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A Study on the Educational Necessity and Activation Plan of Image Making Program for Life Care (라이프케어를 위한 이미지메이킹 프로그램 교육의 필요성과 활성화 방안)

  • Yoon, Hee
    • Journal of Korea Entertainment Industry Association
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    • v.14 no.7
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    • pp.429-437
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    • 2020
  • This study is aimed at exploring the current state, necessity and activation of curriculum related to image making program in domestic colleges. To achieve this, an empirical survey was carried out to college students to provide basic data for the development of image making education program in the college curriculum as a measure to guide job interviews with them and improve interpersonal skills of employees-to-be. To achieve this, a survey was carried out to 400 college students in Gwangju and Jeonnam areas. The analysis was conducted to verify the collected data using SPSS v. 21.0 through the process of data coding and data cleaning. The results are as follows. First, the necessity of image making program curriculum showed that they needed the image making program in the college curriculum, the image making program curriculum to get a job and manage an image of employees-to-be after graduation, and other people's help to figure out the images objectively. Second, the educational importance of image making program showed that attitude (behavior) was the highest, followed by manners & greeting, look, speech, relationship, clothes, hairstyle, and makeup. In terms of the important educational factors of image making program, look was the highest, followed by makeup, hairstyle, attitude (behavior), relationship, speech, clothes, and manners & greeting, which look was the most important. Third, the educational influence of image making program showed that the influence on employment was the highest, followed by the influence on relationship, and the influence on life. Fourth, the educational activation of image making program showed that the appropriate educational time for image making program they want was from the second year. Education hours they want were once a week for one semester. And the curriculum they want was liberal arts or an optional course of liberal arts. In terms of image making program-related curriculum contents, manner & greeting was the highest, followed by makeup & coordination, job fair, education to acquire a skill qualification, and training for domestic companies, which their biggest wish was manner & greeting. And image making program leaders they want were major professors. In terms of image making program-related education, speech or voice was the highest, followed by education to analyze communication, education to analyze and practice matching hairstyles and makeup, Education on corporate interviews, and education on walking or posture correction, which their biggest wish was speech or voice and education to analyze communication.

A Study on the Future Direction of Home Economics Education in the With/Post COVID-19 Era: Focused on the Review of 'Well-Being Education' (위드/포스트 코로나 시대를 대비한 가정과교육의 미래방향 탐색: '웰빙(Well-Being)교육'의 담론 고찰을 중심으로)

  • Wang, Seok-Soon
    • Journal of Korean Home Economics Education Association
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    • v.34 no.1
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    • pp.131-149
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    • 2022
  • The purpose of this study is to explore what value home economics education should pursue to be established as an essential subject in the 'with-/post Covid-19 era', and to suggest directions for the development of the future. To this end, first of all, changes in the future society symbolized by the with-/post- Covid-19 era were diagnosed through literature review. Moreover, the 'OECD Education 2030' project and Korea's 'Educational Vision 2045', which identified the purpose of education in response to changes in the future, were considered. Furthermore, the teleology of education of John White, a British educational philosopher, was contemplated. As a result, the purpose of education for the future society is considered to be changing toward the well-being of society and individuals, and efforts such as the development of a well-being subject are being made in various countries for this purpose. While several a number of strategies are possible for the implementation of well-being education in Korea, this study argues that the easiest way is to strengthen home economics education that already exists as a subject. In addition, the main value of home economics education as an essential subject in the with-/post-Covid-19 era is evaluated to lie in the fact that this subject helped society and individuals cultivate diverse competencies necessary to pursue well-being. Finally, this study suggests a conceptual framework necessary to develop a discourse on home economics education as 'happiness and well-being education.' Additionally, a conceptual framework describing the unique thinking and execution process that learners will represent in the course of learning of home economics that implements well-being education is suggested. In the follow-up studies, it is expected that the discourse on well-being education in home economics education will be verified by empirical studies.

Changes in State Curiosity and State Anxiety in Science Learning Depending on Confronting Violation of Expectation (과학 학습에서 불일치 현상 대면 여부에 따른 상태호기심 및 상태불안의 변화)

