• Journal of Korea Game Society
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• v.5 no.1
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• pp.45-52
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• 2005

This paper is re-lighting(reputation) that Ki-saeng is a artist in Chosun age to concern with history, social lives, role, art school of Ki-saeng and Ki-saeng and also is re-light and analysis educate system, rules, curriculum, time table of teaching, graduated album, photos of art school of Pyongyang Ki-saeng. And the using these traditional culture materials of Ki-saeng can create various digital contents of game contents, animation, drama, film and characters. Specially, it is propose to use culture contents that creation and pick out of beauty, talent, social system and art school of Ki-saeng in Chosun age willing to use concept design, scenario of game, animation, drama and film etc.

• Journal of Korean Public Health Nursing
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• v.14 no.1
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• pp.12-25
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• 2000

The purpose of this study was to determine the effects of aerobic rhythmical exercise program on $VO_2$ max, leg strength, grip strength, flexibility, exercise self-efficacy and quality of life in elderly. This quai-experimental study was designed as a non-equivalent control group pretest-posttest study. 36 subjects, aged between 65 and 73 years who have normal cognition. sensory function and cerebellum function participated in this study. 19 experimental group subjects participated aerobic rhythmical exercise program. Aerobic rhythmical exercise program was developed on the basis of calisthenics, stretching, aerobic exercise, Korean traditional dance and music by the author. The program consisted of approximately 1 hours of exercise, 3 times a week for 9 weeks. During 1 hours workout, there were 15 minutes of warm-up dancing, 35 minutes of conditioning dance and 10 minutes of cool-down dancing. The intensity for the conditioning phase was between $40\%\;and\;60\%$ of age adiusted maximum heart rates. The $VO_2$ max, grip strength, leg strength, flexibility, exercise self-efficacy and quality of life were measured prior to and following the experimental treatment. Data were analyzed with $x^2-test$, t-test, mean, standard deviation. percentage of change and ANCOVA test using SAS program. Results were obtained as follows. 1. The $VO_2$ max of the experimental group were significantly lower than those of the control group following the aerobic rhythmical exercise program(F=7.76, p=0.008). 2. The grip strength of the experimental group were significantly lower than those of the control group following the aerobic rhythmical exercise program(F=4.61, p=0.039). 3. The leg strength of the experimental group were significantly lower than those of the control group following the aerobic rhythmical exercise program(F=9.29, p=0.000). 4. The was no significantly difference of flexibility between experimental and control group 5. The self-efficacy of the experimental group were significantly lower than those of the control group following the aerobic rhythmical exercise program(F=43.40, p=0.000). 6. The quality of life of the experimental group were significantly lower than those of the control group following the aerobic rhythmical exercise program(F=8.91. p=0.005). The results suggest that aerobic rhythmical exercise program can improve $VO_2$ max, grip strength. leg strength. exercise self-efficacy and quality of life elderly. Thus. aerobic rhythmical exercise program was a useful nursing intervention for elderly.

• (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.

• Journal of Fashion Business
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• v.11 no.4
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• pp.183-203
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• 2007

