• Korean Journal of Heritage: History & Science
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• v.54 no.2
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• pp.56-77
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• 2021

Toponyms are located not only in the site between human cognition and the physical environment but also in the name of cultural heritage. Accordingly, certain identities and ideologies for which human groups and community have sought, their holistic way of life, and all cultural symbols and cosmos, such as sense of place and genius loci, are included in their toponymic heritage. Denoting, symbolizing, integrating and representing the culture and nature belong to the human community. Based on these perceptions of the toponymic heritage, the aims of this article are to examine the values of a toponym as an Intangible Cultural Heritage (ICH) and to suggest the application methods using the toponymic functions for governing of tangible cultural heritage. This article discusses the multivocality, diversity, and non-representational theory of landscape phenomenology intrinsic to the terms of culture and cultural landscape and then the domestic and international issues on the toponymic heritage in the first chapter on the values of toponym as a part of the ICH. In particular, it analyzes the preceding research in the field of toponymy, as well as the Resolutions of UNCSGN and UNGEGN on "Geographical names as culture, heritage and identity" including indigenous, minority and regional language names since 1992, which is related to the UNESCO's Convention for the Safeguarding of the Intangible Cultural Heritage in 2003. Based on this, I suggest that the traits of toponymic cultural heritage and its five standards of selection, i.e., cultural traits of toponyms, historical traits, spatial traits, socio-economic traits and linguistic traits with some examples. In the second chapter discussing on the methods using the toponymic denoting functions for creating and governing of the tangible cultural heritage, it is underlined to maintain the systematic and unified principle regarding the ways of naming in the official cultural heritage and its governing. Lastly, I introduce the possible ways of establishing a conservative area of the historical and cultural environment while using the toponymic scale and multi-toponymic territory. Considering both the spatial and participatory turns in the field of heritage studies in addition to the multiple viewpoints and sense of cultural heritage, I suggest that the conservative area for the cultural heritage and the historical and cultural environment should be set up through choosing the certain toponymic scale and multi-toponymic territory.

• 한국노년학
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• v.36 no.4
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• pp.1037-1058
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• 2016

This study aims to investigate the female caregivers'experiences of aggression by nursing home residents, and to identify the policy strategies for violence prevention referred by the female caregivers. A total of 121 female caregivers with more than 6 months of working experiences had participated in this study. Of these, 56.2% had experienced verbal aggression, 51.2% physical aggression, and 27.3% sexual aggression, which reveals that client violence toward caregivers in nursing homes was at an alarming level. Although, physical and verbal violences were mostly caused unintentionally, about a half of the sexual aggression were caused deliberately. Aggression occurred the most when caregivers were providing the following services: changing the diapers or clothes, giving a bath, and serving meals. It was found that 'hitting' was the most common form of physical aggression and it was 'swearing' and 'touching or physical contacting' in the case of verbal and sexual aggression, respectively. Though there was a difference depending on the type of aggression, the most frequent reactions against client violence were to start a conversation or calm down the nursing home residents, and to leave the scene or ignore the incident. This means that the caregivers are coping very passively through resolving the aggressions by themselves, or overlooking the situation. The most frequently recommended strategy to prevent resident aggression was to provide educational programs on violence prevention to nursing home residents and caregivers(42.7%). Compared to the previous studies, this study indicates some differentiated strategies to prevent violence in nursing homes, which include hiring male caregivers, assuring directors to pay closer attention toward caregivers, using refined language between caregivers and residents, and keeping caregivers to wear appropriate clothes. Based on the study results, some policy recommendations on the prevention of client violence in nursing homes were suggested.

