• Journal of the Korean Institute of Rural Architecture
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• v.24 no.3
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• pp.31-38
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• 2022

The purpose of this study is to rediscover the gestalt psychological value of the Landscaping structure and architectural landscape in the vulnerable village consulted by experts in 2021 year. For this study, nine villages called of Saethul Maul were surveyed, and two of them were analyzed for landscape composing of gestalt psychology. The two villages, Yulwon and Jeonchon, included the case where the landscaping structure of residence was viewed from outside the village and the case from within the village. Psychological distance of the villages is analyzed by D/H ratio for the scenery seen from lanes. There are three expected conclusions. First, in terms of gestalt psychology, the buildings mean a figure, and the rice field in front of the village, the mountains behind the village, and the lanes represent a landscape structure consisting a background(ground). It captures the unique landscape aesthetics of the vulnerable village. Second, the landscape seen in the village shows various differences in horizontal distance and vertical height of the lane, so even if the psychological distance gives a sense of closure, it gives a sense of rhythm and change. However, considering the psychological distance (D/H ratio) when the roads are expanded for the fire car, the village landscape can be re-formed by safety and function. Third, the architectural landscape of Yulwon village is characterized by the harmonious arrangement of traditional houses, Narack-Doiji (rice barn), and wooden building (agricultural barn) in the background of chestnut tree hill behind the village. It is necessary to reduce the use of industrial materials and restore the valuable architectural landscape of the vulnerable village.

• Fashion & Textile Research Journal
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• v.18 no.5
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• pp.588-594
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• 2016

The outer clothing of shaman that are put on while performing current gutgeori is lacking in form and composition, diversified with kinds. Above all, name of shaman clothing is not unified, accordingly, there's a big difference from traditional Gutgeori, which was definitely divided in the role of outer clothing of shaman in respect of function and role of Gutgeori. Here, this research attended a site that performed Gutgeori based on the advanced literature research data research and analyzed the state and name of outer clothing by conducting a survey and interview investigation. Survey was conducted during 2 years from 2014 to 2015 classifying Gutgeori of Seoul, Gyeongsang, Honam, Jeju, Chungcheon. Research results are as follows. First, lots of outer clothes were put on along with shamanism type in Seoul, accordingly, names were diversified. Name of outer clothing was not unified by focusing on level of divinity or behavior of Gutgeori, with no consistency being mixed. Second, name was not consistent even the outer clothing of the same type shaman along with the region, sometimes put on in different meaning, accordingly, called in different name. Combination of such name of shaman is determined to be a big reason of lack of accurate information on shaman clothing and genealogy of name of shaman clothing in shamans, as the initial research on shamanism was conducted by folklorists in advance.

• Journal of the Korea Fashion and Costume Design Association
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• v.21 no.4
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• pp.81-96
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• 2019

The study intends to seek the creative ideas that can satisfy the needs of individual consumers by rediscovering the modern meaning and the artistic value of geometric ornaments engraved on the backside of Danyugyung, which is a traditional Korean pattern. In terms of the study method, the symbolic meaning and formative characteristics of Danyugyung were determined, and the form of its pattern and the geometric characteristics were analyzed. Based on this, Photoshop and illustrations were used to apply the shapes of Danyugyung and internal patterns to the textile designs, and the results are as follows. Firstly, it was found that Danyugyung was associated with the bronze mirror, which was used from the Bronze Age to the Early Iron Age, and was the product of artistic activities and an object and acted as a shamanistic and authoritative symbol of the ruling parties, which were responsible for the acts related to the spiritual world. Secondly, it was discovered that forms of Danyugyung were classified into Jomungyung and Semungyung in accordance with Forms of Danyugyung (造飾), and the formative features of the geometric ornaments that were engraved in great detail on the backside could be found in the images which change according to the form of the inner patterns. Thirdly, with regard to the development of the textile designs utilizing the shape and inner patterns of Danyugyung based on the formative features, it was could discover that the simple shape of Danyugyung presented a value which can be applied as a unique design factor delivering a visual rhythm by attempting to create various harmonies overlapping lines engraved on the inner patterns and the shapes of Danyugyung. Based on the above-mentioned outcomes, the possibility was confirmed that Danyugyung can be used as a novel motif and as a standard unit of patterns for textile design. With future studies, I would like to utilize the unique and diverse images as pattern motif for textile design.

