Modern technology in the development and convergence of art brought the rapid development of the media arts actively accommodating 'media art' digital media. It has to go to expand the area and limitations as a basis of communication in the 21st century, a new artistic creativity, through the gathering of the existing chain of modern digital mobile technologies and new genre public art that is based on interactive communication break down the boundaries between sectors It has evolved into. This fusion of high technology and the art of mobile interactive media art is to overcome the limitations of time and physical space, as an active subject of interaction and participation, and expanding the range of experiential communications, such as art and science, cultural industries giving provides a flexible platform for a variety of applications. This study presents an expanded paradigm of the new communication and interactive media that define the reporting year review through the literature on art, experiential mobile communications through a case study of mobile interactive media art that is used as a medium of artistic expression the interactive effect was analyzed as a possible new public art. Convergence and interactivity, mobile interactive media art as a buzzword experience has proposed a new approach to high-tech and art and meet the new sensibility of our life and communication, unlimited possibilities worthy of the contemporary trend of convergence and consilience with a new art genre is expected to continued to evolve and develop.
Journal of the Korea Academia-Industrial cooperation Society
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v.22
no.6
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pp.405-412
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2021
This study examined the difference between mindfulness and psychological well-being of art psychotherapists according to their demographic characteristics. The subjects were 127 art psychotherapists working at counseling centers in Ulsan metropolitan city. Statistical software R was used for frequency analysis, factor analysis, reliability analysis, independent-sample T-test, and one-way ANOVA. A Scheffe test was used for post hoc analysis. The results showed that the difference in mindfulness of art psychotherapists was significant in age and at peer supervision and case study meanings in supervision type only. Second, the difference in the psychological well-being of art psychotherapists was significant at peer supervision and case study meetings in supervision type only. This means that the more art psychotherapists experience peer supervision and case conferences, the more they perceive mindfulness and psychological well-being. These results suggest that age and supervision type are important for the art psychotherapists' mindfulness and psychological well-being. Therefore, to improve artistic psychotherapists' mindfulness and psychological well-being, it is necessary to systematically develop and operate support programs for each developmental stage to improve artistic psychotherapists' demographic characteristics and professional development.
Living culture emphasizes cultural activities in daily life based on local characteristics, and aims to integrate art with daily life to communicate with others through activities of local residents. In this process, the values that individuals and society should have, are evoked and restored. In order to understand the context and processes in which the values of the living culture are expressed as local culture, we analyzed the case of 'Gosaek Nongak(community band music, dance and rituals in Korea) conservation association' in Suwon area and tried to diagnose how art and daily life are integrated and restoring community life in the actual field. For this purpose, phenomenological research was conducted through literature review participatory observation, and in-depth interviews to categorize the social impacts of living culture activities and public support due to individual, community, and local influences. We found that public support for living culture led to increased artistic development and human interaction in the community, and that individuals who are thus empowered to seek artistic experience and actively interact with other people, emerge as vital subjects and practitioners of culture and arts in their local community. Furthermore, we found that the activities of living culture facilitated the formation of local identity for members and local residents. Through living culture activities, members and local residents became more aware of being members of the community and found value and meaning in participating in daily life and cultural activities.
This study tried to establish a system of service paradigm by re-examining the Korean play culture through the people who play in the era of King Jeongjo and revealing the integration of modern service culture. The results of this study are as follows. First, King Jeongjo inspired the autonomy and creativity of the participants through the patronage of Changdeokgung Palace and led the renaissance era of Joseon as a creative play. The creative play of the service industry is reborn as a place of innovation that realizes development through a communicative intellectual network. Second, the 60th birthday Jin Chan-yeon and the aesthetics of slowness that evoke artistic play are the language of innovation that transcends language and culture. Artistic play becomes a channel of communication to share happiness with people around the world based on absolute beauty and aesthetic sensibility. Third, Jeongjo was a humanist in Joseon. This humanistic ideology leads to humanistic religion. K-service, which uses religious play as a medium, has a turning point towards healing and happiness as all participants in the service experience sacredness. There is an implication in that it pioneered a service culture by presenting a new paradigm by combining play and service, and laid the groundwork for building a unique area in global business.
