• Journal of Korea Entertainment Industry Association
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• v.14 no.4
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• pp.187-198
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• 2020

With the cultural background of whiteness I did examine the universal meaning of absolute good, the special of psychosis, and the fantastic of femininity and memory/record. As an example I analyzed the symbolic meaning of white used in Korean films. Unconditional goodness, white as a generality: White color in all the films of good-evil confrontation falls into this category. The most obvious and the simplest configuration are the black-white dichotomy. In Nameless Gangster: Rules of Time(2011), The Merciless(2016), Asura: The City of Madness(2016) and The Bad Guys: Reign of Chaos(2019), white is the absolute good but it is not limited to a fair key figure. Paradoxically, black is not given only to the side of absolute evil. White is used to be a flexible visual device that reflects the socio-political situation without changing the meaning of the general good. Psychosis and pills, white as a peculiarity: The visual function that emphasizes sado-masochism in the absolute good and the universal symbol of white extends to psychotic specificities such as hysteria. In all the films creating horror, white symbolizes the mentally disabled and the pill for healing. Femininity and haunted white: White of absolute good is expressed by the socio-cultural tendency of femininity and the black-white contrast of vision is applied to the gender difference. In general the women's sexuality is emphasized in color red, but white is arranged in the background. In TaeGukGi: Brotherhood Of War(2004), 71: Into The Fire(2010), My Way(2011), The Front Line(2011), Roaring Currents(2014), Northern Limit Line(2015), The Battle: Roar to Victory(2019) and Battle of Jangsari(2019), white given to female figures sticks to the traditional femininity such as motherhood, sacrifice and weakness. The concept of specters is applied to desires, memories/records, history, fantasy, virtual/reality and social media images. The film history capturing to list memories and moments brings up the specters of socio-political genealogy. Most of films aiming for socio-political change are its examples and white constituting Mise-en-scene records to remember a historical event in Peppermint Candy(2000), The Attorney(2013) and A Taxi Driver(2017).

• The Journal of the Korea Contents Association
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• v.16 no.8
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• pp.681-692
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• 2016

What is the socio-cultural meaning of the 1980s' Korean robot animations? What is the periodical backgrounds making this meaning? This study has attempted to lay the foundation stone of the answer for the questions. To do that, this study selected Roboteu King(Yeong-rang Bae, 1980) and Super Titan 15(Seung-cheol Park, 1983) as the objects of the textual analysis. To grasp the periodical identity, it has examined the cold war ideology that has been the basis of the political and economic environments of Korea. Findings are as follows. Korea was vulnerable to general environments after the Korean War; accordingly, Korea took the-dependence-on-the-US strategy in terms of various aspects including national security, scientific technology, and industry economy. This kind of socio-cutural condition was represented through the narratives of the early 1980s' Korean robot animations. Their narratives including the advance of plots, the roles of Korean protagonists, the technological gap between the planets and earth, and so forth were quite dependent on extraterrestrials and contained anticommunist ideology.

• Journal of the Korean Society of Costume
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• v.61 no.2
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• pp.131-151
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• 2011

The study alms to identify how the symbols and images of Greek Roman myths in contemporary fashion have been reflected in respects of meaning and forms, and to find out the organic course from meaning to forms by using Durand's classification. The results define the significance of Greek Roman myths in contemporary fashion, and systematically suggest a direction of imagination for more creative design. In the diurne regime, the symbolism of purity, heroism and fear appeared. In the nocturne regime, the symbolism of maternity and sensuality appeared. In the dramatic regime, the symbolism of androgyny appeared. The characteristics of designs contained in each symbolism are common. In this regard, it is possible to trace organic relationships in the creation of images through the verbal scheme. In addition, the verbal scheme creates archetypal images that lead to images and symbols in the socio-cultural context, so it is possible to analyze the relationships between archetypal images and the format of garments. The study examined how the archetypal images that appeared in the mythical images were expressed in garments through the verbal system.

