• Journal of Korea Entertainment Industry Association
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• v.13 no.2
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• pp.67-77
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• 2019

There are many eyes that recognize Korean traditional performing arts as low, unorganized, and not a play. However, there is clear in the Korean traditional performing arts have a story with a perfect narrative structure. From the Miyal which accepts the Western tragedy theory to the Gangneung Gwanno Mast drama which contains the love story of the comedy, many Korean traditional performances contain the elements of narrative even though the contents are very simple. It is true that there are very few things with perfect narrative structure among the Korean traditional performance that has been passed down so far. It is the responsibility of the researchers to unearth and restore these, and it is the task of the creative artists to create new ones according to contemporary philosophy. If these two fields communicate smoothly, we will be able to look at the future of our traditional performing arts more brightly than now. As a result, it will also be a challenge to solve the problem of letting Korean traditional plays penetrate ing the world market.

• Archives of Craniofacial Surgery
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• v.11 no.2
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• pp.69-72
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• 2010

Purpose: All masks are created by craftspeople. Accordingly, most masks are generally predictable in dimensions, and the portraitures usually depict the faces and heads of humans. The authors found some masks representing the features of facial asymmetry, such as hemifacial microsomia and rerely lateral facial cleft. Methods: Reviewing the legends of wearing masks with a medley of grotesque features, the authors could deduce the tone of society in those days. Results: A mask, 'crooked mouth', of Native Americans shows typical lineament of hemifacial microsomia. The deformity of the face was legendarily regarded as resulting from trauma caused by either 'one's fault' or a 'curse of God'. 'Grandmother' mask, used in the Korean masque dance of the Kosung province and Sooyoung province also shows the typical features of hemifacial microsomia which represent the old, deserted wife. 'Kori sanni yakka' mask in Sri Lanka, shows the facial asymmetry. In the legend, the child who became demon captured humans and caused illness through wind, phlegm, and bile to revenge on his father who killed his mother by deception of her maid. Conclusion: The authors presume that the victims of severe facial asymmetry were treated contemptuously at that time.

• The Journal of Art Theory & Practice
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• no.6
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• pp.101-121
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• 2008

An artist, Oh Yun(1946~86)'s theory of people's art during his final period is summed up in his essay 'Expansion of Artistic Imagination and World' (1985). Emphasizing the mystic and traditional characteristics of Oh Yun's artistic oeuvre during his final period, some critics focus on Oh Yun's experience of medical treatment and shamanistic custom at Jin Do island, and his belief in Jeung San Do, the dao of Jeung-san, the Ruler of the Universe. However, they forget the practical intention and implication of his theory of art during his final period, which aimed to overcome the contradiction of revelation itself. Oh Yun's essay criticized the loss of artistic imagination and the ignorance of traditional culture that resulted from the elevation of science to a religion, and insisted that the stereotyped idealism, scientism and elitism in art should be overcome in order to recover the full reality in realism and to continue traditional cultures. The essay is comprised of 18 paragraphs. Oh Yun criticized monochromatic art, conceptual art, hyper-realistic art, objet d'art, and neo-dadaist art, saying that they were simply mechanical forms of modern art derived from scientism and a fetishistic lens culture. In addition, he criticized naturalism in art, which had continued as a tendency in the development of western art, for the same reason. He pointed out that even the world of realism had been diminished by elite stereotypes and diagrams. He declared the need to overcome the imitation of shells or stereotyped propaganda, and recover full realism, which seems to have started with a reflective examination of current problems in 'Reality and Utterance', in which he participated. Especially, he thought that universality and the extension of full realism could be achieved by building on the views of traditional cultures, which is meaningful. This logic is same as the theory of epic theatre that Bertolt Brecht(1898~1956) has developed under the ancient Greek masque and Pieter Bruegel the Elder(1525~69)'s story-like picture style. The universality of realism and the extension of acquisition to include incantation art, rather than move toward incantation art, is what Oh Yun intended to propose in 'Artistic Imagination'. This attitude is same as Bertoh Brecht's aesthetic viewpoint in the 1930s. But regrettably, Oh Yun's style wording, which seems covert and far-sighted, is often misunderstood as 'mysticism'. In the flow of people's art in the 1980s, Oh Yun was a traditionalist in a narrow sense, and an realist in a broad sense. However, his critical mind, which comprehends tradition and reality, was attempting to expand universality and extend full realism, and this attempt found many sympathizers and had an influence on the next generation of people's artists, such as "Levee" which is field-centered, to which we should pay attention. This means that while their works thought about 'tradition', we should be careful not to connect them with 'aesthetic conservatism' or 'classical art'. This is the why the meaning of Oh Yun's theory of art during his final period should be closely examined again.