  • Kang, Jihoon;Kim, Jina
    • Journal of Korean Elementary Science Education
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    • v.41 no.3
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    • pp.521-537
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    • 2022
  • State curiosity and state anxiety in the science learning have a great influence on academic performance and achievement. Since the levels of state curiosity and anxiety can change at any moment, it is essential to identify the levels of student's state curiosity and state anxiety throughout the course of science learning. Accordingly, we assessed the changes in state curiosity and anxiety levels sensed by 5th- and 6th-grade elementary school students depending on their exposure to the violation of expectation. To this end, we classified science learning into three situations: confronting a scientific task, checking the result, and learning science concepts. As a result, there was no significant difference in state curiosity level of the nVOE group who confronting the result consistent with their expectations in checking the result after confronting a scientific task, but the state curiosity level of the VOE group who facing violation of their expectation increased. In the VOE groups, there was no significant change in the state curiosity level of the VOE-R group who correctly inferred the reason for the result, but that of the VOE-FR group who could not correctly inferred increased. The state anxiety levels of the VOE and nVOE groups decreased after checking the result of the task. The state anxiety level also declined in the VOE-R group. In contrast, there was no significant change in state anxiety level of the VOE-FR group. In learning science concepts of the result after checking the result, the state curiosity of the VOE, nVOE, and VOE-FR group all faded. No significant change was observed in the state anxiety level of the nVOE group, whereas the VOE, VOE-R, and VOE-FR group presented a decreased state anxiety. This study discusses the educational implication of these findings and its outcomes are expected to broaden the understanding of emotional states of students in science learning.

A Study of Cultural Migration of Pungmul-gut - Focusing on a Pungmul-pae's Activity in Toronto, Canada - (풍물굿의 해외 문화이주 현상에 관한 연구 - 캐나다 토론토의 풍물패 활동을 중심으로 -)

  • Lee, Yon-Shik
    • (The) Research of the performance art and culture
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    • no.41
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    • pp.353-380
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    • 2020
  • Samul nori/Pungmul-gut is the symbol of ethnic identity for the Koreans abroad. It is the representative diaspora musical genre which is performed many cultural events held by Koreans. It is, at the same time, a global music which is appreciated by not only the Koreans but also the foreigners. Many musical communities in various countries exhibit the cultural migration through the discourse of 'tradition/variation' and 'authenticity/hybridity' in the course of the acculturation and enculturation of samul nori/pungmul-gut. The pungmul-pae 'Bichoe June' active in Toronto, Canada was organized by a foreign performer. For the foreigners pungmul-gut is easy to access as a genre of world music. As a percussion ensemble, it is easy to learn for the foreigners. The pungmul-pae 'Bichoe June' is a 'music community' consist of the Koreans and foreigners. The band tries to preserve the traditionality and authenticity of the Korean music. There is no variation or hybridity in its music since the member still learns the authentic music through various available textbooks and internet sites. Through the participation of the Koreans and foreigners, the band stimulates the globalzation of the pungmul-gut. The enculturation of the pungmul-gut is exhibited in two performances held by the band. One was host by the Canadian progressive group and the other was by the Korean conservative community. The former understood the nature of pungmul-gut as the music of the common people. The latter, however, accepted the music as the representative traditional music but was not easy to enjoy the 'noisy' music. In other words, the positive/negative acceptance of the pungmul-gut depends of the ideological nature of the listeners rather than the ethnical nature.

A study on the method of teaching drama in elementary and upper grade textbooks (초등 고학년 교과서에 나타난 희곡교육 방법 연구)

  • Lee, cheol-woo
    • (The) Research of the performance art and culture
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    • no.43
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    • pp.203-228
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    • 2021
  • This thesis examines the play education method shown in the elementary school textbook 'Enjoy Play'. If the educational methods of the curriculum other than plays were presented in the order of 'Understanding play - Appreciation of Works - Creation of Works', the method of drama education is presented sequentially in the order of 'Understanding play - Creation of Works - Appreciation of Works' in the order of 'Understanding play - Artwork - Appreciation' have. Even if such a curriculum considers the study linked to the subject of 'Plays', students may not feel the 'burden' of 'creation', and by simplifying the understanding of 'spoken language', it is rather the characteristic of 'Korean language'. It may also make it difficult for students to feel the attraction. In addition, empathy through the conflict situation of the play or comparison with the actual conflict is mainly presented through the translation of foreign works or the expression of a fairy tale and fantastic world that is far from reality, so the burden of inferring the right life problems can be confirmed. Theatrical expressions and plays and plays learned through textbooks are partially different depending on the educational goals to be achieved. The result of this study is that the course of textbooks for elementary and upper grades may correspond to the problem of expressing 'Plays', but it is regrettable in leading students to think about ways to solve life problems in detail through 'Plays'. It is also necessary to emphasize the importance of expression that makes students realize how to express themselves autonomously in the way of expressing their feelings, but on the other hand, on the other hand, it is necessary to share empathy with feelings first, understand these feelings, Therefore, it was suggested that training to infer expressions and emotions by learning individual expressions through methods of expressing emotions and a process of educating students to voluntarily accept shared emotions are also necessary. Sharing and expressing emotional emotions through 'play', and participation through cooperation and division of labor through the process of performing.

