• Journal of the Korean Society of Costume
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• v.56 no.7 s.107
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• pp.1-17
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• 2006

This study purposed to examine Korean people's white clothes custom historically and to explain the aesthetic consciousness latent in the custom. Korean people preferred white clothes, even up to foreigners called them White-clad folk. Not only as in old historical literatures, but also in Soo-suh, Shin-Dang-suh including Sam-Kuk-Ji in China, white clothes were a real symbol to Korean people, ranging chronically far back to the age of ancient tribal countries, Sam-Kuk Period through Koryo Dynasty and even to modern age near the end of Chosun Dynasty, wearing with pleasure regardless of age, sex or social position. Even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. During the Koryo and Chosun Dynasty, white clothes were sometimes prohibited for various reasons including conflicts with the theories of yin-yang and the five elements but such regulations were not effective. To Korean people, white clothes were ordinary people's everyday dress as well as noble people's plain suits, saints' uniforms with religious meanings, ceremonial costumes, funeral garments, etc. The various uses show that white clothes have been worn by many people. The unique custom that a People have worn white clothes consistently for such a long time may contain very deep symbolic meanings representing the people's sentiments and spirits. The present study understood that the meanings come from religious sacredness, magical wish for brightness, the pursuit of purity originating from the people's national traits, assimilation with nature and the will to attain whole ascetic personality. Aesthetic attitudes based on aesthetic values summed up as sacredness, brightness, purity, assimilation with nature, asceticism, etc. are the aesthetic consciousness pursued by Koreans through their white clothes. For Koreans, white color is the origin of their color sense coming from primitive religions such as worshipping the sun and the heaven. In this way, Korean people's preference for white clothes began with primitive religions, was mixed with various social, cultural and religious influences and finally was settled as their durable spirit, symbol and beauty.

• Journal of Environmental Science International
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• v.12 no.2
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• pp.195-199
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• 2003

This landscape design is a work for which we selected the square of Sejong Center for the Performing Arts as a object area, drew inhuman factors, and tried to restore them to human environment. This plan assumes that excessive urban environment results from disorder and man can keep it in order and restore it to human environment through the progressive process of speculation. In this plan, we included the least parking space and nearby roads in the object area to maximize the location feature and the symbol of cultural space, and planned that the object area may play its role of open space in the downtown. To grant the symbol of culture space, we established the progressive process of speculation and the relationship of mu, heaven and earth, and culture, geometrically diagrammatized it, combined the circular and rectangular lines derived from it, and suggested a plan. Urban environment will continue to change in the future. However, as long as it is not ensured that the change will progress upward, city would be far from human environment anyhow. Effects to display inhuman space overlooked in the downtown and restore it to human environment for citizen and location for man, should continue.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.5
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• pp.808-820
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• 2008

The costume of Islam cultural area has been affected by the strict social structure, formed by religion, and traditional costume of Islam has been maintained up to these days under the influence of religion. Islam Traditional Costume, which is the succession of the traditional costume of southwest Asia region, became armed with the form of closed costume due to the chastity and oppression. There are figurative features of Islam Folk Costume; first, the dimensional form due to the ampleness, covering the body, second, the reinforcement of closed form such as chador and burqa, third, the symbolism such as the adornment or incantational ornament, which has been inherited from the former times of Islam era, fourth, the color, simplified with black and white. The aesthetic values of Islam folk costume are represented with 'The beauty of abstinency', suppressing the ornamentation and color, caused by the strict social atmosphere under the influence of the form of traditional costume and religion, 'The beauty of concealment' due to the closeness, with affluent costume forms, covering the body and even concealing the face, and 'The beauty of symbol' which is demonstrated with incantational ornamentation of face and interior decoration. In some nations amongst Islam nations, the wearing of hijab is strictly regulated but black chador and burqa are regarded as negative symbols, representing the closeness and oppression of Islam. It is the product of Orientalism from the western perspective. The Islam Hijab culture is the symbol of oppression towards women, but, on the other hand, it is the device to protect women and the traditional culture, symbolizing the identity.

