• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.57-67
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• 2012

This study draws the following conclusions about the nature garden culture with crane that is a dynamic landscaping factor introduced into nature garden by analyzing the literatures on cranes written and landscapes painted in Chosun Dynasty. First, crane symbolizes such Buddhist, Taoist and Confucius media as appearance of Buddha, desire for Taoist hermit world and long life, and a solitary's life of proud loneliness. It has been recorded that crane was raised from the Three Nations Era till the Japanese occupation and Confucius scholars in Chosun Dynasty opened shows concerning crane or formed literature groups enjoying poems of it, and often using crane as their denial of going into government service. Second, in order to introduce crane to nature garden, people caught wild crane and made a fence and some kind of pond for their growth. In addition, crane was strictly managed by appointed slaves and they trained crane for dancing and then tended to allow a crane to play on the yard in terms of abstract meaning or got two cranes free in consideration of their ecology. Third, for more appreciation of crane and the expression of some symbolism matching for it, both plum and pine, which mean a solitary's life and long life respectively, were planted in nature garden. And, Confucius scholars in Chosun Dynasty also enjoyed their refined tastes with appreciation, napping, reading and playing the harp, accompanied by crane. As aforementioned, Confucius scholars in Chosun Dynasty did not only draw the meaning symbolized by cranes and write poems about such symbolic meaning, but also positively introduce crane into nature garden as a dynamic landscaping factor, so that they enjoyed synesthetic senses including looks, motions and sounds of cranes for their refined tastes.

• (The) Research of the performance art and culture
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• no.35
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• pp.287-338
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• 2017

Gojong' Birth Anniversary Memorial Banquet in the 1910s was forced to be performed differently from the performance style in Joseon Dynasty period that featured a harmonious majestic beauty of etiquette music. The banquet was separated into three different sessions of ceremony, luncheon and performance', which clearly revealed a distinctive pattern of etiquette music. The performance was accompanied by the dinner party or was lightly implemented as part of evening entertainment. With the use of the term entertainment, the performances belonging to this category fell into nothing but something to enjoy, amusement, fun and play. The contents of such performances were not closely woven into the fabric of the entire banquet but were individualized and scattered in a way of putting the performances in a state of flux in line with the circumstances. Therefore, it became increasingly hard to expect a high degree of completion and solid structure of performances. The items of performance included western music, popular vocal music, popular instrumental music, magic, and film, which were not played in traditional court banquet in the presence of Gojong rather than traditional music and dance performed in court. In other words, the court performance could not maintain its traditional heritage but was transformed into a mixture of popular performance and new forms of art. It was driven by the Japanese imperialism toward the atmosphere of entertainment in oblivion of tradition but not toward the external extension of court performances.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.53-79
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• 2004