• Journal of Korean Classical Literature and Education
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• no.39
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• pp.221-246
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• 2018

In this text, the author examines the aspects and characteristics of the three forms that were created and enjoyed when the upper-class nobles of Japan "combined(混淆)" waka(和歌) and Chinese poetry(漢詩) between the 10th and 17th centuries. The three forms are the "Collection of Japanese and Chinese poems for singing"(和漢朗詠), "A collection of Japanese and Chinese poems" (詩歌合), and the "Renku renga"(聯句連歌). "Collection of Japanese and Chinese poems for singing" appeared in the 10th century, "A collection of Japanese and Chinese poems" appeared in the 12th century, "Renku renga" appeared in the 14th century, and all three continued to influence the history of Japanese literature after that time. As the combination of literary Japanese and Chinese progressed, the gap between waka and Chinese poetry decreased until they finally combined to create a single work. That is, waka and Chinese poetry converged in one place in multiple ways: as a work that was appropriate to be recited("Collection of Japanese and Chinese poems for singing"), facing each other work against work in a competition("A collection of Japanese and Chinese poems"), and, in the end, they reached the point where they were interchangeable as lines making up long poems(長詩)("Renku renga"). The combination of literary Japanese and Chinese can be said to be the Japanese version of the common movement in East Asian literary history during the Middle Ages to make songs from one's own language flawless in Chinese poetry. Meanwhile, by examining the status changes that appeared as Chinese poetry paralleled, fought with, replaced, and combined with waka, we can find clues to explain the attitudes of the Japanese people on Chinese poetry during the period when the three forms existed, as well as the characteristics of Japanese Chinese poetry that appeared in response to that. The preferences not of "myself" but of the "audience," content and expressions that revere the period rather than the inner self of the poet, and the fact that it is a means for enjoyable pleasure rather than having the original characteristics of lyrical poetry for self-expression are all characteristics of Chinese poetry in Japan during the early and late Middle Ages period. These characteristics can be said to be the current that flows in the underbelly of the history of Chinese literature in Japan. This author believes that the key to discussing the history of Chinese literature in Japan during the Middle Ages period from the perspective of East Asian literary history can be found here.

• The Southeast Asian review
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• v.20 no.3
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• pp.263-297
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• 2010

The relics of the Southeast Asian civilizations in the first phase are found with the relics from India, China, and even further West of Persia and Rome. These relics are the historic marks of the ancient interactions of various continents, mainly through the maritime trade. The traces of the indic culture, which appears in the historic age, are represented in the textual records and arts, regarded as the essence of the India itself. The ancient Hindu arts found in various locations of Southeast Asia were thought to be transplanted directly from India. However, Neither did the Gupta Hindu Art of India form the mainstream of the Gupta Art, nor did it play an influential role in the adjacent areas. The Indian culture was transmitted to Southeast Asia rather intermittently than consistently. If we thoroughly compare the early Hindu art of India and that of Southeast Asia, we can find that the latter was influenced by the former, but still sustained Southeast Asian originality. The reason that the earliest Southeast Asian Hindu art is discovered mostly in continental Southeast Asia is resulted from the fact that the earliest networks between India and the region were constructed in this region. Among the images of Hindu gods produced before the 7th century are Shiva, Vishnu, Harihara, and Skanda(the son of Shiva), and Ganesha(the god of wealth). The earliest example of Vishnu was sculpted according to the Kushan style. After that, most of the sculptures came to have robust figures and graceful proportions. There are a small number of images of Ganesha and Skanda. These images strictly follow the iconography of the Indian sculpture. This shows that Southeast Asians chose their own Hindu gods from the Hindu pantheon selectively and devoted their faiths to them. Their basic iconography obediently followed the Indian model, but they tried to transform parts of the images within the Southeast Asian contexts. However, it is very difficult to understand the process of the development of the Hindu faith and its contents in the ancient Southeast Asia. It is because there are very few undamaged Hindu temples left in Southeast Asia. It is also difficult to make sure that the Hindu religion of India, which was based on the complex rituals and the caste system, was transplanted to Southeast Asia, because there were no such strong basis of social structure and religion in the region. "Indianization" is an organized expansion of the Indian culture based on the sense of belonging to an Indian context. This can be defined through the process of transmission and progress of the Hindu or Buddhist religions, legends about purana, and the influx of various epic expression and its development. Such conditions are represented through the Sanskrit language and the art. It is the element of the Indian culture to fabricate an image of god as a devotional object. However, if we look into details of the iconography, style, and religious culture, these can be understood as a "selective reception of foreign religious culture." There were no sophisticated social structure yet to support the Indian culture to continue in Southeast Asia around the 7th century. Whether this phenomena was an "Indianization" or the "influx of elements of Indian culture," it was closely related to the matter of 'localization.' The regional character of each local region in Southeast Asia is partially shown after the 8th century. However it is not clear whether this culture was settled in each region as its dominant culture. The localization of the Indian culture in Southeast Asia which acted as a network connecting ports or cities was a part of the process of localization of Indian culture in pan-Southeast Asian region, and the process of the building of the basis for establishing an identity for each Southeast Asian region.

