• Journal of Ginseng Culture
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• v.6
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• pp.35-50
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• 2024

"Culture refers to the behavioral and lifestyle patterns that a society has shared and transmitted within the community over a long period. Ginseng, frequently encountered in the daily life of Koreans through tools, crafts, folklore, and poetry, holds a deep place in the behavioral and lifestyle patterns of the Korean people. Ginseng, engraved in everyday objects, crafts, and poems, is symbolic in our culture as a representation of longevity and well-being. Ginseng elegantly depicted on ceramics serves as a symbol of longevity along with aesthetic beauty. The common inclusion of ginseng in ritual items in mountain deity beliefs, particularly represented by the 'Bullocho' (不老草) ginseng, reflects a strong belief in the mystical qualities of ginseng associated with longevity and prosperity. The incorporation of ginseng into commonly used everyday tools such as rice cakes, dining tables, decorations, matches, and fans suggests that ginseng was considered a talisman symbolizing health and longevity, kept close as a wish for good fortune. Rice cakes, often presented at ceremonies like ancestral rites, 60th-anniversary celebrations, weddings, and birthdays, had ginseng patterns carved into them as a way for our ancestors to inscribe the spirit and health-symbolizing ginseng onto the food. In family communities, ginseng patterns are frequently found on utensils related to eating, such as chopsticks, spoons, tea cups, and trays. Among the various folklore related to ginseng being passed down, the most prevalent are anecdotes illustrating its efficacy. Ginseng, gifted and exchanged as a symbol of gratitude in letters and poems, goes beyond being a mere medicinal herb to embody friendship and blessings. The symbolism of ginseng, as revealed in everyday objects, artworks, poems, and letters, can be summarized as follows: 1. In folklore and legends, ginseng symbolized filial piety offered to parents. 2. It represented gratitude sent to respected teachers and close friends. 3. Ginseng depicted on daily objects and artworks not only showcased aesthetics but also played a magical role in symbolizing longevity and well-being. Ginseng patterns on items like rice cake molds and dining tables embody the spirit of a caring community, wishing for longevity and prosperity."

• Proceedings of the IEEK Conference
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• 2002.07a
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• pp.417-420
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• 2002

Recent works in the area of multimedia studies focus on a wide range of issues from the impact of multimedia on culture to its impact on economics and anything in between. The interconnectedness of the issues raised by this new practice is complicated by the fact that media are rapidly converging: in a very real way, multimedia is becoming a media prism that reflects the way in which media continually influence each other across disciplines and cultural borders. Thus, the impact of multimedia reflects a complicated crossroads where media, human experience, culture and technology converge. An effective design is generally based on shaping aesthetics for function and utility, with an emphasis on ease of use. However, in designing for cyberspace, it is possible to create narratives that challenge the interactor by encoding in the design an instructional aspect that teaches new approaches and forms. Such a design offers an equally aesthetic experience for the interactor as they explore the meaning of the work. This design approach has been used constructively in many applications. The crucial concern is to determine how little or how much information must be presented for the interactor to achieve a suitable level of cognition. This is always a balancing act: too much difficulty will result in interactor frustration and the abandonment of the activity and too little will result in boredom leading to the same negative result In addition, it can be anticipated that the interactor will bring her or his own level of experiential cognition and/or accretion, to the experience providing reflective cognition and/or restructure the learning curve. If the design of the application is outside their present experience, interactors will begin with established knowledge in order to explore the new work. Thus, it may be argued that the interactor explores, learns and cognates simultaneously based on primary experiential cognition. Learning is one of the most important keys to establishing a comfort level in a new media work. Once interactors have learned a new convention, they apply this cognitive knowledge to other new media experiences they may have. Pierre Levy would describe this process as a "new nomadism" that creates "an invisible space of understanding, knowledge, and intellectual power, within which new qualities of being and new ways of fashioning a society will flourish and mutate" (Levy xxv 1997). Thus, navigation itself of offers the interactors the opportunity to both apply and loam new cognitive skills. This suggests that new media narrative strategies are still in the process of developing unique conventions and, as a result, have not reached a level of coherent grammar. This paper intends to explore the cognitive aspects of new media design and in particular, will explore issues related to the design of new media interfaces. The paper will focus on the creation of narrative strategies that engage interactors through loaming curves thus enhancing interactivity.vity.

