Little Aston, and the Frant Court. To find direct relationships between plants from the planting patterns shown in these gardens, the social network analysis program R was used to analyze degree centrality, which resulted in the identification of top three plants, followed by looking into their characteristics and meanings. The summary of the results is: Azaleas(Rhododendron spp.) showed the highest degree centrality, followed by wild roses (Rosa spp.). Cold-resistant crossbreed azaleas were used as underplanting connected to many different plants, creating the feeling of an atypical woodland garden. As an indigene, wild roses showed high degree centrality in terms of ecology and aesthetics, forming multiple layer planting. Also, plants with small white flowers, for example rowans(Sorbus commixta), shadbush(Amelanchier asiatica), sealwort(Polygonatum odoratum), and American columbines(Aquilegia vulgaris) were planted in these wild gardens as plant colonies to make natural connections with other plants through drifts.

• Korean Journal of Cognitive Science
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• v.27 no.2
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• pp.275-301
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• 2016

Attentional blink (AB) refers to the phenomena where conscious report for a target (T2) subsequent to the first target (T1) in a stream of items under rapid serial visual presentation (RSVP) becomes difficult if the T2 follows no later than 500ms after the T1. The present study examined the effect of T1 visibility on T2 AB strength according to the bottleneck account proposing that the amount of allocated resources for T1 memory consolidation determines the strength of AB against T2. In the low-visibility condition, the T1 had a gray color for a low stimulus contrast against the black background whereas had a bright and saturated color in the high-visibility condition. In both visibility conditions, the T1 was also highly distinct from the remaining distractors. A multi-RSVP method was also used for increasing location uncertainty of the targets supposedly consuming on average attentional resources for the targets. Two experiments revealed that AB strength was more intense in the low-visibility than high-visibility condition, and the pattern of difference went more pronounced if T2 visibility was improved. The results indicate that T1 visibility can affect more strongly when attentional resources are relatively lacking for resolving the T1 bottleneck, and support for the bottleneck account proposing that the level of T1's visibility can determine the intensity of the T1 bottleneck.

• Proceedings of the Korea Inteligent Information System Society Conference
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• 2005.11a
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• pp.500-506
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• 2005

본 논문에서는 자가 생성 지도 학습 알고리즘을 이용한 운송 컨테이너 식별자 인식 시스템을 제안한다. 일반적으로 운송 컨테이너의 식별자들은 글자의 색이 검정색 또는 흰색으로 이루어져 있는 특정이 있다. 이러한 특성을 고려하여 원 컨테이너 영상에 대해 검은색과 흰색을 제외하고는 모든 부분을 잡음으로 처리하기 위해 퍼지 추론 방법을 이용하여 식별자 영역과 바탕영역을 구별한다. 식별자 영역으로 구분 된 영역은 그대로 두고, 바탕 영역으로 구분된 영역 은 전체 영상의 평균 픽셀 값으로 대체시킨다. 그리고 Sobel 마스크를 이용하여 에지를 검출하고, 추출된 에지를 이용하여 수직 블록과 수평 블록을 검출 하여 컨테이너의 식별자 영역을 추출하고 이진화한다. 이진화 된 식별자 영역에 대해 검정색의 빈도수를 이용하여 흰바탕과 민바탕을 구분하고 4 방향 윤곽선 추적 알고리즘을 적용하여 개별 식별자를 추출 한다. 개별 식별자 인식을 위해 자가 생성 지도 학습 알고리즘을 제안하여 개별 식별자 인식에 적용한다. 제안된 자가 생성 지도 학습 알고리즘은 입력층과 은닉층 사이의 구조를 ART-l을 개선하여 적용하고 은닉층과 출력층 사이에는 일반화된 델타 학습 방법과 Delta-bar-Delta 알고리즘을 적용하여 학습 및 인식 성능을 개선한다. 실제 80 개의 컨테이너 영상을 대상으로 실험한 결과, 제안된 식별자 추출 방법이 이전의 개별 추출 방법보다 추출률이 개선되었고 FCM 기반 자가 생성 지도 학습 알고리즘보다 제안된 자가 생성 지도 학습 알고리즘이 컨테이너 식별자의 학습 및 인식에 있어서 개선된 것을 확인하였다.색 문제를 해결하고자 하는 것이 연구의 목적이다. 정보추출은 사용자의 관심사에 적합한 문서들로부터 어떤 구체적인 사실이나 관계를 정확히 추출하는 작업을 가리킨다.앞으로 e-메일, 매신저, 전자결재, 지식관리시스템, 인터넷 방송 시스템의 기반 구조 역할을 할 수 있다. 현재 오픈웨어에 적용하기 위한 P2P 기반의 지능형 BPM(Business Process Management)에 관한 연구와 X인터넷 기술을 이용한 RIA (Rich Internet Application) 기반 웹인터페이스 연구를 진행하고 있다.태도와 유아의 창의성간에는 상관이 없는 것으로 나타났고, 일반 유아의 아버지 양육태도와 유아의 창의성간의 상관에서는 아버지 양육태도의 성취-비성취 요인에서와 창의성제목의 추상성요인에서 상관이 있는 것으로 나타났다. 따라서 창의성이 높은 아동의 아버지의 양육태도는 일반 유아의 아버지와 보다 더 애정적이며 자율성이 높지만 창의성이 높은 아동의 집단내에서 창의성에 특별한 영향을 더 미치는 아버지의 양육방식은 발견되지 않았다. 반면 일반 유아의 경우 아버지의 성취지향성이 낮을 때 자녀의 창의성을 향상시킬 수 있는 것으로 나타났다. 이상에서 자녀의 창의성을 향상시키는 중요한 양육차원은 애정성이나 비성취지향성으로 나타나고 있어 정서적인 측면의 지원인 것으로 밝혀졌다.징에서 나타나는 AD-SR맥락의 반성적 탐구가 자주 나타났다. 반성적 탐구 척도 두 그룹을 비교 했을 때 CON 상호작용의 특징이 낮게 나타나는 N그룹이 양적으로 그리고 내용적으로 더 의미 있는 반성적 탐구를 했다용을 지원하는 홈페이지를 만들어 자료

