• Asia pacific journal of information systems
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• v.19 no.3
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• pp.99-124
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• 2009

Many firms in Korea have adopted and used advanced information technology in an effort to boost efficiency. The process of adapting to the new technology, at the same time, can vary from one firm to another. As such, this research focuses on several relevant factors, especially the roles of social interaction as a key variable that influences the technology adaptation process and the outcomes. Thus far, how a firm goes through the adaptation process to the new technology has not been yet fully explored. Previous studies on changes undergone by a firm or an organization due to information technology have been pursued from various theoretical points of views, evolved from technological and institutional views to an integrated social technology views. The technology adaptation process has been understood to be something that evolves over time and has been regarded as cycles between misalignments and alignments, gradually approaching the stable aligned state. The adaptation process of the new technology was defined as "appropriation" process according to Poole and DeSanctis (1994). They suggested that this process is not automatically determined by the technology design itself. Rather, people actively select how technology structures should be used; accordingly, adoption practices vary. But concepts of the appropriation process in these studies are not accurate while suggested propositions are not clear enough to apply in practice. Furthermore, these studies do not substantially suggest which factors are changed during the appropriation process and what should be done to bring about effective outcomes. Therefore, research objectives of this study lie in finding causes for the difference in ways in which advanced information technology has been used and adopted among organizations. The study also aims to explore how a firm's interaction with social as well as technological factors affects differently in resulting organizational changes. Detail objectives of this study are as follows. First, this paper primarily focuses on the appropriation process of advanced information technology in the long run, and we look into reasons for the diverse types of the usage. Second, this study is to categorize each phases in the appropriation process and make clear what changes occur and how they are evolved during each phase. Third, this study is to suggest the guidelines to determine which strategies are needed in an individual, group and organizational level. For this, a substantially grounded theory that can be applied to organizational practice has been developed from a longitudinal comparative case study. For these objectives, the technology appropriation process was explored based on Structuration Theory by Giddens (1984), Orlikoski and Robey (1991) and Adaptive Structuration Theory by Poole and DeSanctis (1994), which are examples of social technology views on organizational change by technology. Data have been obtained from interviews, observations of medical treatment task, and questionnaires administered to group members who use the technology. Data coding was executed in three steps following the grounded theory approach. First of all, concepts and categories were developed from interviews and observation data in open coding. Next, in axial coding, we related categories to subcategorize along the lines of their properties and dimensions through the paradigm model. Finally, the grounded theory about the appropriation process was developed through the conditional/consequential matrix in selective coding. In this study eight hypotheses about the adaptation process have been clearly articulated. Also, we found that the appropriation process involves through three phases, namely, "direct appropriation," "cooperate with related structures," and "interpret and make judgments." The higher phases of appropriation move, the more users represent various types of instrumental use and attitude. Moreover, the previous structures like "knowledge and experience," "belief that other members know and accept the use of technology," "horizontal communication," and "embodiment of opinion collection process" are evolved to higher degrees in their dimensions of property. Furthermore, users continuously create new spirits and structures, while removing some of the previous ones at the same time. Thus, from longitudinal view, faithful and unfaithful appropriation methods appear recursively, but gradually faithful appropriation takes over the other. In other words, the concept of spirits and structures has been changed in the adaptation process over time for the purpose of alignment between the task and other structures. These findings call for a revised or extended model of structural adaptation in IS (Information Systems) literature now that the vague adaptation process in previous studies has been clarified through the in-depth qualitative study, identifying each phrase with accuracy. In addition, based on these results some guidelines can be set up to help determine which strategies are needed in an individual, group, and organizational level for the purpose of effective technology appropriation. In practice, managers can focus on the changes of spirits and elevation of the structural dimension to achieve effective technology use.