• (The)Study of the Eastern Classic
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• no.70
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• pp.303-345
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• 2018

In this article, how the Bangmok(榜目) documents, which are essentially lists of successful passers for the civil competitive examination system of the $Chos{\breve{o}}n$ dynasty, when rendered into digitalized formats, could serve as source of information, which would not only lets us know the $Chos{\breve{o}}n$ individuals' social backgrounds and bloodlines but also enables us to understand the intricate nature that the Yangban network had, will be discussed. In digitalized humanity studies, the Bangmok materials, literally a list of leading elites of the $Chos{\breve{o}}n$ period, constitute a very interesting and important source of information. Based upon these materials, we can see how the society -as well as the Yangban community- was like. Currently, all data inside these Bangmok lists are rendered in XML(eXtensible Makrup Language) format and are being served through DBMS(Database Management System), so anyone who would want to examine the statistics could freely do so. Also, by connecting the data in these Bangmok materials with data from genealogy records, we could identify an individual's marital relationship, home town, and political affiliation, and therefore create a complex narrative that would be effective in describing that individual's life in particular. This is a graphic database, which shows-when Bangmok data is punched in-successful passers as individual nodes, and displays blood and marital relations in a very visible way. Clicking upon the nodes would provide you with access to all kinds of relationships formed among more than 90 thousand successful passers, and even the overall marital network, once the genealogical data is input. In Korea, since 2005 and through now, the task of digitalizing data from the Civil exam Bangmok(Mun-gwa Bangmok), Military exam Bangmok (Mu-gwa Bangmok), the "Sa-ma" Bangmok and "Jab-gwa" Bangmok materials, has been completed. They can be accessed through a website(http://people.aks.ac.kr/index.aks) which has information on numerous famous past Korean individuals. With this kind of source of information, we are now able to extract professional Jung-in figures from these lists. However, meaningful and practical studies using this data are yet to be announced. This article would like to remind everyone that this information should be used as a window through which we could see not only the lives of individuals, but also the society.

• Journal of Internet Computing and Services
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• v.23 no.5
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• pp.145-154
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• 2022

Automatic Target Recognition (ATR) technology is emerging as a core technology of Future Combat Systems (FCS). Conventional ATR is performed based on IMINT (image information) collected from the SAR sensor, and various image-based deep learning models are used. However, with the development of IT and sensing technology, even though data/information related to ATR is expanding to HUMINT (human information) and SIGINT (signal information), ATR still contains image oriented IMINT data only is being used. In complex and diversified battlefield situations, it is difficult to guarantee high-level ATR accuracy and generalization performance with image data alone. Therefore, we propose a knowledge graph-based ATR method that can utilize image and text data simultaneously in this paper. The main idea of the knowledge graph and deep model-based ATR method is to convert the ATR image and text into graphs according to the characteristics of each data, align it to the knowledge graph, and connect the heterogeneous ATR data through the knowledge graph. In order to convert the ATR image into a graph, an object-tag graph consisting of object tags as nodes is generated from the image by using the pre-trained image object recognition model and the vocabulary of the knowledge graph. On the other hand, the ATR text uses the pre-trained language model, TF-IDF, co-occurrence word graph, and the vocabulary of knowledge graph to generate a word graph composed of nodes with key vocabulary for the ATR. The generated two types of graphs are connected to the knowledge graph using the entity alignment model for improvement of the ATR performance from images and texts. To prove the superiority of the proposed method, 227 documents from web documents and 61,714 RDF triples from dbpedia were collected, and comparison experiments were performed on precision, recall, and f1-score in a perspective of the entity alignment..