This paper explores the relationship between Korean immigrants to the United States and their religious identity from the cultural point of view. Most scholarly studies on Korean immigrants in the United States have been dominated by sociological approach and ethnic studies in examining the social dimension of the Korean immigrant communities while neglecting issues concerning their religious identity and cultural heritage. Most Korean immigrants to America attend Korean churches regardless their religious affiliation before they came to America. One of the reasons for this phenomenon is the fact that Korean church has provided a necessary social service for the newly arrived immigrants. Korean churches have been able to play a key role in the life of Korean immigrants. Korean immigrants, however, have shown a unique aspect regarding their religious identity compared to other immigrants communities in the United States. America is a nation of immigrants, coming from different parts of the world. Each immigrant community has brought their unique cultural heritage and religious persuasion. Asian immigrants, for example, brought their own traditional religions such as Hinduism, Buddhism. People from the Middle Eastern countries brought Islamic faith while European Jews brought the Jewish tradition. In these immigrant communities, religious identity and cultural heritage were homo genously harmonized. Jewish people built synagogue and taught Hebrew, Jewish history, culture, and faith. In this case, synagogue was not only the house of worship for Jews but also the center for learning Jewish history, culture, faith, and language. In short, Jewish cultural history was intimately related to Jewish religious history; for Jewish immigrants, learning their social and political history was indeed identical with leaning of their religious history. The same can be said about the relationship between Indian community and Hinduism. Hindu temples serve as the center of Indian immigrantsin providing the social, cultural, and spiritual functions. Buddhist temples, for that matter, serve the same function to the people from the Asian countries. Chinese, Japanese, Vietnamese, Tibetans, and Thais have brought their respective Buddhist traditions to America and practice and maintain both their religious faith and cultural heritage. Middle Eastern people, for example, have brought Islamic faith to the United States, and Mosques have become the center for learning their language, practicing their faith, and maintaining their cultural heritage. Korean immigrants, unlike any other immigrant group, have brought Christianity, which is not a Korean traditional religion but a Western religion they received in 18th and 19th centuries from the West and America, back to the United States, and church has become the center of their lives in America. In this context, Koreans and Korean-Americans have a unique situation in which they practice Christianity as their religion but try to maintain their non-Christian cultural heritage. For the Korean immigrants, their religious identity and cultural identity are not the same. Although Korean church so far has provides the social and religious functions to fill the need of Korean immigrants, but it may not be able to become the most effective institution to provide and maintain Korean cultural heritage. In this respect, Korean churches must be able to open to traditional Korean religions or the religions of Korean origin to cultivate and nurture Korean cultural heritage.

• Journal of Korean Theatre Studies Association
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• no.52
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• pp.5-59
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• 2014

This paper investigates the development and aesthetics of Korean political theatre from its quickening period 1920s to democratization era 1990s. Political theatre before 90s developed an antithesis resistant movement toward Korean modern history that had been scattered with suppressing political circumstances such as colonial era and dictatorial government, the movement has powerful activity and social influences. Just like the 20 century political theatre had been quickened under the influence of Marxism at Russia and Germany in 1920s, Korea's political theatre began in socialism theatre movement form around the same time. Proletarian theatre groups had been founded in Japan and Korea, and developed into practical movement with organized connection. However, the political theatre movement in Japanese colonial era was an empty vessel makes great sound but not much accomplishments. Most performance had been canceled or disapproved by suppression or censorship of the Japanese Empire. The political theatre in liberation era was the left drama inherited from Proletarian theatre of the colonial era. Korean Theatre alliance took lead the theatrical world unfold activities based on theatre popularization theory such as 'culture activists' taking a jump up the line and 'independent theatre' peeping into production spot as well as the important event, Independence Movement Day Memorial tournament theatre. Since 1947, US army military government in Korea strongly oppressed the left performances to stop and theatrical movement was ended due to many left theatrical people defection to North Korea. The political theatre in 1960s to 70s the Park regime, developed in dramatically different ways according to orthodox group and group out of power. The political theatre of institutional system handled judgment on sterile people and had indirect political theatre from that took history material and allegory technique because of censorship. In political theatre out of institution, it started outdoor theatre that has modernized traditional performance style and established deep relationship with labor spot and culture movement organizations. Madangguek(Outdoor theatre) is 'Attentive political theatre', satirizing and offending the political and social inconsistencies such as the dictatorial government's oppression and unbalanced distribution, alienation of general people, and foreign powers' pillage sharply as well as laughing at the Establishment with negative characters. The political theatre in 1980s is divided into two categories; political theatre of institutional system and Madangguek. Institutional Political theatre mainly performed in Korea Theatre Festival and the theatre group 'Yeonwoo-Moudae' led political theatre as private theatre company. Madangguek developed into an outdoor theatrical for indoor theatre capturing postcolonial historical view. Yeonwoo-Moudae theatre company produced representative political plays at 80s such as The chronicles of Han's, Birds fly away too, and so on by combining freewheeling play spirit of Madangguek and epic theatre. Political theatre was all the rage since the age of democratization started in 1987 and political materials has been freed from ban. However, political theatre was slowly declined as real socialism was crumbling and postmodernism is becoming the spirit of the times. After 90s, there are no more plays of ideology and propaganda that aim at politicization of theatre. As the age rapidly entered into the age of deideology, political theatre discourse also changed greatly. The concept 'the political' became influential as a new political possibility that stands up to neoliberalism system in the evasion of politics. Rather than reenact political issues, it experiments new political theatre that involves something political by deconstructing and reassigning audience's political sense with provocative forms, staging others and drawing discussion about it.

