• Journal of Digital Convergence
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• v.19 no.3
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• pp.279-285
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• 2021

This paper criticized that online classes during the Covid-19 period were centered on knowledge and information education, and sought ways to improve empathy as a way to improve students' sociality. The teaching-learning process was designed around the movie <(500) Days of Summer> which has the theme and story of parting and growth. On this paper the stage of empathy was divided into three stages, recognize-into, feeling-into, emotional-transaction stage. In particular, considering the process of transitioning from emotional empathy to behavioral empathy as the key to communication education, the class was designed in five stages, with an expression stage between the feeling-into stage and the emotional-transaction stage. This course is possible when learners sympathize with the work itself and reflect on their own narrative, so literary therapeutic was used, and students's response statements were collected to prove that this process is meaningful for improving empathy. In this article, the class was designed for the movie <(500) Days of Summer>, but this teaching-learning model can be applied to other contemporary film texts.

• Journal of the Korea Fashion and Costume Design Association
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• v.24 no.1
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• pp.59-69
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• 2022

Vyshyvanka, the embroidered folk costume shirt of Ukraine, originated during the early reign of the Slavs, and currently, it is also called Ukrainian embroidery. In cases of Vyshyvanka embroidery expressed in apparel elements, it is necessary to research formative characteristics for expanding the visual aspect through the diversification of techniques, but also the aspect of the psychological meaning to Ukrainians. This study aims to consider Vyshyvanka as a unique embroidery technique, and also analyze the formative characteristics expressed in apparel elements. The study of Vyshyvanka embroidery expressed in apparel elements can present meaning to understanding the Ukrainian fashion. The image materials for the analysis of Vyshyvanka design, included work photos contained in literary materials and foreign online visual materials. The results of formatively analyzing the Vyshyvanka embroidery expressed in apparel are as follows. First, the Vyshyvanka embroidery expressed in apparel elements held an incantatory meaning, protecting wearers from getting easily invaded by evil spirits. Second, the Vyshyvanka patterns utilized symbolism that implied the incantatory meaning. Third, a single color was used for the embroidery. Lastly, materials like cotton, that are easy to embroider, were mostly used. The formative characteristics of Vyshyvanka embroidery expressed in apparel elements implied the community spirit, nature worship, and folk beliefs. As an attempt to understand the Ukrainian fashion, this study is significant in the aspect of expanding, widely utilizing, and expanding the range of understanding of Ukrainian fashion. Therefore, there should be more active researches on Ukrainian fashion, so Vyshyvanka can be more widely used as a design element.

• Journal of the Korean Institute of Rural Architecture
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• v.24 no.4
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• pp.117-124
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• 2022

Recognizing the problem that the definition of the term pan-ock does not appear precisely in the dictionary, the definition of pan-ock was established through analysis by analyzing 183 cases of pan-ock searched in the Korean Classics DB and classifying them into buildings and ships. First of all, the 65 pan-ocks classified as architecture were used in various ways, such as residences, religious facilities, jang-pan-ocks, and prisons, depending on their use. Second, the 90 cases of pan-ock related to ships were the concept of houses that combine work and accommodation on ships. Finally, through military installations, literary expressions, and bureaucrats who have seen trains and wagons, Pan-ock uses boards. It can be used for walls or roofs only, or for both walls and roofs. Therefore, it is necessary to consider the case of the Joseon Dynasty with the definition of Pan-ock in the existing dictionary. In other words, Pan-ock refers to "houses, religious facilities, royal tombs, and prisons, with various uses and forms. In addition, it refers to the joining of only the wall or the roof with planks, or the joining of both the wall and the roof," suggesting a broader interpretation of the category.

• The Journal of the Convergence on Culture Technology
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• v.8 no.3
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• pp.51-60
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• 2022

This study is to explore the existence reflection and transcendence to overcome depression in terms of the perspective and the hick of the treatment.,The suicide rate in Korea is the number one OECD country (2006-2019), and depression is spreading more recently.,Depression is a civilized disease connected to the abolition of materialism in the competition of a rapid industrial society, and there is a limit to overcoming depression by medication alone.,The purpose of this study is to define depression as a personal history and to recognize depression as a part of literature therapy and to explore ways to overcome it.,This study is an attempt to use the 'self-narrative' of Korean literature therapy and to reexamine the arguments from the perspective of the poetic therapy, which is to draw the suppressed feelings into the human being through the medium of the poetic work.,This is meaningful in integrating the divided self and freeing from the suppressed emotions to live a free life.

