• Title/Summary/Keyword: Cultural Symbol

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Study of Contents Localization Case on the Game 'Paper, Please': Based on the Korean and North Korean Translations (게임 'Paper, Please'의 번역을 통한 콘텐츠 현지화 사례 연구: 한국어와 문화어 번역의 차이를 중심으로)

  • Won, Ho-Hyeuk;Gu, Bon-Hyeok;Kim, Hyoung-Youb
    • Journal of Korea Game Society
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    • v.19 no.2
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    • pp.145-160
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    • 2019
  • In this research, we attempt to suggest the differences between Korean translation and the North Korean translation of the game 'Paper, Please'; moreover, we will consider about the effect of language and image on localization through this. North Korean language and cultural contents in 'Paper, Please' are evaluated well by many people that they show real life of North Korea even though there are some errors like loanword translations and using anachronic symbol, 'Kaksital' as secret organization. Through the research, we could know that people could concentrate on cultural contents by images and motives without critical errors so have fun.

Classification of Characters out of their Original Cultural Forms to Create Digital Contents : Focusing on Avalokitesvara (觀音菩薩) and Buddhist child (童子) (디지털콘텐츠 제작을 위한 전통문화원형의 캐릭터 분류 : 관음보살(觀音菩薩) 및 동자(童子)를 중심으로)

  • Lee, Young-Suk;Shin, Seung-Yun
    • Cartoon and Animation Studies
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    • s.27
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    • pp.153-176
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    • 2012
  • In the midst of the fusion era in digital contents, securing a variety of traditional cultural sources is important. Out of its long history, Korea has extensive spectrum of cultural contents in combination with conventional religions. Buddhist art has been a pillar of the traditional culture for a long time in Korea, by which we could secure new sources for cultural contents and classify them. This is aimed that we could bring the future brands into reality based on the traditional culture through Buddhist cultural contents. This study hired the original cultural forms in the viewpoints of traditional culture. Study on the implication through the symbols of Avalokitesvara (觀音菩薩) and Buddhist child (童子) in Buddhist art might allow to secure a foothold to create own characters. Thus, focusing on Avalokitesvara (觀音菩薩) and Buddhist child (童子) in the Buddhist sacred images as registered in Cultural Heritage Administration for national treasures, those traditional characters were reviewed through their own system of symbol. During the course, Buddhist characters were available to be classified into DB by their roles and materials지물. This study could help to exploit the complicated Buddhist culture of its symbolic meanings and to shape them into original forms of the culture. Also, through the meanings of the Buddhist sacred images, it could provide the digital contents pool with Korean traditional characters.

A historical study of the Large Banner, a symbol of the military dignity of the Late Joseon Dynasty (조선 후기 무위(武威)의 상징 대기치(大旗幟) 고증)

  • JAE, Songhee;KIM, Youngsun
    • Korean Journal of Heritage: History & Science
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    • v.54 no.4
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    • pp.152-173
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    • 2021
  • The Large Banner was introduced during the Japanese Invasions of Korea with a new military system. It was a flag that controlled the movement of soldiers in military training. In addition, it was used in other ways, such as a symbol when receiving a king in a military camp, a flag raised on the front of a royal procession, at the reception and dispatch of envoys, and at a local official's procession. The Large Banner was recognized as a symbol of military dignity and training rites. The Large Banner was analyzed in the present study in the context of two different types of decorations. Type I includes chungdogi, gakgi and moongi. Type II includes grand, medium, and small obangi, geumgogi and pyomigi. Each type is decorated differently for each purpose. The size of the flag is estimated to be a square of over 4 ja long in length. Flame edges were attached to one side and run up and down The Large Banner used the Five Direction Colors based on the traditional principles of Yin-Yang and Five Elements. The pattern of the Large Banner is largely distinguished by four. The pattern of large obangi consists of divine beasts symbolizing the Five Directions and a Taoism amulet letter. The pattern of medium obangi features spiritual generals that escort the Five Directions. The pattern of small obangi has the Eight Trigrams. The pattern of moongi consists of a tiger with wings that keeps a tight watch on the army's doors. As for historical sources of coloring for Large Banner production, the color-written copy named Gije, from the collection of the Osaka Prefect Library, was confirmed as the style of the Yongho Camp in the mid to late 18th century, and it was also used for this essay and visualization work. We used Cloud-patterned Satin Damask as the background material for Large Banner production, to reveal the dignity of the military. The size of the 4 ja flag was determined to be 170 cm long and 145 cm wide, and the 5 ja flag was 200 cm long and 175 cm wide. The conversion formula used for this work was Youngjochuck (1 ja =30cm). In addition, the order of hierarchy in the Flag of the King was discovered within all flags of the late Joseon Dynasty. In the above historical study, the two types of Large Banner were visualized. The visualization considered the size of the flag, the decoration of the flagpole, and the patterns described in this essay to restore them to their original shape laid out the 18th century relics on the background. By presenting color, size, material patterns, and auxiliary items together, it was possible not only to produce 3D content, but also to produce real products.

