• (The)Study of the Eastern Classic
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• no.32
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• pp.425-441
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• 2008

Most of Korea's Kyungmaedorock(auction book: 競賣圖錄) and pictorial record of exhibitions in the modern times were usually published in the 1930s. Although 1930s were periods of the Great Depression when economic slump continued because of the aftereffect of the slump in the stocks issued by the US in 1929, during this period, Japan began regular continental invasion starting from invasion of the northeastern area of China. To curio dealers, the 1930s were 'boom period of curio transaction' and in urban cultural aspects, the period is evaluated as the one when the first step of modernism was formed. Collection, photo-printing and arrangement of the data related to modern exhibitions including the Auction Book being published at that time are very important because they enable us to know characteristics of fine arts in the transition period from paintings & writings to fine arts in addition to enabling us to revert the circulation history of our paintings & writings and curios. Furthermore, these data will become important data for reconstitution of the circulation history of the Eastern Asia's modern art works. Although the pictorial record of Joseon's Exhibitions of Chinaware and Wooden Works(朝鮮陶磁木工展) is a small and thin one, it records our country's high level chinaware and wooden works. Although we can't know the exact time for 'Joseon's exhibitions of chinaware and wooden works', they are assumed to have been held in Tokyo, Japan in the 1930s and there seems to have been sale of works, too. As such, studies of the books such as the auction book and exhibitions under Japanese imperialism have the first importance in the fact that through which we can examine the course of outflow of our art works to Japan. Furthermore, they can be studies of art-sociology that examine flow and phase of recognition and taste of art works of those days. And from now on, comparative studies of auctions and exhibitions being held in Japan such as Tokyo, Osaka and etc. as well as art markets in Seoul during modern times would also be necessary.

• The Journal of the Convergence on Culture Technology
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• v.8 no.2
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• pp.227-234
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• 2022

Seok Jeon Hwang Wook (18913~1999), a descendant of a traditional literary writer in the western part of Honam, did not join the flow of modern and contemporary calligraphy and painting. And throughout his life, he enjoyed himself without losing the appearance of a scholar, immersed himself in traditional calligraphy, and gained spotlight at his late age for his original hand grabbing calligraphy. Immediately after the Korean War, all of his property was lost due to his two sons' left-wing activities, causing great pain at home. Even in the most painful and difficult time in human history, he relied on brushes, poetry, and gayageum to keep his upright scholarly spirit and national love. And beyond the pleasures of the worldly senses, he played with self-satisfaction in the 'true pleasure(大樂)' without greed. In the course of his studies, he focused on honing the fonts of Wang Hui-ji, Gu Yang-sun, An Jin-gyeong, Jo Maeng-bu, and Xin-wi and Lee Sam-man without a special teacher. In particular, he faced a crisis of having to give up his brush due to tremor that came after his 60th birthday, but he showed a strong will. He transformed it into a new style of art, such as developing hand grabbing calligraphy(握筆法) with a strong and strong energy that no one could match. From 1965 to 1983, 'right hand grabbing calligraphy' was used, and from 1984 to 1993, 'left hand grabbing calligraphy' was used. She made her name as a calligrapher widely known in 1973 (age 76) with her first solo exhibition, The Calligraphy Exhibition commemorating her 60th wedding anniversary. His writing method is naturally rough and sloppy by breaking away from the previous calligraphy methods and artificial technique, and is unfamiliar yet full of muscle. And the calm, strong and rough chuhoegsa(錐劃沙) and the heavy yet majestic ininni(印印泥) individual handwriting expressed a strange feeling and achieved original Seokjeon calligraphy that went beyond the existing calligraphy writing methods, and his indomitable calligraphy spirit was As a unique existence in the history of calligraphy, he still remains as a model.