An on-going creative process was the major principle of Kantor's artistic endeavors. Kantor's emphasis on process grew out of his frustration with the experience of creation being isolated from the audience in the present time, during the moments of encounter. At the same time, however, Kantor was always aware of the fact that the first night of each and every performance that he made was the last point of his creative intervention. Despite being performed live in the present time, Kantor saw theatre essentially as an end product. This does not mean that Kantor abandoned the concept of on-going process, for process was for the artist a means to reject the idea of a finished work of art and to denounce the feeling of satisfaction derived from the traditional denouement in representational theatre. For him, theatre that dominated his time isolated the audience from the art work and the artist, and from this perspective his continual emphasis on process should be understood as an aesthetic principle in order to open up and expand the dimension of art into the realm of the spectator so that the experiences of both the artist and spectator may coexist. The heaviest barrier that separated the artist and his work from its audience was the creative structure that governed Western art. In theatre it was the dramatic structure that was the main object of his series of severe challenges. Not only did it fail to represent reality but it distorted reality, creating nothing but artificial illusion. Under this condition, all that was permitted to the audience was mirages. However, Kantor never completely discarded illusion from his theatre. The point for him was always to created a circumstance where the illusory reality of drama comes to exist within the dimensions of our reality. It was Kantor's belief that instead of a total denial of illusion, his theatre should strategically accommodate illusion which comes from reality. And, the aim of Kantor's theatrical experiments was to invite the audience into this ambience and transform the experience of his audience into a much more participatory one. This paper traces the ways in which Kantor transgressed the dominating conventions of representational, literary theatre, and how such attempts induced an alternative mode of spectatorship. The study will begin from an investigation into Kantor's attitude towards illusion and reality, and then move onto a closer inspection of how he spatially and dramaturgically materialized his concepts on stage, giving special focus on Wielopole, Wielopole.
Cultural Studies built on the critical mind of New Left exposes the relationship between culture and power, and investigates how this relationship develops the cultural convention. It has achieved the new perspective that could make us to think culture and art in terms of political correctness. However, the critical voices against the theoretical premises of Cultural Studies have been increased as its heyday in 1980s was nearly over. For instance, Terry Eagleton, a former Marxist literary critic, declared in 2003 that the golden age of cultural theory is long past. This essay, therefore, intends to show the weak foundations on which the approaches of cultural studies to theatre rest and to clarify the general problem of their introduction to theatre studies. The approach of cultural studies to theatre takes the form of 'top-down inquiry' as it applies a theory to a particular play or historical period. In other word, from the theory the writer moves to the particular case. The result is not an inquiry but rather a demonstration. This circularity can destroy the point of serious intellectual investigation as the theory dictates answers. The goal-oriented narrow viewpoint as a logical consequence of 'top-down inquiry' makes the researcher to favor the plays or the parts of a play that are proper to test a theory. As a result it loses the fair judgment on the artistic value of a play, and brings about the misinterpretation. The interpreter-oriented reading is the other defect of cultural studies as it disregards the inherent meaning of the text, distorting a play. The approach of cultural studies also consists of a conventionality as it arrives at a stereotyped interpretation by using certain conventions of reasoning and rhetoric. The cultural theories are fundamentally the 'outside theories' that seek to explain not theatre but the very broad features of society and politics. Consequently their application to theatre risks the destructive criticism, disregarding the inherent experience of theatre. Most of, if not all, cultural theories, furthermore, are proven to be lack of empirical basis. The alternative method to them is a 'cognitive science' that proves scientifically our mind being influenced by bodily experience. The application of cultural materialism to Shakespeare's is one of the cases that reveal the limits of cultural studies. Jonathan Dollimore and Water Cohen provide a kind of 'canonical study' in this application that is imitated by the succeeding researchers. As a result the interpretation of has been flooded with repetitive critical remarks, revealing the problem of 'top-down inquiry' and conventional reasoning. Cultural Studies is antipodal to theatre in some respect. It is interested chiefly in the social and political reality while theatre aims to create the fiction world. The theatre studies, therefore, may have to risk the danger of destroying its own base when it adopts cultural studies uncritically. The different stance between theatre and cultural theories also occurs from the opposition of humanism vs. antihumanism. We have to introduce cultural theories selectively and properly not to destroy the inherent experience and domain of theatre.
In the twenty first century of rapid cultural change performing art requires new mode of expression based on imaginative power and creativity as well as establishing its own identity. The modern technological environment support this with advanced technology and bring about the expansion of reason from new experience. The introduction of digital media on artistic expression in particular, expands the physical ability of human body which is the main subject of performing art. A virtual body from digital technology is freed from physical boundaries and goes over space and time. It also suggests the possibility of new mode of communication with audience. This study aims at examining the subject of performing art and its digitalized movement focusing on EveR, the world's first professional robot actor. The robot actor which came on stage according to the new expression medium, a digital body, stands in need not only of technological value but also of cultural and artistic application for expression in art. In this endeavor to meet the demand, this study examines the development process and function of 'EveR' the robot actor. Also it searches into the performance of Ever which replaced human being as well as the historical significance of the title:the world's first. To be more specific, there is a example research on two performances:a pansori play "EveR is simply stunning(2009)" and children's play "The Robot Princess and Seven Dwarfs(2009)." Through this example research, it is enabled to anticipate the influence of robot actors on performing arts and to search for the better way of them to evolve. Furthermore, it aims at finding ways to create high value through promoting robot actors to be familiar to the public as well as supporting them to become active cultural contents. The performance with robotic technology is one of the artistic experiment that may cause the change of the future of performing art by actualizing technological imagination together with human body and machinery. As a consequence, it is expected that the meeting of performing art and robotic technology gives positive influence on activating performing art as one of the integrated cultural phenomenon which satisfies the taste of modern era. Moreover, this study may also be the beginning of the expansion of performing art to stretch to diverse field.
