• Journal of the Korean Society of Costume
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• v.57 no.4 s.113
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• pp.110-125
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• 2007

The purpose of this study is to analyze efforts of the mesa trends on the modern fashion design. For the study documentary research and qualitative content analysis have been carried out. Articles in magazines, seminar reports, and news related to trends were collected and analyzed to develop mega trends nowadays. As results, $2002{\sim}2006$ mega trends were extracted to Co-divergence, Emotional tech, Bi-dentity, Private+One and $2002{\sim}2006$ design trends extracted to Camouflage, Transformation, Modular system, Blur, Ease. The influences of mega trends and design trends on the modern fashion design have been proved. Those were expressed as eclectic style, deconstructionist style, reductive style and functionalist style in fashion design. The present era could be defined as cultural pluralism blended with various cultures and styles. Fashion as the essential display of contemporary culture and society has been successfully confirmed in this study.

• Journal of Korean Society of Rural Planning
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• v.10 no.1 s.22
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• pp.1-7
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• 2004

There are recently many studies on evaluating the economic value of multi-functionality of rural areas. However, the regional difference of economic value leads a problem of different evaluation on its economic value for each region in its application to government policy. This problem causes an increase in cost because it creates restriction in policy decisions which put their importance on the time of their execution. This study investigates the propriety of value transfer using Meta Analysis after evaluating the social and cultural value of rural areas among their functions based on CVM model. It finds that the regional difference in the willingness to pay is 0.13% to 31.42%.

• Journal of the Korean Institute of Rural Architecture
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• v.15 no.3
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• pp.33-40
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• 2013

The rural traditional houses in Taebaek mountainous regions play important roles in figuring out values and social aspects of past time including housing life. But due to the introduction of convenient facilities in the current housing life style after industrialized society, many transformations have been taken place even to exist rural traditional folk houses such as installation of new equipment and furniture, the arrangement and function change of rooms, expansion of residential area and etc. So this study aims to secure basic data to prepare installation standard of the convenient facilities as examining convenience facility installation status of the cultural asset designated as rural traditional house, and to identify the meaning and usage of major room of rural traditional houses in order to prepare the proper balances between its original form preservation and residents' convenience living.

• Cross-Cultural Studies
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• v.20
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• pp.183-201
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• 2010

Based on case studies from Japan and South Korea, this review paper explores the hidden costs of English language learning (ELL). In a context where English has become a commodity and ELL a form of consumption, we focus on the personal and social costs of (a) studying abroad as a much-touted path to "native-like" proficiency and (b) sexualization of language teaching materials in order to reach new niche markets. The hidden costs of ELL are embedded in language ideologies which set English up as a magical means of self-transformation and, at the same time, an unattainable goal for most Japanese and Koreans. We end with the call to expose debilitating language ideologies in order to shed light on the hidden costs of ELL.

• International Journal of Contents
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• v.14 no.4
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• pp.86-91
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• 2018

Text has evolved along with the history of art as a means of communicating human intentions and emotions. In addition, text visualization artworks have been combined with the social form and contents of new media to produce social messages and related meanings. Recently, in text visualization artworks combined with digital media, communication forms with viewers are changing instantly and interactively, and viewers are actively participating in creating artworks by direct engagement. Interactive text visualization with additional viewer's interaction, generates external dynamics from text shapes and internal dynamics from embedded meanings of text. The purpose of this study is to propose a visual dynamics model to express the dynamics of text and to implement a text visualization system based on the model. It uses the deconstruction of the imaged text to create an interactive text visualization system that reacts to the gestures of the viewer in real time. Visual Transformation synchronized with the intentions of the viewer prevent the text from remaining in the interpretation of language symbols and extend the various meanings of the text. The visualized text in various forms shows visual dynamics that interpret the meaning according to the cultural background of the viewer.

• Proceedings of the Korea Information Processing Society Conference
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• 2023.11a
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• pp.678-680
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• 2023

본 연구는 2022년 유네스코 인류무형유산 대표목록에 등재된 탈춤 동작을 디지털화하여 후속 세대에게 정보를 제공하는 것을 목적으로 한다. 데이터 수집은 국가무형문화제로 지정된 탈춤 단체 13개, 시도무형문화재 단체 5개에 소속된 무형문화재, 전승자 39명이 관성식 모션 캡처 장비를 착용하고, 8대의 카메라를 이용하여 수집하였다. 데이터 가공은 바운딩박스를 수행하였고, 탈춤동작 추정은 YOLO v8을 사용하였고 탈춤 동작 분류는 YOLO v8에 CNN모델을 결합하여 130개의 탈춤을 분류하였다. 연구결과, mAP-50은 0.953, mAP50-95는 0.596, Accuracy 70%를 달성하였다. 향후 학습용 데이터셋 구축량이 늘어나고, 데이터 품질이 개선된다면 탈춤 분류 성능은 더욱 개선될 것이라 기대한다.

