• The Journal of Korean Medical History
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• v.21 no.1
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• pp.59-69
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• 2008

The "tang[tɑ:ŋ]" in Korean pronounciation means the beverage made of boiled medicinal herbs. The"Jeho-tang", the name of Drink in this abstract, is described in a variety of medical books including the "Dongeui Bogam" as being effective for illness from the summer heat in promoting digestion, curing the heatstroke and bringing it to a halt. The Drink was used as the Royal gifts granted to retainers and royal families on the Day of Dano-festival on the fifth of the fifth month of the year according to the lunar calendar, the items of encouragement for those who worked hard in sacrifices, and the awards for students of Confucianism who were proficient in their learning. The Jeho-tang used in this study was scientifically cooked again after a long time in history through looking at the methods written in the documents concerned with the Drink such as the "Dongeui Bogam" and the "Taste of Korea". In preparation of the medicinal herbs for the Drink, the powder of thinner than 30 mesh of the "Prunus mume", which is a species of Asian plum in the family of Rosaceae, and those of 50 mesh of the "Santalum album", which is the fragrant wood of trees in the genus Santalum and the "Amomum Xanthioides", which is produced in Vietnam and is the name of a kind of herb medicines, being very effective in the desease caused from heatstrare, were used. The sugar concentration of the honey boiled down long time at low heat was $82.43^{\circ}Bx$. When cooking in a double boiler, the inner part of the liquid for the Drink was kept at $80^{\circ}C$ for 12 hours to make it finished in a state of ointment. In the general composition of the finished Jeho-tang, the moisture content was 24.4%, 1.3% of crude fat, 1.4% crude protein and 0.7% ash, along with pH3.2. The acceptance on the whole was come out to be the highest in the sample diluted with the drinking water of 7-fold of the Jeho-tang, indicating that the 7-fold's addition of water was optimum level for drinking. In the Drink cooked by a vaccum pressure extractor for herb medicine, which was developed to improve the art of cooking, the longer the time of pressure was, the less the heterogeneous feeling at tongue was and the more the glossiness of the Drink was. The Jeho-tang cooked under pressure for 7 hours received an excellent evaluation in its acceptability in every way.

• Journal of Korea Entertainment Industry Association
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• v.13 no.1
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• pp.11-24
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• 2019

In this article, potential problems in the exchanges and collaboration of South and North Korean performance programs were reviewed focusing on the articles related to performances in the North Korean copyright law. In the North Korean copyright law, there were significant differences from the ordinary rules in the international society or lack of the rules. They are the problems on the bases and principles of North Korean copyright law, unacceptance of copyrightable works against their political system, equal and mutual benefit on the copyright of the South Korean copyrightable works, neighboring copyright and economic right, unlimited protection for moral right, unpreparedness of right protection for online copyrightable works, and so on. On the other hand, the available performance programs to exchange mutually between South and North in the short run include national operas, dramas, musicals, festival events, and so on. However, legal and systematic improvement plans are required on the different copyright rules between South and North to facilitate the exchanges and cooperation. Externally, collaborations are required in the international copyright stage such as collaborative agreements on various international copyright usages, and we should consider the global entrance of performance programs that contain national sentiment and develop mutual trusts through these.

• Cartoon and Animation Studies
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• s.47
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• pp.125-148
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• 2017

This paper analyzes Korean aesthetic characteristics of Korean independent animation, which is closely related to artistic and social characteristics, by searching Korean independent animation image for the winner of "Indie AniFest", the only independent animation film festival in Korea. And social communication methods. There are three ways in which Korean Independence Animation shows the way of speaking through award-winning works. The first is a method of expressing feelings, impulses, and desires in a formative way, and a direct and sensuous image as in sign language or sound. In the second method of speaking differently with images, in the third method, It makes the voice of the fringe through the real world of the story sound as a story of reality. Animation is a medium that 'originalizes and communicates meaning' as an image, and has implemented and constructed a new way of speaking, which is different from existing social voices. Nevertheless, it is not easy to find a research that approaches animation from the viewpoint of social and political speech through images. Therefore, this paper is necessary for the balanced development of animation. In addition, this study can contribute to re - examining Korean independent animation from an academic point of view and to discover and evaluate fair value from a wider perspective.

• 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.

• Korea and Global Affairs
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• v.2 no.1
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• pp.93-112
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• 2018

The Pyeongchang 2018 Olympic Winter Games is a good example of functionalism in integration theories. President Moon Jae-in is extremely lucky to play host to the Winter Olympics. Moon should be particularly happy to have declared the 23rd Winter Games open, because a handful of North Korean athletes marched into the Pyeongchang Stadium as members of a joint team from "Corea," the result of his strenuous efforts to have the North participate in the world festival of sports on snow and ice. But the president of this divided nation hardly draws envy from other world leaders, as he is faced with the daunting task of accommodating the selfish positions of surrounding powers concerning North Korean nuclear and missile threats. North Korea, a trivial competitor in winter sports, scored big outside the games' sporting arenas by inviting President Moon to summit talks in Pyongyang. As a precondition for a 2018 summit, Pyongyang will first ask for the cessation of the annual joint Korea-US military exercises. President Moon invested a lot in the Olympic delegates from the North. Korea's leader will now have to start a truly difficult game which will require the best of best strategies as well as a great deal of wisdom and tenacity not only to deal with the weapons of mass destruction-toting North Koreans, but also with allies. On the other hand, Moon needs to make the effort to reset domestic politics with tolerance and compromise, so he can better concentrate on the conundrum of North Korean nuclear and missile threats.