• Trans-
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• v.2
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• pp.131-160
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• 2017

Si on examine le bilan 2014 du CNC en France et celui du KOFIC en Corée du Sud, on peut s'apercevoir que l'éhelle industrielle cinématographique des deux pays est très similaire. On peut découvrir quelques chiffres à propos des résultats de l'industrie cinématographique dans ce bilan comme le nombre d'entrées, la recette des guichets, le nombre de production qui sont très similaires. La part de marché pour les films nationaux des deux pays augmente fortement en 2014. Mais ces chiffres de marché pour les films nationals sont les résultats obtenus dans les situations trés différentes des deux pays. En ce cas, la différence entre les deux pays vient d'où? Il en résulte de la politique de la culture cinématographique pour 'la sensibilisation du film comme une culture' des deux pays. Ceci est la partie la plus importante de la différence, qui est également visible dans la politique de la culture de France et de Corée du Sud. Depuis quelques années, le cinéma coréen se développe considérablement, à l'intérieur comme à l'extérieur du pays. Cependant, ce succès masque un certain déséquilibre de l'industrie cinématographique. On se rend compte également de la concentration du pouvoir par la monopolisation des grandes entreprises qui fonctionnent selon le principe de l'intégration verticale, et qui contrôlent toute la chaîne du marché cinématographique, de l'investisse111ent à la diffusion en passant par la production et la distribution. Il est impossible de trouver une solution dans des conditions défavorables où le phénomène du fort accaparement de l'industrie cinématographique coréenne est couplé avec à une logique industrielle de libéralisation du marché. Pour résoudre la monopolisation de l'industrie cinématographique coréenne, qui pose des problème décisifs et partials sur le marché, il va falloir une politique équilibrée de la promotion de la culture cinématographique menée par le KOFIC (Korean Film Council) qui est une organisation financée par le gouvemement. On voudrait proposer une politique de la culture cinématographique qui serait adaptée à la politique du cinéma de la Corée du Sud, à travers des recherches sur la situation actuelle ainsi que l'analyse comparée cles politiques du cinéma entre Corée du Sud et France.

• (The) Research of the performance art and culture
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• no.38
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• pp.297-347
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• 2019

Jie Jie Hao Yin 『절절호음(節節好音)』 is a script collection produced during the Qianlong's ruling Period which had one of the most flourished period of Qing Dynasty's Palace Drama. This script collection is consisted of 86 scripts of 6 Festival Court Plays: New year's day (元旦), Lantern festival(上元), Yanjiu festival(燕九), Snow appreciation(賞雪), Day of Kitchen god worshipping(祀竈), New year's eve(除夕). These scripts are effective records to study the New Year's Eve Drama of Qianlong Period. Jie Jie Hao Yin carry out the performances not only through Kunqiang (崑腔), and Yiyang Tune (弋腔), but also through various types of entertaining performances such as dance, masque play, puppet show, and story telling. Most of the songs were sung by various gods praising the era of peace as the holiday approaches. In the contents of revealing the luck to be brought by the holidays, it sought for the colorful transformations of stages through adding humoristique short stories or various feast genres in between the performance. It also tries to seek for diversities of stages through active application of acrobatics. It also portrays folk customs from BaiYunGuan's temple fair, Yanjiu Festival in YanBin, the Lantern Fair of Lantern Festival, and various activities of wet markets from New Year's Eve from diverse points of views. Especially through various shows and Chinese folk-art forms, the popular folk activities and entertainments near Beijing in the beginning era of Qing Dynasty can be observed. Jie Jie Hao Yin is a very important resource to look at the popular art activities of Beijing during Qianlong Period, and how the Palace culture accepted the folk cultures and applied to its own advancements.