• Journal of Popular Narrative
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• v.27 no.3
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• pp.95-124
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• 2021

As the symbolic images of girls besides its definition have varied according to the age and society, a posthuman girl character recently appears in the digital cinema. This study aims to analyze its cinematic representations and the social contexts in which they are created. For this purpose, the study focuses on what extent the society allows its imagined figurations as a future female body and the meanings revolving around the image of 'technologically body-enhanced female fighter'. Current digital visualization technology has developed to the extent any imaged future humans can be represented, but posthuman girls' representations have its limitation that only a human-like figuration can be allowed in accord with the traditionally idolized image of girls. It is because of the representation logic in which digital cinema is visualized based on perceptual realism that values audiences' experiences. Despite such less critical figuration which does not dare to cross the boundary between the image of human and inhuman, the posthuman girl characters create a new category of the 'dangerous girls' who are both void of sexual femininity and independent of motherhood and heterosexual romance narrative. Of course, they support the modern human-centered belief that humans can take entire control of technology with their moral behaviors and dispel the fear about the negative impact the nature of technology may have on society at large by showing their child-like figuration protecting ethical values. However, the new character of 'unruly girl' exerts her subversive act that seeks to fight against the human-centered liberal humanistic values and melancholic feeling and vulnerability that the neoliberalism and technocracy enforce. When posthuman girl characters are considered to be a marker through which we can see how different social forces are intervening and competing each other in the upcoming posthuman age, the limited figuration of the posthuman girl characters in South Korean movies illustrates the opinionated thoughts toward the instrumentalism in technology but their bloodshed struggles reveal how the corporate or state-governed techno-biopower has oppressively treated and appropriated the human body as the technology-object and also provide a meaningful opportunity to rethink its unethical violence.

• Journal of Popular Narrative
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• v.26 no.4
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• pp.9-41
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• 2020

Park Jong-won's debut film "Guro Arirang," based on a short story of the same title by Lee Moon-yeol, is the first commercial film to deal with labor struggles from a worker's point of view in the wake of the 1987 democratic movement, and a pioneering work in terms of representing female workers the Korean cinema has traditionally turned away from. In this film Park Jong-won tried to win the sympathy of the middle class for labor movement in spite of the red scare which still stood firm in the Korean society at that time. To convey its progressive message in a form acceptable to the middle class public, the film portrays labor issues in the light of universal humanity and ethics, not in terms of class hostility or struggle. Park Jong-won calls this point of view "common sense of normal people" and emphasizes its universality and objectivity. This study critically examines the cinematic strategies to deal with labor issues in a form acceptable to the public in a conventional and commercial film and the ideological implications of the "common sense of normal people" reflected in such strategies. The first chapter of the study reveals that the film destroys the irony of the original story and reduces the complex constellation of the characters to the conflict between pure good and evil, creating a melodramatic composition in which the good falls victim to evil. The tragedies suffered by the workers in the film are of course intended to arouse the audience's strong sympathy and solidarity with them. The second chapter shows that the film's various scenes and episodes converge on the them of compassion and grief, and are mostly based on cultural and real experiences and events that caused great public sensations at that time. Especially in the last decisive scene of the movie, the memory of the June 1987 uprising is strongly recalled. So "Guro Arirang" can be seen as a patchwork of proven cases of compassion and grief. The third chapter examines the implications of the scene where the workers turn back demands for wages and put the issues of human treatment and trust to the forefront at the crucial moment of their struggle. It appeals to universal moral values and sentiments that everyone has to acknowledge and removes the political dimension from the workers' campaign. While the film tends to become a pure story of humanity marginalizing irreconcilable conflicts of class interest, the workers fall to the position of passive victims who can be deeply sympathetic on the one hand, and on the other, are idealized as leaders with noble attitude keeping themselves aloof from the hard reality. As a result, the movie loses its realistic ground and weakens its narrative probability. The scenes reminiscent of the 1987 uprising which evoke the solidarity between working and middle class fail to integrate harmoniously into the whole story of the film and remain only as fragmentary parts of the patchwork of compassion and grief.

• Journal of agricultural medicine and community health
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• v.47 no.3
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• pp.166-180
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• 2022

Objective: This study evaluated the effects of a non-face-to-face obesity management program, implemented during the pandemic. Methods: The non-face-to-face obesity management program used the Intervention mapping protocol (IMP). The program was put into effect over the course of eight weeks, from September 14 to November 13, 2020 in 48 overweight and obese adults, who applied to participate through the Daegu Citizen Health Support Center. Results: IMP was first a needs assessment was conducted; second, goal setting for behavior change was established; third, evidence-based selection of arbitration method and performance strategy was performed; fourth, program design and validation; fifth, the program was run; and sixth, the results were evaluated. The average weight after participation in the program was reduced by 1.2kg, average WC decreased by 3cm, and average BMI decreased by 0.8kg/m² (p<0.05). The results of the health behavior survey showed a positive improvement in lifestyle factors, including average daily intake calories, fruit intake, and time spent in walking exercise before and after participation in the program. A statistically significant difference was seen (p<0.05). The satisfaction level for program process evaluation was high, at 4.57±0.63 point. Conclusion: The non-face-to-face obesity management program was useful for obesity management for adults in communities, as it enables individual counseling by experts and active participation through self-body measurement and recording without restriction by time and place. However, the program had some restrictions on participation that may relate to the age of the subject, such as skill and comfort in using a mobile app.