• (The) Research of the performance art and culture
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• no.22
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• pp.123-155
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• 2011

This study aims to closely read Kim Jong-il's "About Stage Drama Arts" and disclose the new reality as evaluated by him. The study took the method by which to compare Kim Jong-il's theory on drama and North Korea's drama theory in the 1950s, and the findings of this study revealed that it was irrational to grant the adjective "new" to Kim Jong-il's drama theory. This is because tradition inheritance and newness cross each other. First, his tradition inheritance aspect was found in his playwriting method. In playwriting method, Kim Jong-il's argument about characters and language is an extension of the 1950s drama theory, and his theory on JongZa(seeds) is the transformation of the concept proposed in the 1950s. Also, the expression means of dramas and drama arts is dialogue, and his guideline to focus on the art of conversation rather than on acting is interpreted to be a reduced concept of drama arts, compared with the 1950s drama theory. On the other hand, his newness aspect can be clearly discovered in the materialization of stage. The fixed stage background, without dark change, shifts to another situation as it is, and this stage setting is clearly distinguished from the previous stage setting. The attempt is worth highly evaluating to allow the stage to reflect actors' emotional flows and let them act. Also, the attempt is distinctively distinguished from previous drama theories to allow the chorus' positive involvement in dramas so as to directly deliver characters' emotions to the audience and to trigger the audience' response as intended by creators. From the perspectives of drama evaluation, Kim Jong-il's theory and practice regarding stage and music is understood to maximize the audio-visual effects. Therefore, Kim Jeong-il's drama theory, as he argues, is not a completely new theory, but a transformational inheritance of existing drama theories, and a creation theory with focus on expansion of spectacles.

• (The) Research of the performance art and culture
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• no.38
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• pp.249-275
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• 2019

Gangneung farm song is important for the ritualistic labortheatricals. Especially, in the theatrical process program, the songsof weeding, such as Haksan Odokkteggi and Ssadae, were alsoincluded to represent the agricultural ritualistic prayer for goodharvest. The use of Gangneung farm song is attractive in termsofthe circumstances. There is no chance of success as a plan simplyfor local events. As a comprehensive art, Gangneung farmsongshould simultaneously revitalize locality, representability andglobality. In this context, three directions are suggested dependingon the development progress. The second direction to the thirddirection are mainly oriented toward government-local authoritycentered support, but, in particular, the third direction should aimtobe an open archive in which the public and the contents prosumercan participate. In the production of the traditional content, OSMUmust be endlessly recreated and spread through 'diversity' and'interrelationships'. The contents utilization was discussed based on the transmissiondetails and analysis evidence of Gangneung Haksan Odokttegi. Thediversification of the way of performing farm song and the folk songs that can induce interest were proposed. Furthermore, basedon the fact that 12 songs classified into 8 work types, there-creation of the contents that focus on the playful aspect of theperforming arts was also proposed. In addition to suggestingthedesirable discourse of the performance groups, the experienceprogram development, education, public relations andcommunication reinforcement based on the narrating principlesoffarm songs, and the development and execution of farmsongprograms based on the tradition and the event demands wereproposed. While mentioning the necessity of value creation, thevitality of performing arts skills that put emotion, imagination, fun, sympathy, and etc. on the original form and the model of farmsongs should be supplemented to Gangneung Haksan Odokttegi. The independent transmission aspect of Gangneung Arirangisalso positive. There are difficulties of reduction of traditionalitydueto the designation, standardized transmission, lack of developmentof voluntary performances, and demonstration-centeredtransmission. Narrowly, we focused on the education andvitalization directions in terms of the capacity building of theconservation council itself. By embodying the essential value of theagricultural literature that farm songs possess, it can bringimpression of all worlds, all lives, communication and sharing, anddraw inspiration from the humanistic view of the world andemotion. The reconstitution of agricultural heritage, theconstruction of a storytelling linked with the concrete objects suchas Beomil National Preceptor, Gulsansa, FlagpoleSupport(Dangganjiju), Seokcheon, Hakbawi rock, and etc., andtheestablishment of fusion type farm song museum were proposed. In terms of culture industry, we requested active support fromtheinstitutions including local governments and various farmsongstorytelling creation projects.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.19 no.2
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• pp.63-79
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• 2024

