• Journal of the Korean Society of Laryngology, Phoniatrics and Logopedics
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• v.23 no.1
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• pp.13-17
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• 2012

An understanding of the history of laryngology is both interesting and useful for those in the field so this study attempts to uncover some of the interesting aspects of its history. The oldest reference of laryngology in the Orient is in the medical documents called the "Whangjainaekyung",(황제내경) which was written over a time period between 3000-4000 B.C., and described the laryngeal function of respiration, protection of the airway and phonation. In the West, a drawing that seems to portray a tracheostomy was found in medical tombs in the plains of Saqqara in Egypt. These drawings date from approximately 3600 B.C. A watershed in laryngology occurred when a spanish music professor named Manuel Garcia in first successfully used a mirror to inspect the larynx. Since that time, laryngology has developed relatively quickly and clinical laryngology made it possible by means of a number of favorable developments. Great advances in laryngological diagnosis and treatment has occurred since the 1970s thanks to improvements in technology leading to the introduction of an operating microscope, endoscopes and lasers. Despite our recent advances in laryngology, we still have not achieved uniformly favorable outcomes and there is much that we do not know. Our future promises continued advances in the field of laryngology such as gene therapy to improve wound healing and tissue engineering to allow the recreation of normal mucosa. In this review, I divide the history of the larynx into the past, present and future. In the last section, I described the history of laryngology in Korea briefly.

• Journal of Music and Human Behavior
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• v.3 no.1
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• pp.1-11
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• 2006

It has been passed more than 50 years of the history of music therapy on school aged children since there had been enforced the 'Education for All Handicapped Children Ace' in United states 1975, which had made an important role of music therapist augmented. In the case of South Korea, through reforming the law on March 2005 that therapist educator has to be allocated on the special class in general school, at least, patrol teacher is charged on that, which made possible to start music therapy as initial stage was realized in realistic way on the spot of school. This research has primary concerns as following. The one thing is intended that figuring the opinions of special educators and music therapists involved with the music therapy in elementary school. And the other thing is intended that making a investigation of actual condition on the spot of existing school, moreover, pinpointing at issue and suggesting the change for the better than now. In order to undertake theses intentions, I examined preceding researches and existing data, distributed the questionnaire involved the music therapy of elementary school to the people who are composed of special educators-65 persons and music therapists-30 persons from 18th October to second of November, and analyzed collected by descriptive statistics. According to the analyzed results, it says that special educator and music therapist know well about the necessity of music therapy in elementary school and its effectiveness is manifested in positive way. Moreover, in order to systemize and promote a program of music therapy, what is most urgent thing is the completion of instrument and music therapy room and there are needed strong supports at the level of nation and institution. It has become pervasive on the demand of therapy education by parents in all of the places involved with disabled children such as special school, special class, local welfare community, and early education. This research shows that how therapy and education was connected as music therapy on the spot of the elementary school, and the necessity of the education of music therapy.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.13 no.6
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• pp.2491-2496
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• 2012

From the year 2000, an ironic phenomenon struck the Korean pop field with a number of male vocalists singing with similar voice tone colors and with almost the same vocal techniques. People called it "So-mo-ri", and this technique caught on with the public during that period of time. In the early 80s, plenty of vocalists tried to imitate Cho Yong-phil's singing method after his hit song 'Lady outside the window'. However, producing and releasing albums with the same singing method had never been done in history. In this study, I would like to analyse and conclude what the "So-mo-ri" technique was and how this technique began. I would further like to research the vocalization methods that were used.

• International Journal of Advanced Culture Technology
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• v.12 no.2
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• pp.16-29
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• 2024

Mogao Grottoes in Dunhuang, China is one of the world cultural heritage, is the largest ancient grottoes art group in the world, and is a natural and cultural place with outstanding universal value for mankind all over the world. Dunhuang music and dance derived from the murals of Mogao Grottoes is an artistic representation of its thousand-year-old glorious history and an indispensable historical material for research. As one of the iconic images of Dunhuang music and dance, the "rebound lute behind the back" dance posture has unique charm value both in the original mural composition and the stage image. This paper analyzes the characters holding pipa in Dunhuang murals by case analysis, comparative research and other relevant research methods, then studies the stage image and posture of "rebound lute behind the back", and finally analyzes the stage works of "rebound lute behind the back". It is concluded that the dance image of "rebound lute behind the back" is a dynamic stage art work gradually formed by artists from the static Dunhuang murals through refining, developing, processing and transforming. This is to revive the image of Dunhuang music and dance murals, to provide reference and reference for the inheritance and development of Dunhuang culture, and then to enhance and enrich the artistic value of excellent traditional Chinese culture and world cultural heritage.

