• Korean journal of communication and information
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• v.16
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• pp.36-70
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• 2001

The purpose of this study is to investigate women's radio talk program and evaluate its possibilities and limitation from the point of feminist perspective. The theoretical framework is based on feminist studies and text analysis of talk show. Existing studies regarding talk show are mainly focused on television. But radio talk show is one of general entertainment and it's influences on minorities are still significant. is the most representative women's radio talk program in Korea. It has been broadcasted over 10 years and very popular among Korean housewives. The audience of this program call themselves schoolfellow, and call the program 'school of women'. The media text of is mainly consisted of letters from women audiences, and they are selected by producers. So the text is made by both audiences and producers. The unique combination of this process produces complicated discourses which contain women's experiences in letters and station's considerations through safekeeping. The problems investigated in this study are as follows: First, What discourses are produced in this program? Second, Alternative possibilities can be seen in this program in feminist perspectives? Text analysis of 1week(2000.9.18-9.24) and interview with producers are accomplished to this purposes. In the text analysis, subject matters, inscribed women's position, values of the letters are revealed. Most of the subject matters are family affairs. Some are socially oriented but family and home are the predominant category of women's letters. And the position of women subject is defined in the domestic network. They are nameless but the mother, wife, daughter, daughter-in-law of other people. In value, family-oriented value and small happiness in everyday life are generally appeared. But these values are essentially coincide with the values of status quo. The answers of the conflict are not public but individualized. And acception the status quo is presented as the wisest decision, But ` has many implications in relation to women's sharing of their experience, and construction of imagined community in media. Women continuously interact each other revealing and discussing their experiences and sometimes their social practices are stirred through this media sphere. So we see the 'emotional union' among women are formed through radio. The limitation of this program is very apparent: it's patriarchic values, acception of status quo, and individualization of the women's problems. But in the same time we can read coexisting it's latent possibilities: the possibilities of women's public sphere. But it is completely alternative women's sphere in feminist perspectives. It renders women opportunities to participate public media and share with other women, and collaborate with their problem.

• Journal of the Institute of Electronics Engineers of Korea CI
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• v.48 no.5
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• pp.49-54
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• 2011

Case-based reasoning is an efficient method to find solutions for new problems by using past cases after appropriate changes. It is widely used in everyday life because it resembles the way human acts. In this paper, we propose a military system that generates the most appropriate tactics for CGF (Computer Generated Forces) by utilizing past practices. It indeed applies case-based reasoning at the process of armed conflict. When the CGF squad on a mission, they will be given an action plan to reach the final goal. In the process of executing, tactics for specific action should be organized such as attacks, ambushes, and tactical moves. By using the proposed method, tactics were generated by case-based reasoning. The proposed system successfully receives input through each command and control agent, measures the degree of similarity with the case in case DB, selects the most similar case, modifies, uses, and then stores it for next time.

• Journal of Science and Technology Studies
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• v.19 no.3
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• pp.201-246
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• 2019

Information technology is sometimes considered as a cause that puts education in a big crisis, or it can be seen as a savior. In 2011, the Korean government announced that it would innovate education and build a talented nation by bringing IT into schools of public education system through the SMART education policy. The policy initiative aimed to establish a standard classroom models that can be diffused all over the country's schools so that teachers and students may become familiar of using devices such as tablet PCs and laptops. This paper analyzes how the smart classrooms caused friction in the actual education practices. To this end, I analyzed the direction and ideals of the SMART education policy by reading government policy document and design guidelines officially published, and visited three elementary schools that are actually building and operating a smart classroom environment to visit the facilities and have in-depth interviews with teachers and technicians. The ideal type of classroom proposed by the smart education policy was a package equipped with various functions at once in a neatly designed space like a "model house", but it was difficult to be used as a normal classroom in everyday life of school. Instead of copying and installing the model, each school decided to get "smart" in its own way, depending on how factors such as size, local characteristics, socioeconomic conditions of students and teachers, teacher experiences, and the level of existing infrastructure were combined. In Elementary School A, the machines tamed specific space of the school to create their own space, while following the rules of the school for being mobile. Although Elementary School B could not construct fully supported environment that encompassed the entire school, the system was organized with the help of well trained teacher's experiences in other schools. In Elementary School C, the machines are concentrated on specific classrooms and they promote teacher's professionalism. The components of the smart classroom were disassembled and recombined in context to make each school's classroom "smart".