• Journal of The Korean Society of Grassland and Forage Science
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• v.24 no.4
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• pp.347-358
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• 2004

In Mongolia which consists of nomadic populations, horse has been loved by nomads and considered most important transportation means. Horses have been used when they were making long journey looking for new plain ground for grazing. Therefore, horse is closely connected with Mongolian nomadic culture. In Korea, too, horses had been considered one of most important means for transportation and military. The symbolism of horse that is represented in both Mongolia and Korea is Heavenly Horse which communicates with the God and it was sanctified as a Sacrificing Horse which was sent to God for sacrifice, and it was even worshiped as Divine Horse, the diety. As is the case of two of Mongolian customs associated with Mongolian language are 'the ceremony of horse's giving birth her young' and 'the ceremony of letting the mare go where it was before', all the cases are related with cattle's milk. The ceremony of 'horse's giving birth her young' is the ceremony where people hope that they would see the young can grow well which were born in early summer thus increasing the numbers of horse. To go with this, they perform a ceremony of Chachal in which they sprinkle the best quality white milk which is the symbol of good luck and hope they would produce plentiful of dairy products. The ceremony of 'letting the mare go where it was before' is also the ceremony where people hope to have many new born young horses thus produce more dairy products and Airag for the next year as milking is no more available for that you. Since the unified Silla Era, Koreans have performed a sacrifice rituals to horse in auspicious day. It's purpose is to see their horses get no disease and bear as many youngs as possible. The Back Ins Je, one of well blown festivals in Jeju Island, was originated from people's wish to prosper in stock farming. It can be said that the custom of Korea and Mongolia related with horse's giving birth was originated from the wishes to god for fertility and fecundity. On top of that, while Mongolians sprinkled horse's milk both on the ground and to the air hoping they would have increased houses and, thus, secure many dairy products, Koreans wish that they would see the increased number of horses and their healthy conditions through heavenly rituals.

• Journal of Advanced Marine Engineering and Technology
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• v.37 no.1
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• pp.29-34
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• 2013

The welds tent to be weakened if it is exposed to the air during the welding process. In titanium welding with Gas Tungsten Arc Welding, inappropriate colors of the welds, such as purple/red, blue, yellow, gray, white and pink represents that it is contaminated by oxygen and nitrogen in the air. Shielding gases can be used to protect welds from the contamination. In addition, Weld metal and heat affected zone (HAZ) are also shielded from the air when it is cooled down to the room temperature. In this paper, appropriate shielding gases for the shape and form of Trailing Shielding Jig and torch shielding ($13{\sim}20{\ell}/min$), after shielding ($22{\sim}30{\ell}/min$), and back shielding ($25{\sim}30{\ell}/min$) are studied.

• Korean Journal of Plant Taxonomy
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• v.51 no.4
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• pp.372-377
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• 2021

We report a previously unrecorded woody species, Stachyurus praecox Siebold & Zucc. (Stachyuraceae), in Korea. This species is considered to be endemic to Japan. Stachyurus praecox was collected for the first time in an evergreen forest on an uninhabited island of Bongsun-ri, Saengil-myeon, Wando-gun, Jeollanam-do in Korea. The inflorescence of the species was racemose and pendulous on the axils of the previous year's branches. Flowers bloomed from March to April. They were functionally dioecy but morphologically hermaphrodite. This woody species was named 'Wan-do-sul-kkot-na-mu' in Korean based on the shape of its inflorescence. Morphological characteristics and illustrations of this woody species have been provided with a distribution map and photographs of the natural habitat.