• International journal of advanced smart convergence
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• v.13 no.2
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• pp.172-186
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• 2024

With the globalization of the film industry, ethnic minority films have been developed and studied by many scholars for their special ethnic representation. The film "Tharlo" directed by Pema Tseden carefully explores the identity anxiety of a Tibetan shepherd. Through the connection and separation between the protagonist and traditional culture, it shows a complexity of modern ethnic identity for minority people. This study explores what kind of cinematic techniques and symbolic elements the director uses to shape ordinary characters, build a narrative space, and show ethnic representation. This paper puts forward a theoretical framework combining cinematic quantitative methods with qualitative narrative and semiotic analysis, aiming to deepen our understanding of cinematic techniques and ethnic representation, and provides a new perspective and profound insights for discussing the complexity faced by ethnic minorities in contemporary films. This study finds that Tseden's "Tharlo" successfully portrays the complex transformation of Tibetan cultural identity in the context of globalization and modernization through cinematic techniques such as fixed camera positions, long take and black-and-white cinematography, combined with the use of symbolic elements like mirrors, lambs and identity cards.

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.185-210
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• 2016

This thesis explores how JobGeuk ShimChungWangWhoJeon and the Devoted daughter ShimChungJeon scenario have transformed ShimChungJeon, a notable work of Pansori literature, dramatically for modern times. By analyzing the adapter's consciousness and changing direction in these two works, it was found that ShimChungJeon was tailored to audiences in the 1900s. JobGeuk and the scenario are attempts to transform ShimChungJeon to meet cultural needs in the 21st century and to make the works appealing to the public. The aspects of the transformation of JobGeuk ShimChungWangWhoJeon are 1) reinforcement of logical causality, 2) weakening the humor and simultaneously emphasizing the work's surreal nature, and 3) dramatic expression by song. The aspects of the change in direction of the Devoted daughter ShimChungJeon scenario are 1)the insertion of a new narrative, 2)trying to evoke both humor and tragic sadness, 3)seeking newness with the reassignment of time and events. JobGeuk ShimChungWangWhoJeon is the first example of the transformation of ShimChungJeon's dramatic style and Devoted daughter ShimChungJeon is the first transformation of its scenario. These two works show how ShimChungJeon can be adapted to modern times and new cultures, and how ShimChungJeon can be made relevant and be enjoyed by the public regardless of the era.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.183-214
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• 2016

The purpose of this study is to promote the understanding of the objective of Daesoon Thought through 'examining the Objectives of Daesoonjinrihoe.' The objective of Daesoon thought was set when Kang Jeungsan Sangje descended to human world, upon the plea of divine sages, buddhas, and bodhisattvas, and determined to save the world and relieve people far and wide. For building an Earthly Paradise with Daesoon thought, Sangje carried out the great work of Reordering of the Universe for nine years and passed into heaven. Cho Jeongsan Doju, who received the heavenly religious orthodox through divine revelation from Sangje, served the late will of Sangje and established Main Tenets, Creeds, and objective of Daesoon thought. The objective set by Doju was continued to Park Wudang Dojeon and formed the Objectives of Daesoonjinrihoe. The Objectives of Daesoonjinrihoe consist of three sets of objectives in sequential order, which are related in organic, mutual beneficient, and integrative with one another. The Objectives starts from individual cultivation and expand into worldly reformation: 1)one's Spiritual transformation through Guarding against self-deception 2)Renewal of human beings through Realizing Earthly Immortality 3)Opening of new world through Building of Earthly Paradise. Also, in these Objectives of Daesoonjinrihoe, Three Realms of Heaven, Earth, and Humanity keep close relations to enter into new world. These Objectives are based on the 'thought of mutual beneficence' and are realized with Daesoon thought, which is the Dao of 'Crowned King' that goes beyond the previous thoughts of Confucianism, Buddhism and Taoism. Objectives of Daesoonjinrihoe have following details in each objective as following; (1) 'Guarding against self-deception-Spiritual Transformation' is for human nature. In Daesoon thought, human has the potential to restore conscience, which is true nature, and return to undefiled essence by 'guarding against self-deception'. In other words, it views that one can reach into the stage of spiritual alignment with the Dao once he recovers conscience through cultivation of Daesoonjinrihoe based on the idea of 'Guarding against self-deception'. (2) 'Realizing Earthly Immortality-Renewal of human beings' is for ideal human character. 'Realizing Earthly Immortality' in Daesoon Thought indicates the advent of ideal human beings called 'Dotong gunja'(virtuous beings who are aligned with the Dao). They are leaders who integrate politics and religion in helping people to renew themselves and make the world into Earthly Paradise. (3) 'Building an Earthly Paradise-Opening of new world' is for ideal society. Daesoon thought aims to making a peaceful world by creating an ideal society of heaven on this earth. Park Wudang Dojeon, who led Daesoonjinrihoe, emphasized the importance of Three Basic Activities: Spreading of Sangje's virtue, Edification, and Cultivation: and Three Major Activities: Aid and charity, Social welfare, and Education. Dojeon said "One should make effort to reach the utmost goodness through enlightening their bright virtue and cultivating their talent virtue." In this words, he made clear that the Objectives of Daesoonjinrihoe can be realized when people enlighten their bright virtue and cultivate themselves with their talent virtue. In conclusion, the Objectives of Daesoon thought were clarified of their meanings by Sangje, established into laws by Doju, and actualized by Dojoen in various activities of Daesoonjinrihoe.