This study aims at providing useful fundamental information to re-establish the theories of modern fashion by examining the origination and genealogy of street style. The street styles focusing on caucasoid have a variety of genealogies such as western type, beat, teddy boy, hippie, skinhead, punk, neuron-mantic, indie kid, riot grrrl, grunge and techno cyber punk. In the same period, on the contrary, the streets styles focusing on negroid are zootie, hipster, modernist, rude boy, two-tone, rastafarian, funky, B-boy, fly girl, raggamuffine, bhangra, and acid jazz, which are seen as the culture of the large cities formed along Atlantic Ocean and Caribbean sea like England, America and Jamaica. These have root as the main fashion in western society. Ironically, most of the subculture concentrated on the whites were racists. Because of such a reason, the street styles have been formed as resistance culture that was unable to sympathize with their society and characteristics by distinguishing the whites and the colored people. Zootie or hipster that is one of the street fashion styles was formed in the 1940-50s, while the colored people who lived in the west Indies migrated to England or America. As a minimal modernist style called Ivy look in US, in that time, anti-culture formed by teenagers in whitey, teddy boy and mods fashion can be strictly different from the zootie and hipster. The colored people's street styles of the 1960s developed into aggressive and hard forms from the rude boy and two-tone while their resistance toward the whites was stronger. The rastafarian style researched the peak as the colored people's traditional ethnic characteristics or resistance intention for their freedom in the 1970s. In that time, The colored people's street styles of the 1960s developed into aggressive and hard forms from the rude boy and two-tone while their resistance toward the whites was stronger. The rastafarian style researched the peak as the colored people's traditional ethnic characteristics or resistance intention for their freedom in the 1970s. In that time, the street styles of the whites were mostly the skinhead or hippie. Most of them were racists toward the colored people. The punk type on shown on the whites focused on luxury and exaggerative costume. On the contrary, the funky style of the colored people focused on aggressive nihilism and form. With B-boy, fly girl, reggae, rap music, and break dancing in the 1980s, the subculture gradually told on the high fashion as well as the culture between the whites and the colored people. From such aspects, the colored people tried to maintain their unique traditional characteristics. However, their individual values surged by the coming young generation excluded the colored people's characteristic street styles. Focusing on gender, violence and private success among their major concerns, the raga muffin style that represents multi-races and multi-cultures was formed. The jazz style in the 1990s showed cold post-modernistic eclecticism different from that of the 1940s-50s. Simultaneously, the various classes appeared their street styles by emphasizing on each personality. Now that we are living in multi-cultural society, a human race or nationalism concept is getting obscurer. There is no obvious boundary line in the differences between human race and its fashion.

• Archives of design research
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• v.17 no.4
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• pp.251-258
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• 2004

Today we seem to be flooded with digital culture as the age of information has reached its peak. As fusion culture has been generalized, in which the arts and culture of the East and the West are in harmony, and quality of life has been improved, people are enjoying more abundant cultural benefits than ever. In such a situation, we may lose the origin of our culture and disregard our traditional culture due to the mixture of cultures. In addition, it is necessary at this point to distinguish pure culture from mixed one and to re-illuminate the value of our original culture for the next generation. Therefore, the author took interested in Dongraeyaryu, a large-scale festival in Busan, which has been designated as an important intangible cultural property, and carried out a research for its continuous instruction and activation. among contents such as music, costume, dancing and stage properties that compose intangible cultural property, this study selected costume, which has significant visual effects and large differences in shape between old one and contemporary one, for development. By proposing modernized design of costume preferred by the new generation and in harmony with the masks, this study wished to narrow the generation gap, to direct young people's attention to the learning of tradition and to propose motives that activate the culture of local festival.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.57-67
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• 2012

This study draws the following conclusions about the nature garden culture with crane that is a dynamic landscaping factor introduced into nature garden by analyzing the literatures on cranes written and landscapes painted in Chosun Dynasty. First, crane symbolizes such Buddhist, Taoist and Confucius media as appearance of Buddha, desire for Taoist hermit world and long life, and a solitary's life of proud loneliness. It has been recorded that crane was raised from the Three Nations Era till the Japanese occupation and Confucius scholars in Chosun Dynasty opened shows concerning crane or formed literature groups enjoying poems of it, and often using crane as their denial of going into government service. Second, in order to introduce crane to nature garden, people caught wild crane and made a fence and some kind of pond for their growth. In addition, crane was strictly managed by appointed slaves and they trained crane for dancing and then tended to allow a crane to play on the yard in terms of abstract meaning or got two cranes free in consideration of their ecology. Third, for more appreciation of crane and the expression of some symbolism matching for it, both plum and pine, which mean a solitary's life and long life respectively, were planted in nature garden. And, Confucius scholars in Chosun Dynasty also enjoyed their refined tastes with appreciation, napping, reading and playing the harp, accompanied by crane. As aforementioned, Confucius scholars in Chosun Dynasty did not only draw the meaning symbolized by cranes and write poems about such symbolic meaning, but also positively introduce crane into nature garden as a dynamic landscaping factor, so that they enjoyed synesthetic senses including looks, motions and sounds of cranes for their refined tastes.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.4
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• pp.14-23
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• 2014