• Journal of Korean Home Economics Education Association
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• v.34 no.1
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• pp.131-149
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• 2022

The purpose of this study is to explore what value home economics education should pursue to be established as an essential subject in the 'with-/post Covid-19 era', and to suggest directions for the development of the future. To this end, first of all, changes in the future society symbolized by the with-/post- Covid-19 era were diagnosed through literature review. Moreover, the 'OECD Education 2030' project and Korea's 'Educational Vision 2045', which identified the purpose of education in response to changes in the future, were considered. Furthermore, the teleology of education of John White, a British educational philosopher, was contemplated. As a result, the purpose of education for the future society is considered to be changing toward the well-being of society and individuals, and efforts such as the development of a well-being subject are being made in various countries for this purpose. While several a number of strategies are possible for the implementation of well-being education in Korea, this study argues that the easiest way is to strengthen home economics education that already exists as a subject. In addition, the main value of home economics education as an essential subject in the with-/post-Covid-19 era is evaluated to lie in the fact that this subject helped society and individuals cultivate diverse competencies necessary to pursue well-being. Finally, this study suggests a conceptual framework necessary to develop a discourse on home economics education as 'happiness and well-being education.' Additionally, a conceptual framework describing the unique thinking and execution process that learners will represent in the course of learning of home economics that implements well-being education is suggested. In the follow-up studies, it is expected that the discourse on well-being education in home economics education will be verified by empirical studies.

• Journal of Korean Elementary Science Education
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• v.41 no.3
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• pp.521-537
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• 2022

State curiosity and state anxiety in the science learning have a great influence on academic performance and achievement. Since the levels of state curiosity and anxiety can change at any moment, it is essential to identify the levels of student's state curiosity and state anxiety throughout the course of science learning. Accordingly, we assessed the changes in state curiosity and anxiety levels sensed by 5th- and 6th-grade elementary school students depending on their exposure to the violation of expectation. To this end, we classified science learning into three situations: confronting a scientific task, checking the result, and learning science concepts. As a result, there was no significant difference in state curiosity level of the nVOE group who confronting the result consistent with their expectations in checking the result after confronting a scientific task, but the state curiosity level of the VOE group who facing violation of their expectation increased. In the VOE groups, there was no significant change in the state curiosity level of the VOE-R group who correctly inferred the reason for the result, but that of the VOE-FR group who could not correctly inferred increased. The state anxiety levels of the VOE and nVOE groups decreased after checking the result of the task. The state anxiety level also declined in the VOE-R group. In contrast, there was no significant change in state anxiety level of the VOE-FR group. In learning science concepts of the result after checking the result, the state curiosity of the VOE, nVOE, and VOE-FR group all faded. No significant change was observed in the state anxiety level of the nVOE group, whereas the VOE, VOE-R, and VOE-FR group presented a decreased state anxiety. This study discusses the educational implication of these findings and its outcomes are expected to broaden the understanding of emotional states of students in science learning.

• Journal of Korean Historical Folklife
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• no.33
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• pp.31-72
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• 2010

At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.

• Korean Journal of Environment and Ecology
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• v.37 no.5
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• pp.327-336
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• 2023

