• Journal of East-Asian Urban History
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• 제2권2호
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• pp.272-296
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• 2020

The study will first pay attention to the conflict between Kyoto Animation Co. and residents over establishing memorial facilities after the "Kyoto Animation 1^st Studio arson and Murder Incident," which occurred in Kyoto, Japan on the morning of July 18, 2019. And through on-site coverage and review of related TV program "Summer of Prayer, Voice of the Holy Land" aired by Mainichi Broadcasting System on August 17, 2019. We reviewed what this conflict means by Japanese animation fans to set a "Holy Land" of specific regions and the resulting content tourism business model. The conflict between Kyoto Animation Co. and the residents resulted in a lengthy confrontation which did not get solved until late July 2020. It proves the cooperation of residents is essential for the success of content tourism, especially the cooperation model for development of Holy Land.

• 대순사상논총
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• 제45집
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• pp.187-226
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• 2023

디지털 미디어를 통해서 일상을 살아가는 시대에 종교활동은 어떻게 변화하고 있을까? 서구의 디지털 종교나 디지털 원주민의 종교활동에 대한 연구를 보면 전통적인 종교활동이 퇴조하고 가볍고 쉬운 형태의 종교활동이나 관념이 부상한다고 한다. 한국에서도 비슷한 현상이 벌어지고 있는지 알아볼 필요가 있다. 본 연구는 바로 그러한 의문을 가지고 온라인 환경에서 한국 사람들의 종교적 활동과 표현 양상을 살펴본다. 본 연구에서는 크게 네 가지의 종교(적) 활동 및 종교적 표현에 주목한다. ①교단 종교(개신교, 불교, 가톨릭)의 온라인 종교활동, ②비교단 종교(사주, 타로 등)와 관련된 온라인 종교활동, ③온라인 성지와 소원 댓글(채팅), ④ 유행했던 종교적 신조어(지름신, 갓생). 이러한 검토를 통해서 디지털 미디어의 특성에 종교적 관념과 실천 양상이 제약되는 것을 확인할 수 있다. 이것은 단순한 형태의 종교적 관념과 활동의 부상이 디지털 미디어 및 디지털 콘텐츠 소비 특성과 상관성이 있음을 시사한다.

• 건축역사연구
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• 제8권1호
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• pp.81-94
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• 1999

This Study aims at searching the meanings in the creative process of Ronchamp chapel by analyzing the drawings of the site, plan, section and elevation in chronological order. The origins of his architectural creation are identifying with the site(memories of Acropolis), analogies of crab shell, air plane wing and hydraulic dams. The architect informed himself about the site ,the tradition of pilgrimage associated with the place, and its devotion to the Holy Virgin; he looked into the rituals of the Catholic religion, spoke with ecclesiastics; he studied and annotated a monograph devoted to the site of Ronchamp. Also ,the plan required that it be possible to collect rainwater, since such was rare on the hill. In the first design phase, overall conception of building was carried out in the sketches and drawings from June 1950 to November 1950. The second phase in the elaboration of the project was from January 1951(at which time preliminary project was presented to the Commission of Holy Art) to April 1953. The modifications made were in response to opinions expressed by the patrons. The building moved to east and gargoyle moved to west, then, the elevations of north and west were changed. He designed the artificial land and bell tower from the first phase even after the beginning of construction ,he wanted them to be built .But they were not constructed, so the outer space for rituals of religion had no tension. I concluded that Le Corbusier had gifted ability and efforts to create spontaneous birth(after incubation) of the whole work, and the execution of drawings itself. He devoted himself to accomplish the project in spite of the change in situation or by clients.

