• The Journal of the Convergence on Culture Technology
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• v.9 no.3
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• pp.461-470
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• 2023

This paper analyzes the spatial representations constructed by reality, filming, and narrative in the works of Hong Kong film director Wong Kar-wai, and how these spaces influence Hong Kong's urban culture, perception, and interpersonal relationships. To analyze Wong Kar-wai's films, Charles Sanders Peirce's semiotics concepts and Paul Virilio's spatial concepts were applied. Through this, we examined how the meaning embedded in the spatial representations of Wong Kar-wai's films could become a crucial factor in their success. Wong Kar-wai focused on the values of human relationships formed by society in his subject expression, directly representing the human inner world and prompting audiences to think about it. In this paper, we categorized the spaces depicted in Wong Kar-wai's films as public, private, and connective spaces, and analyzed them as a means to show the living environment and emotions of Hong Kong's youth. Through this, we determined that the spatial representations in Wong Kar-wai's films effectively demonstrate the cultural interpretation function of Hong Kong's citizen consciousness at the junction of Eastern and Western cultures and social connections. In conclusion, Wong Kar-wai's works provide a rich understanding of contemporary people's lives, emotions, and urban spaces, offering valuable insights into Hong Kong's film industry and cultural values.

• The Journal of the Convergence on Culture Technology
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• v.9 no.2
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• pp.215-220
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• 2023

Network technology used as a physical interface to retrieve, store, and exchange data is leading the era of data capitalism in the 21st century. The capacity of network technology dominates almost all communication in everyday life, and makes social understanding and experiences in the physical world visible in cyberspace. The movements of human bodies and objects in cyberspace are placed in a social context. This paper paid attention to these phenomena and examined the cases of activism that raised real problems through cyberspace. In particular, the focus of the study is the digital activism of the Electronic Disturbance Theater, which combines critical art and thinking for democracy with the realm of information and demonstrates aesthetic imagination. The first chapter of the main body briefly outlines the meaning activism as a social movement in cyberspace. The second chapter looks back on the alternatives of <FloodNet>, which represents the early activism performance of EDT. And then in the last chapter, the poetic significance of the <Transborder Immigrant Tool> is analyzed. Through this process, this paper demonstrates that the activism performance of the EDT is a critical aesthetics that encourages imagination for alternatives. It also argues that Electronic Disturbance Theater has contemporary value as an avant-garde art that actively utilizes the medium of network technology and integrates performance art and politics.

• 한국노년학
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• v.29 no.3
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• pp.1159-1182
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• 2009

The purpose of this study is to examine everyday emotional experience of urban elderly in Korea. Specifically, this study explores gender differences in the effect of place/location of activity and companionship on the daily emotional experience. Data were collected from 148 urban elderly (men=76, women=72) in Seoul, using Experience Sampling Method(ESM). The unit of analysis was the self-report and in total 5,530 self-reports were provided. The statistical methods used for the data analyses were descriptive statistics, t-test, χ² verification, and ANOVA. The major findings are as follows. First, the elderly in Korea spend a quite substantial portion of their time at home, and they spend the largest share of their time in company with their spouse. Second, women report higher intensity of stress and irritation than men in terms of overall emotional experience. Third, the effect of activity location and companionship on emotional experience turned out to be different depending on gender. Emotional experience of daily lives and overall quality of life are shown to be inter-related. Based on these findings, this study provides a significant implication that situational contexts of experience should be considered in order to understand the daily emotional experience of the contemporary Korean elderly.