Study Regarding Species Identification for Hanging Paintings and Hanging Painting Storage Boxes in Joseon Dynasty (조선시대 괘불탱 및 괘불궤 수종에 대한 연구)

  • Kim, Sun Kwan;Choi, Jaewan;Jeong, Ah Ruem
    • Journal of Conservation Science
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    • v.32 no.4
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    • pp.535-548
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    • 2016
  • Hanging paintings are used for special ceremonies in Buddhist temple. They are stored in special storage box called "Gwaebulgwae" which means storage box for a hanging painting. Studies regarding pigments, background fibers and textiles of hanging paintings are carried out with many data in the field of conservation science. However, there are only few studies for the axes of hanging paintings and storage boxes. In this study, species identification for wooden axes of hanging paintings and storage boxes from the Joseon dynasty are carried out. Hanging painting of Beopjusa temple, Magoksa temple, Sudeoksa temple, Gaeamsa temple, Sudosa temple, Bukjangsa temple, Dorimsa temple, Tongdosa temple and Daeryeonsa temple are selected. Sampling is carried out from the axes of hanging paintings and storage boxes. 81 samples are collected from hanging paintings and storage boxes. As a result, 51 hard pines of Pinus spp., 8 Tilia spp., 6 Juniperus spp., 5 soft pines of Pinus spp., 4 Tsuga spp., 3 Pseudotsuga spp., 2 Berchemia spp., 1 Pyrus spp., 1 Bambusoideae are identified. Tsuga spp. and Pseudotsuga spp. might be used in conservation and restoration works in modern times because those species do not naturally grow in Korea. Most hanging paintings and storage boxes are made of hard pine. Also, some of are made of Tilia spp., because it represents the symbol of Buddha. Some unique kinds of trees used for wooden sculpture are identified, such as Juniperus spp. and Berchemia spp. Authentic conservation and restoration works could be carried out with this data-base.

An Exploratory Research on Cognitive Factors of Urban Representative Landscape - Focused on Seoul - (도시 대표경관의 인지요인에 관한 탐색적 연구 - 서울시를 중심으로 -)

  • Lee, Chang-Yeon;Kim, Han-Bai
    • Journal of the Korean Institute of Landscape Architecture
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    • v.37 no.6
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    • pp.73-84
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    • 2010
  • The urban representative landscapes play a leading role in establishing city identity via a symbol of the city and a mediator to make the city all the more worthy of being peculiarized. The study aims at evaluating the perceptive factors in the representative landscapes around the metropolitan Seoul derived from the preliminary researches through questionnaire surveying, in an attempt to analyze their characteristics by type and reason, while further proposing progressive management plans. This study was mostly focused on the visibility factor, activity factor, aesthetic factor and cultural factor influencing on the cognition of urban representative landscapes. The important findings discovered in this research are as follows. First, it was found that people were being interested more on the cultural factors and the activity factors these days rather than visibility factors in the cognition of urban representative landscapes. Second, it was found that the priority rank of urban representative landscapes revealed in this study based on the total account of more diverse perceptive factors, showed so much alteration compared to the previous researches focused mostly upon the visual image.