• (The) Research of the performance art and culture
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• no.20
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• pp.163-204
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• 2010

"Nectar of Immortality", also known as Suryukwha, is a painting which is hung on the wall during Suryukjae, a rite to console the spirits residing on both land and water. The Suryukwha at Bonyung Temple in the Ming Dynasty consisted of 139 scrolls depicting separate scenes. In Korea, however, Nectar of Immortality combines all the scenes into one large painting. The lower part of Nectar of Immortality describes pain, disasters, and the frailty of human life in this world. This is intended to inspire people to embrace Buddhism and be delivered from their worldly existence. However, it reflects the social realities of that time as well. The scenes at the bottom of the painting of nomadic troupes of entertainers and their performances are part of this reflection. In this section, various scenes of traditional Korean performance are illustrated, such as double and single tightrope walking, Sotdaetagi (performing atop a pole), Ssangjulbaegi (one form of Sotdaetagi), tumbling, bell juggling, mask dramas, dish spinning, puppet shows, the dance of Sadang, and sword dancing. Among these performances, some, such as Sotdaetagi, Ssangjulbaegi, double tightrope walking, bell juggling and sword dancing (Punggakjaengipae), have since ceased to exist. The troupes of entertainers depicted in Nectar of Immortality are Sadangpae, Namsadangpae, Sotdaejaengipae, Choranipae, Punggakjaenipae, Gutjungpae, and circus troupes. When, after itinerant lives, these entertainers die, they become forlorn wandering spirits with no descendants to perform their memorial services. The entertainers in the performance scenes are the embodiment of souls who are the subjects of salvation through Suryukjae. Among these entertainers, Sotdaejaengipae, Sadangpae, Choranipae, Punggakjaenipae and Gutjungpae no longer exist. In sum, Nectar of Immortality provides insight into the vanished content of numerous historic forms of performance and the activities of nomadic troupes of entertainers.

• Sim-seong Yeon-gu
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• v.32 no.2
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• pp.122-168
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• 2017

I tried to understand a folk tale "The half-boy" in terms of analytical psychology. In the story, a lady without children prayed to the Buddha. The white old man came and gave three fishes, but the cat ate half of it. So, she ate two and a half. She gave birth to two perfect sons. The third son had one arm, one leg, and one eye. They grew well. Brothers went to take the civil service examinations, and the half-boy followed. But two brothers did not like the half-boy coming along. So, brothers tied the half-boy to the rocks and trees, and he picked them up with force and gave them down to the yard of the house. And the half-boy followed his brothers again, and brothers tied him with kudzu and put him in front of the tiger. The half-boy won the tiger by betting with cutting kudzu. The half-boy stripped off the tiger's skin. The host coveted the tiger skin and they played with janggi. The half-boy won the game and was permitted to take host's daughter. The half-boy went with a string, a drum, a flea, and a bedbug. He teased host's people with these. The half-boy brought a virgin and lived well. "The Half-Boy" folktale is an old story spread throughout the country. There are similar stories in India and Africa. Unilateral figures are universally distributed archetypal images. In numerous cultures gods and spirits are being portrayed as unilateral figures. In the creation mythology, half-figure beings have immortality. In Indonesian and African folk tales, the half-born boy goes to heaven and merges with its half and becomes perfect. Some of one-sided spirits are harmful to humans but some of one-sided birds, chickens, and spirits are helpful to people. Sometimes half being is a cultural hero who steals grain from heaven or gets some advice how to use bamboo. There are stories that half body becomes a whole body afterwards. But in this folktale and most of the similar folktales, half-figure does not change and maintains half-figure to the end. And as a half-figure he does various great things and marries a virgin. The half-boy symbolizes a psychic experience born in the unconscious. The unconscious contents may seem strange and weird at first and the collective consciousness does not want to accept them. But the unconscious exerts greater power and brings vitality and creativity to consciousness. This folk tale seems to have compensated for the stubborn collective consciousness of our society, which was a Confucian class society. It also allows people to change their attitude toward disabled people and recognize strengths and creativity of the handicapped.

• The Journal of the Korea Contents Association
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• v.17 no.10
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• pp.250-267
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• 2017

Maker activity, mainly practiced in informal or non-formal education environments activities, was expanded to the form of maker education' due to its various educational values and effects. Yet, one of the difficulties in practicing the maker education in school education is the lack of makerspace as a space for the maker activities. In this context, this study aimed to examine the process of how the students make the makerspace in their school and to define its educational effects defined as 'maker spirits.' For this purpose, this study developed a maker education program for 22 $10^{th}$ graders in an high school for 8 weeks who had participated in the project of 'Making Makerspace'. The results of the program were analyzed through data collected from reflective journals, interview, and observation journals. In conclusion, this study presented a practical and helpful way to make 'Makerspace' in school and at the same time, confirmed Maker education as constructivist learning environments re-encountered in the $21^{st}$ and as an alternative learning approach suitable for the $4^{th}$ Industrial Revolution Age.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.107-139
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• 2020