Performance Activities and Social Role of the Theater in Ulsan during the Japanese Colonial Period (일제강점기 울산지역 극장의 공연활동과 사회적 역할)

  • Kim, Joung-Ho
    • (The) Research of the performance art and culture
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    • no.42
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    • pp.107-146
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    • 2021
  • This article examined the current status of performance activities in the theaters in Ulsan during the Japanese colonial period, and examined the characteristics and social roles of performance culture at that time.,The cultural space during the Japanese colonial period can be divided into theater space and semi-theater space.,The theater spaces in Ulsan include Daejeonggwan, Sangbanggwan, and Ulsan Theater. The semi-theater spaces include Ulsan Youth Center, Ulsan Youth Alliance Hall, Barrack Youth Hall, Eonyang Youth Alliance Hall, Eonyang Christian Hall, Eonyang Christian Hall, Eonyang Inn, Eonyang Public Inn, Eonyang Public Normal School, Seosaeng School, Ulsan Public Aid Auditorium, Night school.,These spaces not only held events or performances for a specific purpose, but also played a role as public spaces producing local discourse. The theater was a complex cultural space where performances are performed along with movie performances, and artists and audiences meet.,Furthermore, the theater provided a special experience of producing and consuming various issues such as colonial modernization, modern city formation, and the emergence of new popular culture beyond the meaning of stage space.,The theaters in Ulsan also functioned as a space to represent the foreign culture acceptance, leisure activities, the performance and viewing of cultural contents, and the artistic skills of local artists in accordance with the purpose of establishing local theaters.,It was a base space for local discourse production and enjoyment activities by holding political rallies, meetings, lecture activities, and various conferences.,Political rallies were also concerts, enlightenment activities were also accompanied by film screenings, and music performances were associated with dance performances and charity gatherings.,In particular, Ulsan Theater, which is the first theater in Ulsan, and the role of the public hall, held a lecture, debate, and oratory for public enlightenment along with performances such as musical drama, children's song contest, fairy tale contest, small-sized play performance,, It was widely used as a large-scale rallying place, and served as a public hall, such as a place to visit outside theaters. Thus, the theater and semi-theater space in Ulsan during the Japanese colonial period improved the cultural level of the region, fulfilling the aesthetic needs of the local people and faithfully fulfilling the social role as a public sphere leading the public opinion and agenda.,And it was also positioned as an alternative public area of ​​modern society and also played a role as a public institution.

An Archaeology of Cinema as a Real/Imaginary Narrative Medium (상상적/실제적 서사 미디어로서 영화에 대한 미디어고고학)

  • Jeong, Chan-Cheol
    • Journal of Popular Narrative
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    • v.25 no.4
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    • pp.361-395
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    • 2019
  • This paper take a media archaeological approach to cinema transformed into a narrative medium during its transitional period, 1903-1915. To accomplish this, I will explore the question of as which narrative medium cinema was imagined and also how it was institutionalized as a narrative medium with authorship. I will explain that the imaginary and real ideas and changes on cinema resonated with each other on the foundation of its technological aspects such as indexicality, 23 frames/sec. and montage. It was during the transitional period that cinema was transformed from a medium representing spectacle to a medium of narration. The establishment of the American film copyright law in 1912 was an institutional, real outcome from the contemporary understanding of cinema as a narrative medium. At the same time, various ideas emerged that led to imagining of cinema as a complete narrative medium, incomparable to any other. From a media archaeological perspective, the imaginary ideas of media resonate with their actual course of development. These imaginary ideas are not just imaginary, but rather reflect the contemporary desire for the medium. This paper looks into the transitional period based on this media archaeological point of view. To this end, this paper will briefly introduce the notion of media archaeology as a media theory and then discuss Eric Kluitenberg's concept of 'an archaeology of imaginary media' and its methodologies. Second, it will explore literary and cinematic imagining of cinema as a powerful medium of storytelling, while discussing the ways in which cinema's technological characteristics played a decisive role in these imaginings. Also to show the techno-deterministic role of cinema in the real world, this paper will explore how its technological characteristics were considered as an important element in the processes through which America's first motion picture copyright was institutionalized in 1912 after two historical copyright cases: one is Edison v. Lubin in 1903 and Kalem v. Harper Brothers in 1909. Ultimately, this paper will lead us to an understanding of the history of cinema as a medium and its developments in more multi-layed way, as communication between the real and imaginary, and give us perspectives toward what cinema is.

