• Journal of Convergence for Information Technology
• /
• v.10 no.12
• /
• pp.245-255
• /
• 2020

The purpose of this study was to investigate effects of 'activity program for effective storytelling' on the empathic ability and language teaching efficacy of a story grandmother. The subjects were 51 beautiful story grandmothers in Gangwon, Gyeongsangdo and Seoul. The research tools used the emotional empathy scale of Jeon(2003), and language teaching efficacy scale of Kim and Lee(2011). As for the research procedure, from March 06 to July 27, 2017, an 'activity program for effective storytelling' was conducted. For data analysis, a t-test of the corresponding sample was conducted to find the difference between the pre- and post-scores of the two variables. As a result of the study, first, the cognitive empathy ability between the story grandmother and the young children after applying the 'activity program for effective storytelling' was higher than that of the dictionary. Second, the language teaching efficacy between the story grandmother and the young children after applying the 'activity program for effective storytelling' was higher than that of the dictionary. Therefore, the 'activity program for effective storytelling' suggests that there is a positive effect on improving the cognitive empathic ability and language teaching efficacy of the story grandmothers.

• Journal of Korea Entertainment Industry Association
• /
• v.15 no.7
• /
• pp.259-269
• /
• 2021

This study examines the legend of 'Grandmother Seolmundae and Five Hundred Generals', the cultural archetypes of Jeju, and analyzes the characteristics of its contents. After analyzing the feasibility of using the analyzed cultural prototype as cultural contents such as games and animations, based on this analysis, we tried to suggest a cultural planning approach based on the cultural prototype to the cultural agency. Therefore, the implications of this study are as follows. First, among the cultural prototypes in Korea, 'Grandmother Seolmundae and Five Hundred Generals', which represent the legends of Jeju Island, are being organized centered on many historical researchers and Chaerokga, but there is no precise establishment of the exact timing of the legend and how it arose. Therefore, when planning and developing content based on the cultural prototype, it is most important for cultural agencies to develop a story after researching historical evidence and opinions of local residents to identify a consistent point of view. Second, although the contents of the cultural archetype are arranged slightly differently by historians and recorders, the main contents and characteristics of the story are found to have a similar form. Therefore, cultural agencies should focus on finding the point of view and characteristics of a story, even if a story is written differently by different people when doing a cultural prototype. Third, when planning a game based on the cultural prototype, the main elements such as the elements to be expressed in the game and the fun elements should be found and presented. In particular, because fun and rules are the most important parts of games, if this part cannot be derived from the story of the cultural archetype or cannot be made, it is difficult to transform the cultural archetype into a game. Therefore, it can be seen that it is important for cultural agencies to set their game plan intentions in consideration of story expression and fun, even if it is the core or non-core of the entire story of the cultural archetype. Lastly, although the cultural prototype 'Grandmother Seolmundae and Five Hundred Generals' was presented as animation content, it is important to develop it considering the story, characters, media, and audience. Therefore, cultural agencies should be able to derive the elements such as stories, representative and auxiliary characters, and viewers that can be adapted from the cultural prototype as much as possible. It will be an important part of raising.

• Industry Promotion Research
• /
• v.9 no.1
• /
• pp.159-166
• /
• 2024

This study studied the life experiences of story grandmother activities on the meaning of a happy life and positive growth for the elderly through phenomenology. This study period was conducted with pre-interviews from March 2021, and research was conducted until July 2022. As for the research method, 9 elderly women were selected as a Colaizzi phenomenological research method suitable for the work of exploring and understanding life as it is, and the following conclusions were drawn. First, the happiness experience of the elderly provides a life that responds to positive changes, gives positive meaning, and actively discovers in a desire-ful life, a comparative life, and a adaptation and coping happy life. Second, the elderly experienced the meaning of life by experiencing the happiness of moments in the self-realized life of the upward · downward theory. Third, the growth of the elderly is a happy change in PERMAS of positive psychology, pursuing life with positive emotions, immersion, and positively related meaning and purpose of life, and growing while looking at life with achievement and strength. Since this study targets elderly women aged 65 or older who are engaged in story grandmother activities, there is a limit to generalizing the research results, so it is suggested to study the growth process of more diverse age groups and various types of volunteer activities in the future.