I.M. Pei, 2nd generation Chinese immigrant to America, has been one of the most recognized architects who designs museum architecture through out the world for completing significant projects such as the East Building of National Gallery of Art(1068-78) as well as Le Grand Louvre Renovation(1983-89) to name a few. His museum architecture, in particular, reveals his detailed consideration on viewer's artistic experience by providing well balanced architecture design to support exhibiting objects while showing his sensitivity on overall functionality of space. In recent projects such as Miho Museum in Japan, Suzhou Museum of China, and Museum of Islamic Art of Qatar, reveals his growing interests in considering "local context" in museum architecture. Therefore, the purpose of this study is focused on analyzing I.M. Pei's three museum projects having its concept focused on local context. Through out the paper, above mentioned museums were analyzed and compared to summarize his design characters and concept including site plan, spatial organization and architectural form. As a result, it is evident that I.M. Pei had put full effort to apply oriental context with modernism through out his museums. In particular, his site plan, spatial organization, and architectural form shows visible connection to comply with nature which is fundamental idea in oriental philosophy. While his basic design philosophy has been borrowed from the tradition, his ultimate design concept shows nature friendliness as well as theoretical system of thoughts and emotion and most of all, his design excellency in representing local context.
This paper delves into the recent 'paintings' of African-American artist David Hammons, which combine rubbish-like plastic wraps with the abstract-expressionist style paintings. In straddling between rubbish and art object, his works tend to blur the boundary drawn between two opposite categories in value, art and garbage, provoking the sophisticated taste of Upper-East-side white community in Manhattan, New York. Choosing the venue of his exhibition at a commercial gallery, Hammons's creative efforts is also a critique of what can be seen as the dominance of abstract expressionism and white elitism in American art history. The artist is known for his use of unconventional materials in art making such as black hair, barbecue bones, and elephant droppings, ones that are often associated with African-American experiences in all different levels. Since his debut in the art scene in the 1970s, Hammons has pursued the view of art-making as a medium for provoking contentious issues of racial relations in the States. On the other hand, the reception of Hammons's work as African-American art can be potentially quite limiting, overlooking as it does multi-faceted meanings of his art practice. His unconventional approach to art often took him outside art galleries and museums, where he was seen using a variety of common materials for site-specific installations and performances. Staged in different parts of Manhattan, these acts of art making traverse seemingly opposite communities and cultures, often blurring their boundaries. Hammons's artistic practice can label him what Abdul Jan Mohamed calls "specular border intellectual", revealing as it does the symbiosis of binary oppositions that is basic to the experience of communnal living.
Journal of Korean Academy of Fundamentals of Nursing
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v.6
no.2
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pp.320-330
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1999
Nursing, a behavior of caring, means a connection of patients and clients has done through the caring of clients. Nurses are always with patients. In fact, caring is very important and the core of nursing, the true meaning of caring was embedded in our custom and consciousness before the approach of academic research. As a result, the existence of caring has not seen and revealed. Therefore, there is a need to study and confirm that caring has been placed in nursing and, nurses are doing caring in practice. The purpose of this study is to present the basis of nursing theory and practice through careful analysis of presence being, an aspect of caring. The presence of nurse shows a personal and healing relationship between nurses and patients on the basis of the respect for the humanity, Also, the role of nurses is to help a patient to integrate one's physical, mental and spritual aspects. Thanks to role of nurse, the pratical nursing has the characteristic of art and becomes more aesthetic and artistic. As we have seen above, we define 'presence' as 'being there' and 'being with' a patient for the purpose of meeting the health care needs. The attributes for which presence would be most appropriate would include the following : (1) being with and being together (2) take attention (3) mutual openness (4) experience an empathy (5) have an intention (6) therapeutic interaction process A caring situation as a necessary condition must be presupposed and the factors in that situation are the nurse's intense attention to the patient and a humanistic philosophy of the institutions of the patient. In any nursing intervention skill, there is listening, touching, giving hope, reassurancing, comforting and so on ; as a result, some positive effects can be expected between nurse and patient.
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