An analysis of symbols of animal patterns in oriental and occidental clothing - focusing on comparison of Buddhism- Confucianism and Christian cultural area - (동.서양의 복식에 표현된 동물문양의 상징성에 관한 비교 연구 - 유교적 불교문화권과 그리스도교 문화권과의 비교를 중심으로 -)

  • Lee, Yun-Jung
    • Korean Journal of Human Ecology
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    • v.15 no.3
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    • pp.469-480
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    • 2006
  • Patterns in clothing symbolize some specific meaning that differs across cultures and religions, although patterns have been mostly used to realize human desires to overcome natural hazards in every culture or religion. This research aims to compare animal patterns of Korea (Confucian/Buddhism culture) with those of Byzantine (Christian culture), based upon a research method of literature survey. It is found through the research that both cultures used common patterns, such as dragon, butterfly, bat, honeybee, peacock, fish, and chicken. In the case of dragon patterns, Korea used it to symbolize emperor, dignity, or authority, while Byzantine used it for devil. Bat patterns had different symbolic meanings in both cultures: they mean happiness, longevity, prosperity or many off-springs in Korea while they mean misfortune or unhappiness in Byzantine. On the other hand, the rest of animal patterns, including butterfly, honeybee, peacock, chicken, had quite a similar symbolic meaning. Butterfly means change of life or beginning of new life in Korea, whereas it means resurrection in Byzantine. Honeybee symbolizes diligence, order, and cooperation. Many animal patterns were used in both cultures at the same time. Another difference can be found in terms of the kind of animals; for example, Korea used wild goose, pheasant, giraffe, deer, mandarin duck & turtle, while Byzantine used eagle, snake, pigeon. Of course, each and every animal has its own meaning, mostly positive. Except dragons and bats, both cultures have a similar meaning in most of animal patterns. Generally speaking, Korea used imaginary animals to pray for human happiness, but Byzantine used real animals to pray for resurrections.

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Analysis on the Cultural Phenomena related to the Depiction of Women's Costume in Korean Modern Novels (한국근대소설의 여성복식에 나타난 문화현상 분석)

  • Jeon, Hyun-Sil;Hong, Na-Young
    • Journal of the Korean Society of Costume
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    • v.61 no.6
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    • pp.38-59
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    • 2011
  • This study is based on the periodical discourse of women and their costumes, described in modern novels that were published from late 1890s to the 1930s. New cultural phenomena emerged among Korean women in the period of modernization. In particular, rapid increase of jobs for women and preference for western female body shape are very noticeable phenomena that can be observed in novels of the 1930s. In addition, the symbolic meanings of female costumes are variously described in modern novels according to the periodical and spatial environment and jobs for women. The symbolic meanings are organized as 'Trophysm, Expression of sexuality, Liberation from male-dominated society, Symbolic difference between rural and urban areas, Vanity, Decadence, Mechanism tending to hide and Change of values'. And women's costumes kept changing in the boundary of 'Confliction, Coexistence and Harmonization' of traditional and western costumes. 'Confliction' phenomenon got emerged in novels published between 1900 and 1910. The resistance on traditional costumes that restricted woman's life got spread. But western female costumes as a symbol of new culture could not be generalized but accepted as high fashion. 'Coexistence' phenomenon was appeared in novels of the 1920s. At that time, the modernization for traditional costumes by female students was emerged along with trendy fashion. Also, the frequency of using western fashion items was increased in the Korean society. Therefore, it shows that western costumes in the Korean society became popularized in the coexistence with traditional costumes. 'Harmonization' phenomenon was emerged in novels of the 1930s. In the novels, the emergence of western female costumes, personal preference items, and westernized hair style implies that western costumes were absorbed into the Korean society that had kept traditional costumes.