A Study on the Keyboard of Jawi Script (Arabic-Malay Script) (아랍식-말레이문자(Jawi Script) 키보드(Keyboard)에 관한 연구)

  • KANG, Kyoung Seok
    • SUVANNABHUMI
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    • v.3 no.1
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    • pp.47-66
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    • 2011
  • Malay society is rooted on the Islamic concept. That Islam influenced every corner of that Malay society which had ever been an edge of the civilizations of the Indus and Ganges. Once the letters of that Hindu religion namely Sanscrit was adopted to this Malay society for the purpose of getting the Malay language, that is, Bahasa Melayu down to the practical literation but in vain. The Sanscrit was too complicated for Malay society to imitate and put it into practice in everyday life because it was totally different type of letters which has many of the similar allographs for a sound. In the end Malay society gave it up and just used the Malay language without using any letters for herself. After a few centuries Islam entered this Malay society with taking Arabic letters. It was not merely influencing Malay cultures, but to the religious life according to wide spread of that Islam. Finally Arabic letters was to the very means that Malay language was written by. It means that Arabic letters had been used for Arabic language in former times, but it became a similar form of letters for a new language which was named as Malay language. This Arabic letters for Arabic language has no problems whereas Arabic letters for Malay language has some of it. Naturally speaking, arabic letters was not designed for any other language but just for Arabic language itself. On account of this, there occurred a few problems in writing Malay consonants, just like p, ng, g, c, ny and v. These 6 letters could never be written down in Arabic letters. Those 6 ones were never known before in trying to pronounce by Arab people. Therefore, Malay society had only to modify a few new forms of letters for these 6 letters which had frequently been found in their own Malay sounds. As a result, pa was derived from fa, nga was derived from ain, ga was derived from kaf, ca was derived from jim, nya was derived from tha or ba, and va was derived from wau itself. Where must these 6 newly modified letters be put on this Arabic keyboard? This is the very core of this working paper. As a matter of course, these 6 letters were put on the place where 6 Arabic signs which were scarecely written in Malay language. Those 6 are found when they are used only in the 'shift-key-using-letters.' These newly designed 6 letters were put instead of the original places of fatha, kasra, damma, sukun, tanween and so on. The main differences between the 2 set of 6 letters are this: 6 in Arabic orginal keyboard are only signs for Arabic letters, on the other hand 6 Malay's are real letters. In others words, 6 newly modified Malay letters were substituted for unused 6 Arabic signs in Malay keyboard. This type of newly designed Malay Jawi Script keyboard is still used in Malaysia, Brunei and some other Malay countries. But this sort of keyboard also needs to go forward to find out another way of keyboard system which is in accordance with the alphabetically ordered keyboard system. It means that alif is going to be typed for A key, and zai shall be typed when Z key is pressed. This keyboard system is called 'Malay Jawi-English Rumi matching keyboard system', even though this system should probably be inconvenient for Malay Jawi experts who are good at Arabic 'alif-ba-ta'order.

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Pre-service mathematics teachers' noticing competency: Focusing on teaching for robust understanding of mathematics (예비 수학교사의 수학적 사고 중심 수업에 관한 노티싱 역량 탐색)

  • Kim, Hee-jeong
    • The Mathematical Education
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    • v.61 no.2
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    • pp.339-357
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    • 2022
  • This study explores pre-service secondary mathematics teachers (PSTs)' noticing competency. 17 PSTs participated in this study as a part of the mathematics teaching method class. Individual PST's essays regarding the question 'what effective mathematics teaching would be?' that they discussed and wrote at the beginning of the course were collected as the first data. PSTs' written analysis of an expert teacher's teaching video, colleague PSTs' demo-teaching video, and own demo-teaching video were also collected and analyzed. Findings showed that most PSTs' noticing level improved as the class progressed and showed a pattern of focusing on each key aspect in terms of the Teaching for Robust Understanding of Mathematics (TRU Math) framework, but their reasoning strategies were somewhat varied. This suggests that the TRU Math framework can support PSTs to improve the competency of 'what to attend' among the noticing components. In addition, the instructional reasoning strategies imply that PSTs' noticing reasoning strategy was mostly related to their interpretation of noticing components, which should be also emphasized in the teacher education program.

The Materials on Korean Folk Religions in the Encyclopedic Literatures of Late Joseon Dynasty (조선후기 유서류(類書類)에 나타난 민속종교 자료)

  • Suh, Young-Dae
    • Journal of Korean Historical Folklife
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    • no.33
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    • pp.31-72
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    • 2010
  • At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.