• The Journal of the Acoustical Society of Korea
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• 제2권1호
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• pp.1-10
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• 1983

The presence of the sound tube and resonance cavity is unique in Korea Brahman Bells which is no examples in other country bells in the world. The sound tube erected in the crown is effective to emit the fundamental tone of the bell when the condition of resonant transmissibility is satisfied. The results of our analysis shows that the optimum length of the sound tube in the Bell Emile is 96cm but is not the present length, 77cm. The resonance cavity erected underneath the lip of the Bell Emile is found to be for the resonance of standing waves in the space including both bell cavity and resonance cavity and resonance cavity to the fundamental tone of the bell itself, in order that the strongest vibration can last long by least energy and lengthen the reverberation of the bell. Some historical remarks are also made on the magic flute, MANPASIKJUK, which was in existence in Shilla that can lull all evil waves, such as plagues, storms, droughts, famines and even enemies. The sound tube erected in the crown of the bell was originated in this magic flute. Finally, a strong proposal is advanced on the new national symbol of Korean traditional cultural assets. Indeed, it should be highly recommended that the Great King's Bell Emile would be the only real symbol of our national cultural assets by its own right of excellency and richness in every aspect of arts and sciences.

• Journal of the Korean association of regional geographers
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• 제10권1호
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• pp.132-150
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• 2004

According to cultural characteristics, Jung-Won cultural region are divided 10 sub-regions. These regions must be highlighted cultural image as core symbols and created new and regional culture to differentiate development strategy of cultural resources: (1) Chungju: historical and cultural region(stone pagoda of Tap-Pungri), (2) Zechun: cultural region of the righteous soldiers (captain Yu, In-Suk), (3) Dunyang: cultural region of Gogurue(mountain castle of On-Dal), (4) Chongju: educational and cultural region(Zikzi and Chull Dandgan), (5) Boeun: cultural region of buddhism(Bupzoo temple,) (6) Okchun: cultural region of Silla and Bakje(war of Silla and Bakje), (7) Yongdong: cultural region of three provinces(harmony monument stone of Samdobong), (8) Eunsung: cultural region of scholar spirit(Monument of 6. 25 war), (9) Goessan: cultural legion of cofucianism(confucianist Song, Shi-Reull), (10) Zinchun: cultural region of Sam-Guk unification spirit (general Kim, You-Shin).

• Journal of Daesoon Thought and the Religions of East Asia
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• 제2권2호
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• pp.73-99
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• 2023

The dragon is a special imaginary figure created by the people of East Asia. Its archetypes appeared primarily as totemic symbols of different tribes and groups in the region. The formation of early dynasties probably generated the molding of the dragon symbol. Dragon symbols carried deep imprints of nature. They concealed alternative messages of how ancient people at different locations dealt with or interacted with nature. Under pressure to standardize in the medieval and late imperial periods, the popular dragon had to transform physically and ideologically. It became imposed, unified, and framed, conveying ideas of caste classification and power, and losing itsecological implications. The dragon transitioned from a semi-ecological domain into a total social caste system. However, many people considered the "standardized" dragon as the symbol of the oppressor. Because of continuous orthopraxy and calls for imperial reverence, especially under orthopractic agenda and the surveillance of local elites, the popularized dragon was imbued within local artworks or hidden under the sanctity of Buddhas or popular gods in order to survive. Through disguise, the popular dragon partially maintained its ecological narratives. When the imperial dynasties ended in East Asia (1910 in Korea, 1911 in China, 1945 in Vietnam), the dragon was dramatically decentralized. However, trends of re-standardization and re-centralization have emerged recently in China, as the country rises in the global arena. In this newly-emerging "re-orthopraxy", the dragon has been superimposed with a more externally political discourse ("soft power" in international relations) rather than the old-style standardization for internal centralization in the late imperial period. In the contemporary world, science and technology have advanced humanity's ability to improve the world; however, it seems that people have abused science and technology to control nature, consequently damaging the environment (pollution, global warming, etc.). The dragon symbol needs to be re-defined, "re-molded", re-evaluated and reinterpreted accordingly, especially under the newly-emerging lens-the New Confucian "anthropocosmic" view.