• Journal of architectural history
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• v.10 no.3 s.27
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• pp.7-23
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• 2001

We Koreans are very proud of this nation's cultural history over some five millenniums. But most of the relics found in the nation date back up to two thousand years. Under this circumstance, we are wondering the gap and missing of three thousand years. In our traditional literature of history, [Chiwoo] was a military god of supreme dignity and virtue. He was a symbol of brave and strong warriors and since the antiquity, he has been kept alive deeply in the mind of the Korean race. Considering findings through this study, the researcher could provide a conclusion as described below. 1) The name of Paekje's designed tiles was initially made by a Japanese scholar who had first found the antique relic. According to studies by a few of Korean researchers, the name is usually called despite its relation with a historical background of the excavated objects has not been fully studied. 2) After the patterned objects of the Korean antique Kingdom, Japanese researchers reported that [Chiwoo] was a military god as exorcist and probably represented something in the form of a ghost, although there were arguments that the military god was the very being to influence the image of the ghost. This report suggests that the Japanese community didn't downgrade the military god onto the level of a ghost. 3) One of our antique nations, Paekje at that time sought to determine the origin and culture of the Koreans by making multiple exchange relations with China, and probably accepting cultures of the Chinese Han nation and those of the Chinese South and North Dynasty period. Based on findings from a relevant literature, [Sulyigi], people of Paekje attempted to show express the image of Chiwoo in their own unique ways and then deliver the strong bravery of [Chiwoo] to us, or their descendents. This can explain that those findings as above mentioned are consistent with the designed tiles of Paekje, and that the tiles should not be named as the design of ghost. 4) The designed tiles involved elements of Taoism and Buddhism and substantially considered the spirit of four gods which was mobilized for the tomb construction and selection at that time. But this should never be a reason why all of the horned figures seen in tomb wall paintings are collectively treated as ghosts. 5) From the view of historic literature, we can no doubt say that the Heavenly Emperor [Chiwoo] was our ancestor. It is not better to say that the relic stuffs as excavated should be referred to the design of ghost image only in that they have yet to be associated historically with other relics. This claim would be newly changed as it becomes clear with historical remains that our antique ancestors kept doing positive activities along the coast of the antique kingdom, Balhae.

• Archives of design research
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• v.19 no.1 s.63
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• pp.89-98
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• 2006

As the concept of city changes city is viewed in the perspective of business to make profits, not in the perspective of physical space. In the case of Korea urbanization processed over the level of 80% and the formation of identity is suggested for the way to improve city competitiveness as of globalization and liberalization. Seoulentered the level of developed countries in the perspective of functions and facilities, but its image is evaluated poor because of the lack of cultural competitiveness, tourismattractiveness and service system. Dependency of public transportation which is public facilities representing city indirectly is very high, but in information service and visual systems of pubic transportation operations and management are not enough and differentiated image and loyalty are hard to find. In 2004 government of city of Seoul suggested modifications, but compared to London, Paris and Tokyo consistent system, the lack of control and management of use environment of design, excessive visual information and destruction of connection are pointed out. Therefore to solve these problems the introduction of design system is needed to develop identity after applying characteristics and regulations for using to disordered visual stuff. These procedurescan be explained as City Identity Program (CIP) and this study tries to embody city image through public transportation design system. As the study method for this the status of public transportation design system of London, Paris and Tokyo were searched and compared to that of Seoul. Based on this systematization of symbol marks per public transportation being used right now, the development of design guidelines to form identity, relation of design and the strategy of systematization per method and media were proposed.

• Convergence Security Journal
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• v.13 no.5
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• pp.107-116
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• 2013

Occur in various parts of the world and the new aspects of the regional conflict is spreading. Nation and civilization, one based on religious ideology, hegemonic tendencies areas of conflict are factors that appear. It has the characteristic that inheritance and conflict between civilizations is spreading. Christian and Islamic books, especially the confrontation and conflict is surfaced in the international political aspects, and a threat to the security of the human race is approaching. To assert the superiority of Western Christianity emerging countries, the salvation of mankind and world peace mission with the historical non-democracy, human rights, women's rights, underdevelopment, nuclear issues, and the spirit of Christian civilization, considered to be linked and reverse, Democracy Launching and human rights issues are forcing Western development model. Islam believes in absolute monotheism that God Lord only determined by the 'slave' and having the determination to serve the religious, political, social and cultural nature ingrained, and closely adjacent to each other geographically, to focus on in quency characteristics higher than the other civilizations are appearing. To assert the doctrine of non-violent Islam 'Koran' and 'knife' became known as the violent images appear in the armed conflict between the culture method. Today the world is facing a clash of civilizations is derived from the religious conflicts and confrontation and friction between the nations appear. In particular, the deep religious roots of Christianity and Islam, the Arab-Israeli conflict, including the right to live in strife confrontation between Christianity and Islam was spread. By a factor of civilization and the spread of terrorism occurred historically proven came here from all over the earth that is being generated is true. Civilization are the symbol of the nation and the species identity.