• Journal of Korean Society of Rural Planning
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• v.24 no.1
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• pp.33-44
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• 2018

This study, targeting Deokbongmaeul, Choonchonmaeul, Hyodongmaeul and Kangsanmaeul, drew the characteristics of history culture resource utilization through the analysis of project plans and performance reports and field surveys. First, Deokbongmaeul is a rural village with scattered Confucian facilities. Ipsanmaeul conforms to Confucian order and has an attractive housing area landscape. Hoechonmaeul has forest landscape and distinguishing intangible recourses like Maeji farmer's music and traditional techniques and legends. Hyodongmaeul shows folk resources and folk behavior like traditional play and techniques. Second, the history culture resources chosen from the project plans focus on intangible history resources like individual historic buildings & structures and customs & traditional techniques. Third, cultural historic village projects are categorized by repair and restoration of historic buildings and structures, development of experience program and building facilities and maintenance and establishing the village landscape elements. From the research results, it is explained that history culture resource utilization methods of cultural historic village project are hard to be expected to have the project results based on the landscape identities of four villages.

• (The) Research of the performance art and culture
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• no.35
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• pp.61-92
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• 2017

During the Japanese colonial era, traditional music performances were gradually diminishing and weakening in the particular condition of colonization. Meanwhile, from the time of enlightenment, Western genre performances were becoming vitalized with the influence of Western civilization that began to be spread steadily throughout the society. In that situation, traditional music performances tended to be mixed performances accompanied by Western ones, not independent performances. Mostly, they were accompanied by Western music, and also, they were performed along with other genres like plays, lectures, movies, dances, or magic, too. Such form of mixed performances accompanied by Western genres became even more vitalized in the 1920's and came to be positioned as a form of traditional music performances. Therefore, research on the forms of mixed performances between Western genres and traditional music is meaningful in examining the forms of traditional music performances that have not been studied in the history of Korean modern music and understanding the trends of traditional music performances which were generally found in the Japanese colonial era. However, such research has hardly been conducted concretely yet. Accordingly, concerning the forms of mixed performances between Western genres and traditional music in the 1920's, this author considered the background of vitalizing mixed performances between Western genres and traditional music mainly with newspaper articles of the time and their formal characteristics. Regarding the background of vitalizing the forms of mixed performances between Western genres and traditional music, from the 1920's, the forms of mixed performances between Western genres and traditional music became more vitalized than before. The causes of that may include the increase of groups hosting or sponsoring such performances from the 1920's and also the dramatic increase of such performances in general. Moreover, the increased performances were conducted in the forms of mixed performances mainly in order to satisfy the people's needs becoming diversified with the distribution of Western civilization. Concerning the formal characteristics of mixed performances between Western genres and traditional music, this researcher classified western genres performed with traditional music and examined what characteristics were found in such mixed performances of tradition music by the types of Western genres respectively. First, in the mixed performances type of western-type genre and traditional music, the number of programs for the western music had significant portion in general, and there were certain ensemble of the western music and traditional musical instrument that was rare at this period of time, and it also had the characteristics of classifying two genres to perform for each title or date. Second, in the mixed performances type of the drama and traditional music, the traditional music is directly participated in the drama with the similar type to the theater, or performed independently from the drama with the role of interlude performance for the stage conversion of the drama to have the characteristics of performing in audience publicity or entertainment. Third, in the mixed performances type of the lecture and traditional music, the traditional music is played before or after the lecture to play the role to set the atmosphere and entertainment for the lecture as displaying the feature to perform for the audience attraction. And, fourth, in the mixed performances type of the movie and traditional music, the traditional music sometimes directly participated in the movie or had the features of independent performance, and there was a characteristic to perform for the entertainment after showing a movie.