• Journal of English Language & Literature
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• v.57 no.6
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• pp.1111-1130
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• 2011

Reading postmodern texts certainly situates readers in roles different from the ones we have been used to. Recently, postmodern metafiction forms a significant body of children's literature that is intended to challenge and transform the conventions of books in the digital age. While many studies have been done as to how child readers have capabilities to appreciate and interpret postmodern metafiction picture books, few studies on teachers and preservice teachers' reactions are not readily available. The role of teachers and preservice teachers are crucial for child readers to have access to affluent reading resources. This study discusses how preservice teachers read and respond to postmodern metafiction picture books using a deconstructive approach by means of binary opposites. Data was collected with 14 preservice teachers as to their likes/dislikes, reading levels, and reading paths about postmodern metafiction picture books. Expected pedagogical implications for literacy and language education were requested to address in their reading diaries and response papers. With their likes/ dislikes, since binary opposites always imply the hierarchy of power and value, the likes is apparently more valued and appreciated over their dislikes. This differentiated values are discussed in more detail with three recurring themes-Education, Morals and Behavior, and Tradition. With reading levels, there seems to be a gap existing between the authors' implied reader and literary critics' and the preservice teachers' ideal readers for the postmodern metafiction picture books. Although many studies have already revealed young readers' capability of appreciating postmodern metafiction, it depends a lot more on the teachers and preservice teachers whether children's right to have access to affluent literacy resources is respected or not. Preservice teachers' awareness of the potential of postmodern metafiction will work as an initial step to bring and realize the new reading path and new literacies in classrooms. By challenging metanarratives of children's literature, preservice teachers' readings of postmodern picture books reveals potentials to raise different reading paths and develop new literacies and other educational implications.

• Journal of Intelligence and Information Systems
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• v.17 no.2
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• pp.39-60
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• 2011

Since the introduction of web 2.0 technology, social network service has been recognized as the foundation of an important future information technology. The advent of web 2.0 has led to the change of content creators. In the existing web, content creators are service providers, whereas they have changed into service users in the recent web. Users share experiences with other users improving contents quality, thereby it has increased the importance of social network. As a result, diverse forms of social network service have been emerged from relations and experiences of users. Social network is a network to construct and express social relations among people who share interests and activities. Today's social network service has not merely confined itself to showing user interactions, but it has also developed into a level in which content generation and evaluation are interacting with each other. As the volume of contents generated from social network service and the number of connections between users have drastically increased, the social network extraction method becomes more complicated. Consequently the following problems for the social network extraction arise. First problem lies in insufficiency of representational power of object in the social network. Second problem is incapability of expressional power in the diverse connections among users. Third problem is the difficulty of creating dynamic change in the social network due to change in user interests. And lastly, lack of method capable of integrating and processing data efficiently in the heterogeneous distributed computing environment. The first and last problems can be solved by using FOAF, a tool for describing ontology-based user profiles for construction of social network. However, solving second and third problems require a novel technology to reflect dynamic change of user interests and relations. In this paper, we propose a novel method to overcome the above problems of existing social network extraction method by applying FOAF (a tool for describing user profiles) and RSS (a literary web work publishing mechanism) to OLAP system in order to dynamically innovate and manage FOAF. We employed data interoperability which is an important characteristic of FOAF in this paper. Next we used RSS to reflect such changes as time flow and user interests. RSS, a tool for literary web work, provides standard vocabulary for distribution at web sites and contents in the form of RDF/XML. In this paper, we collect personal information and relations of users by utilizing FOAF. We also collect user contents by utilizing RSS. Finally, collected data is inserted into the database by star schema. The system we proposed in this paper generates OLAP cube using data in the database. 'Dynamic FOAF Management Algorithm' processes generated OLAP cube. Dynamic FOAF Management Algorithm consists of two functions: one is find_id_interest() and the other is find_relation (). Find_id_interest() is used to extract user interests during the input period, and find-relation() extracts users matching user interests. Finally, the proposed system reconstructs FOAF by reflecting extracted relationships and interests of users. For the justification of the suggested idea, we showed the implemented result together with its analysis. We used C# language and MS-SQL database, and input FOAF and RSS as data collected from livejournal.com. The implemented result shows that foaf : interest of users has reached an average of 19 percent increase for four weeks. In proportion to the increased foaf : interest change, the number of foaf : knows of users has grown an average of 9 percent for four weeks. As we use FOAF and RSS as basic data which have a wide support in web 2.0 and social network service, we have a definite advantage in utilizing user data distributed in the diverse web sites and services regardless of language and types of computer. By using suggested method in this paper, we can provide better services coping with the rapid change of user interests with the automatic application of FOAF.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.243-272
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• 2022