• Journal of English Language & Literature
• /
• v.54 no.4
• /
• pp.511-530
• /
• 2008

In "A Good Man Is Hard to Find," Flannery O'Connor describes a striking journey of a family, in which all the members dramatically get killed. Through the tragic death of Bailey's family, O'Connor evokes the reader to think about life and the life after death. Growing up in the communities of Catholicism and Protestantism, O'Connor herself had agonized with the same question between the two types of Christian belief throughout her life. In the story, O'Connor embodies her anguish with the major characters and questions the reader about the meaning of Christian salvation. More specifically, Bailey's family represent the people who get lost in life. They live without any direction and purpose. Red Sammy and his wife, on the other hand, provide travellers with rest, food, and the necessaries. The Tower is a shelter of travellers in life; however, it is not everlasting but temporary. The Misfit, exemplifying religious stragglers, has been completely frustrated with the variance of Christian salvation theories, and no longer practices the religion but knows enough to justify his cruel behaviors. Finally, the grandmother is the manipulator and opportunist of the religion. All those characters are fragments of human characters and their life - obscene and transitory. In the story, there is little God's grace on the surface even though the writer claims "all my stories are about the action of grace." Nonetheless, the reader should be able to identify with those characters because they are the mirror images of themselves. While visualizing the characters, O'Connor wants the reader to have a moment to think about the "Righteousness," and ultimately to seek out God's grace that she essentially wishes to show the reader. Instead of showing God's grace directly, O'Connor ultimately leads the reader to consider about God and the grace as she/he reads the work.

• Korean Journal of Childcare and Education
• /
• v.8 no.3
• /
• pp.185-208
• /
• 2012

The goal of this study is to take a look at grandmothers' experience raising children with a focus on the children's generation and the grandchildren's generation. To do this, we conducted in-depth interviews with three grandmothers who raised their children and their grandchildren. As a result, grandmothers' experience raising children was shown in three categories: change in the raising environment, the raising culture, and the sense of value of raising children. These results suggest that the raising experience of grandmothers who have raised children in the past and are currently raising children again are being changed by the transition in raising experience, raising culture, and sense of value of raising children.

• The Journal of the Korea Contents Association
• /
• v.17 no.8
• /
• pp.414-421
• /
• 2017

After the Korea-Japan comfort women's agreement, two films and were released with the audience's attention. Both films deal with the friendship of 'comfort women' girls. Unlike the existing 'comfort women' narratives, these two films are building a women's space based on a kind of sisterhood. The emergence of a new generation extends the story of personal friendship to the community level of sisterhood. In particular, suggests the possibility of a testimony that the 'comfort women' grandmother passes testimony to a new generation of women. In the cinematic present, it shows the possibility of feminist thinking of the 'comfort women' narrative. However, the representation of the colonial period does not deviate much from the existing patriarchal nationalistic viewpoint. It is typical that the 'comfort women' characters are still set with a pure and innocent girls of Chosun era.

• Journal of English Language & Literature
• /
• v.56 no.5
• /
• pp.823-850
• /
• 2010