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.261-272
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• 2022

During the China's long history, many ethnic groups have developed their own traditions of local music which is an important part of their precious cultures. Meanwhile, each ethnic group developed its own worldview and music culture according to its unique living environment, special lifestyle and mode of production. The clarinet is a Western instrument, and has been influenced to some extent by Chinese minority culture while being introduced to China. Therefore, musicians tried to find ways of using Western musical instruments to express various elements of Chinese minority music. Focusing on two clarinet works 'The Song of Grazing Horses' by Wang Yan and 'The Sound of Pamir Clarinet Concerto' by Hu Bijing, this paper aims to analyze the musical characteristics of minority groups expressed by the clarinet in two aspects: the formation of the music style, the artistic characteristics conveyed through the works. Specifically, it consists of five parts: ethnic mode and tonality, rhythm, time signature, melody making, and imitation of animals. It also analyzes the cultural characteristics of Tajik and Mongolian music reflected in the two works in combination with living environment, mode of production, life style, and ethnic emotions. This study aims to provide a theoretical basis for composers and performers who want to understand and acquire the musical style of modern Chinese clarinet works. It also helps to find a better way to play traditional Chinese music with Western instruments.

• 한국정보교육학회:학술대회논문집
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• 2010.08a
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• pp.221-226
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• 2010

Culture is like living organisms based on local and history. Therefore, we don't understand the whole phase of the culture if we neglect the information of the time and space. In this paper, we describe a preliminary study building of a 3D electronic cultural atlas about the national education center for Korean traditional music.

• (The) Research of the performance art and culture
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• no.22
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• pp.223-252
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• 2011

If we remember that modern world history has built systems of meaning through the concepts "difference," "different," and "other-ness" and has constructed new identity based on opposing hierarchy, music anthropology which tried to build "difference" between the west and the non-west was thoroughly west -centered, in the sense that it has perceived the heterogeneous symbolic systems among nations, as well as the barrier between the two cultures. On the other hand, world music, which has emerged as the most attractive field in culture industry and concert-art-market by crossing over global capitals, markets, and barriers, can be considered the most post-modernist and glocal. However, it is interesting to note that world music, which has been described as post-modern and glocal, has "difference" and "different" in its basis, just like the precepts for modern music anthropology (Meintjes 1990; Guilbault 1993; Taylor 1997; Frith 2000; Feld 1988). Furthermore, one can understand that the "different" and "difference," generally termed as being "non-western," are fundamentally based on ethnic or national imagination. In this sense it is interesting and important to examine such ethnic imagination in the "non-western ethnic musics" in music anthropology and in world music. Notwithstanding the attention paid and research made by music anthropologists, they have failed to elevate the "non-western ethnic musics" to become universally communicative, and these ethnic musics were reborn as "global" and "world music," through the process of "acculturation," "derivation," and "hybridization," with the west as major site for production and consumption. Meanwhile, the audience for world music, which did not exist before the birth of world music as a term, was now born as world music emerged. They are global populace who consume the musical "difference" and "imagined ethnicity," who through their consumption are constructing new social meanings including ethnicity, race, nation, and class identity. This study, by examining current discourse, performance, and process for the world music through media and field studies and scholarly debates, attempts to understand the production and consumption of "imagined ethnicity." This will also shed light on how "ethnicity" is created and consumed, and how this is involved in the process of world music.

• Journal of the Korean Society of Costume
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• v.58 no.2
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• pp.48-61
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• 2008

This study aimed to examine emo fashion, a very recent music-related fashion trend spreading fast amongst youths, and understand emo ideas and methods of expression for a greater understanding of contemporary youth sub-cultures and fashion trends. Documentary research, positive research and in-depth interviews were used throughout the study. 4 Korean emo bands and 4 U.S. emo bands were selected based on music chart rankings, and a total of 37 photographs from the bands' Internet websites were selected, and their clothes shown in the photographs were examined. 5 Korean emo band musicians were subjects of in-depth interviews, and they were asked about their emo culture, music, fashion, ideas and styles, and photographs were taken of the subjects and evaluated, too. Lastly, Korean and U.S. emo kids were studied through photographs, and comparatively analyzed. Both Korean and U.S. emo musicians wore slim silhouettes, skinny jeans, t-shirts, sneakers, black, studded belts and plastic-framed glasses. Korean fashion expressed a less depressive atmosphere with color and other details compared to the United States, and did not prefer dark black eye make-up, which United States emo style appeared to express frequently. Korean musicians' emo fashion was closer to other youth fashions, whereas U.S. emo fashion included more formal styles such as ruffled shirts and pin-striped vests. Korean emo kids wore clothes not much different from most Korean youths, but U.S. emo kids wore a lot of eye make-up and black t-shirts with graphic or skull prints, and had more geometrical hair styles, as if cut at home. The reasons for such differences were found to be a longer emo music and culture history in the United States leading to more elaborate fashion expressions and a difference in the states of mind, such as Korea pursuing to express love, and the United States pursuing loneliness.