• The Journal of the Korea Contents Association
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• v.11 no.7
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• pp.89-99
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• 2011

This study has attempted to examine the socio-cultural implications of the using form and environment of smart phone and applications from the viewpoint of media-ecology studies. In so doing, this paper analysed the types of applications in SKT's application market T-store and in-depth interview on smart phone users. According to the study results, smart phone users organize mobile culture with individual curiosity and a desire for novelty depending on their personal tendencies and interest. Also, they use smart phone and applications as a sort of new complex mobile media and prescribe the role of smart phone and applications as their second body replacing themselves in a space using mobile. It means that new paradigm for a space using mobile could be formed by having created new space for communication through the mobile media.

• Korean Institute of Interior Design Journal
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• no.25
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• pp.103-110
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• 2000

The material world around human is normally composed of opaque one, with which human has made the spaces. The opaque material to make space has played a role to control the relationship among people and has produced socio-cultural things since the history started. The opening of opaque material(wall) connects one space with the other. Therefore, the meaning of opening is a connection among people who are in different spaces in terms of sociology. In conjunction with this, socio-cultural situation has been deployed differently. In the traditional european domestic space, the glass has been applied to this opening since they found the glass. It disconnects two spaces physically but connects them visually. Therefore, without blocking the opening visually, the glass became to protect people with their interior space from outside environment. The important thing is that the application of the glass in a building had been restricted because of opening size. However, after Industrial Revolution with the advanced technology of architecture, the glass came to be applied to the building and it became widen. So, the concept of glass window became to be the one of glass wall. This change made a transformation of visual character between two spaces which are separated with glass wall. This means that the glass wall gave two directional visibility while the glass window gave one directional visibility from inside to outside of space. This is because the amount of the natural light to the interior space increased due to widen glass in a space. This gave a change of visual authority and the space of surveillance(interior space) became to the one of communication. The space of surveillance, Michel Foucault mentioned in his book surveillance and punishment, is a very private one that is not visually permeable from the people outside, while the space of communication is a public one which needs other eyes. In the space of publicity, there needs a rationality, morality and ethics because of public surveillance and in the space of privacy, there restores a desire for sex and assaults.

• Fashion & Textile Research Journal
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• v.6 no.6
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• pp.723-730
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• 2004

The purpose of this study is to speculate on the history and the meaning of so-called "princess fashion" based on the feminist's viewpoint. While many designers in Korean fashion world have fostered the trend of princess fashion, relatively little insight has been developed regarding its socio-cultural meanings. For this problem, the researcher traced the historical background and the development of the princess fashion in both the western and the Korean fashion world. As a case of the princess fashion study, Andre Kim(a renowned Korean designer)'s collection was selected and analyzed since he has often been a central figure for the princess fashion trends in Korea. Here the operational definition of the princess fashion is the lavish dresses designed based on the western court dress styles. As a result, the researcher found that the princess fashion was originated from the eighteenth century in France. In the nineteenth century, male designers took over the role to make extravagant dresses such as empire and crinoline dresses which became the prototypes for the princess fashion. In Korea, the western court dress style was introduced at the end of the nineteenth century and it became a uniform of prostitutes during the Korean War. By analyzing Andre Kim's collection, it is found that his romantic dresses imitated the nineteenth century court dresses. Therefore, from the feminist's viewpoint, his princess fashion is a mere reproduction of anachronistic styles reflecting inferior and passive images of women. The researcher draws a conclusion that today's fashion should transcend the princess fashion that signifies the female's submissive-masochistic roles operated by the male's sexual expectation.