In this paper, I will explore disparate voices embedded in the interactions of stories in which personal, cultural, historical, and mythical consciousness brings up diverse ideas about the experiences of Native Americans. The accommodation of differences and changes is clearly manifested through the healing ceremony of Tayo, which poses some practical questions: what could be the authentic tradition of Native Americans?; which direction should it be led to? As these questions suggest, Tayo needs to think over and work through the way that Native oral stories will enrich the signification of being Indian within multicultural U. S. society. In other words, Tayo should transfer the oppositional relationship between Anglo and Native American world into an interactive one to bring forth new meanings concerning their interactions. As a hybrid, Tayo begins to recognize that his fragmented consciousness could represent the pervasive but surmountable anxiety about the cultural clash between Native and White Americans. Going through the multiple layers of his stories, Tayo learns that Native Americans need to hold a balanced viewpoint firmly: this demonstrates that storytelling brings restoration and renewal to him. As a result of Betonie's healing ceremony and his intimate relationship with Ts'eh, Tayo comes to have a holistic comprehension about how all the living things are interconnected to one another. After acquiring this recognition, Tayo succeeds in his quest to get back Josiah's cattle and recovers his identity as a Laguna Pueblo Indian, still letting diverse voices, cultures, and stories flow into the process of storytelling. As the last scene in which the conversations among Tayo, Auntie, and Grandmother took place illustrates, Tayo has newly secured a position that will require him to create a new, alternative story, not just repeating previous stories.

• Journal of Digital Convergence
• /
• v.19 no.9
• /
• pp.289-297
• /
• 2021

Animation is a media reflecting social ideas, not only conveying information but also creating a new discourse. The purpose of this paper is to examine the social issues and gender discourse reflected in the media by analyzing the gender discourse inherent in the protagonist and surrounding characters, narrative characteristics, and background of the Ghibli animation "The Tale of the Princess Kaguya". As a research method for this purpose, figure out social problems related to gender performance, and analyze prior researches to derive a connection with the gender discourse in the animation. Grandfather is symbolic of a father who forces his daughter to follow his chosen happiness, and grandmother represents a mother who can not stop her husband. Stemaru is the character not in the original, posing a question of the problem of gender performance while failing to get married due to lack of sufficient wealth and honor. Princess Kaguya had been self-reliant and active like a modern woman at the beginning of the story. However, after being suppressed by society and people around her, the stereotyped gender performance forced Kaguya, who longed for the earth, to wish to return to the moon. Such social pressure happens in modern society. Gender performance is a systemic problem to be solved with systemic change. For this reason, constant consideration such as this paper is needed.

• 기호학연구
• /
• no.57
• /
• pp.91-120
• /
• 2018

This study was contemplated about an aspects of modernity that was discovered of ImcheonByeolgok(林川別曲) written by Okgukjae Lee, Un-young in 18th Century. It was composed time that unprecedented state in the 18th century. So, I considered that Modernity was the most appeared at 18th Century. During this period, Changes has happened in ideology and system in terms of politics, economy, society and culture. This change is the beginning of a new modern consciousness. There is also a tendency to think of Imcheonbyeolgok as the autobiographical story of Lee, Yun-young. It seems that Lee, Yun-young has a progressive scholarly thought, but he did not reveal his own situation by insulting him. Therefore, I am not realistically valid for being able to see it as an autobiographical story that he actually experienced. Also, although ImcheonByeolgok is known as a love song, it is hard to see it as a love song because its satirical features are strong. and It is characterized by the peculiar form of narrative being described as a dialogue. I picked two aspects of modernity in ImcheonByeolgok. One is resistance to love and desire, and the other is disintegration of the order of identity. The two aspects of this paper were presented as Greimas's Actant Model. ImcheonByeolgok is the result of efforts to show the changing modern Joseon Dynasty's elements in the form of resistance and resistance to Joseon's feudal society, such as Confucian ideology and identity systems. Thus, I suggested the corrupt ruling class of Joseon's feudal society and the exploited working class life as an old living and a grandmother instead of 'resistance' and 'disposal' in the 18th century. The criticism of traditional feudal societies that emerged in the 18th century turned out to be a hegemony that distinguishes the Middle Ages from the Modern Age, which resulted in differences between the ages before and after the 18th century. Although these hegemony were not clearly distinguished in household literature in the 18th century, it was established and developed in the 19th century. I suggested that Lim's Star Song was an important work that played an important role in bringing about this change.