• Cross-Cultural Studies
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• v.51
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• pp.193-212
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• 2018

This paper attempts to explore how Ang Lee depicts Asian and Western women in his films. We focus on two parts of his consciousness First, Ang Lee does not consider himself a feminist, he understands the world in terms of women who play societal roles. Second, Ang Lee's films reflect his identity in a juxtaposition model, in which he is a member of mainstream American society and also holds an onlooker's viewpoint at the same time. He depicts women, who are often marginalized or considered the minority, and their feminist ideals, as means that break down the authority of the father and the man, the traditional ideology, and the male dominant nationalism. Chinese women in movies divide apart traditional Chinese patriarchal ideology and male-dominated anti-Japanese sentiments. Also, the Western women in his films reveal the non-stereotypical appearance of Western society in the 1970s and 1980s, with daily tension, anxiety, abdominal pain and anger, silence and anxiety about homosexual husbands, and excessive obsession. The director's portrayal of women not only separates the male-centered and Western-centered discourse, but also reveals a self-division of internalized masculine patriarchal Asian thought consciousness.

• Cartoon and Animation Studies
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• s.39
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• pp.1-25
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• 2015

"Magical girl" is one of many popular genres that are watched in Japanese animation. The characteristics of "Magical girl" genre shows that most main heroine as the girl in young age, and this young girl play her role as a character with supernatural power. The majority in population of Japanese animation consumers were men. However, women began to become this population of Japanese animation consumers with the beginning of "Magical girl" genre, which also became a cause for the birth of "Shojo anime". The first "Shojo anime", as well as the first animation of "Magical girl" genre in Japan was , and this piece made a great hit when it was broadcasted. Since the great hit of , new pieces of animation in "Magical girl" genre has broadcasted through television continually, making other great hits also with in 1982 and< Sailor Moon> in 1992. Discussing of which, made not only a great hit in Japan, but worldwide as well, that its new season of TV series, , is broadcasted in 2014. "Magical girl" genre was loved by viewers of Japanese animation for a long time, and it is still broadcasted regularly today. In observation of pieces in "Magical girl" genre, magical girls who appear as a main character either fight for the world they live in, or take on an adventure, or take an action according to their idealistic purpose. However, the magical girls who appear in take an action not for the peace of their world, but rather for their own benefits and purposes. In , magical girls fight against the witches and their familiar spirits, which end up in a horrible conclusion. The witches who magical girls fought against were not already the witches in the beginning, but in fact were the other magical girls who took their action in the past. It Magical girls in present time were having witch hunt against the witches, who were once another magical girls in the past. Unlike traditional "Magical girl" genre, where witches and magical girls were used to be an that magical girls end up turning into witches. Witches did not exist in the beginning, but rather someone had to be one, to be hunted down in witch hunt. The cause of witch hunt did not exist in the beginning, but rather the ones had to be tagged as witches to be hunted down. Therefore, this paper is written to discuss an existence of witch in research of its historic origin of witch hunt, and on the witches appear in .