• Journal of the Korean Home Economics Association
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• v.45 no.1
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• pp.63-73
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• 2007

Korean children's clothes have unique aesthetic characteristics distinguished from other countries'. Our folk beliefs handed down from ancient times always contained fortune - seeking thoughts and particularly mothers' earnest wishes for the happiness of their children were sublimated into the symbolic beauty of their children's clothes. The present study examined children's clothes in the royal family and among the people for 50 years of the transitional period from the late Joseon Dynasty to modern times, by classifying them into ritual dress for new-born babies, festival dress and everyday dress. Male children's clothes included caps such as Bokgeon(복건), Hogeon(호건) and Gulle(굴레) topcoats such as Durumagi(두루마기), Sagyusam(사규삼) Koija(쾌자) and Jeonbok(전복) and others such as Magoja(마고자), Baeja(배자), Joggi(조끼) and Bajijeogori(바지저고리), Female children's clothes included caps and head ornaments such as Gulle, Jobawi(조바위) and Daenggi(댕기) and others such as Durumagi, Jegori and Chima(치마). What is interesting is that old clothes handed down to the present are mostly boys' and few of them are girls'. This is probably because of the strong preference for boys rather than girls that continued until the end of the 20th century. Ordinary people dressed their new - born babies with simple white clothes until Samchilil (the 21st day) or Baekil (the 100thday) but, for these occasions, the royal family prepared clothes as formal as those for the $1^{st}$ birthday among the public. Rainbow-striped garments were more popular among the public than in the royal family. As rainbow colors were known to Korean people to dispel evil power and bring in fortunes, rainbow - striped garments were essential for the $1^{st}$ birthday and festive days. However, they were seldom used in ordinarytimes, and most boys and girls wore plain jackets and plain topcoats. When children's clothes in noble families were compared with royal family's ones, either handed down to the present or found in old literature, no significant difference was observed in the basic composition of everyday dress. In particular, it was found that Andong Kim's family had dressed their children with very formal dress such as Dopo and Sagyusam. Among children's clothes, the most gorgeous one was that worn on the $1^{st}$ birthday, and those for other occasions or festive days were similar or simpler. Colors, patterns and designs used in decorating children's clothes mostly had the meanings of seeking fortunes for children such as long life, wealth and prosperity.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.8 no.7
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• pp.861-871
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• 2018

This study aims to explore the cultural contact experience of the Vietnamese Marriage Immigrant's between Vietnamese and Korean culture which is based on the traditional holidays. In order to achieve the goal of this study, this study was conducted by case study method and the data collection was conducted through in - depth interviews with 7 Vietnamese marriage immigrant women. The results of the study are as follows. While Vietnamese married immigrant women have become familiar with Korean culture by experiencing Korean culture while experiencing their own culture, they are experiencing a lot of conflicts due to cultural differences between their home country and Korea. However, they were able to confirm their aggressive adaptation in their domestic and social environments through their experience of traditional Korean festivals. Based on these findings, this study proposes the following suggestions for successful immigrant marriage immigration. First, for a harmonious family life in a Vietnamese multicultural families, it is not a one-way education for married immigrant women, but a mutual culture Education should proceed. Second, marriage immigrant women expressed the feeling that they did not feel family bond and communication in the holiday place. Therefore, it is necessary to acquire the function of traditional festival that promotes the bond of community with more specific programs and events related to traditional festivals do.

• Journal of the Korean Society of Costume
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• v.57 no.7
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• pp.30-44
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• 2007

The culture includes every possible objective forms created by humans and their shared aspects of ideas, feelings, and behaviors, beliefs and etc. The dress and its ornaments are part of the culture that expresses the relationships in objective ways and in formless immaterial ways. The school uniform represents significant meanings to the students in their school years, and it is the way of expressing their individuality and full filling their needs for self-presentation. Therefore, understanding and analyzing youth culture means understanding students' school uniform along with fast changing twenty first century civilization. Korea and Japan are very close nations to each other. Both Korean and Japanese girls' school uniform style were adopted western clothing style and went through many changes based on cultural differences between two countries. They are affected by different peculiarities between two nations and youth cultures from different cities. Therefore, this research is on analyzing how different visual values of girl's high school uniforms in Seoul and Tokyo and understanding youth cultures through macro-analysis. The youth cultures in Korea and Japan are mostly similar but there is special development on animation in Japan and possibly can find many styles of girl's high school uniform. Both nations are varying to be opened to sexual culture of adolescents but Japan is more uninhibited than Korea. In Japan, sailor-uniform can be found in fetish way in public culture. On one hand, because of most private girl's high schools in Tokyo takes an entrance examination, top-ranking students are very proud of their school uniforms and even students from other public high schools get private high school uniforms to attend school festival. This analysis showed that private girl's high school uniform in Seoul appealed as slim fitted silhouette which is close to modem woman's suit style while in Tokyo appealed as boxy style matched with short pleated skirt or sailor-uniform style. Comparing that to school uniform photos taken on the street, we can find that alikeness or more extreme styles as examples. These are influenced by different youth cultures in Seoul and Tokyo and cultural differences stands for different aesthetic norm being accepted or rejected.