• Cross-Cultural Studies
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• v.41
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• pp.443-475
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• 2015

The subjects of analysis in this paper, the clan name roots "Baj," "Kim," and "Shama/Sama," while distributed commonly among the Altai, Ye i, and isolated language groups, are most widely distributed among the Evenki. The clan name root "Baj-" is widely distributed among indigenous Siberian nations, but is most frequently found among the Manchu-Tungus, especially the Evenki. Therefore, it appears that clans with this root originated from Pribajkal'e, known to be the origin of the Evenki, and spread widely among the nearby Buryats, Mongols, and Yakuts, later spread east to the Nivhi of the Amur River, to the Enisej Protoasiatic language nations such as the Yukaghir or Ket to the north, and the Samoyed language group nations such as the Ne and Selkup. According to the analysis results in this paper, the Evenki clan name "Kim" has the meaning of "person," but also is somewhat associated with gold, metal, or stone. On one hand, while the origin of the clan name "Kim" cannot be clearly established, the clan was assimilated into the Evenki near in ancient times, after which the clan name became widely known among the Manchu-Tungus nations, and furthermore in the Turk nations. The clan name Shama/sama is widely spread across Siberia, including the Manchu-Tungus language group nations of the Altai language family, the Turk language family, and the Samoyed language groups of the Ural language family. Moreover, this clan name is not associated with famous mythic ancestors or heroes of historically famous Asian nations, and it cannot be translated into contemporary language; thus the identification of the meaning and origins of this word is by no means an easy task.

• Journal of Korea Entertainment Industry Association
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• v.14 no.3
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• pp.201-210
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• 2020

The aim of this thesis is to investigate exhibition spaces which are being expanded and transformed concurrently with social phenomena that are also the result of rapid changes, all of which are reflective of a modern society in transition. Such investigation would also include an analysis of changes in the viewing public and artworks themselves, and also an assessment of the public nature of art and its effective aspects. Expansion of exhibition spaces and the increasing connection between art and the public have very important ramifications, in many respects. They present opportunities for the viewing public to immerse themselves in artistic spaces, with some reaching further into other activities - activities that they often share with other individuals. This also leads them to expand their range of activities, turning them into more mobile, proactive audiences. In connection, many corporations have turned their attention to this public aspect of art, which has resulted in a display of art in different types of spaces. The government also began to adopt 'public art' as a matter of policy, using it as a medium of communication between the state and its populace. The public aspect of art, being highlighted as a result of expansion and diversification of exhibition spaces, will have a significant impact not only on the viewing public, but also on the art market. This represents a momentous change for creators of art, which naturally warrants close scrutiny and research.

• 지역과문화
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• v.7 no.2
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• pp.133-154
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• 2020

In this study, we reviewed the preparation process and the main Uimul involved in the procession of Gyeongsang Gamsa Doim in the late Joseon Dynasty. We reviewed the Yeongyeong- Ilgi, written by Cho, Jae-ho, and the Miam-Ilgicho, wtitten by Yoo Hee-chun. Those who had been appointed as a Gamsa by the Sammang System went through the Saeun and Sajo procedures to thank and say goodbye to the king before leaving for his assignment. The Gyoseo and Yuseo were usually received from the king at this time, but in some cases, they were received in the Seungjeongwon, or the Seori of Seungjeongwon brought them directly to the place where the Gamsa works. The Milbu with the Eoab was received along with the Yuseol, and the principle was to return the Milbu later. The procession of Gamsa is divided into the pre-and post-Gyoinsik procession and the Sunryeok procession. It was confirmed that the pre-Gyoinsik procession was made more compact than the post-Gyoinsik procession. In the study, we reviewed Ilsan, which is necessary for the officials' procession, and also examined the Gyoseo, Yuseo, Jeol·Wol, and Milbu received from the king. We also looked at the Gwan-in and Byeongb given by the former Gamsa at the the Gyoinsik. The Jeol, which means the command and the Wol, which means killing power, were given to the Gamsa. And unlike previous studies, it was confirmed that the Jeol was a perforated hexagon and and the Wol was a trident. Also, it was found that Ilsan is white, and there are two rows of Yuso on each of the six ribs of the umbrella. It is thought that the results of this study, which looked at the Doim process and Uimul by dividing the Gyeongsang-Gamsa Doim procession in the late Joseon Dynasty pre-and post-Gyoinsik, will be helpful in understanding the process of Gasmsa Doim. In addition, it is expected that it can be used as basic data for reproduction event of traditional culture related to Gwana, such as the reproduction of Gyeongsang-Gamsa Doim-Sunlyeok procession and Gyoinsik.