• International Journal of Advanced Culture Technology
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• 제11권1호
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• pp.253-262
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• 2023

Chinese traditional patterns, which are part of our national precious heritage, have a long history. Tiger culture plays a very important role in folk art. In modern society, it is a symbol of human spirit and morality. The tiger pattern is also a unique traditional pattern in Chinese folklore. From the Spring and Autumn period to modern society, the tiger pattern has evolved in form through thousands of years of development. It is also a representative intangible cultural heritage in contemporary times. It plays a special role in the cultural exchange of different regions, resulting in the generation of the creation of folk art with great local characteristics. Therefore, traditional tiger patterns are an important part of traditional Chinese folk culture and art. In this study, by analyzing the development and evolution history of Chinese traditional tiger patterns, the application methods of Chinese traditional tiger patterns were summarized, the rich cultural connotation, artistic characteristics and application of traditional tiger pattern in modern fashion design were discussed. In contemporary design, the new and improved tiger pattern styles were explored, intangible cultural heritage was interpreted and inherited, and the cultural and artistic values contained therein were extracted. The author combined with modern fashion design, according to people's aesthetic taste and design principles, it is recreated,so that the traditional pattern has certain characteristics of The Times.But at the same time it retains its original character,and the traditional tiger pattern was inherited and the cultural connotation of clothing design was enriched.

• Cross-Cultural Studies
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• 제25권
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• pp.213-236
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• 2011

The negative symbol of 'American imperialism', which was reinterpreted superimposed on the symbol imposed on Japanese imperialism in the 1945 Liberation of Korea, was more amplified added by the experiences of the bombing and massacre by US troops during the Korean War. In other words, the symbol of the extreme 'American imperialism' in the liberation in which even the role of America contributing to the liberation of Josun had been denied had continued for a long time adhered to and amplified through the war. Thus, unlike the current emphasis laid by North Josun, the assertion in the form of 'American imperialism=Korean wolf' is an idea made from the mixture of fact and fiction combined with the theory of imperialism rediscovered in the liberation and the experience of massacre during the Korean War. And this superimposed symbol for American imperialism naturally causes the problem of being superimposed also on the symbol of North Josun. And the extreme formalization for 'good' and 'bad' sides was based on the dichotomous compositions of beauty and ugliness, good and evil. The ground for saying that an act by a good side is 'unconditionally' legitimate is nowhere found. The anti-American viewpoint rediscovered in such an extreme form results in one aspect of criticism and resemblance as a result of being locked up in the same violence which one has rejected by oneself. The anti-American viewpoint going on in the form of anti-imperialist nationalism leaves nothing except another terrible retaliation for terrible brutality. It is self-evident that one can never get out of the enchanting power of imperialism which North Josun has continuously criticized in a ring of violence and vengeance, the familiar grammar commanded by North Josun literature.

• Journal of the Korean Home Economics Association
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• 제30권3호
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• pp.45-53
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• 1992

The purpose of this research is to reveal that the clothing in a cultural system is a visual symbol expressing the aspects of its technology, social-structure, and ideology. For this, the chilkat blanket of Tlingit is selected and analyzed. Tlingit is the one of the indian tribes of the Northwest Coast of the North America. This chilkat blanket used as an ostentatious item in the potlatch has the various functions. First, it expresses the thechnological features in this society, as the process of weaving, collecting of materials, etc. Second, it provides the view of the social-structure through its role differntiation of sex, and affirmation of the rank systems in this cultural system. And we can see the ideological value of this culture through the chilkat blanket. They persuit the value of labor and the harmony between their lives and the nature in this design. In conclusion, the clothing must be considered and analysed its value in the context of the society.