• Archives of design research
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• v.17 no.2
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• pp.15-22
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• 2004

Recent complex visual culture is the visual world widely magnified according to the images like image, graphics, photograph, movie, and television, etc. by the development of digital technology. Because it conveys meanings and contents inserting sound and letters, it may have multimedia character conveying and communicating information beyond general language and letters. The vision for various images at that time is inseparably connected with language. And imaginative order of image and vision are composed of special way in culture and history. Language is different in society, culture, and history. Accordingly, if visual experience is communicated with language partially, it is difficult to have university. So, role of linguistic order plays an important role in forming and defining the social and cultural differences among the visual systems. Historically various visual and optical devices with this visual language have influenced a lot. These visual technologies are concrete and physical practice determining a way to get together with the subject and the visible object in the visible world. The visual language is connected with dimension like these symbols of images and the dimension like visual technologies to series of historical physical and institutional practices. It determines social visual mode toward object world in one of visual system. Accordingly, this study is to understand visual language with social and historical character according to the changed concept and characters as development of media technology. And it is to explain it in view of visual language as a dimension of symbol and visual technology of institutional and physical practice. After all, it cannot explain the effect on the function and visual mode of visual technology as its technical element only. It also cannot separate with the practice with coherent discourse and the physical and institutional practice. The possibility, technical element of technology contains, does not realize as it is but the effect is always communicated in the social veins and realized with a restriction.

• Journal of Digital Convergence
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• v.11 no.4
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• pp.403-408
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• 2013

The configuration analysis for the image appeared in the storyboard as the 1st stage to change the scenario to the image expressed the visual phenomenon image starting from the literalism. The simultaneity of description on the interpretative level of the narrative description may describe various information multiple simultaneously, the relationship has been presented as a lot of these information has been weaved as one episode. The incident time of narrative description as the scene described mainly objectively and illustratively has been used usefully to present the accurate information for characters or incidents. The time series of narrative description appeared as one episode by expressing various spaces or images under the continuity of flow according to the time. The collision image seen from the angle of internal ignition played a role to create the meaning colliding into each other or interconnecting symbolic effects appeared as respectively fragmented image, the continuity of space played a role of expressing the different symbol when the image of completely different space is connected to one context, the continuity of time as well makes a different symbolism by interpreting symbols appeared as each images under the flow of time. These results show that the narrative description may be expressed in accordance with the narrative structure from the viewpoints of narrative description, but the internal ignition may be interpreted through the cultural and periodical background widely known in those years based on the experience and information capability the audiences are keeping not by any descriptive structure. Images appeared in the internal ignition appeared by colliding into each other or amplifying mutually no related scenes and revealing the overall symbolism by reinterpreting again.

• Korean journal of communication and information
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• v.77
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• pp.137-163
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• 2016

In the early 1900, photography, magic lantern and cinema were simultaneously introduced and experienced until the mid-1910s as mysterious and magical symbol of modern science and technology. The technology of vision, cinema in particular demonstrated its commercially expandable potentials through serial films in the mid-1910s, silent cinema in the 1920s and talkies in 1930s. I argue that a metaphor 'like a movie' which was would be spoken out by peoples as a cliche ever since the late 1910s whenever they encountered something uncanny, mysterious, and looking wholly new phenomena informs how cinematic technology worked in colonial society at the turning point to the early 20th century. Mass in colonial society accepted cinema and other visual technologies not only as an advanced science of the times but as texts of modernity that is the reason why cinema had so quickly taken cultural hegemony over the colony. Until the mid-1920s, discourse on cinema focused not on cinema itself, rather more on the theatre matters such as hygiene, facilities for public use, disturbance, quarrels and fights, theft, and etc. Since the mid-1920s and especially in wartime 1930s, discourses about negative influences and effects of cinema on behavior, mind and spirit of masses, bodily health, morality and crime were articulated and delivered by Japanese authorities and agencies like as police, newspapers and magazines, and collaborate Korean intellectuals. Theories and research reports stemming from disciplines of psychology, sociology, and mass-psychology that emphasized vulnerability and susceptibility of the crowd and mass consumers who would be exposed to visual images, spectacles and strong toxic stimulus in everyday lives. Those negative discourse on influences and effects of cinema was intimately associated with fear of the crowd and mass as well as new technology which does not allow clear understanding about how it works in future. The fact that cinema as a technology of vision could be used as an apparatus of ideology and propaganda stirred up doubts and pessimistic perspectives on cinema influence. Discourse on visual technology cinema constructed under colonial governance is doomed to be technology of mass control for empire's own sake.