• 영어어문교육
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• 제4호
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• pp.249-267
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• 1998

"The Waste Land" is Eliot's best known poem. It was first published in 1922 and became a famous poem in modem poetry by the 1940's. The poem is a statement of his personal experience with spiritual crisis, this simple outline is complicated and universalized by being set within the structure of 'the Fisher King legend'. The fisher King legend was studied by Miss Weston in From Ritual to Romance and Sir James Frazer in The Goldon Bough which traced the vegetation myths. It explained the cycle of the seasons in relation to the death and rebirth of a god. The god died in the winter with the death of the vegetation and was reborn in the spring with the rebirth of the vegetation. Sir James Frazer reaced these ancient rituals within the Christian world. He indicated that the death and rebirth of Christ falls within the pattern of this ancient ritual. Also Miss Weston transformed that ancient ritual into Christian terms, and connected it with the Quest for the Holy Grail. Eliot used not only the title, but the plan and a good of the important symbolism of the poem from these two books. "The Waste Land" is a difficult one because of the numerous interruptions in the narrative. On the superficial level, the story covers a 12-hour period in a day. It is also in "the stream of consciousness." It might be called the internal monologue; that is, "the free association of ideas in the mind of the narrator," Eliot experiments with both the idea of time and with the stream of consciousness, He employs a number of quotations and allusion from the Classic literature. So, his technique in "The Waste Land" consists of the juxtaposition of the present with mythcism and religious symbolism derived from the past. The structure of the poem is built out of the contrasts in time. The poem illustrates his conception of the past as an active part of the present. "The Waste Land" has "a symphonic structure" composed of five parts, which are linked by the repeated themes. The theme is the death and salvation of the Waste Land. It is drawn from the Fisher King myths. Moreover, he has absorbed into the structure of this poem the language, phrases, and associations of other writers. It gave the poem the universality both of theme and of pattern. Also, his intricate and fine techniques added the universality to the poet's personal material. At last, the verse pattern of the poem follow the same basic structure as the thematic patterns. Again in symphonic style, the verse varies from section to section. The interruption of real time is associated with the flow of consciousness. Though the poem is a complex structure, there are the interweavings of a great deal of ideas into a simple, brief statement. By these poetic techniques the poem manages to have good harmony and unity between the thematic pattern and narrative structure. "The Waste Land" therefore, became the greatest poem in the 20th century modern world.

• 복식문화연구
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• 제21권3호
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• pp.309-323
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• 2013

This study examined the expression mode and feature about photomontage indicated in the 21st century's Contemporary fashion. This intends to have better understanding on photomontage and to provide theoretical explanation to help a creative design development using photomontage in the future. For the research method, review over photomontage concept and its historical background was carried out with relevant literature and precedent studies. Then, analysis was followed about 258 pieces of photomontage application works featured in the four major global collections from 2001S/S to 2011F/W. Among types of photomontage expression in the Contemporary fashion, objects in the nature like animal, plant, scenery picture took up the highest frequency as motive. Other types appeared in the following order: the people-oriented type such as eminent person's figure or partial body, the ready-made image including diverse daily goods in the modern consumption society, a variety of printed stuff like cartoon, newspaper and magazine, the type of photomontage expression through borrowing the earlier famous art pieces or doing the cooperative work with artists in different fields, applications like architecture, land marks in many cities in the world, and interior, things assembled with various images, modified religious images in photomontage from Buddha or holy picture. Therefore, the modern fashion that uses photomontage could possibly feature popularity, naturalism, playfulness and creativity.

• 한국실내디자인학회논문집
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• 제17권2호
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• pp.47-55
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• 2008

This paper attempted to analyze the Sainte-Chapelle(1242-48) in Paris in terms of Gottfried Semper's theory of four elements. For this aim, this study was divided into two parts: the first part regarding Semper's theory, which included not only the theories of four elements and four technical arts but also the concepts of the two types of primitive dwellings; the second part regarding the Sainte-Chapelle, composed of the overall study and the characteristics of the building and finally the analysis of it in terms of Semper's theory. The Sainte-Chapelle was regarded as a real example of Semper's four elements, in that the building was composed of a sacred altar containing Christ's earthly relics, stereotomic bases made of stone, a tectonic structure featuring linearity, and textile stained glass as an elaborate enclosure. While the bases and the structure were employed as serving elements, the altar and the stained glass played critical roles to make a whole space immaterial and monumental. These two elements served to reveal not only biblical typology but also the religious and political vision of Saint Louis to establish Paris is as a new Holy Land.