• The Research Journal of the Costume Culture
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• 제12권2호
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• pp.312-326
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• 2004

Symbol is one of the most profound ways to express the essence of human beings, as well as the most representative non-verbal communication medium. In this study, the descriptions of the clothing and ornaments of the main characters of the novel Little Women were excerpted from the Korean translation version. Based on the hidden symbols from the descriptions, after analyzing the characteristics of the main characters of the novel through their clothing and ornaments, the connection between the clothing and the symbols reflecting the internal workings of the mind was analyzed based on the previous theories on symbols. As proven in this study, since the clothing and ornaments directly symbolize the characteristics of the person, without any explicit statements about his/her characteristics, the clothing itself speaks volumes about them. Clothing is the most accurate visual symbol that speaks of the person's social, economic, and psychological aspects. The use of special clothing and ornaments or the highlight on certain parts reveals the characteristics of the character and his/her situations more effectively. In conclusion, literary, including novels well describes not only external factors, such as the social and cultural status of society and the character's economic situation, but also an individual's psychology such as his/her emotions and personalities. Therefore, the clothing that the character wears in a literary work symbolically reflects these factors.

• The Journal of the Korea Contents Association
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• 제20권2호
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• pp.522-533
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• 2020

In order to understand the symbolic meaning of the dog in my dream more broadly, this paper aims to examine the symbolic meaning of the dog in various cultures and to understand the inner side in depth through such a process. Just as the growth of a person's character can be achieved through the conscious of the unconsciousness, looking at the contents of dreams made up of symbolic images is an important part of the growth of a person's character. In this paper, I first looked at the biological background of dogs and looked at various cultural symbols of dogs that appear in fairytales, myths, religions and folklore. Next, I reflected how Jung psychology looked at the symbol of the dog and finally discussed what the symbol of the dog in my dream had in the process of analyzing the dream.

• Journal of Korea Entertainment Industry Association
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• 제13권5호
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• pp.145-153
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• 2019

The present study is a discussion in which the flow of 'social and cultural values' inherent in the creative advertising story is considered against Bart's symbolism and the creative symbol system, and attempted to reproduce the work through the cognitive thinking of the inmates. The interaction of correct social and cultural communication is not just a strategy for persuasion and effectiveness. Starting with these issues, I thought that experiencing the 'symbolic production' and 'cognition interpretation' of the most creative, aesthetic and implicit advertising stories was the realization of concrete cultural values. The reason why I pay attention to advertising as a target tool of the original school is that it gives anyone access to the social and cultural values based on the productivity of meaning, the sharing of meaning and social small-call work by paying attention to the most implicit symbols in a short period of time. I also think that with the trend of the times, it is well worth it as a tool of positive communication for social and cultural member harmony and solving future problems. The reality of social and cultural advertising stories conducted in conjunction with the analysis of meaning at the cognitive thought level is very appropriate to apply in creative classes for college students. The Dong-A Ilbo is a discussion that suggested that the work of realizing the cognitive meaning of advertising stories, a "symbol complex" based on creativity in a complex, multi-media era, will become an age-old communication tool to join university students' strategies for solving future problems

• Culinary science and hospitality research
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• 제24권1호
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• pp.122-129
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• 2018

The purpose of this study is to understand the evolution of food culture by applying the evolutionary mechanism to the process of forming the dog meat culture. To do this, this study first examined mutation, selection, and replication as a evolutionary mechanism by biological genes and explain the evolutionary process of food culture by applying so-called 'mime' which is a virally-transmitted cultural symbol or social idea. A meme acts as a unit for carrying cultural ideas, practices, that can be transmitted from one mind to another through writing, speech, gestures, rituals, or other imitable phenomena with a mimicked theme. In addition, this study also intended to use in-depth interviews on how people have diverse cultural perspectives interpret and accept edible culture of dog meat. In Korea, which was a traditional farming society, dog meat which is easier to obtain compare to beef has been chosen as an important source of protein. And this choice has been repeatedly reproduced through generations. However, the current generation's awareness of the edible culture of dog meat has changed. The meme of pet culture has been selected and replicated, and this cultural evolution will eventually lead to the culling of dog meat.