• Korean journal of communication and information
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• v.77
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• pp.255-288
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• 2016

Korean mass media has represented foreigners in their documentaries, entertainment shows, situational comedies, and dramas for long time, while the representations created plenty of controversies. Alleged West-oriented racism found from various televison programs may be one of them. Recently, however, more Korean television shows began to incorporate the ideas of multi-culturalism. This paper is an attempt to explore how television audiences interpret multi-culturalism reflected in the media. More specifically, this is a case study of JTBC's , a show featuring foreigners debating on various topics regarding Korean culture. Particularly, it focuses on disputes over the producers' decision to play 'Kimigayo' (the national anthem of Japan, which is also considered as a symbol of Japanese militaristic past) when introduced a new Japanese panel. Critical discourse analysis was adoped as the main research method, and researchers found that audiences draw certain guidelines in accepting multi-cultural aspects. If and when these aspects overstep the line, they tend to abandon it without hesitance. In the case of 'Kimigayo,' it was ethno-centrism and/or anti-Japanes sentiments which made multi-culturalsim much weaker. It does not mean that multi-culturalism was replaced-or defeated-by nationalism, but show the 'vulnerability' of multi-culturalsim. Multi-culturalism is not as concretely rooted in Korean society as many people have claimed or hoped. The research has its own limitations as a case study, but it is hoped to stimulate other researchers to keep their eyes on media and multi-culturalsim in Korea.

• Journal of the Korean Society of Fashion and Beauty
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• v.6 no.1
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• pp.28-38
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• 2008

Balhae was an ancient Korean kingdom that existed almost 1,300 years ago. It was a dynamic time in the Korean history when the national strength was building up in terms of politics, economy and culture, thereby called as "Haedongseongguk, the powerhouse in the East". Balhae had dominated parts of Manchuria and the northern part of the Korean peninsula between the late 7th century and the 10th century, occupying the center stage of the northern Korean history. It serves as a window to the East Asia in the present as well as in the past. Yet, due to its geography spanning from the North Korea to Kilin Province of China to part of Heilongjiang Province and to the Littoral Province of Siberia, Balhae has been the center of historical disputes among neighboring countries that insist it is part of each of their own history. China argues that it was a prefecture of the Tang Dynasty, established by the Mohe, not a successor to Goguryeo, which is a China-oriented viewpoint of history. In addition, Russia recognizes Balhae as their first-ever medieval feudal state since the Littoral Province is now under their sovereignty. Therefore, the restoration of Balhae history is in line with the veritable establishment of the ancient Korean history. For this, it is necessary to embrace inter-disciplinary achievements and to continue efforts to adopt them rather than to blame the shortage of historical documents and the difficulty of the excavation of relics. If fashion is "a visual symbol" of our society, beauty culture serve as a mirror to reflect our civilization and culture directly or indirectly. Still, it is not easy to draw similarities by analyzing and comparing the attributes of various cultures and civilizations party because the essence of culture lies in diversity. Nevertheless, it is believed that cultural liaison as well as geographical liaison can be a medium to compensate for the limits of the foreign exchange history of Southeast Asia in proving the relationship between Goguryeo and Balhae, by examining and speculating beauty culture that reflect their period. It was confirmed by various documents regarding Goguryeo out of relics, historical sites and documents. Mural paintings showed how the people of Balhae wore and accessorized themselves. They also allowed us to speculate their way of living. As the contemporary historians can assert that Balhae is part of the Korean history thanks to the realism scholars in the late Joseon Dynasty, who rediscovered the Balhae history and conducted practical researches, it is expected that researchers who study beauty culture contribute to completing the restoration of the Balhae history by thoroughly examining our history, costume and beauty culture.