• (The) Research of the performance art and culture
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• no.38
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• pp.193-224
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• 2019

Shaman's play is significant in that it provided public theater for a long time in the theatrical and dramatic history. Unlike upper class who could call entertainer or Korean geisha in the traditional society, the majority of ordinary people could see professional performances through gut. Therefore, the shaman of the traditional society pulled the play which developed in the gut and the outside play into the gut and prepared the performance street for the ordinary people. shaman's play, apart from the religious context, has also functioned as a theatrical performance. Through shaman's play, you can see the process of ritual development into play. Shaman's play is a ritual ritual of expel calamity in an agriculture based society. In Korean consciousness, evil spirits are thought to bring disease or disaster to humans, so they should be good for evil spirits. This is a ritual that goes hand in hand with the Confucian Yeoje and the Buddhist Suryukjae. Most traditional plays, including masque performance, tend to weaken and become stifling after the designation of intangible cultural properties. However, shaman's play is transformed every time it is executed and is given a new meaning. Depending on the ability of the shaman to respond to and accommodate social change, adaptability is excellent depending on the situation in the field. Shaman's play has richness, prevent calamity and playful elements such as imitation of god and sexual connection based on the element of shamanism. In addition, it is necessary to pay attention to the meaning and the direction of Shaman's play because it is differentiated into play including social subject beyond mere magic imitation.

• (The) Research of the performance art and culture
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• no.37
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• pp.5-31
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• 2018

The mask dance drama Goseong Ogwangdae's first act, Mundung Bukchum. The story is about a man who was born to the upper class but contracted leprosy, an incurable disease, due to his ancestors' accumulated sin. Although he is suffering, he is able to triumph over the disease through sinmyeong (catharsis) that is expressed through the wordless act of Mundung Bukchum. This thesis focuses on Goseong Ogwangdae's Mundung Bukchum, particularly the meaning, costume, accompanying music, and process of pedagogical transmission. The chronological characteristics of Goseong Ogwangdae's Mundung Bukchum are as follows. First, as time goes on, the number of dance motions in Mundung Bukchum has increased and the motions used have become reified. Second, I address the small barrel drum used in Mundung Bukchum and check how, through the drum, the changed expression of Mundung is shown.In a 1965 video introduced Mundung is grasping the drum and stick and the dance appears to be made up only of humorous motions. Also in a 1969 video, "Mundung Gwangdae," from the start Mundung is grasping the drum and stick. In 1988 in a video we can see the same scene as today, with the drum and stick sitting in the center of the stage at the start of the dance. We can also confirm that the same fourteen dance motions used today are present. Third, we can also confirm the changes in Goseong Ogwangdae's signature motion, baegimsae as time goes on. Observing the video from 1965, baegimsae does not appear in Mundung Bukchum. In 2000 we can clearly see the baegimsae performed once to the left and to the right while Mundung is squatting. Comparing 1969 to 1988, there is no symmetry in the motions, baegimsae is not done to both left and right, but only in one direction. Watching the record from 2000, the baegimsae motion is performed just as it is now, with the body thrown forward with a sharp push off the ground. Fourth I confirmed how the music used to accompany Goseong Ogwangdae's Mundung Bukchum has changed over time. In 1965 according to records of Mundung Bukchum's appearance, the dance was accompanied by the taryeong rhythmic pattern played on the usual four percussion instruments (barrel drum, hourglass drum, large gong, small gong). In the 1969 records of Mundung Bukchum the accompanying music is gutgeori rhythmic pattern performed on the usual four percussion instruments-an obvious difference. In 1988 the music with Mundung Bukchum is gutgeori rhythmic pattern transitioning into jajinmori rhythmic pattern. In 2000 the music with Mundung Bukchum includes the percussion instruments as well as taepyeongso (double reed oboe) playing gutgeori and jajinmori rhythmic patterns.