• (The) Research of the performance art and culture
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• no.37
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• pp.61-94
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• 2018

This article examined that the historical changes and current significance of the Jaedam(재담) and the Xiangsheng(相聲), one of the traditional Korean and Chinese language games. Both Korean Jaedam and Chinese Xiangsheng are representative language games and traditional performing arts for laughing. The origin of the Jaedam can be traced back to Uheui(우희). Uheui has been called Changyouxi in China, Bae Woo-hee, and Jo Hee in Korea. Uheui is the most traditional language game and a variety of performances were derived from its spreading and inheriting process. Among them, Korean Jaedam and Chinese Xiangsheng can be said to be a piece of art that has successfully inherited Uheui tradition. From the late 18th century, Korean Jaedam were established as independent performance arts, and became highly active in many performance by professional joker Park Chun-jae and other performers. With the development of gramophone record in the early 20th century, the Jaedam was mainly made on the theater stage and radio. At this time, the new performance art of 'Mandam(만담)' was derived from the Jaedam, which focused more on satire current events and criticizing the social situation. Mandam has been popular for a long time and then extinct in the 21st century. The jaedam have been handed down only in the Korean traditional performance so far. Meanwhile, Chinese Xiangsheng, which was built in the mid-19th century, a bit later than Korean Jaedam, was initially considered to be a vulgar art of the lower class, but finally became popular in the early 20th century. In the mid-20th century, Xiangsheng was transformed into a new character, which mainly deals with social praise and edification of the masses. But since 'New Xiangsheng' does not focous on a satire on social conditions, the humor has been reduced. In the early 21st century, Xiangsheng was on the verge of extinction just like Mandam, but through the efforts of young actors to revive tradition, another reformation of this art was made to return to tradition and small theater. Currently, the 'traditional Xiangsheng', which has returned to tradition, is once again receiving the love and support of the Chinese audience. Korean Jaedam and Chinese Xiangsheng have many similarities in terms of history and recruitment, but they are now in different fates. There is also a great deal in common ground in terms of the content and form of the two arts. In the case of Xiangsheng, it is one of the traditional folk art forms which is still loved by the Chinese people and has become one of the most important traditional performances. On the other hand, in Korea, Jaedam as independent performance arts has disappeared and now only can be seen in traditional performances such as 'Korean mask theater'. The fact that Korean Jaedam and Chinese Xiangsheng have undergone similar changes in their spreading and inheriting process, while Korean Jaedam have disappeared and Chinese Xiangsheng is well preserved. The reason can be confirmed through the main idea of this article.

• International Journal of Advanced Culture Technology
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• v.11 no.1
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• pp.241-252
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• 2023

Watercolour painting was introduced to China over a hundred years ago, and in the last two decades, it has developed rapidly, presenting a situation of diversified development. While Western-style watercolour painting has been adopted by Chinese painters, they have also expanded on it with their own aesthetic awareness and cognitive styles. As a result, Chinese watercolour painting has developed a set of expressive techniques that highlight the cultural characteristics of the nation in terms of aesthetics, concepts and techniques, resulting in a painting style with a distinctive national personality at present. Although Chinese watercolour painting has taken on a variety of styles with the intervention of modern and contemporary art, realistic watercolour painting is still the mainstream. However, there are obvious differences between the "realism" of Chinese watercolour painting and the "realism" of Western watercolour painting in terms of expression. The most distinctive feature is the "imagery" language of expression, which is closely linked to the cultural heritage of Chinese tradition and is of great value for research. I interpret the aesthetics, composition, colour and brushwork of Chinese realistic watercolour painting from the perspective of traditional Chinese aesthetics in order to deepen the understanding of Chinese realistic watercolour painting and to provide a reference for the further development of the art of Chinese realistic watercolour painting.