• The Korean Journal of Food And Nutrition
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• v.30 no.5
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• pp.889-899
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• 2017

To investigate the quality characteristics of domestic $ros{\acute{e}}$ wines marketed in Korea, 11 kinds of wines were purchased at the Korea Wine Festival in 2016. The color, physiological activity, aroma component and sensory evaluations were conducted. The hue value of $ros{\acute{e}}$ wines ranged from 0.592 to 1.990, with the Ro7 of Delaware having the highest value. The brightness of $ros{\acute{e}}$ wines ranged from 42.96 to 94.99, the redness from 3.20 to 59.37, and the yellowness from 8.43 to 24.83. Of the 11 $ros{\acute{e}}$ wines evaluated, 1 was a dry wine and 10 were sweet wines. The average sugar content of the sweet wines was 73.89 mg/mL. Among the organic acid contents, malic acid ranged from 0.214 to 2.903 mg/mL, and lactic acid content ranged from 0 to 3.423 mg/mL. Malolactic fermentation differed, depending on the source. The total polyphenol content of $ros{\acute{e}}$ wines ranged from 50.55 to 99.55 mg%, the anthocyanin content was 2.12 to 213.30 mg/L, and the DPPH radical scavenging activity of $ros{\acute{e}}$ wines was between 73.75 to 90.41%. A total of 41 volatile components were detected, including 7 alcohols, 22 esters, 4 terpenes, 3 acids and 5 other compounds. Of these, 9 compounds had odor activity value(OAV) greater than 1; these were identified as 1-propanol (alcohol, pungent), 3-methyl-1-butanol (harsh, nail polish), ethyl butanoate (strawberry, lactic), isopentyl acetate (fresh, banana), ethyl hexanoate (green apple, fruity), ethyl octanoate (pineapple, pear, floral), ethyl decanoate (fruity, fatty, pleasant), linalool (flower, lavender) and limonene (lemone, orange). As a result of the sensory evaluation, the Ro5 wine made from Campbell Early grape, and having a good color, flavor and taste, was the most preferred.

• (The) Research of the performance art and culture
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• no.18
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• pp.513-557
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• 2009

The procession depicted in Goguryeo's ancient tomb mural consists of guards, honor guards, music band, and performing artists. Since this coincides with the royal processions of Goryeo and Joseon Dynasties, the relationship of its impact can be examined. The performing arts appearing in such street procession were mostly sanakbaekhui. During the Goryeo Dynasty, the king visited Bongeunsa templ when the lotus lantern festival was celebrated. At such time, on the left and right sides of the road travelled by the king were installed mountains made of lanterns and trees made of lanterns. The procession was quite large in scale and was accompanied by colorful music and performances. In the narye ceremony of the Goryeo Dynasty, as in China, street procession and performing arts took place. The jisinbarbgi performed by a peasant band in early January is a custom of narye. A new character appears in the royal narye during the first half of the Joseon period. Therefore the features of narye transforming according to the changes of the times can be examined. In the Joseon Dynasty's procession of a king returning to the palace, the royal band in front and behind the carriage of the king played marching music, and led by a sanbung this street procession headed toward the palace. Various performances also took place during this time. The samilyuga and munhuiyeon were festivals of the yangban class(nobility). Those who passed the state examination hired musicians and performers and paraded around town in Seoul for three days to celebrate the auspicious outcome for their family and to show off their family's power. In the Joseon's dongje and eupchijeui ceremonies, street processions were carried out with a shrine deity image or symbolic flag at the head. The dongje in a Korean village, combined with jisinbarbgi, incorporated a procession with the flags ymbolizing the guardian deity of the village at the head, and this went from house to house. The procession of suyeongyaru had the publicity impact of a mask play performance, and by creating a sense of unity among the participants, heightened the celebratory atmosphere. At the core of the bukcheonggun toseongri gwanweonnori was as treet procession imitating the traveling of high government officials. The toseong gwanweonnori has the folk religion function of praying for safe human living and abundance of grains for the village, the entertainment function of having fun and joy through street processions and various performances, and the social function of creating unity and harmony among the residents. In all the aforementioned events, the street procession had a large role in creating a celebratory atmosphere, and the performance of traditional performing arts in the middle of the procession or after the procession enabled the participants to feel united. The participants of the street procession felt cultural pride and self-confidence through the various events and they were able to have the opportunity to show off and proudly display their abilities.