• 대한가정학회지
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• 제24권1호
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• pp.17-26
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• 1986

War has been a reason for the culture of one conservative country to make contact with the culture of another country. The Crusade, among other wars, caused cultural exchange between the orient and the occident and had a great influence on the western costume. This paper has made an attempt to find out the influence of the Crusade with respect to the cultural exchange between the orient and the Occident and to study the influence which the Crusade has had on the western costume. The Crusade was the war in which the European Christians tried to retake the Holy Land, Jerusalem, from the Islamites through the 11th century to the 13th century. As a result of this war,the autyority of the Pope was weakned, the nobles were ruined and royal authority was consolidated. Due to the contact with the Orient, trade had become active, cityes had developed and the middle class of rich merchant had grown. Gothic architecture also appeared in the Occident at this time due to the religious influence of the Crusade. Turban type headdress and the brink decoration of clothes had been very popular under the influence of the Orient. Embroidery and applique had developed and silk fabrics which had been imported from the Orient had made the costumes more fabrics which had been imported from the Orient had made the costumes more gorgeous and luxurious. Many accessories were imported from the Orient. The Oriental culture contributed to the use of rich and bright colorsm, various ornaments and splendid textiles of the western costume. Owing to the influence of war itself, many costumes had been newly made in order to adapt to the hot desert climates of the Orient. Blazon decorations, uniforms and armour had also developed.

• 한국조경학회지
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• 제24권2호
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• pp.86-98
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• 1996

This study is intended to revaluate old tree, five of the shot of the Natural Monument and 66 shot trees under protection in the city at present. The study covers distribution, management of usage, investigation and research into various matters relating to the situation of old trees in Pusan. Because 60% of the old trees selected for protection is on private land, citizens have difficulty gaining access to them. Also space for growth is impinged on by various urban facilities. Some trees have problems of growth because the land is covered with cement and asphalt. As regards space for old trees, many places have been destroyed due to the lack of protection fences and the failure to establish a guidance board. Only 40% of the space has been set aside for rest. In these places the establishment of rest areas, benches and handy chairs is needed. And there are 20 holy places where people observe religious ceremonies. As for space security necessary for old trees according to trunk width, the minimum trunk width and availale area needed are more than 1:1.5, but less than 30% have the necessary space. The growth of many old trees is threatended because of the small apace for growth. The prescription of the boundary space is divided between inside and outside. This indicates the domain nature and space rank of the old tree. It can be classified into five forms for research purposes. The elements for prescription of critical space outside are connected with the security of space, and the elements relating to inside space portray the conditions for sensitive growth according to the institution and the ground conditions. The open and closed nature of old tree space has some connection with the relationship between usage and the intimacy of the user. Most of the spaces for old trees can't be used or are difficult to gain access to, so it is necessary to secure enough space for them. The 18 places, despite having easy access, are near farmland, hills or forest. So the intimacy factor is low, and the security of space of the old trees is not generally sufficient. Henceforth, it will be necessary to have security of area for old trees as well as maintenance control to protect them. Also the space should be used as a communal and recreation are in the city. It is the time to construct a landscaped area which people can easily approach, a place with a secure entrance where they can play, rest and converse.

• 한국지역지리학회지
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• 제6권2호
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• pp.83-96
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• 2000