• Archives of design research
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• v.17 no.3
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• pp.209-220
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• 2004

Folk painting was prevalent among working classes in the cultural territory of chinese characters including Korea, Japan, and Vietnam. Other than Gilsangmunja-do(lucky and vulgar illustrated Chinese Character), the most popular of its kind, there are various types of different Munja-do(illustrated Chinese Character) which is more shaped/modeled. Chinese Nianhua style was popular in various parts of China from late Ming Dynasty to early Qing Dynasty, and they were conveyed to neighboring countries after the 17th century, where they adopted unique tradition of each country. Acquiring theme from Chinese characters, these Chinese Nianhua or Munja-do are designed by making images into characters or characters into images. They express the invisible 'Cosmological Taoism' as a visible shape and line. This kind of symbol system, using character as a subject matter, can only be witnessed in the cultural territory of chinese characters by the use of ideograms. It is worth of paying attention today because the uniqueness of each country's style reflects diverse life styles of the contemporary civilization. Specifically, values of Munja-do as a traditional culture may not be underestimated in today's society where culture has become the center of concern. Munja-do in Korea should be carefully examined since Korea has had a very unique Munja-do culture that cannot be found from other countries. Therefore, by comparing Munja-do styles of today's the cultural territory of chinese characters countries, we may enlighten ourselves on our tradition and flourish our cultural contents.

• Acta Via Serica
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• v.2 no.2
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• pp.29-46
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• 2017

Chinese literature once had its splendid era in the Tang and Song Dynasties culminating in Tang poetry and influencing the literatures of its neighboring countries. However, during the past centuries, it has largely been "marginalized" on the map of world literature. On the one hand, large numbers of foreign literary works, especially those from Western countries, have been translated into Chinese, exerting a huge influence on the formation of a sort of modern Chinese literary tradition. On the other hand, few contemporary Chinese literary works have been translated into the major foreign languages. With the help of the rise and flourishing of comparative literature, contemporary Chinese literature has been moving toward the world and had its own Nobel laureate. The author, after analyzing the reasons why Chinese literature has been "marginalized," argues that Chinese literature will develop steadily in the age of globalization. Globalization in China has undergone three steps: first, it has made China passively involved in this irresistible trend; second, the country has then quickly adapted itself to this trend; and third, China has started to play an increasingly leading role in the first decade of the present century. In this way, contemporary Chinese literature and comparative literature studies will steadily develop with the help of the "Belt and Road" initiative.

• Korean Journal of Oriental Medicine
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• v.16 no.3
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• pp.45-52
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• 2010

This study aims to discuss the establishment and development of the Qiantang Medical School(錢塘醫派) represented by Zhang Zhicong(張志聰) via focusing on an academy of Chinese medicine named L$\"{u}$shantang(侶山堂). The teaching method in L$\"{u}$shantang(侶山堂) displays a representative feature of the Qiantang Medical School(錢塘醫派), but the foundation of the method consisting of lectures and discussions had already been laid by Lu Zhiyi(盧之頤) during the Ming-Qing transition period. The tradition was succeeded by Zhong Xuelu(仲學輅) in the Hangyuan Medical Board(杭垣醫局) even after L$\"{u}$shantang(侶山堂) was burnt down during a war taken place under the Qianlong(乾隆) period. That the function and the role of the local Confucian academies, which had been focused on the discussion of Confucian classics and local issues, were changed to adopt the education of medicine which had been treated as a lesser subject may be interpreted as a gradual change in the social perception of medicine. The change in the function of the Confucian academies combined with the tendency in which the literati elites of the period left the Confucian philosophy for medicine presents one of many examples showing the changes occurred during the Ming-Qing transition period. The education of medicine provided by the Confucian academies is regarded historically significant in that it was offered by ordinary civilians rather than the government before the formal school education system was established in the modern period. This educational tradition played an important role in bridging the Chinese medicine in the medieval times with that in the modern period.

• International Journal of Costume and Fashion
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• v.9 no.1
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• pp.1-14
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• 2009

This study is intended to examine the modernization of Chinese costumes through historical events, and to analyze the characteristics of the costume modernization process. The modernization of Chinese costumes appears to have begun with the Opium Wars, and the Nanjing Treaty(1842), the Beijing Treaty(1860) and the official residence of western people in Chinese territory. Afterwards, in order to initiate change, the Chinese people themselves implemented the Westernization movement(1861-94), placing an emphasis on the westernization of external elements such as technology and form, but aspects such as costume, deeply saturated in their traditions, do not appear to have changed significantly. Despite self-empowering movements such as these, as western forces diffused deeper into the Chinese mainland, neo-intellectuals formed the axis of a revolutionary movement. A major example can be found in the Xinhai Revolution(1911) revolution, which forbade the binding of feet and shaving of frontal hair and partially implemented western formal dress. Through these factors, the modernization process of Chinese costume demonstrates characteristics of an adherence to traditional dress and partial acceptance of western attire. Through this, we may understand the modern costumes of China, which adhered more to tradition than Japan, which pursued western costumes actively within a similar period, and Korea, which rushed modernization due to Japanese authority.