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.4
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• pp.22-32
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• 2013

This study aimed to reveal the establishment process and design concept of KoKwan park built in modern Busan, which is called three major park includes YongDuSan park and TaeJeong Park, by analyzing BusanIlbo published modern period in Busan and 'Busan' published modern Busan prefecture. In KoKwan, there was installed DuMoPo Waegwan. The Japanese residents built the cemetery and memorial stone for Tsunohe Heigo's sudden death in the KoKwan hill, who was an envoy dispatched by Tsusima prefecture, in order to enhance awareness of the old territory DuMoPo Waegwan. In 1916, the Japanese residents repaired ruined the place by rasing funds and donated to Busan prefecture. Busan prefecture went public this place as a park. Meanwhile, In order to commemorate the 50th anniversary of the opening of Busan port, Oike Chusuke's memorial statue was built in private house neiboring KoKwan park. He became the richest person in Busan while engaged in commerce and industry since he come to the Busan the year before the opening of Busan port. He donate garden site includes his statue and 10,000 Won for KoKwan park construction expenses to Busan prefecture Busan prefecture invite Oya Rejo, who was Osaka-Hu's landscape designer, to design the KoKwan park. He visited Busan and survey KoKwan park and other Busan's park and submitted the plan to Busan prefecture. His Plan for KoKwan includes shrine and Oike's statue, arboretum and greenhouses, children's play garden, etc. Oya's design concept of KoKwan park was analyzed as follows: the juxtaposition of the sacred and secular, the succession of present landscape context, the complement of parks content, the tool of nation-state formation. KoKwan park was completed with cost 20,000 won, insufficient budget compared with Oya's estimated amount. However, in this thesis, it was not cleared whether Busan prefecture built the park as it was. In 1945, after the independence, KoKwan Park was destroyed due to build Dong-gu Office, houses. The remained subjects from this study are to clarify the process the destruction of the park.

• The Journal of Korean Medical History
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• v.24 no.2
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• pp.25-55
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• 2011

The currently existing "Bonchojeonghwa (本草精華)" is a manuscript without the preface and the epilogue, composed of 2 books in 2 volumes. This book is a quintessence of knowledge on science of medicinal ingredients (medicinal phytology I herbal science) as well as an trial of new development in Chosun medical science. I.e. this book includes surprising change representing medical science in Chosun dynasty as a single publication on science of medicinal ingredients. It holds a value essential to clinician as a specialized book in medicinal ingredients, and Includes richer content on medicinal ingredients than any other books published before. In addition, it is away from boring list-up of superfluous knowledge as seen in "Bonchokangmok(本草綱目)" published in China, and well summarizes essential knowledge which can be used within a range of medicines available in Korea. This book has an outstanding structure that can be even used in today's textbook on science of medicinal ingredients, as it has clear theory, system and classification. Because it handles essential learning points prior to prescription to disease, it is possible to configure new prescription and adjustment of medicinal materials. Moreover, this book can play a good role for linguistic study at the time of publication, because it describes many drugs in Hangul in many parts of the book. "Bonchojeonghwa" includes a variety of animals, plants and mineral resources in Korea, like "Bonchokangmok" which was recently listed in UNESCO. As such, it has a significance in natural history as well as pharmacy in Korean Medicine. It has various academic relationships all in biologic & abiologic aspects. It has importance in sharing future biological resources, building up international potential, setting up the standard for biologic species under IMF system, and becoming a base for resource diplomacy. We should not only see it as a book on medicinal ingredients in terms of Oriental Medicine, but also make an prudent approach to it in terms of study strengthening Korea's national competitiveness. After bibliographical reviewing on the features & characteristics of the only existing copy of "Bonchojeonghwa" housed in Kyujanggak(奎章閣) of Seoul National University, the followings are noted. First, "Bonchojeonghwa" is a specialized book on medicinal ingredients voluntarily made by private hands to distribute knowledge on drugs in the desolate situation after Imjinoeran (Japanese Invasion in 1592), without waiting for governmental help. Second, it raised accessibility and practicality by new editing. Third, it classified 990 different kinds of drugs into plant, animal, and mineral at large, and dassified more in detail into 15 'Bu' and 48 'Ryu' at 258 pages. Fourth, the publication of this book is estimated to be around 1625~1633, at the time of Injo's reign in 17th century. Fifth, it contains the existing & up-to-date knowledge at the time of publication, and it is possible to see the supply-demand situation by Hangul descriptions in 149 places in the book. By the fact that there are many linguistic evidences of 17th century, explains well when the book was published.