Jeongeup, Jeollabuk-do, is an area that requires attention from those who study the history of Korean thought. In addition, Jeongeup is an area wherein many works were recorded for the first time in literary history. This is the case with Jeongeupsa as a style of Baekje songs and the lyrics of the noble families of the Joseon Dynasty, Sangchungok. Jeongeup is likewise the location where Choi Chi-won (857~?) was selected to serve as a local taesu (viceroy) and where a unique tradition of music and style were passed down. In this paper, the relationship between Choi Chi-won's role in the process of establishing a silent Confucian academy in Jeongeup and the emergence of scholar culture was examined. When Choi Chi-won left after his term in office, a birth shrine called Taesansa Temple was built to repay the selection of the villagers, and it became the source that led to the opening of the Confucian academy Museongseowon in the future. Jeongeup will be shown to be the location where Choi Chi-won realized his aspirations and honed his capabilities. In particular, Choi Chi-won's played a crucial role in the mid-Joseon Dynasty by supporting the construction and securing the name of Museongseowon. That is why Choi Chi-won was able to be revived as a symbolic figure in the region. In addition, it can be seen that the shape of Choi Chi-won was more sedentary- in the form of a Confucian scholar- and Confucian scholars emphasized the transfer of portraits at Museongseowon. Through the poetry written by Choi Chi-won, readers can learn about the worries and perceptions of scholars during those times. Although his value in the field of poetry is diverse, he can especially be recognized as a Confucian intellectual. In a large number of his works, he expresses his anxiety, agony, and critical inner consciousness all of which came from his encounter with the realities of his time. In fact, Choi Chi-won showed his qualities as a prominent literary figure of his time who had extraordinary aspirations and an admirable work ethic. However, he failed to overcome his regional and mental alienation as a poet in neighboring countries. Therefore, he internalized a sort of fierceness in terms of his perception of the world. However, it seems that it was rather a factor that made his work exhibit a strong lyrical style. In addition, Choi Chi-won's collection of writings includes a number of works that strongly criticized various forms of pathological phenomena caused by terminal phenomena of the time. He also highlighted the wrong in society by realistically depicting the lives poor and needy people and their eventual sacrifice via distorted relationships. This can be read encapsulating the agony of intellectuals of that time. The dictionary definition of a 'Confucian scholar' is "a Confucian term referring to a person or class that embodies Confucian ideology," and in its contemporary meaning it suggests " ⋯ an example of a personality, but not an identity, and the conscience of one's time period as a source of human morality inwardly and social order outwardly." In this respect, it could even be said that Choi Chi-won could be considered the originator of scholar culture.

• (The) Research of the performance art and culture
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• no.42
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• pp.257-290
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• 2021

The Wonju Nongyo (agricultural work song) is geographically classified as eastern minyo (folk song) which has many distinctive, regional features such as tunes, forms and the use of a melodic line. There has been growing attention to the transmission value of the nongyo including the Wonju Eorirang of the Wonju Origol Nongyo and its region of origin. The Wonju Nongyo is of great value and worthy of preservation in the western part of Gangwon Province. For this reason, it seems fairer to say that a focus should be directed towards establishing the identity of the song and increasing the contextualisation of transmission. At the same time, the preservation association's efforts in passing the traditional song down and education activities fairly deserve equal attention. In addition to the way the folk songs are handed down, a discussion on the facilitation of their use will be required. An in-depth discussion about the restoration and use of the song will be encouraged in a multifaceted manner. Unfortunately, few of the previous literatures on nongyo has gone so far as to investigate Arirang as a separate research topic. In fact, the Wonju Origol Nongyo should be viewed as an intangible cultural asset that paved the way for performance artistry of the Korean agricultural work songs to be seen at a national folk art festival. From the perspective of regional characteristics (traditionally termed "tori"), the Wonju Eorirang represents the cultural value of the manners and customs of our locals which constitute unwritten and neglected literary property and musicality of the song. Particularly, a more attention should be paid to making a record of woodcutters and diversity of farmers' small cooperative groups. The existence of the Wonju Eorirang indicates that the melodies to which the song are sung in Nongyo are of infinite variety. A minyo-singer unfolds various journeys of life through various modes and structure of epic chants, ranging from first encounter, love to marriage, realistic problems to relationship with husband's family and death. The epic chant of the Wonju Origol Nongyo contains a rich variety of regional sentiments about life. In particular, the epic chants of the Galtteukgisor and Ssoeltteukgisori are a genius example of sexual satire and a sense of humor. In the past, the agricultural work songs were rhythmic songs served to synchronize physical movements in groups, coordinating tasks in upland farming and rice paddy with the usage of catchy, repetitive verses easy to pass down. The Wonju Origol Nongyo is a precursor of the work songs which took the farming activities a notch higher to be part of the excitement and festivals. In the context of transmission, a festival serves to demonstrate the value of history and life. The value of the Wonju Eorirang should be appreciated and a concerted effort should be made to find a way to facilitate the transmission of the folk song. A folk-singer is a traditional oral poet and a storyteller of minyo and the forms and species of melody solely depend on the signer. The combination of performance and witticism is shown by the singer freely expressing himself. The Origol Nongyo symbolizes ethnic arts cleverly combining playful effects such as tune, rhythm and old agricultural work of the region. It is to be hoped that much of the efforts is directed to designating such folk songs as the archetype of a cultural heritage. In terms of the foundation on which the folk songs are transmitted, the usage(Performance Content) of a community would be an alternative.