우리나라 대하천의 중 상류 구간에 분포하는 침식분지는 지방 중 소도시의 중요한 생활무대로 이용되고 있으나, 침식분지에 관한 연구는 주민들의 생활과 동떨어져 있어 인간과 자연환경의 관계를 이해하려는 노력이 부족하였다. 이에 본 연구에서는 취락입지 및 구릉지의 토지이용 변화를 근거로 1900년대 이후 침식분지 내 경관변화의 원인과 그 양상을 분석하였다. 본 연구에서는 지질 요소의 영향을 이해하기 위해 기반암의 지질이 다른 분지들을 선택하였다(거창분지-화강암, 초계분지-변성암, 안계분지-사력퇴적암, 마성분지-석회암). 그리고 구릉지의 경사도와 토양의 영향을 분석하고자 구릉지의 종 평단면도 위에 토지이용 분포도를 작성하였다. 침식분지의 경관은 구릉지와 개석 곡지, 그리고 하천 주변의 범람원으로 구성되어 있다. 개석 곡지와 범람원은 논으로 개간되었으나 구릉지는 최근까지 임야지로 이용되었다. 구릉지는 인구증가에 따른 개간압력과 '자연은 곧 생산재'라는 자본주의적 사고의 영향을 받아, 전통적인 신성한 공간인 '산'에서 생산재인 구릉지로 재인식되었다. 따라서 구릉지는 임야지에서 발, 과수원, 논, 주택지, 농공단지 부지 등으로 개발되었다. 자연적 조건에 따른 구릉지 경관의 변화 양상은 다음과 같다. 첫째, 지질구조선이 비교적 조밀한 화강암의 거창분지에서는 심하게 풍화된 물질이 쉽게 제거됨으로써 하계밀도가 높다. 완만한 구릉지에는 과수원이나 농공단지가 입지하고, 소하천의 측방침식으로 급경사를 유지하는 곳은 임야지로 남아 있다. 둘째, 지질구조선이 성긴 사력퇴적암의 안계분지에서는 소하천의 발달이 불량하다. 파랑상의 평탄한 구릉지는 밭이나 과수원, 논, 농공단지로 이용되고, 완만한 개석곡지는 논으로 이용된다. 셋째, 석회암의 마성분지에서는 넓고 평탄한 구릉지를 과수원이나 밭, 묘지, 농공단지로 이용한다. 그리고 폐쇄형 분지인 초계분지에서는 구릉지가 좁고 짧게 남아 있다. 선상지를 이루는 넓은 개석곡지는 일찍부터 논으로 개간되었고, 구릉지는 임야지로 남아있다.

• 복식
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• 제46권
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• pp.17-30
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• 1999

The purpose of this study is to investigate the philosophy behind the Kasaya and its evolution through its clothing material colour structure and sewing. According to the study the results were as follows. 1. The philosophy behind the dressing of the Kasaya can be found in the Therefore wearing the Kasaya symbolizes the Buddhist philosophy of Jat'ailshisongbul ("Simultaneous attaining of Buddhahood for Everyone") 2. The material symbolizes endurance and contentiment by being satisfied with any kind of clothes may they be good or bad. The material of the kasaya comes to signify the harmony among the monk's community 3. The Kasaya uses peculiar colours and the prohibits the use of the five primary and seconary colous. This is to symbolize equality wherein there is no distinction between the noble and the mean. 4. The structure of the Kasaya according the takes the form of a field The Jo is cut lengthwise and divided in nine grades following the Mahayana tradition as written in the This idea reflects the philosophy of salvation of the Pure land thought. The Je has many Jang('long') and fex Dan('short') The meaning of this is that all living beings by self-cultivation can overcome the dirty law of the secular world and follow the way of the sage who have attained their Buddha nature. 5. With respect to the sewing after finishin the sewing the Jang and the Dan are combined together representing the interdependence between the holy person and the common person. Therefore the sewing ssymbolizes the interconnection among all living beings as it arise from the "conditional causation" law. As I have shown above the philosophy behind of the Kasaya developed and was enriched as it cross over China from India to the Original Buddhist thought with which was created in India was added the richness of the Mahayana buddhist thought. As I have shown above the philosophy behind of the Kasaya developed and was enriched as it cross over China from India to the Original Buddhist thought with which was created in India was added the richness of the Nahayana Buddhist thought with which was created in India was added the richness of the Mahayana buddhist thought. As a result the Dasaya came to signify the "field image". The field-image symbolized by the kasaya came to signify the "heart-field" of all living beings. The "heart-field" by its cultivation is field with blessings. Therefore from the sanghati the Nine Grade the evolution and changes in the designs of the kasaya through the different periods of history became clearly an expression how it is possible for anybody to attend the Buddha nature. This changes also show how the Buddhist precepts became reformed from the original Buddhism.ecepts became reformed from the original Buddhism.