• Journal of the East Asian Society of Dietary Life
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• v.18 no.4
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• pp.446-454
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• 2008

The traditional Korean drink "Jehotang", which is one of the most commonly prescribed drugs for treatment of the heat stroke accompanied by high fever, severe sweat and thirst, it is effective far quenching thirst strengthening the stomach, stopping diarrhea and regulating intestinal function. It is also known to play a role in activating the growth of useful microbes in the intestine and in multiplying intestinal immune cells. Thus, this study investigated all aspects of the drink in an effort to develop a new functional beverage. In the course of this study, the analytical research into the literature concerning Jehotang an error in the secrets of preparing the drink. The Japanese apricot, which was given the botanical name, "Prunusmume", should only be used with the flesh (scientifically referred to as "Fructusmume"), which is fumigated with straw fire before drying. and the seed should be thrown away. The honey should only be used after it is heated with a gentle fire, before removing the white foam that farms on its surface to make the "Yeonmil". Two kinds of cooking processes were found in the ancient literature. One procedure boiling down the powered Fructus mume mixed with the Yeonmil, while the other procedure involved preparing the Fructus mume's water by adding water to it and blending the water with the Yeonmil and the rest of the raw ingredient before boiling them down. The current procedure, in which the cooking is done in a double boiler, has been widely adopted to its simplicity. The finished Jehotang is put in porcelain, kept at room temperature, and consumed after mixing with cold water.

• Cartoon and Animation Studies
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• s.50
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• pp.75-99
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• 2018

Makoto Shinkai, an animated film maker in Japan, has been featured as a one-person production system and as a 'writer of light', but his 2016 release of "Your Name" was a departure from the elements that characterize his existing works. At the same time, by the combination of the traditional musubi(むすび) story, ending these, it was a big hit due to its rich narratives and attraction of open interpretation possibility. As it can be guessed from the title of this work, this work shows the encounter between the Japanese ancient language and the modern language in relation to the 'name', and presents the image that the role of the name(language) is repeatedly emphasized with various variations in events for the perfect 'encounter'. In this work, the interpretations of $Signifi\acute{e}$ for characters and objects are extended and reserved as a metaphorical role of the similarity, depending on the meaning of the subject which they touch. The relationship between words and objects analyzed through the structure of Signifiant and $Signifi\acute{e}$ is an epoch-making ideological discovery of modern times revealed through F. Saussure. Focusing on "the difference" between being this and that from the notion of Saussure, Derrida dismissed logocentrism, rationalism that fully obeyed the order of Logos. Likewise, dismissing the center, or dismissing the owner had emerged after the exclusive and closed principle of metaphysics in the west was dismissed. Derrida's definition of 'deconstruction' is a philosophical strategy that starts with the insight on the nature of language. 'Dissemination,' a metaphor that he used as a methodological concept to read texts acts as interpretation and practice (or play), but does not pursue an ultimate interpretation. His 'undecidability' does not start with infinity, but ends with infinity. The researcher testifies himself and identifies that we can't be an interpreter of the world because we, as a human are not the subject of language but a user. Derrida also interpreted the world of things composed of Signifiant and $Signifi\acute{e}$ as open texts. In this respect, this study aimed to read Makoto's works telling about the meeting of a thing and a thing with name as a guide, based on Derrida's frame of 'deconstruction' and 'dissemination.' This study intends to re-consider which relationship the Signifiant and $Signifi\acute{e}$ have with human beings who live in modern times, examine the relationship between words and objects presented in this work through Jacques Derrida's destruction and dissemination concepts, and recognize that we are merely a part of Signifiant and $Signifi\acute{e}$. Just as Taki and Mitsuha confirm the existence by asking each other, we are in the world of things, expecting musubi that a world of names calls me.