• Research in Mathematical Education
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• v.8 no.3
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• pp.123-144
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• 2004

There is a tradition of advocating the 'two basics' (basic knowledge and basic skills) in Chinese mathematics education. The direct consequence is that Chinese students are able to produce excellent performance in the international mathematics examinations and outstanding results in the international mathematics competitions. In this article, we will present why and how Chinese teachers teach the 'two basics,' and how combine the pupil's creativity with their 'two basics.' Open ended problem solving is a way to meet the goal. The following topics will be concerned: Culture background; the speed of computation; 'make perfect' ; Efficiency in classroom; Balance between 'two basics' and personal development. In Particular, Chinese mathematics educators pay more attentions to the link between open ended problem solving and the 'two basics' principal.

• Korean Journal of Oriental Medicine
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• v.17 no.3
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• pp.9-15
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• 2011

The Qiantang Medical School(錢塘醫派) formed on the basis of the education provided by L$\ddot{u}$shantang(侶山堂) in the specific area of Hangzhou(杭州) displays clear differences from other medical schools in that it combined medicine with educational and research activities. The Qiantang Medical School(錢塘醫派) played an important part in the history of the traditional Chinese medicine via providing the education through Confucian academies and the researches conducted to find appropriate treatment methods based on the climate and natural environment of the southern part of China. The tradition of joint researches on the classical works of Chinese medicine is equally important in terms of the traditional Chinese medicine.

• 중국학논총
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• no.63
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• pp.251-273
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• 2019

China in the sixteenth century was exposed to various problems, and the surrounding nations were growing as potential threats by building up their powers and forming an unstable political state by losing control of civilization in politics, economy, knowledge, ideas and ideas. Especially, Mateo Ricci's knowledge and ideas were enough to attract the Chinese knowledge society. However, the influx of Western astronomy and world maps was not only a substitute for the notion of heaven and earth of Chinese tradition, but it destroyed all the knowledge and ideology of China, the foundation of political power and knowledge power. It transformed China in the center of the world into China in some parts of the world. It also brought about a great change in the civilization map of culture and savagery. As a result, the relationship between 'center and periphery', 'civilization and barbarians' could not be established, and the title of Chinese as a unique and exclusive civilization could no longer be maintained.

• Cross-Cultural Studies
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• v.33
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• pp.385-406
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• 2013

This research starts based on the assumption that the changes of educational system in China which had been caused by accepting western educational system in the late Qing Dynasty and the early Republic of China are indeed considered as a paradigm shift of educational system in China, This research aims first to investigate what kinds of problems and changes Chinese educational system confronted at that time and second to examine what kinds of implications such changes and problems of paradigm shift may have today in China. In order to achieve the goals of this research, I first researched changes and characteristics of educational paradigm shift occurred in the history of China. On the basis of those findings, I tried to analyze acculturation problems of Chinese educational system for that of western countries at that time, their implications in present time Chinese educational system, and the possibility of further paradigmatic shift in present Chinese education. In this paper, I assumed three historical paradigmatic shifts in educational system in China which had big influences on the foundation of Chinese education, such as the introduction of Confucian Thoughts, the introduction of Civil Examination System in Sui Dynasty, and lastly the introduction of western educational system in the late Qing Dynasty. The last paradigmatic shift occurred by the introduction of western education system into China was very different from the previous two paradigmatic shifts in China in that it was literally initiated by the world with cultures different from those of China, and that's why it is called Spatial Collision. It was also one of the many changes China had been forced to confront unvoluntarily. It was done for many other complicated factors such as the greed of western imperialistic countries, spreading of Christianity and missionary education, domestic resistance against long feudal reigning of Qing Dynasty, and lastly the intellect's eagerness for new knowledge and new ways of thinking. What is surely regretful for the paradigmatic shift of Chinese educational system was that it had been triggered by those many heterogeneous factors, thereby leading to such a sudden, entire and complete shift of Chinese education system. In addition, it was done without a deeper and further consideration of Chinese education system with thousand years of tradition. This situation could be understood to be an impetus strong enough to encourage the advent of a new paradigm propelled by rapid economic growth of China, many problems of western education system, reconsideration of Chinese tradition, and strengthening of women power in China, etc.