• Cross-Cultural Studies
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• v.21
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• pp.53-86
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• 2010

This paper is focused on splitting of the first Soviet theatre, MKhAT and collapse of Soviet theatre. A close attention has been paid to Art Theatres's circumstances leading to splitting, critical conscience about division between ideal and real theatres and other concrete situation before the verge of collapse. Administrative reform of the Soviet theatre at the period of Perestroika and Glasnost', its results and conflicts, occurred in the process of transition into market system. These are considered under the premise of that the problems of MKhAT were not so different to the other soviet theatres at that time. As it is known that Moscow Art Theatre is a symbol of Russian theatre. And the status of MKhAT as a symbol of Russian theatre had formulated not only the well-known Stanislavsky' system and his legendary performance The Seagull, Three Sisters etc. It was made by party's effort to make MKhAT as the first Soviet theatre and by directors, artists and critics, they had believed and tried to protect idea of MKhAT as the 'battlements' of Soviet theatrical art. One of them is O. Yefremov, a former leader and artistic director from 1970 to 2000. Actually from the periods of Sovremennik Yefremov knew that does not exist the ideal MKhAT, excepting myths, legends and administrative attitudes. Nonetheless he chose the duty of MKhAT's artistic director to construct ideal MKhAT, theatre as the best moral institution, theatre as union based on common belief. It is same motive that he had led split of MKhAT. But split of theatre did not bring the expected results. After spliting MKhAT has become almost collapsed under collapse of USSR and subsequent turmoil at 1990's. And as soviet theatre disappeared into history, Russian theatre became lost its special significance, the super-theatre's idea.

• The Journal of the Korea Contents Association
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• v.20 no.10
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• pp.738-749
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• 2020

The stamp commemorating the inauguration of a president is the smallest historical symbol that contains a nation's vision and wishes of the times. The stamp itself is just a collection of images but contains the meaning of the highest leader's perceived image at the time through their face and a symbol. This paper regarded presidential inauguration commemorative stamps in the context of advertisement or promotional materials to structurally analyze the images of the political leaders embedded in stamps utilizing 'semiology' theory, which is considered to be a useful method of advertisement. In accordance with social and cultural changes, the 2000s, when the changes in the presidential inauguration stamp was most distinctively noticeable, was set as the time frame. Only the presidential inauguration commemorative stamps of Moo-hyun Roh, Myung-bak Lee, Geun-hye Park, and Jae-in Moon were selected for this study. In order to interpret the image, a semiotic structure was applied to reconstruct the meaning of the image of the political leaders. Since this can lead to subjective judgment in image analysis, it attempted to find the truth through comprehensive interpretation and approach it from the social and cultural contexts, not a static approach. In this paper, the images of the Korean political leaders in the 2000s shown on stamps are no longer influenced by traditional political factors such as political parties, political ideologies, and regional origins due to the evolution of democracy. This study derives the characteristics of the images of independent and characteristic leaders centered on a person according to the situations and social phenomena of the times.

• Journal of Popular Narrative
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• v.26 no.2
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• pp.221-247
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• 2020

This paper examines the meaning of Pyeongsari, the main stage of the novel 'Toji (Land )' and the original experience space engraved in the lives of the characters and suggests the direction of Pyeongsari as a 'Toji (Land )' content platform. Pyeongsa-ri, an imaginary space in the novel, starts from the background of the original work and turns into a representative tourist space for Ha Dong-gun. However, it is necessary to provide cultural experience-type contents that visitors can experience in person. In the original work, Pyeongsari is an ideal community and a symbol of the Korean modern history of suffering and pioneering. Therefore, taking advantage of this meaning, it is necessary to prepare a cultural experience space that shows Confucian culture, women's labor culture, and shamanic culture to draw on visitors' experiences. In addition, the app should be developed in connection with transformed works that have been the driving force behind the reorganization of Pyeongsari, and education and experience spaces using augmented reality are provided on the web. This interaction between digital and reality makes the meaning of the original or transformed works contemporaneous, while contributing to the visitor's own experience. In addition, through this, Pyeongsari can evolve into a cultural experience content platform that reflects the meaning of Korean culture and life. This paper is significant in that it suggests the direction of Pyeongsari's space planning for the 'geography of meaningful places'. In addition, while showing how the imaginary space of the original literary work has reorganized the space of reality, there are implications for the media content of the literary work and the terrain of the culture and arts industry.

• Archives of design research
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• no.18
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• pp.113-121
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• 1996