This paper primarily focuses on the highest deity, the Upper Thearch of the Nine Heavens (officially translated as 'The Supreme God of the Ninth Heaven'), in the Korean new religious movement (NRM) Daesoon Jinrihoe and the true minister of the myriad spirits in the Taiwanese NRM, Yiguan Dao, the Upper Thearch of Manifest Luminosity. As the two both serve as highly representative "Upper Thearch" beliefs in emerging NRMs, I attempt a comparative analysis of the source of these beliefs, their characteristics, and the links that exist between them. On the basis of ancient Chinese classics and Daoist texts, along with Daesoon Jinrihoe's scriptures and works from Yiguan Dao's Canon, I try to understand the distinguishing features of cosmological ideas from both religious movements. For example, because the Upper Thearch of the Nine Heavens could not bear to see the human realm growing ever more disordered and in order to improve worldly conditions, he traveled to the harmonized realm of deities, and therefore descended into the world to make a great itineration and enlighten the people through his teachings. In the end, he came to Korea and was reborn as Kang Jeungsan (secular name: Kang Il-Sun) in Gaekmang Village. In the Human Realm, he spread his transformative teachings to the people which were later became the doctrines of the Virtuous Concordance of Yin and Yang, Harmonious Union between Divine Beings and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification (jingyeong 真境) with the Dao. Yiguan Dao; however, explains that the source of humanity is the "Heaven of Principle" (Litian 理天), and people are "Buddha's Children of the Original Embryo" (Yuantai Fozi 原胎佛子), created by the Upper Thearch of Manifest Luminosity, who came to world to govern and impart spiritual refinement, before returning to his native place in the Heaven of Principle. Yet, because he became infatuated with the world of mortals, he forgot the path of his return. Therefore, the Eternal Mother sent Maitreya Buddha, the Living Buddha Jigong 濟公, and the Bodhisattva of Moon Wisdom (Yuehui pusa 月慧菩薩) to descend to the human world and teach the people, so that they may acknowledge the Eternal Mother as the root of return, achieve their return to the origin, and go back to the home of the Eternal Mother in the Heaven of Principle. Both Daesoon Jinrihoe and Yiguan Dao refer to their highest deity, the true ministers of the myriad spirits, with the simple title "Upper Thearch." This phenomenon also has some ties to God in the western Biblical tradition but also has some key differences. In investigating the sources of these two deities, we find that they likely took shape during the Yinshang (殷商) period and have some relationship to the Upper Thearch of Chinese antiquity. The questions raised in this research are quite interesting and deserving of deeper comparative study.

• Journal of Agricultural Extension & Community Development
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• v.11 no.2
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• pp.343-358
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• 2004

The purposes of this study were to draw out the situational problems of the community based NGO (Non Governmental Organization) movement and to suggest development strategies for NGO movement in Korea. The study was conducted through extensive review of literature and analysis of the related data. The major findings of this study were as follows; As the development of democracy and localization process were in progress, the community based NGO movement was also developing quantitatively, however not yet qualitatively. The NGO Times Net, a internet newspaper for NGOs revealed that the number of community based NGO was 3,397 as in 2004, which was 5 times larger than 597 central based or Seoul located NGOs. However, some of the problems identified were lower participation of local people, quality of the movement compare to the original purposes of the movement, and the problems in local leadership, etc. In order to overcome various problems, this study suggested some strategies for development such as enhancement of civil education, expansion of voluntary spirits, financial support for NGOs, better mutual understanding among the GOs (Government Organizations), POs(Profit Organizations) and NGOs. Self evaluation and innovative strategies will be needed for further development of NGO movement in Korea.