• Journal of Science of Art and Design
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• v.8
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• pp.185-210
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• 2005

Closely connecting Well-Being culture with our traditional eating culture. we can predict next generation Kimchi refrigerator trend with this research. In the highly developing industrial society, design has been playing the central role in the managerial strategy of a company and has been one of the central agendas in determining the economical competence of a country, and has also been regarded as a means to acquire sustainable superior competence. Thus, these trends suggest that the aesthetic value of product has become more important than its technological function. In this study we reviewed theoretically esthetic factors influencing the preference and the evaluation of a product and made a list of eight esthetic factors based on various referential studies which include simplicity, balance, unity, rhythm, style, novelty, typicality, and proportion. Also on the point of view of design, it is necessary to find out definitely the consumer preference frame the relationship among design preference design image design attribute. Will give you guidelines on which designers can select and design some more objective and reliable design factors, finding out the relation of cause and effect by which they can know what kind of product designs their consumers like and how the popular image which that product offer is composed of. We investigated the esthetic factors affecting consumers preferences and the basis for evaluating a product. Aimed at providing materials for developing product design by presenting an ,esthetic guideline product design by presenting an esthetic guideline and to put these materials to practical use. Investigated other considered elements classified by manufactures and importance of esthetic factors and its influence on consumer tastes . All of these result, It could not conclude all of the adjective design image and design factors of every consumer, but through consumer reaction framework consumer are response and prefer the products which design image have. and then understand prefered design image are influenced to design factor's and could be apply to new design development.

• The Research Journal of the Costume Culture
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• v.24 no.4
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• pp.441-456
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• 2016

This study considers the modern expression of oriental esthetics by analyzing the fashion design with the Chinese ink technique based on the concept of Chi-Yun-Sheng-Tung, which was regarded as the best rule of art creation in oriental history. This study was performed by conducting a literature review of related books and advanced studies, and then, collection analysis was done with photos derived from fashion websites (seoulfashionweek.org, chinafashionweek.org, vogue.com, firstview. com) from 2010 S/S to 2016 S/S. A total of 317 fashion photos of designs created using the Chinese ink technique by Korean designers at Seoul Fashion Week and Chinese designers at China Fashion Week were analyzed. The contemporary fashions created with the Chinese ink technique were characterized by, first, the bold brush strokes and natural spreading effects of Chinese ink, second, the emphasis of empty space by taking essential elements, and third, the coexistence of deep Chinese ink colors with modern primary colors. The formativeness of the contemporary fashions created with Chinese ink technique based on Chi-Yun-Sheng-Tung were as follows: first, temperance, pursuing spiritual and minimal expression, second, empty space, making design elements interact and pursue harmony, third, changeable rhythm, symbolizing the growth and variation revealing the power of life, and fourth, vitality, represented in the rhythmical movement of the brush. This study was based on the oriental esthetics inherent in Chi-Yun-Sheng-Tung, and it attempted to analyze contemporary fashion design. The aim was to show the possibility of modern applications to traditional values, and it can be a meaningful case in design planning based on culture.

• Journal of the Korea Convergence Society
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• v.12 no.11
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• pp.311-317
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• 2021

This study is a qualitative study for "Seung-mu" of Song, Jae-Sub, who has been designated as Intangible Cultural Heritage No. 15 by Daejeon City, performed by literature research. The significance of this study is to examine the life and to understand the performance of Bup-Woo Song Jae-Sub, the Seung-mu performer, and to supply the knowledge of the dance moves, rhythm, and materials of the Seung-mu. Song Jae-Sub's Seung-mu is characterized by a soft appearance, and the process of assimilation and conformity to nature is melted into the dance moves, and it contains the aesthetics of humility that puts the opinions of others before oneself. Furthermore, Song Jae-Sub's Seung-mu is characterized by his humility and flexibility expressed through dance.

• Korean Journal of Heritage: History & Science
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• v.38
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• pp.5-42
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• 2005