• The Journal of Art Theory & Practice
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• no.1
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• pp.109-144
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• 2003

Orientalness is a concept that expresses the collective identity of the Orient in relation to the West. The concept itself is mutable and defined by the relationship between the two regions at different points in time. Changes in the concept depend on a number of factors, such as cultural influence, the political balance of power between the two regions, and on the interpretative scheme that defines the relationship. In addition, the geographical notion of the concept evolves culturally, socially and politically. During this process, Oriental-ness becomes Oriental-ism at times. I will attempt to survey and measure the progression of Orientalness from its emergence in early 17th century to its subsequent transformation in modern Korea as reflected in art theory and art works. The recognition of the comparative characteristics of Oriental art began when the Orient was exposed to the art of the West in the late Ming dynasty during the early 17th century. The changes in the artistic climate in China affected the late Chosun. I will start with a brief introduction of this time and the birth of Orientalness. The concept gradually changed during the period of Enlightenment(開化期) towards the end of the 19th century, and during the colonial period( 1910-1945) it took on a new form. Establishment of the concept of "Orient"as a single, unifying concept spanning across cultures and national boundaries has been attributed to late Meiji period Japan, whose intention at that time is believed to have been to build a pan-Asia(亞細亞) empire with Japan at its commanding center. It has been stressed that the real motive behind the formation of one single cultural unit, where the shared common written language was Chinese and Confucianism and Taoism were the common metaphysical traditions, was to build one political unit. When the notion of a geographical unit of Asia was replaced by the concept of Asia as a cultural and political unit, a massive growth of interest and discourse were provoked around the concept of Orientalism. When Orientalism was being formulated, Korea automatically became member of "one Asia" when the country became colonized. For Koreans, the identity of the Orient had to be defined in cultural terms, as the political notion of a nation was non-existent at that time. The definition of identity was pursued at two levels, pan-Asian and local. If Orientalism was an elite discourse centered in pan-Asian philosophical and religious tradition, localized Orientalism was a popular discourse emphasizing locality as the byproduct of natural geographic condition. After the liberation in 1945 from colonial rule, a thrust of movement arose towards political nationalism. Two types of discourses on Orientalism, elite and popular, continued as central themes in art. Despite the effort to redefine the national identity by eradicating the cultural language of the colonial past, the past was enduring well into the present time. As discussed above, even when the painting themes were selected from Korean history, the tradition of using history painting as a manifestation of political policy to glorify the local identity had its founding during the Meiji period. The elevation of folk art to the level of high art also goes back to the colonial promotion of local color and local sentiment. Again, the succession of the past (colonial) ideal was defended as the tradition assumed a distinct modern shape that was abstract in style. The concept of the "Orient" is of relative and changing nature. It was formulated in relation to Western culture or civilization. Whatever the real motive of the adoption of them had been, the superiority of the Orient was emphasized at all times. The essence of the Orient was always perceived as the metaphysical tradition as a way to downgrade Western culture as materialistic. This view still prevails and the principle of Orient was always sought in Confucianism, Taoism, and Buddhism. Even when Orientalism was employed by imperialist Japan in an effort to establish her position as the center of the Orient, the spiritual source was still in Chinese philosophy and religion. In art also, the Chinese literati tradition became the major platform for elite discourse. Orientalism was also defined locally, and the so-called local color was pursued in terms of theme and style. Thus trend continued despite the effort to eradicate the remnants of colonial culture long after liberation. These efforts are now being supported politically and also institutionalized to become the aesthetic ideal of the modern Korean art.