• (The) Research of the performance art and culture
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• no.32
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• pp.171-208
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• 2016

Female folk song singers do not necessarily recognize the indigenous elements, which are, however, naturally reflected in the narration in the context. Singers of Taebaek Ararei recognize the dialect, the tone and the song when performing. Traditional Ararei had been performed by singers in the village of slash-and-burn field in Hwangji. Cheolam and Jangseong do not have their own traditional songs sing they are mining regions but had adopted songs from other areas including Gyeonggbuk, which still remain as alternative versions. Many elements of Jeongseon Arari and Samcheok Menari are in the narration and the songs. In terms of the context, alternative versions of Ararei are old Arirang melodies from slash-and-burn fields and were confirmed to be a very old form of oral folk songs in Gangwondo. Female singers of 3 generations, Hwaok Mun, Geumsu Kim and Hyojeong Kim, who keep the tradition and identity of Taebaek Ararei, show the integration of the past, present and future of Ararei. The Ararei Preservation Society continuously organizes singers' performances and maintains the tradition. The singer Hwaok Mun was born in Taecheon, Pyeongannamdo and moved to south at 5 and lived in Hajang, Samcheok and then moved to Jangseong and lived in Jaemungok. She is a mother of 6 children and has been a farmer for most of her life. She currently resides in Mungokdong and would sing Ararei at village feasts or events. She says she learned the song naturally because Ararei was sung very often in the past around Taebaek area. She is a typical native Arirang singer. The singer Geumsu Kim is a daughter of Hwaok Mun and leads the Taebaek Ararei Preservation Society to study, maintain and introduce the sound of Taebaek(Taebaek Arirang). She introduces Miner Arirang and Taebaek Ararei to the society members and the local residents. The singer Hyojeong Kim is a granddaughter of Hwaok Mun and follows the tradition of her grandmother and mother while adopting more modern Arirang contents.

• (The) Research of the performance art and culture
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• no.42
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• pp.257-290
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• 2021

The Wonju Nongyo (agricultural work song) is geographically classified as eastern minyo (folk song) which has many distinctive, regional features such as tunes, forms and the use of a melodic line. There has been growing attention to the transmission value of the nongyo including the Wonju Eorirang of the Wonju Origol Nongyo and its region of origin. The Wonju Nongyo is of great value and worthy of preservation in the western part of Gangwon Province. For this reason, it seems fairer to say that a focus should be directed towards establishing the identity of the song and increasing the contextualisation of transmission. At the same time, the preservation association's efforts in passing the traditional song down and education activities fairly deserve equal attention. In addition to the way the folk songs are handed down, a discussion on the facilitation of their use will be required. An in-depth discussion about the restoration and use of the song will be encouraged in a multifaceted manner. Unfortunately, few of the previous literatures on nongyo has gone so far as to investigate Arirang as a separate research topic. In fact, the Wonju Origol Nongyo should be viewed as an intangible cultural asset that paved the way for performance artistry of the Korean agricultural work songs to be seen at a national folk art festival. From the perspective of regional characteristics (traditionally termed "tori"), the Wonju Eorirang represents the cultural value of the manners and customs of our locals which constitute unwritten and neglected literary property and musicality of the song. Particularly, a more attention should be paid to making a record of woodcutters and diversity of farmers' small cooperative groups. The existence of the Wonju Eorirang indicates that the melodies to which the song are sung in Nongyo are of infinite variety. A minyo-singer unfolds various journeys of life through various modes and structure of epic chants, ranging from first encounter, love to marriage, realistic problems to relationship with husband's family and death. The epic chant of the Wonju Origol Nongyo contains a rich variety of regional sentiments about life. In particular, the epic chants of the Galtteukgisor and Ssoeltteukgisori are a genius example of sexual satire and a sense of humor. In the past, the agricultural work songs were rhythmic songs served to synchronize physical movements in groups, coordinating tasks in upland farming and rice paddy with the usage of catchy, repetitive verses easy to pass down. The Wonju Origol Nongyo is a precursor of the work songs which took the farming activities a notch higher to be part of the excitement and festivals. In the context of transmission, a festival serves to demonstrate the value of history and life. The value of the Wonju Eorirang should be appreciated and a concerted effort should be made to find a way to facilitate the transmission of the folk song. A folk-singer is a traditional oral poet and a storyteller of minyo and the forms and species of melody solely depend on the signer. The combination of performance and witticism is shown by the singer freely expressing himself. The Origol Nongyo symbolizes ethnic arts cleverly combining playful effects such as tune, rhythm and old agricultural work of the region. It is to be hoped that much of the efforts is directed to designating such folk songs as the archetype of a cultural heritage. In terms of the foundation on which the folk songs are transmitted, the usage(Performance Content) of a community would be an alternative.