Based on a field investigation of intangible cultural asset # 2, author Sir Shin Seok-bong of Daejeon Metropolitan Cityinvestigated the music of Antaek-gut, which is the base and core of Anjoon-gut, and found the following musical features: A Jang-gu(drum) and Kkoaengkwari(gong) were used to recitethe Sutra(kyungmoon) of Anjoon-gut. The Jang-gu, located on the right side, played an accompaniment role with regular beats when the Sutra was recited. The Kkoaengkwari, located on the left side, played the role of covering the caesura of the Sutra passages, so it is played with various rhythmic variations in accordance with Kojang(鼓杖). This is one way of playing Korean national classical music that has temporary caesuras, depending on the rector's bre! ath or the contents of a Sutra during the Sutra chanting, with the Jang-gu covering the pause with its variation. In other words, when being played in concert, the instruments that play the main melody are at rest while another instrument takes its turn to play the main melody as a form of prolonged sound. The rhythmic cycles of the sutras of Antaek-gut recited with this instrumental accompaniment consist of five types; a) Woemarch-jangdan (a single beat) of 4 meter by 3 bit, b) Dumarch-jangdan (two beats) of 8 meter by 3 bit, c) Saemarch-jangdan (three beats) of 4 meter by 3 bit with a fast tempo, d) Mak-gojang, uniform beats with a standardized rhythm, and e) incomplete beats deviated from the regular beats. Sir Shin Seok-bong chanted Chang (唱), a traditional native song which he called 'Cheong (淸)' with a cycle of 'Dumarch-jangdan' throughout the places of Antaek-gut. Only 'Toesonggyung' a chant for the gate that was the last location of the Antaek, was chanted with a cycle of 'Woemarch-jan! gdan'. In addition, 'Saemarch-jangdan' and 'Mak-gojang' that had comparatively faster tempos than the former two jangdans, were played without a chant when a female shaman was dancing and catching her spirit-invoking wand. The 'Saemarch-jangdan', particularly, was played while dancing began at a relatively slow tempo, then proceeded at a violent tempo and then back again to the slow tempo. This shows one of the representative tempos of our music with a slow-fast-slow tempo. The organizational tones were 'mi-la-do'-re'', and its key tones of 'mi-la-do'' were performed with perfect fourth and minor third, which was the same as those of Menari-tori. However, it did not show a typical Sigimse, an ornamental tone, of Menari-tory, whose first tone, 'mi', is vibrated and its Sigimse is gliding down from the tone 're' to 'do'. That is because the regional tone-tori of Chungcheong-do have a relatively weaker musical expression than that of Gyeongsang-do. In addition, the rhythmic types in accordance with the words of a song for the Antaek-gut music had a comparatively faster tempo than the other sutras. Also, it was only with 'Toesonggyeong' that the tone 'la' continuously appeared throughout the melody and showed 'a syllabic rhythm', while other places consisted of either a 'syncopation' or 'melismatic' rhythm. Finally, according to a brief investigation of the tone organization in accordance with each sutra, the tone 'la' was given more weight. The tone procedure showed a mainly ascending 'la-do'' and the descending 'la-mi' with minor third and perfect fourth. Also, the overall tempo proceeded with M.M.♩.=116-184, while the tempo for the Gut proceeded with M.M.♩.=120-140, which was suitable for reciting a Sutra.

• Korean Journal of Health Education and Promotion
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• v.6 no.1
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• pp.22-33
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• 1989

Rapid socio-cultural and economic changes in the country has brought with it changes in the society's value system. For a traditional society that is increasingly being exposed to modernization but where sex norms are still very restrictive, the adolescent sexual mores takes on added significance. Adolescents are caught between two opposing forces, the changing environment that allows for freer and liberal mores and the traditional society that cannot keep pace with the changing environment and therefore demands resistance to changes. This paper focuses on problems of adolescent sexuality in this country and considers the countermeasures for the existing problems. Amongst the problems are: (a) increasingly younger age of the adolescents who start sexual intercourse (b) non-use of contraception, (c) unwanted pregnancies, (d) increase in the number of induced abortion and (e) increase in the number of unwanted children and unmarried mothers. The Korean adolescent's sexual behavior seems to follow that of the developed countries. In other words, many western modes of life and sexual values seem to bave been copied in Korea and yet Korean adolescents lack in their knowledge of sex related matters such as reproductive physiology and contraception. Among middle and high school students, female students are reported to have less knowledge on sex than male students according to a 1988 survey by KIPH. Even among the unmarried famale factory workers, only 42.5 percent replied they know of the condom, and 25.1 percent and 23.1 percent said they had knowledge of spermicide and menstrual regulation respectively. However, 14.9 percent and 13.9 percent reported that they had a knowledge of the loop and female sterilization respectively according to the 1984 study by KIPH. Among the middle school students 0.8 percent said they had experience in sexual intercourse, while 7.3 percent of the high school students reported having had sexual intercourse. The sexual intercourse experience rate among the unmarried female factory workers is 37.8 percent. Among those female factory workers with sexual experience, 46.7 percent had more than one sex partners. Only 39.1 percent of male students and 18.9 percent of female students among those with sexual intercourse experience have used contraceptives. mostly condoms and oral pills 45.1 percent of female factory workers with sexual intercourse experience used contraceptives such as pills, condoms and rhythm methods. The pregnancy experience rate among the female factory workers who had experience in sexual intercourse is 29.5 percent, which is 11.1 percent among the total respondents. Out of the 102 pregnant female workers, 98 workers(96.1 percent) terminated their pregnancy by induced abortion and 2 workders(2 percent) in natural abortion, while 1 worker(1 percent) was in pregnancy and another 1 worker had normal birth that was subsequently sent to orphanage. In order to cope with the problem of adolescent sexuality, a drastic and strong policy measures should be taken by the government. The most effective countermeasure to the adolescent sexual problems appears to the education. The sex and population education in the school is very much in need. In addition, sex education program through mass media and at the job sit-should be promoted for a healthy development of adolescents' sexual behavior. Also, the existing national family planning program, which has focused on the married couples, should be extended to the unmarried people in its scope and contents of the program.