• (The) Research of the performance art and culture
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• no.39
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• pp.637-667
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• 2019

I have researched in the field the religious and performance culture of Indonesia through the musical iconography of Borobudur. There are many kinds of musical instruments which belong to India or Indonesia, performers being either court or folk musicians. Contemporary south-east Asian Indonesia has a broad religious heritage. Most of the population is Muslim, but the culture and customs are rooted in Indian Ramayana. I discovered, for example, the same percussion instruments played on a person's knees. I also came across similar string instruments with long and elliptical resonance casks on the iconography of the Incense Burner and Byam temple stone pagoda of Beakje dynasty in Korea and in Borobudur in Indonesia. The two musical instruments can not be found in other countries, such as Silla, Koguryŏ, China or the silk road area, but only Indonesia or India. This suggests that Beakje Buddhism is from the southern regions rather than China. I also discovered the same dancing motion with the court performers on the iconography of Borobudur, and the same musical instrument and performance in the Gamelan in today's Indonesian performance. Despite a disjuncture between the people and their past, the Shailendra Buddhism is alive in people's life and culture in the present day. So we can discover some familiarities between Indonesia's Gamelan and the percussional performance in Korean Buddhist rituals.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.93-112
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• 2004

This article examines the process of how Daesoon thought keeps its own identity while being practiced as a religion in Korean culture through the perspective of theological hermeneutics of E. Schillebeeckx, a representative theologian in 20th century, especially on the centering of the matter of experience. Schillebeeckx says that an experience is an occurrence of perception by encountering something different from oneself. According to him, 1) the occurrence of perception is premised on a framework or form of interpretation which prescribes experience as the experience in the perceptive dimension. 2) A framework of interpretation is subject to pre-existing system or structure which already has formed a basis to the experience. It consists of various interpretative elements such as social form, general knowledges, various experiences, theoretical models in their society, etc.. 3) The experiences take place in the reflection of contemporary situation, and it is understood by a society, thus making it a social stream. This experience is expressed historically, gains historicity in the process of being handed down from person to person, from generation to generation. In this way, an experience starts to form a tradition. 4) The tradition is a historical stream which gives rise to, admits, and integrates various experiences, religious revelation, and faith etc. In this way, the tradition as a historical stream becomes a field of religious actuality such as revelation, salvation, etc. Conclusively, a religion takes place, is formed, only when it is understood anew by the people who live in that cultural tradition through their languages. The ground Daesoon thought takes place, is formed, is in this way. Daesoon thought takes place in the core of traditional Korean culture, undergoes changes when it encounters the other stream of traditional Korean culture, and the vice versa. Because of this inevitable change, ironically enough, Daesoon thought can maintain its own identity as Daesoon thought, and Korean culture its own identity as Korean culture, avoiding falling into the tertiary which is neither Daesoon thought nor Korean culture. It is in this way that any religion can be in the faithfulness to its starting point to be enriched and transformed in its interaction with the other tradition. At here is the reason Daesoon thought has to have an openness to the changing world.

• Korean Journal of Culture and Social Issue
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• v.23 no.2
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• pp.159-181
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• 2017

The current study is the first attempt to review the [Korean Journal of Psychology: Culture and Social Issues] systematically. For the past 22 years from 1994 to 2015, 464 articles have been published in the Journal. We analyzed the 337 empirical research articles, with respect to their objectives, predictor and outcome variables, and their methodologies. Most of the studies dealt with variables at individual level; some dealt with variables of the community and socio-cutural environment level. Many of the studies included general population, not necessarily social minorities. The results were compared with the literature on the social issues that Koreans perceive as social issues. Also it is noteworthy that many studies failed to specify such demographic characteristics as age, gender, and locality of their participants in the articles. Based on the analysis results, we discussed the roles of psychology and of the Journal in the contemporary Korean context.

• Korean Journal of Culture and Social Issue
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• v.21 no.1
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• pp.1-20
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• 2015

Among the cultural groups that increase South Korea's diversity, there are adolescents returning to Korea after their stay abroad. From 15 in-depth interviews with those who stayed abroad for longer than 5 years, 11 codes were generated. The codes were divided into two categories: "assets" when the multicultural experience served as resources for the returnees adapting to Korean culture successfully and "disadvantages" when the multiple experience remained fragmented for the returnees experiencing difficulty in re-acculturation. The distinguishing factors between the success and difficulty in re-acculturation appeared to be the cultural identity as Korean and the "openness to experience." The interwoven nature of personal and social factors stood out, along with the role of cultural identity throughout the process. Also the "openness to experience" as a strategy of integrating the past experiences is discussed, as well as the implications of the findings and the suggestions for future studies in the contemporary multicultural South Korea as a host society.