The purpose of this study is to contribute in building credibility of the methodology of the appearance of the traditional colors and the interpretation of the meaning of those appearances by analyzing the spatial construction and configuration and the traditional colors that appear in spatial elements about the scenery component that appear in Seyeonjeong. We conducted a literature research about the traditional colors, the background of the creation of Seyeonjeong, and etc. For the contents for the empirical analysis, we took the scenery and space elements in the poems, such as Eobusasisa and O-u-ga, and the contents of poems related to ojeongsaek (five Korean traditional colors) based on the Yin-Yang and the Five Elements ideology Particularly, after dividing the spatial elements appearing in Seyoenjeong into visual, synesthetic, symbolic/cognitive spatial element, we further distinguished the visual space into positions and directions of the of the spaces and the scenery of the season; the synesthetic space into seasons, time and five senses; and the symbolic/cognitive space into chiljeong (or the seven passions) and sadan (or the four clues). Then we carried out the study by analyzing the correlation between the intention of the garden creation and the meaning of the spaces, through the analysis of ojeongsaek system for each spatial element. Firstly, spatial structure and format that appear in Seyeonjeong can be divided into two directional axes of southeast and northwest according to the flat form of the Seyeongjeong's rectangular palace, with Seyeongjoeng as the center. Secondly, in spatial component element, the frequencies of appearance of the traditional colors of Seyoenjeong are 33.2% for white, 20.8% for blue, 20.8% for black, 18.7% for red and 6.3% for yellow. Thirdly, based on the analysis of the traditional colors the most frequent appearance of 'white' left a room for interpretation like the creation of Seyeonjeong was to enjoy secular living without lingering political feelings so that the high mountains remain clear and clean. Also, the predominant frequency of appearance of blue, similar frequency of appearance of black and red, and the least frequent appearance of yellow is in agreement with or can be at least interpreted related to Yun Seon-do's intention for creating Seyeonjeong not for political rank or power but as a place to enjoy nature, through which he can build on his knowledge, and to lead rest of his life as a noble being through plays, like dancing and writing poems. Fourthly, these interpretations of the analysis of the frequency of appearance of the traditional colors of Seyeongjong shows the reliability, validity, and consistency of the methodology of the analysis of the frequency of appearance of the traditional colors and the interpretation of the meanings in the context that the color white appears most frequently in Soswewon as well and that the background life of the Soswewon's creator Yangsanbo can be interpreted in a similarly way. Above all, this study is significant from the fact that we proposed a theory about the method of analysis and interpretation of the traditional colors in a traditional landscape space. Moreover, there is a great significance of discovering that traditional colors appear in traditional spaces and this can be used as a methodological framework to interpret things like, intention for creation of (buildings/architectures).

• The Research Journal of the Costume Culture
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• v.17 no.3
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• pp.407-423
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• 2009