• (The) Research of the performance art and culture
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• no.40
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• pp.163-192
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• 2020

Sinjungsin Mask Play, one of Ttangseolbeop, is related to Seongjusin's life story. Sinjungsin Mask Play is a reconstruction of the story of the folk gods Seongjusin met while returning home. Seongjusin's life story proceeds in the form of Mask Play, and the monk who leads the sermon plays narration and main roles. Many believers play various roles and musicians. Sinjungsin Mask Play introduces many folk beliefs, sounds for intrigue, and talks. Sinjungsin Mask Play uses the same method of enumeration and repetition as the existing Mask Play. The repetition of a sentence or phrase plays a role in foreseeing the meaning of the context or foretelling the development of the plot to the audience. This repetition is intended to emphasize the situation of the scene and to create rhythm. Since Mask Play was exclusively for the common people, Mask Play actors use the repeating method commonly used in folk songs to form lines. This gives the audience a familiarity, effectively communicating the lines and responding to their tastes. Sinjungsin Mask Play borrowed people's way of playing for the public's mission. It inherits the dramatic forms of traditional traditional plays such as repetition of words or sentences or phrases, codification of words or sentences, borrowing of existing songs, and formal expression units. In addition, through repeated performances, believers can easily and easily learn and understand. This is the dramatic form and characteristics of Sinjungsin Mask Play. Sinjungsin Mask Play was handed down from Faith Communities and was used as a means of folk cultivation to spread illegality. Buddhism externalizes the process of accepting folk beliefs through Mask Play, and in the case of Shinto who participated directly or indirectly, they naturally acquire the belief system of Hwaeom Kyung through play. Sinjungsin Mask Play, one of Ttangseolbeop, can be said to have great value as an ICH, as well as popularization and mission.

• (The) Research of the performance art and culture
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• no.43
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• pp.47-78
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• 2021

This study was written to examine the acceptance of pansori in movies based on pansori, and to explore changes in modern society's perception and expectations of pansori. A pansori is getting the love of the upper and lower castes in the late Joseon period, but loses the status at the time of the Japanese colonial rule and Korean War. In response, the country designated pansori as an important intangible cultural asset in 1964 to protect the disappearance of pansori. Until the 1980s, however, pansori did not gain popularity by itself. After the 2000s, Pansori tried to breathe in with the contemporary public due to the socio-cultural demand to globalize our culture. And now Pansori is one of the most popular cultures in the world today, as the pop band Feel the Rhythm of KOREA shows. The changing public perception of pansori and its status in modern society can also be seen in the mass media called movies. This study explored the process of this change with six films based on pansori, from "Seopyeonje" directed by Lim Kwon-taek in 1993 to the film "The Singer" in 2020. First, the films "Seopyeonje" and "Hwimori" were produced in the 1990s. Both of these films show the reality of pansori, which has fallen out of public interest due to the crisis of transmission in the early and mid-20th century. And in the midst of that, he captured the scene of a singer struggling fiercely for the artistic completion of Pansori itself. Next, look at the film "Lineage of the Voice" in 2008 and "DURESORI: The Voice of East" in 2012. These two films depict the growth of children who perform art, featuring contemporary children who play pansori and Korean traditional music. Pansori in these films is no longer an old piece of music, nor is it a sublime art that is completed in harsh training. It is only naturally treated as one of the contemporary arts. Finally, "The Sound of a Flower" in 2015 and "The Singer" in 2020. The two films constructed a story from Pansori's history based on the time background of the film during the late Joseon Dynasty, when Pansori was loved the most by the people. This reflects the atmosphere of the times when traditions are used as the subject of cultural content, and shows the changed public perception of pansori and the status of pansori.