The startup ecosystem is experiencing a paradigm shift in founding due to the acceleration of digital transformation, online platform companies have grown significantly into unicorns, but the lack of differentiated approaches and strategic support for deep tech startups has led to the inactivity of the startup ecosystem. is lacking. Therefore, in this study, we proposed ways to develop domestic startup development policies, focusing on the US system, which is an advanced example overseas. Focusing on the definition and characteristics of deep tech startups, current investment status, success stories, support policies, etc., we comprehensively analyzed domestic and international literature and derived suggestions. In particular, he proposed specific ways to improve support policies for domestic deep tech startups and presented milestones for their development. Currently, the United States is significantly strengthening the role of the government in supporting deep tech startups. The US government provides direct financial support to deep tech startups, including detergent support and infrastructure support. It has also established policies to foster deep tech startups, established related institutions, and systematized support. It is worth noting that US universities play a core role in nurturing deep tech startups. Leading universities in the United States operate deep tech startup discovery and development programs, providing research and development infrastructure and technology. It also works with companies to provide co-investment and commercialization support for deep tech startups. As a result, the growth of domestic deep tech startups requires the cooperation of diverse entities such as the government, universities, companies, and private investors. The government should strengthen policy support, and universities and businesses should work together to support R&D and commercialization capabilities. Furthermore, private investors must stimulate investment in deep tech startups. Through such efforts, deep tech startups are expected to grow and Korea's innovation ecosystem will be revitalized.

• The Mathematical Education
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• v.63 no.2
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• pp.123-138
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• 2024

This study described the utilization of ChatGPT in teaching and students' learning processes for the course "Introductory Mathematics for Artificial Intelligence (Math4AI)" at 'S' University. We developed a customized ChatGPT and presented a learning model in which students supplement their knowledge of the topic at hand by utilizing this model. More specifically, first, students learn the concepts and questions of the course textbook by themselves. Then, for any question they are unsure of, students may submit any questions (keywords or open problem numbers from the textbook) to our own ChatGPT at https://math4ai.solgitmath.com/ to get help. Notably, we optimized ChatGPT and minimized inaccurate information by fully utilizing various types of data related to the subject, such as textbooks, labs, discussion records, and codes at http://matrix.skku.ac.kr/Math4AI-ChatGPT/. In this model, when students have questions while studying the textbook by themselves, they can ask mathematical concepts, keywords, theorems, examples, and problems in natural language through the ChatGPT interface. Our customized ChatGPT then provides the relevant terms, concepts, and sample answers based on previous students' discussions and/or samples of Python or R code that have been used in the discussion. Furthermore, by providing students with real-time, optimized advice based on their level, we can provide personalized education not only for the Math4AI course, but also for any other courses in college math education. The present study, which incorporates our ChatGPT model into the teaching and learning process in the course, shows promising applicability of AI technology to other college math courses (for instance, calculus, linear algebra, discrete mathematics, engineering mathematics, and basic statistics) and in K-12 math education as well as the Lifespan Learning and Continuing Education.