• International Journal of Naval Architecture and Ocean Engineering
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• v.6 no.2
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• pp.484-495
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• 2014

This paper introduces the use of network theory to model and analyze disparate ship design information. This work will focus on a ship's distributed systems and their intra- and intersystem structures and interactions. The three system to be analyzed are: a passageway system, an electrical system, and a fire fighting system. These systems will be analyzed individually using common network metrics to glean information regarding their structures and attributes. The systems will also be subjected to community detection algorithms both separately and as a multiplex network to compare their similarities, differences, and interactions. Network theory will be shown to be useful in the early design stage due to its simplicity and ability to model any shipboard system.

• Bulletin of the Korean Mathematical Society
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• v.52 no.4
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• pp.1123-1132
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• 2015

In this paper, we investigate derivations on the noncommutative Banach algebra $L^{\infty}_0({\omega})^*$ equipped with an Arens product. As a main result, we prove the Singer-Wermer conjecture for the noncommutative Banach algebra $L^{\infty}_0({\omega})^*$. We then show that a derivation on $L^{\infty}_0({\omega})^*$ is continuous if and only if its restriction to rad($L^{\infty}_0({\omega})^*$) is continuous. We also prove that there is no nonzero centralizing derivation on $L^{\infty}_0({\omega})^*$. Finally, we prove that the space of all inner derivations of $L^{\infty}_0({\omega})^*$ is continuously homomorphic to the space $L^{\infty}_0({\omega})^*/L^1({\omega})$.

• KSII Transactions on Internet and Information Systems (TIIS)
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• v.12 no.6
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• pp.2946-2959
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• 2018

Choi et al's work [1] in 2015 demonstrated that the resident registration numbers (RRNs) of individuals could be conveniently estimated through their personal information that is ordinarily disclosed in social network services. As a follow-up to the study, we introduce the status of the RRN system in Korea in terms of its use in the online environment, particularly focusing on their secure use. We demonstrate that it is still vulnerable against a straightforward attack. We establish that we can determine the RRNs of the current president Moon Jae-In and the world-class singer PSY.

• Proceedings of the KSLP Conference
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• 1997.11a
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• pp.259-259
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• 1997

폐쇄성 수면무호흡의 치료를 목적으로 한 구개수구개인두성형술 이후의 음성변화 유무를 파악하여, 성악가 등의 전문적인 음성사용자에게 상기한 수술을 결정함에 있어서 가능한 guideline을 제시하여 보고자 하였다. 수면다원검사상 폐쇄성 수면무호흡증으로 진단된 성인남자 20명을 대상으로 수술전후의 음성변화에 대한 설문조사를 하였고, 수술전, 수술후 1개월에 각각 /아/, /이/, /우/ 모음의 제1, 2, 3 음향대를 비교하였으며, 표준 비음비율이 각기 다른 세가지 문장을 이용하여 수술전후의 비음비율의 변화를 측정하였다. 환자 자신은 수술전후의 음성이나 음색의 변화를 느낄 수 없었고, 비음비율의 변화나 모음의 음형대에 대부분은 변화가 없었지만, /우/ 음의 제3음형대 특성에 변화가 있음을 관찰하였고, 구인두가 중요한 역할을 담당할 수 있는 특정언어의 일부 발음이나 vibrato, singer's formant등의 변화유무에 대한 연구가 없는 점을 감안한다면, 성악가를 비롯한 전문적 음성사용자에？서는 구개수 구개인두성형수술을 결정함에 있어 신중을 기하여야 할 것으로 사료되었다.