• 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.

• The Journal of Korean Philosophical History
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• no.29
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• pp.281-309
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• 2010

The aim of this paper is to investigate the origin of prajñāpāramitā thought in Platform-Sutra, because the practices such as No-thought(無念)·No-image(無相)·No-staying(無住), Samadhi for one act(一行三昧), Seating meditation(坐禪) and Non- distinction of calmness and wisdom(定慧一體) are consolidated into the practice of prajñāpāramitā. The practice of No-thought, No-image and No-staying means an absolute stage which cannot be described in words. It is another expression of prajñā-samadhi or practice of prajñā -pāramitā whose concepts originate from Diamond-Sūtra, Vimalakīrtinirdeśa-sūtra, Mahāparinibbāna-sūtra, and Mahāprajñā-pāramitā-Sūtra. Samadhi for one act is to have an insight into the original nature in everyday life, which is a new development of practicing prajñāpāramitā. Seating meditation is another form of expression of Sudden Enlightenment to see into one's original nature(頓悟見性) through practicing prajñāpāramitā. This can be said a new kind of mixture of Buddhadhātu thought and prajñāpāramitā thought. Therefore prajñāpāramitā thought in Platform Sutra comes from Buddhadhātu thought and prajñāpāramitā thought. Those two thoughts consolidated in Platform Sutra, made the starting point of Zen Buddhism. At the same time, they further continued to be systemized into the thought of Zen Buddhism and eventually into the conclusion of Zen sect of Chinese Buddhism.

• Journal of Christian Education in Korea
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• v.74
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• pp.159-188
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• 2023

This study examines the process of Chou Sun-Ae's spiritual formation in the light of Carl Jung's conception of individuation. Spirituality is defined in different ways by different scholars, but most consider self-transcendence as a necessary element. This self-transcendence can occur in the relationship with self, with others, and with the transcendent. In the relationship with the self, it appears as self-objectification; with others, it is as moving toward others; and in the relationship with the transcendent, it moves toward the transcendent. Spirituality is closely related to individual identity, in that it surrounds and integrates life. Spiritual formation is thus closely related to Jung's concept of individuation, as this involves the separation of persona and ego, and shadow recognition which are closely related to the level of self-objectification. In addition, the withdrawal of shadow projection that occurs in individuation is closely related to moving toward others, in that it recognizes the shadow instead of blaming others, allowing one to look at others without prejudice. The fact that Jesus Christ is the symbol of the Self, the driving force of the individuation process, tells us that spirituality leading to a relationship with the transcendent God and Jung's theory are closely related to each other. Thus, if we examine the process of spiritual formation through the Jung's individuation process, we can better understand the psychodynamic dimension of spirituality. This article investigates the process of Chou Sun-Ae's spiritual formation through Jung's individuation process. Throughout her 98 years, Chou Sun-Ae experienced national pain and hardships, as well as personal adversity and difficulties; but through all of these hardships, conflicts, and difficult moments, she accomplished individualization. Therefore, by examining the spiritual formation through individuation in Chou Sun-Ae, I consider the direction of Christian spiritual education. In this study, three main characteristics of Chou Sun-Ae's spiritual formation can be identified. First, through a life of repentance, the identification between persona and ego can be weakened. Second, the ego develops, and individualization is achieved, through a new calling. Third, in shadow integration, the spiritual development comes to recognize Jesus Christ on the cross and achieve the process of sanctification. Investigating the direction of Christian spiritual education through Chou Sun-Ae's spiritual formation indicates that Christian spiritual education should harmonize vertical and horizontal relations and should develop an experience of the transcendent God in everyday life. By this means, the believer can achieve Self-realization and be a true Christian who practices love for God and love for neighbors.