An Environmental Study on the Image Identification of Urban Streetscape (The Case Study of Tongsung-Ro in Taegu City) (도시가로경관의 이미지 동질화를 위한 환경설계적 고찰 - 대구시 동성로를 중심으로)

  • 이재익;박찬용
    • Journal of the Korean Institute of Landscape Architecture
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    • v.13 no.1
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    • pp.109-121
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    • 1985
  • A study on the image identification of urban streetscape is valuable for illuminating identity that is not yet fully approached in the field of environmental design. This analysis of urban streetscape for image identification allows us to make a more detailed exploration of an important approaching methods in dealing with the structural characteristics of identity. As a matter of fact, the earlier indirect studies on this image identification were made by environmental designers, such as architectural and urban designer in the field of environmental perception and came to its environmental cognition & environmental pattern research with assistances by such researchers as K. Lynch A. Rapoport & Christopher Alexander. Through its environmental perception research, we can see its structural characteristics that is aesthetic & visual structural contents of physical environmental elements. And we can see its cognitive characteristics through the environmental cognitive research, that is continuity, territoriality, identity of place, uniqueness or individuality, meaning & symbolism. Through its environmental pattern research, we can see its physical, socio - economic, cultural and symbolic pattern identification contents, that is physical form of the city, style of the street, pattern of streetscape, socio- economic & geographical locality, arid life cycle, life style, common style of the behavior, cultural pattern of the activity, socio - cultural expression of the symbol. In these process, we can set up a set of the environmental design criterias from those three integral studies for identity. And for an environmental research, Tongsung-Ro around the CBD (central business district) in Taegu City was selected for a case study, because this streetscape is suitable for that approaching methods in this study.

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The Language of Monsters: Frankenstein and Dracula in Multiculturalism (괴물의 언어: 다문화시대의 프랑켄슈타인과 드라큘라)

  • Jung, Sun-Kug
    • English & American cultural studies
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    • v.14 no.2
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    • pp.251-285
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    • 2014
  • Monsters cannot speak. They have been objectified and represented through a particular concept 'monstrosity' that renders the presence of monsters effectively simplified and nullified. In contemporary monster narratives, however, the site of monsters reveals that they could be the complex construction of society, culture, language and ideology. As going into the structure that concept is based on, therefore, meanings of monsters would be seen to be highly unstable. When symbolic language strives to match monsters with a unified concept, their meanings become only further deferred rather than valorized. This shows the language of monsters should disclose the self-contradiction inherent in 'monstrosity,' which has made others—namely beings we define as 'different' from ourselves in culture or physical appearance—embodied as abject and horrifying monsters. Unable to be understood, accepted, or called humans. I analyse Frankenstein and Dracula that firmly converge monstrous bodies into a symbolic meaning, demonstrating how this fusion causes problems in the multicultural society. I especially emphasize the undeniable affirmation of expurgated others we need to have empathetic relations with, because their difference, unfamiliarity, and slight divergences are likely to be defined as abnormalities. In the multicultural society, thus, we must learn to embrace diversity, while also having to recognize there are many others that have been thought of as monsters; ironically enabling us to think about an undeniable imperative of being responsive to other people. In this respect, the monstrous inhuman goes to the heart of the ethical undercurrent of multiculturalism, its resolute attempt to recognize and respect someone else's difference from me. A focus on empathetic relations with others, thus, can strengthen the process of creating social mechanisms that do justice to the competing claims of different cultural groups and individuals.

The Fengshui Discourse on the Sajok Village in the Late Joseon Dynasty in Youngnam Region (조선후기 영남지방 사족촌(士族村)의 풍수담론)

  • Choi, Won-Suk
    • Journal of the Korean association of regional geographers
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    • v.16 no.3
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    • pp.265-274
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    • 2010
  • The fengshui discourse of Sajok village in the late Joseon dynasty obtained currency as the prosperity of settlement place and public figures, was used for ideology ruling the rural community and society. The ways of the fengshui for ruling clan community were that having authority by means of symbolizing settlement location and siting main clan's symbol architectures, controlling the village community by the agreement keeping the fengshui's supplements, occupying the clan's ownership by expanding clan's tomb area.

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