• Journal of the Korean Geographical Society
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• v.44 no.3
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• pp.240-259
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• 2009

This study aimed to reveal that a local city was recreated by tourism, and to discover a general process in which the regional identity as a tourist destination was reconstructed. Specifically, firstly, this study suggested that the social construction of cultural tourist destinations was composed of a series of dynamic stages such as 'reinterpretation', 'institutionalization', and 'recognition' conceptually. Secondly, the dynamic stages were analyzed on the ethnographic study of Otaru where the movement of preservation of the historical canal was raised and strategies to attract tourism had been implemented. Thirdly, a main mechanism acting on each stage was examined. In conclusion, it was shown that the region was reinterpreted through the politics of identity and the meaning was institutionalized through political and economic negotiation. Moreover, while being established as a constructed authenticity by politics of memory, the regional identity was embedded in the socio-spatial consciousness constantly.

• Journal of the Korean Society of Costume
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• v.50 no.3
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• pp.133-144
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• 2000

The purpose of this study is to examine a distinctive feature and meaning of Reggae fashion and to establish a form of design on the basis of the Reggae style appeared in the 1990s. For the study, we review a formative background and stream of the Reggae fashion. And then, characteristics of the Reggae fashion is clarified through analyzing street fashion and High-fashion. The result of the analysis demonstrates that the Reggae fashion as a general term of the fashion style is connected to the Reggae musci emerged from Such socio-cultural changes as the tendency of the anti-fashion , the influence of the Afro-fashion , and the popularity of the Reggae music. The reggae fashion has been altered in terms of its style with the lapse of time-Rastafaran style, Raggnuffins and Bhangra style, Hip-hop Reggae style. The Reggae fashion emerged in the 1990s falls into three styles ; Afro-Reggae style, Feminine Reggae style, and Sporty Reggae style. The above mentioned results demonstrate that the design of Reggae fashion targets fro a youth in one's early 20s following a tendency in the 1990s and the 2000s. The design concept represents Romantic Reggae.

• The Research Journal of the Costume Culture
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• v.28 no.2
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• pp.245-264
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• 2020

This study identifies Kim Jihaye and Lee Jeanyoun as actor-networks with cultural values and meanings. It analyzes the process of reorganizing their works into Korean orientalism via an action of co-construction with formative techniques. First, the historical context of orientalism formed in the fashion world will be studied, followed by the design characteristics of orientalism, and the correlation between the Korean orientalism of these designers on the world stage influenced by the globalization discourse of Korean tradition since the 1980s. Next, works of Kim Jihaye and Lee Jeanyoun from 2000 to 2012 will be analyzed, revealing aspects of Korean image reproduction. Consequently, this study finds that the Korean image is restructured socio-culturally through technological imagery as a reproduction of reality by the production subject. This study reminds us of the reflective and cultural meaning of fashion designers in the area of image reproduction, sociocultural practice, and materials and technology.

• The Research Journal of the Costume Culture
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• v.19 no.2
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• pp.430-448
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• 2011

This study analyzes the stereotyped femininity with a focus on body codes, which has been continuously expressed in fashion illustrations from the late $19^{th}$ century to the year 2010, and examines the changes in its meaning. Stereotyped femininity was reorganized by the changes in female sex role effected by social changes, as well as by the body discourse and feminism in the late $20^{th}$ century, These socio-cultural backgrounds led to the change in the meaning of stereotyped women expressed in fashion illustrations. The stereotyped women in fashion illustrations are characterized by gender-oriented body, and the typical image of women was reproduced with the marks of poses and looks that feature passiveness and subordination. Then, the gender-oriented body since 1990's shifted to active meaning that positively revealed sexual desire. The space positioned by women is also the symbol of gender. In line with changes over time, the backgrounds in fashion illustrations have changed from private space such as home and nature to public space such as city, which reflects diversification and expansion of space for women. This study has identified the changes in meaning, based on the analysis of the characteristics of stereotyped women expressed in fashion illustrations. Above all, women who were objectified as a subject by dominant discourse have established the concept of active body as an entity. In addition, the symbol of typical femininity is "slim" and "beauty", which reflects the change from the emphasis on childbirth-related femininity to self-control and conquer. On the other hand, the typical features expressed through body have reproduced dichotomous structure, but the emergence of body and background deviated from gender has reorganized the symbolic order of gender.