• Women's Studies Review
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• v.27 no.1
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• pp.73-109
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• 2010

The cultural pluralism on which more and more emphasis is put in the globalized cultural environment, takes local identity as a crucial index for the cultural exchange on the global level, but at the same time it results in transforming individual regions/places into a homogeneous space, as it forces the local identity itself to fit into the standardized global perspective. In this context I focus on two art projects that are related to 'Dongducheon', a town that houses the U. S. Second Infantry Division. These projects attract specific attention due to the fact that Dongducheon is a significant place with very 'thick' cultural identity: it reveals that modernization in Korea took place in intersection of nationalism, patriarchy and gender/sexuality postcolonial (military) culture. With these two Dongducheon related art projects (Donglyung Kim) and (Eunyoung Jeong) as excellent examples of site-specific art practice, this paper asks what it means to keep the historicity of disappearing local space/place in the global era. And how is it possible to 'represent' an extremely gendered/sexualized place like Dongducheon. This should be examined from a postcolonial feminist perspective. Since emancipation from Japanese occupation Dongducheon has been an island or an outside space in the nation-state Korea. This becomes more complicated, as now mostly women from the Philippines or former Soviet countries are working in the nightclubs in Doungducheon. and are feminist activist experiments to make the place with its residents to be seen and heard in proper a way of mourning, recognition and communication. shows the 'new' kijich'on women as those who are daring to be on an 'Odyssey' for a better life as they run everyday life in Dongducheon, working in clubs, doing laundry, bearing children, going to mass; tries to help them to be heard and felt, while it gathers sounds on the street or at mass and shows the doors or narrow alleys which lead to the their rooms. It aims to mourn the dead kijich'on women and to represent the precarious life of the present migrant kijich'on women, as it shows no faces.

• Journal of the East Asian Society of Dietary Life
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• v.17 no.5
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• pp.644-652
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• 2007

In this study, we examined family history of chronic diseases, food group intake and physical activity in $5^{th}\;and\; 6^{th}$ grade elementary school children. Food group intake was compared with the KDRI food guides for children. The measurements of daily physical activity, television viewing, computer use, and daily servings of five food groups, including grains, meats, dairy products, fruits, and vegetables, were based on child and parent self-reports. As indices of obesity, the obesity index(%) and BMI(Body Mass Index) were used. The results were as follows. In boys, 83.2% were normal weight with 7.4% slightly obese, 7.4% moderately obese, and 2.0 were highly obese while the percentages of normal and slightly obese in girls were 89.9% and 6.2% respectively (p<0.05). The boys had more hours of daily physical activity(p<0.05) and more hours of computer usage(Internet searching or games)(p<0.05) than the girls. Slightly over 50% of the subjects met the daily recommended servings of grains, dairy products, fruits, and vegetables according to the KDRI food guides. However, only 26% of boys and 27% of girls met the recommended daily servings of protein foods such as meats, beans, and eggs. Thirty two percent(32%) of girls consumed high fat snacks everyday while 32% consumed high sugar snacks every day. The girls consumed more vegetables(p<0.05) and more high sugar snacks(p<0.05) than the boys. The children with family histories of obesity showed greater obesity rates(p<0.05) and sedentary lifestyles(p< 0.05) than those children without a family history of obesity. Children with family histories of high blood pressure consumed more sewings of vegetables and high fat snacks than the controls(p<0.05). The children with family histories of obesity consumed more high sugar or high fat snacks than the controls(p<0.05).

• Journal of KIISE:Computing Practices and Letters
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• v.15 no.9
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• pp.637-648
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• 2009

As the cost of disks decreases, PCs are soon expected to be equipped with a disk of 1TB or more. Assuming that a single person generates 1GB of data per month, 1TB is enough to store data for the entire lifetime of a person. This has lead to the growth of researches on lifelog management, which manages what people see and listen to in everyday life. Although many different lifelog management systems have been proposed, including those based on the relational data model, based on ontology, and based on file systems, they have all advantages and disadvantages: Those based on the relational data model provide good query processing performance but they do not support complex queries properly; Those based on ontology handle more complex queries but their performances are not satisfactory: Those based on file systems support only keyword queries. Moreover, these systems are lack of support for lifelog group management and do not provide a convenient user interface for modifying and adding tags (metadata) to lifelogs for effective lifelog search. To address these problems, we propose a lifelog management system based on the relational data model. The proposed system models lifelogs by using the relational data model and transforms queries on lifelogs into SQL statements, which results in good query processing performance. It also supports a simplified relationship query that finds a lifelog based on other lifelogs directly related to it, to overcome the disadvantage of not supporting complex queries properly. In addition, the proposed system supports for the management of lifelog groups by providing ways to create, edit, search, play, and share them. Finally, it is equipped with a tagging tool that helps the user to modify and add tags conveniently through the ion of various tags. This paper describes the design and implementation of the proposed system and its various applications.