• SUVANNABHUMI
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• v.6 no.1
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• pp.107-135
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• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.

• Journal of Wetlands Research
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• v.25 no.4
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• pp.315-325
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• 2023

This study analyzed the disturbance process of river wetlands based on modern and contemporary maps and aerial photographs, and analyzed land cover and NDVI changes in the hydro-ecological impact zone around the Wangjin District. A stable sandbar was formed near Wangjinnaru and was naturally connected to the agricultural land within inland, but after the sandbar and river wetland were destroyed due to heavy floods, embankment construction, land readjustment, and comprehensive river management, artificial replaced wetlands and ecological parks were created, and sandbars in the form of river island were restored again. The change in land cover in the hydro-ecological impact zone showed that rice paddies and fields in agricultural areas decreased from 36.3% in 2013 to 22.9% in 2022, with the largest change in area to 814,476m². It was confirmed that the land cover was undergoing vegetation over time. Since the vegetation condition is good, a healthy food chain is formed in the waterfront ecosystem, which can be expected to be biodiversity-positive. Summarizing seasonal changes in the vegetation index, the overall change in the vegetation index was the largest in spring (March), followed by summer (June), and the change in autumn (September) was the smallest except for water. By land use, the overall vegetation index (NDVI) increased, including 39.1% improvement in alternative wetlands, 38.2% improvement in load, 44.3% improvement in ecological parks, 35.6% improvement in agricultural areas, and -8.1% decrease in water.

• The Journal of Information Systems
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• v.32 no.4
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• pp.211-227
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• 2023

Purpose In the contemporary landscape, marked by the enduring impact of COVID-19 and the recent disruptions stemming from the conflict in Ukraine, the purpose of this study is to navigate the era characterized by pervasive risk and uncertainty. Specifically, the study aims to dissect the impact of the COVID-19 outbreak on digital transformation, exploring the factors influencing this process and considering the multifaceted dynamics at play. The focus extends to the post-COVID-19 landscape, scrutinizing the implications and meanings of digital transformation both before and after the pandemic. Additionally, the study delves into future digital trends, with particular attention to climate and environmental issues, emphasizing corporate responsibilities in averting crises similar to COVID-19. The overarching goal is to provide a holistic perspective, shedding light on both positive and negative facets of digital transformation, and advocating for regulatory enhancements and legal frameworks conducive to a balanced and resilient digital future. Design/methodology/approach This study employs a comprehensive approach to analyze the impact of the COVID-19 outbreak on digital transformation. It considers various facets, such as smart devices reshaping daily routines, transformative changes in corporate ecosystems, and the adaptation of government institutions to the digital era within the broader context of the Fourth Industrial Revolution. The analysis extends to the post-COVID-19 landscape, examining the implications and meanings of digital transformation. Future digital trends, especially those related to climate and environmental issues, are prognosticated. The methodology involves a proactive exploration of challenges associated with digital transformation, aiming to advocate for regulatory enhancements and legal frameworks that contribute to a balanced and resilient digital future. Findings The findings of this study reveal that the digital economy has gained momentum, accelerated by the proliferation of non-face-to-face industries in response to social distancing imperatives during the COVID-19 pandemic. Digital transformation, both preceding and succeeding the onset of the pandemic, has precipitated noteworthy shifts in various aspects of daily life. However, challenges persist, and the study highlights factors that either bolster or hinder the transformative process. In the post-COVID-19 era, corporate responsibilities in averting crises, particularly those resembling the pandemic, take center stage. The study emphasizes the need for a holistic perspective, acknowledging both positive and negative facets of digital transformation. Additionally, it calls for proactive measures, including regulatory enhancements and legal frameworks, to ensure a balanced and resilient digital future.