The purpose of this study is to analyze Bakst's stage costume illustrations for Ballets Russes. The Russian Ballets has renown in the West since the early 20th century. Diaghilev first made his name as the organizer of art exhibitions in Russia and Western Europe. Diaghilev risked presenting only ballets in 1909, that time Bakst designed $Sch{\acute{e}}h{\acute{e}}razade$, L'Oiseau de Feu and Le Carnival. $Sch{\acute{e}}h{\acute{e}}razade$ was something new which overwhelmed the French people by then. It was seen to be the achievement of Wagner's idea where all the elements; the music, the design, the choreography, and the dancing fused into a perfect whole. The entire production was a hitherto unseen harmony of colors, sounds and movements. For the 1911 season in Paris, Diaghilev planned to present six new ballets and Bakst designed four ballets. Bakst's design of the set and the costume greatly shocked the audience. His "Originality" shines on the fact that he introduced a palette of colors in theater for the first time in history. He used a magic of colors to suggest the secret meaning of what was happening on the stage. The results can be divided into three distinct characteristics. First, oriental designs such as $Cl{\acute{e}}op{\hat{a}}tre$, $Sch{\acute{e}}h{\acute{e}}razade$, L'Oiseau de Feu, La $P{\acute{e}}ri$ and Le Dieu Blue with Russian, Indian and Persian traditional design in headdress and accessories ars found. Second, Le Carnival and La Spectre de la Rose used romantic styles with oriental details. Third, Greek chiton and Himation are used in Narcisse, $H{\acute{e}}l{\grave{e}}ne$ de Sparte, $L'Apr{\grave{e}}s-Midi\;d^{\grave{\;}}un$ Faune and Daphnis et $Chlo{\acute{e}}$ inspirde with various colors and geometic patterns. Bakst's orient of lush colored costumes, head dress, cushions, rugs and hangings became the immediate fashion imitated by Parisian couture houses and interior decorators.

• Journal of the Korean Society of Costume
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• v.49
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• pp.5-24
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• 1999

The results from the consideration of this are as follows. 1. Various kindes of entertainments were beganed by common peoples of old china. 2. From the Han dynasty Various kindes of entertainments are devided into the classic dance and music which was performed courtesy ceremonial meetings of ancient china. 3. Traditional drama dance and musics performed art by artist of old china was called collectively "Various kindes of Entertainments(百戱)" 4. After unification of Han dynasty many commercial men and artist come from western to China therefore western music dance and drama acrobatic magic flowered into the old china so "Various kindes of Entertainments(百戱)" items was abundant. "Various kindes of Entertainments(百戱)" items as follows: 1) dramas 2) horsemanships. 3) acrobatics 4) magics 5) masked dramas. 5. "Various kinds of Entertainments" artist's costumes as follows: 1)For mens: *Old-china's "Various kindes of Entertainments" artist's costumes of Han-dynasty was Chin hyun-Kwan(진현관) right handed neck collor long coat narrow trousers belt just simmillar is official's dress of Han dynasty. *Various kindes of Entertainments(百戱)" artist's costumes of Westerner's dress is high top hats, lace trimminged round-necklong coat trimminged belt narrow trousers. *Another weaterner's dress is long striped patterned knee-lengh coat narrow trousers *opened top body and wearing narrow pantaloon short skirt short trousers. 2) For females: (1) Hair style is high top hair style twin high top hair style birds hair decorated high top hair style ribbon dressed high top hair style (2) Dress is knee-lengh one-piece west0-lengh jaket and knee-lengh skirt one-piece and short trousers scarf hart sleeved jaket narrow pantallons. "Various kindes of Entertainments(百戱)" artist's costumes influenced from royal families costumes to common peoples costumes without concern of that one's social positionon peoples costumes without concern of that one's social position.

• CELLMED
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• v.7 no.2
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• pp.7.1-7.3
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• 2017

Ok-jin Gong's hunchback dance is considered to be a strange dance in Korea. However, there have been no reports of the effects of music and dance therapy as a pain treatment. The aim of this article is to argue that watching and listening to the hunchback dance of Ok-jin Gong may have significant effects as a form of pain treatment. The creator of this style of dance suspected that dance in general can be an outlet for our inner emotions. Her dance in this case has received critical and complimentary reviews as well. However she has been cited as the main culprit behind the destruction of traditional dance forms in the Korean dance world. Nonetheless, her bewitching stage presence attracted much attention. She satirized the feelings of the under privileged' through music and dance. We tend to feel somehow relative poverty and small in the presence of a rich and successful man. On the other hand, the artist felt that it is the public who would be relatively comforted and satisfied in the presence of the weak and handicapped. A free spirit that makes us forget pain is the very essence of her dancing. Her dance and music sound as if she sublimated her sadness and ugliness, changing it to happiness and beauty. She puts herself in a low position and spreads a sense of freedom and relief to the world. Hence, the author felt that innumerable people have been comforted in these ways by her dance.