• Lingua Humanitatis
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• v.2 no.2
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• pp.223-265
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• 2002

In United States black mothers have consistently been treated as national outsiders, as women whose children, although ostensibly entitled to full citizenship, are in practice rarely provided with equal protection within the nation′s borders or under its laws. From the time he began writing in the aftermath of the failures of national Reconstruction, the African American public intellectual and political activist W. E. B. Du Bois realized that a truly effective anti-racist politics would also have to contend with the particular ways in which U.S. racism targeted black mothers. In short, he understood that an effective anti-racism would necessarily have to be a form of anti-sexism. This article examines the myriad ways in which Du Bois attempted to reconstruct the relationship between race and reproduction in the interest of producing anti-racist, anti-nationalist, as well as internationalist thinking. In so doing it treats the various representations of black maternity and child birth that Du Bois created, and elaborates on the rhetorical and political function of these representations in combating the racialization of national belonging on the one hand, and in articulating universal black citizenship, or what this article theorizes as racial globality on the other. The article begins by considering Du Bois′s attempts to transcend ideas about the racialized reproductive body as a source of national belonging within the United States, particularly his efforts to contest the idea of the reconstructing nation as a white nation reproduced exclusively by white women. Through analysis of Du Bois′s depiction of the birth and death of his son in his monumental work The Souls of Black Folk (1903) it demonstrates his reluctance to build an anti-racist politics founded on the idea that belonging within the nation is something that can be bestowed by one′s mother. The article proceeds by turning to Du Bois less well-known romantic novel, Dark Princess (1928) in which, by contrast, he depicts the birth of a "golden chi1d" who belongs not only within the United States, but within the world. This child, the son of an African American man and an Indian Princess, is cast as a messenger and messiah of a utopian alliance between pan-Asia and pan-Africa. In exploring the relationship between these two reproductive portraits, the article moves from a discussion of Du Bois′s critique of the ideological construction of the U.S. as a white nation reproduced by white progenitors, to an examination the literary figuration of a b1aek mother out of whose womb a black diasporic anti-imperialist alliance springs. In contrast to previous scholarship, which has tended to focus on the critique of U.S. racial nationalism that Du Bois expressed in his early work, or on the internationalism that he later embraced, this article pays close attention to how Du Bois′s anti-nationalist and internationalist politics together subtended by subtle, but constitutive, sexual politics.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.12
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• pp.205-217
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• 2016

The objective of this study was to understand the fundamental aspects of the laughter therapy using the Van Manen's hermeneutic phenomenological method. Participants of this study included twelve elderly people-four men and eight women-who agreed to participate in this study underwent laughter therapy at a senior citizen's center. Data were collected through focus interviews, a literary work, and a work of art. The essential themes of this study are a healthy life (restoration of health, refreshed feeling), a happy life (stress relief, put idle thoughts out of one's mind, vitality in daily routine, double pleasure through laughter, re-juvenescence with reminiscence), and a wishful life (became optimistic while leaving behind suffering, look forward to things). Healthy life was defined as experiencing the basic motive power of life, happy life was defined as experiencing delightfulness through relationships with others and empathy, and wishful life was defined as experiencing an affirmative life integration through overcoming suffering from losses. In conclusion, laughter therapy showed to improve health, personal relations and life integration for elderly people. Therefore, utilization of laughter therapy will help to improve independence and self-esteem in elderly people.