• Journal of the Korean Society of Costume
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• v.63 no.8
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• pp.188-208
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• 2013

This study aims to find out factors of historical specialty and cultural ethnicity that influenced the formation of Spanish fashion as well as examine the characteristics of Spanish fashion by comparing its historical costumes, such as folk costume and court costume with contemporary fashion of major Spanish designers in the 20th century. Documental investigation and analysis of visual materials were used as research method. The study results are as follows: The major factors that affected the characteristics of Spanish fashion in the history include the geographical features, invasion of foreign nations, cultural heritage of various ethnic groups, strengthening of the national power, advancement of international trading through the newly developed routes, and influence of religions such as Christianity, Islam, and Judaism. Featuring the coexistence of variety and heterogeneity, the ethnicity reflected in the culture harmoniously embraces various spirits such as conflict and coexistence, individualism and collectivism or regionalism, and exclusion and tolerance of religions. In addition, the characteristics in the cultural phenomena include passion, sensuousness, individualism, sense of reality, sense of chic, and the people-centeredness. The basic Characteristics of Spanish fashion include the sensuality of excessive zeal, decorativeness of gorgeous handicrafts, exoticism of people-centered variety, extreme contrast of harmony, touching artistry of chic, and fantastic surrealistic wits.

• Journal of architectural history
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• v.14 no.3 s.43
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• pp.119-128
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• 2005

In ancient times, architectural design was seen as a critical task in building technologies. Specifically, form, dimension and structural design are of significant. These aspects are associated with each other and to be emerged as a whole. Designing plan dimension was deemed to be the core of design technology due to its close relationship with module system. Thus, its evolution as well as development process typically represents and reflects the spirits and contents of design technologies in ancient China. In China, the materials regarding ancient architectural technology include Yingzaofashi(營造法式) of Song Dynasty and Gongchengzuofazeli(工程做法則例) of Qing Dynasty. They show many aspects concerning materials, structure, scale system and building. In Yingzaofashi, although the length of objects are decided by 'cai(材)' and 'fen(分)', there are no regulations on length, width and height of a building. However, in the construction of ancient buildings, the above mentioned basic scales are very important in both design and construction. The present paper attempts to discuss the significance, namely, the design principles of length, with and height of ancient chinese architecture.

• Culinary science and hospitality research
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• v.6 no.3
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• pp.5-23
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• 2000

This study aims at suggesting an alternative plan on the efficient management of human resource of Hotel Foodservice Industry. The study breaks down into education/training, wage. welfare benefits. and human relations as is shown below; First Education/training should be conducted systematically in accordance with the contents and targets of the education & training program and directly be 1inked with personnel evaluation, so that the employees who faithfully devoted themselves to the program can get a fair reward. Second, job-evaluation-based wage system should be added flexibly to the seniority system to rationalize the current wage system and thereby resolve the problems inherent in the seniority system. Third, employees are required to participate in welfare benefit program and should be encouraged to use the program as a way of making good use of spare time. the introduction of education/training system is intended to recharge the spirits of employees and induce active life style, thereby contributing to the improvement of productivity. Fourth, Human Relations Program is needed to foster good human relations. Especially called for is the program which can lead to the improved productivity of the organization and provide incentives to human resource.

• Korean Institute of Interior Design Journal
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• v.20 no.1
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• pp.14-23
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• 2011

The purpose of this study is to analyse the inclinations and expressions in contemporary architecture. Specially, we call this tendency and architectural movements as architectural metamorphosis. Metamorphosis in architecture present the core of the change of Forms and spirits in a change of outward shape and terrestrial identity. As in Ovid's extended dramatic poem of change and transformation, Metamorphoses, all Souls are deathless, and migrates from one form to another. Like these stories in Metamorphoses, Ovid tells the soul never dies, but leaps one form to anther, and can take any shape. So the architectural form, transformation and deformation in contemporary architecture means architectural sensations and cognitions can even approach the soul of form and shape under the transformation. The expressions and design strategies of metamorphosis in comtemporary architecture reveal continuous and sequential formations of space, linear structure with force and vector, rhythmical wavement and folding surface, lively wiggly flows of volumns and objects, and so on. Such qualities came from the periodical needs; separation of structure and surface, poly-surfacial movement, poly-sensual expression and experience, dematerialization and the dematerialized space, formless of non-formal architecture, digital architecture. Architecture of Metamorphosis is the ways and the needs of our period to overcome the static limits prohibits the liberal thoughts, to find the ways toward the opportunities and diversities and to unlock the imaginaire of the contemporary architecture.