Persuasion is one of the attractive channels to enhance the relation between markerters and consumers and deliver the true communication on products to the consumers. This arctic tried to examine the symbolic meaning system as a way of maximizing the visual communicational effect of persuasion, the efforts of marketers who are trying to utilize the psychology of the mass that consume the symbol rather than products and the symbol system as a mean of propaganda were analyzed as well. People in modern age, in general, place more value on the emotional assoessibility than the efficiency of the product, As a result, the ways of expression of propaganda approaching the mass are in the process of gradual change, which was another theme this article tried to explore. Ames sied that the human preoeption has a tendency to perceive things in some organized pattern, which can be applied to even untransparable and meaningless image. Human beings don't perceive what there is but what, thery believe there to be, and his peroeption are channelized by the opportunity of the past, his peroeption are channelized by the opportunity of the past, his experience of the environment, and the history of learning. To say another word, people not only recognize the objective form but also accept the inside meaning of the visual object. Their reponse to the visual object, therefore, include personal cognition, judgment, and attitued. The communication in visual design reveals the culture, society, and art in a complex symbol, and make synthetic cultural interpretation possible. It's pretty attractive, effective, and reasonable method to use symbolic meaning system as a way of persuasion. It is because communication means whole process from receiving and delivering the information and message to making common meaning system, to measuring the effect of the behavior change.

• (The)Study of the Eastern Classic
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• no.35
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• pp.471-498
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• 2009

The aim of this study is to see how bamboo paintings developed and what is the iconographical meaning of them through bamboo Ti-hua-shi(poems on paintings) found in Sheng-Hua-Ji, a leading compilation of Ti-hua-shi(poems on paintings) of Song Dynasty. Bamboo paintings give shapes in a simpler and more direct way in drawing, which means bamboo paintings reveal concretely more characteristics of Ti-hua-shi (poems on paintings). Bamboo paintings, which flourished during Northern Song Dynasty, often had the image of the dragon, specially a lying dragon or a winding dragon, which suggests a great man in obscurity. Snow-laden bamboos were also a symbol of a great man, very wise man in Confucian tradition. This shows Confucian ideal examples were embodied through bamboo paintings. Another aspect of bamboo paintings is that bamboo paintings were regarded as a means of self-expression, which identified Confucian sadaebu (scholar-officials) who advocated simplicity and austerity in their life. Contrary to professional painters, who added color and decoration to their paintings, Confucian scholars of Song Dynasty reduced color and embellishment in their bamboo paintings in black-and-white to reveal their own identity, focusing on spirituality rather than the image itself. Therefore, drawing and appreciating bamboo paintings were highly respectable pastime among the literati of Song Dynasty. In short, Bamboo paintings in Song Dynasty were not only a Confucian symbol of a wise and virtuous man but also reflected the taste of Song sadaebu class who thought of bamboo as a symbol for moral and cultural responsibility of Confucian society.

• The Korean Journal of Community Living Science
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• v.15 no.3
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• pp.121-135
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• 2004

'Long-life' which has been the perennial interest to human beings also carries the risk of multiple losses such as the death of the family members and friends, the loss of physical and cognitive functions. In that regards, living a long life to be the 'oldest-old' could mean not only a 'symbol of successful aging' but also a hardship and low quality of life at the same time. Therefore, the issue of the quality of life of the oldest old has been the subject of the much of the public and research concern in recent days. While there has been increased awareness about the importance of the subjective aspects of the quality of life and meanings attached to the extended life, most researches on the quality of life of the oldest-old have focused only on the objective conditions of the quality of life such as health, economic status and housing conditions. To overcome these limitations this study aims to explore the subject meaning of 'living a long life' in Korean society by investigating centenarians and their caregivers' interpretations of aging experiences. Qualitative data were gathered from the forty-nine Korean centenarians and their caregivers through in-depth interview. Each interview was tape-recorded and transcribed verbatim. Researchers read each transcript a number of times to get some emerging themes. Most striking result was the fact that most of the centenarians express the 'guilty feelings' and try to offer the 'excuses' about their long life. This results were quite contrary to the results of the studies, done in Japan and western countries like Sweden, United States and Germany, where most of the oldest-old express quite positive interpretations about their long-life and take pride in their longevity. Lack of social support, cohort characteristics of the Korean oldest-old and the cultural interpretations linking the death of children to the long life of older generation are given as possible factors to these unique findings of Korean study. The policy implications of the results are discussed.

• Archives of design research
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• v.16 no.4
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• pp.267-276
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• 2003

In these days, each local administrative organizations and residents have made constant efforts to achieve unique regional identity and its publicity as a strategy for 'Place Marketing'. Developing a proper symbolic regional theme for the area can bring the economic and cultural vitality to the local areas. The purpose of this study is to investigate and to analyze the contents of theme and expression methods of local theme museums of Japan for last 20years. The types of regional themes appeared as 'Physical' part like topography/ecology, relics and manmade facilities, and 'Social ＆ Cultural' part like industry, culture, people or historic events. The cases of expression methods such as Representation, Metaphor, Symbol and Metonymy could be also found. There was an increasing tendency applying and expressing the symbolic regional theme more impressively as the time passed.