This study aimed to propose an effective method for surveying wild birds by comparing the results of bioacoustic detection with those obtained through a field survey. The study sites were located at Dongbaek-dongsan and a 1100-altitude wetland in Jeju-do, South Korea. The bioacoustic detection was conducted over the course of 12 months in 2020. For the bioacoustic detection, a Song-meter SM4 device was installed at each study site, recording bird songs in 1-min per hour, .wav, and 44,100 Hz format. The findings of the field survey were taken from the 「Long-term trends of Bird Community at Dongbaekdongsan and 1100-Highland Wetland of Jeju Island, South Korea.」 by Banjade et al. (2019). The results of this study are as follows. First, the avifauna identified using bioacoustic detection comprised 29 families and 46 species in Dongbaek-dongsan, and 16 families and 25 species in the 1100-altitude wetland. Second, based on the song frequency, the dominant species in Dongbaek-dongsan were Hypsipetes amaurotis (Brown-eared Bulbul, 33.62%), Horornis diphone (Japanese Bush Warbler, 12.13%), and Zosterops japonicus (Warbling White-eye, 9.77%). In the 1100-altitude wetland the dominant species were Corvus macrorhynchos (Large-billed Crow, 27.34%), H. diphone (19.43%), and H. amaurotis (16.56%). Third, in the field survey conducted at Dongbaek-dongsan, the number of detected bird species was 39 in 2009, 51 in 2012, 35 in 2015, and 45 in 2018, while the bioacoustic detection identified 46 species. In the field survey conducted in the 1100-altitude wetland, the number of detected bird species was 37 in 2009, 42 in 2012, 34 in 2015, and 38 in 2018, while the bioacoustics detection identified 25 species. Overall, 43.6% of the 78 species detected in the field survey in Dongbaek-dongsan (34 species) were identified using bioacoustic detection, and 38.3% of the 47 species detected in the field survey in the 1100-altitude wetland (18 species) were identified using bioacoustic detection. Fourth, the bioacoustic detection identified 9 families and 12 species of birds in Dongbaek-dongsan, and 3 families and 7 species of birds in the 1100-altitude wetland. No results from field survey were available for these species. The identified birds were predominantly nocturnal, including Otus sunia (Oriental Scops Owl) and Ninox japonica (Northern Boobook), passage migrants, including Larvivora cyane (Siberian Blue Robin), L. sibilans (Rufous-tailed Robin), and winter visitors with a relatively small number of visiting individuals, such as Bombycilla garrulus (Bohemian Waxwing) and Loxia curvirostra (Red Crossbill). Fifth, the birds detected in the field survey but not through bioacoustic detection included 18 families and 48 species in Dongbaek-dongsan and 14 families and 27 species in the 1100-altitude wetland; the most representative families were Ardeidae, Accipitridae, and Muscicapidae. This study is significant as it provides essential data supporting the possibility of an effective survey combining bioacoustic detection with field studies, given the increasing use of bioacoustic devices in ornithological studies in South Korea.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.69-122
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• 2023

This study is an integral exploration of Feng Shui associated with the area around the birthplace of Kang Jeungsan, a sacred site of Daesoon Jinrihoe which holds that the Supreme God descended in human form at that location (through Kang Jeungsan). Through an on-site Feng Shui survey, the main focus of the research method was to explore the Feng Shui configurations around Kang Jeungsan's birthplace especially as it pertains to the connections among geomagnetic veins which lead to the Mount Shiru area. As a method of investigation, this study explored the Feng Shui of Gaekmang-ri Village and the geomantic veins leading up to Mount Shiru. This involved examining the landforms, topography, water flow, and geomantic veins of the area to reveal the overall Feng Shui configurations. Throughout the course of that on-site survey, this study first examined Mount Duseung and Mount Bangjang, also known as Mount Yeongju (sometimes collectively known as Mount Samshin), Mount Dongjuk, Mount Mangje-bong, Mount Maebong, and Mount Shiru. Then, this study stated some of the underlying issues through a scholarly approach based on various theories such as traditional geographical texts and theories on mountain-growth and water-flow from the perspective of Feng Shui. In particular, attention was paid to theoretical aspects of the uninterrupted and undulating flow of the terrain leading to Shiru Mountain. As a result, from a Feng Shui point of view, the connected network geomantic veins in the area of Kang Jeungsan's birthplace and the feng shui features and conditions were all examined through an on-site survey. The survey results revealed that the area forms a large Feng Shui site due to the vast interconnectivity among all the mountains that extend from the Honam vein and form organic relationships with one another. This even includes Mount Samshin in Honam. Considering the geographical conditions that formed a site that enabled harmony between divine beings and humankind, the surrounding place names also provide allusions to the understanding of the birth of Kang Jeungsan as the descent of Supreme God into the human world through the historical figure, Kang Jeungsan. This area is an ideal spot with a propitious spatial arrangement in terms of its Feng Shui. Feng Shui analysis reveals the site to be a place that holds an earth energy-hub transmitting a great energy of nature that cannot be measured by human power alone.