• The Journal of the Korea Contents Association
• /
• v.18 no.12
• /
• pp.682-697
• /
• 2018

The purpose of this study is to examine the characteristics and functions of radio media and its imprecations. In doing so, the researcher attempted to analyze the text of the radio documentary, which illuminated "Seosan Sim's Sorigil," Pansori Jung-go-je. The analysis showed that radio, a broadcasting medium, functions as a sound storage medium by utilizing elements such as sound, narration, and dramatic reenactment. Second, the radio media enabled to record the upbringing of a person through an oral interview. Finally, the radio medium plays a role in promoting the sound of Pansori academically. This study confirms that the radio medium functions as a means of recording and ascertaining Pansori, a traditional art culture and an intangible cultural heritage, by utilizing the unique characteristics of sound storage media.

• Archives of design research
• /
• v.17 no.1
• /
• pp.99-108
• /
• 2004

Metal tableware of korea had been used from former days along with own to rice bowl exclusive use, this metal tableware has our country characteristic identity from the country that do rice to chief food to unique thing. This by recent publication we individual and peculiar ours create may. Hab, Yonyu, Omok, Okbalri of modeling of our country metal rice bowl are 4 kinds greatly. First is that is all lid in our country's metal rice bowl by 3 greatly to cultural meaning that is filled in modeling. Second, it is that there is man and woman old and the young official business while divide man and woman old and the young in our country's metal rice bowl, third, that size changes by other rice bowl according as age increases point. And item that cause definite effect in figurative feature of metal rice bowl is [ Existence and nonexistence of hoof ], [ Oral narration department's shape ], [ Reverence of oral narration belonging / Ratio of Body's height ], and [ Reverence of oral narration belonging / Ratio about Body maximum ] of it 4 be. This research finds identity of our country's design and it is basic research about that is wished to graft together in several Land of Supreme Happiness illuminating in several angles with our country characteristic metal rice bowl.

• Cross-Cultural Studies
• /
• v.49
• /
• pp.303-330
• /
• 2017

This paper examines the origin of the current Nigerian Yoruba artistic and cultural tradition through ancient artifacts and creation myths centered on $Il{\acute{e}}-If{\acute{e}}$ (or $If{\acute{e}}$) located in the southwestern part of Nigeria and recognition of cultural relativity. In the oral tradition, kingdoms of Ijebu, Oyo, and Benin all have their origins in the ancient city of $Il{\acute{e}}-If{\acute{e}}$, the cradle of Yoruba culture. Their founders were sons of Oduduwa, the god of Yoruba. In this way, kingdoms built around $Il{\acute{e}}-Ife$ were closely connected with culture, religion, and society. In order to understand the Yoruba culture, research on $Il{\acute{e}}-Ife$, the source of their artistic and cultural traditions, is very important. The Yoruba are deeply rooted in $Il{\acute{e}}-Ife$. They have been steadily preserving their artistry since the beginning. They have been using it in their lives to this day for centuries. Their evidences are mythology and Ifa divination system. They are cultural heritages that represent the art of Yoruba and the spiritual culture. Ifa devination system is one of Yoruba traditions associated with Yoruba gods 'Eshu' and 'Ifa'. It has been conducted among the Yoruba until now. If the culture and civilization of Africa, including these Yoruba traditional customs, are deemed illogical and superstitious, it would mislead their efforts to preserve the origin in its original form. If so, one should understand the relativity of other cultures and civilizations and the need for diversity and flexibility of value standards to judge their cultures and civilizations.

• Korean Institute of Interior Design Journal
• /
• v.21 no.4
• /
• pp.146-154
• /
• 2012

As Damyang has preserved both beautiful natural environment and tradition very well, it needs colors which can coexist with Damyang while preserving it as it is rather than colorful and refined colors. However, the present Damyang deteriorates the quality of beautiful natural scenes by chaotic uses of colors. Therefore, colors which can represent symbolism based on the present colors of Damyang should be used so that everyone can be pleased with them. Finally, the basic colors decided were classified into main, supplement and highlight colors in consideration of characteristics of each scene and they were effectively arranged based on the colors decided. If such colors and color schemes are properly applied according to characteristics of scenes, ecological, historical, cultural and traditional scenes of Damyang can be preserved consistently. Academic literature uses the abstract to succinctly communicate complex research. An abstract may act as a stand-alone entity instead of a full paper. As such, an abstract is used by many organizations as the basis for selecting research that is proposed for presentation in the form of a poster, platform/oral presentation or workshop presentation at an academic conference. Most literature database search engines index only abstracts rather than providing the entire text of the paper. Full texts of scientific papers must often be purchased because of copyright and/or publisher fees and therefore the abstract is a significant selling point for the reprint or electronic version of the full-text. Abstracts are protected under copyright law just as any other form of written speech is protected. However, publishers of scientific articles invariably make abstracts publicly available, even when the article itself is protected by a toll barrier. For example, articles in the biomedical literature are available publicly from medline which is accessible through design. It is a common misconception that the abstracts in medline provide sufficient information for medical practitioners, students, scholars and patients. The abstract can convey the main results and conclusions of a scientific article but the full text article must be consulted for details of the methodology.

• Nutritional Sciences
• /
• v.5 no.4
• /
• pp.203-210
• /
• 2002

Aster scaber $T_{HUNB}$ (AST ; Charm-chui), a potent herbal medicinal plant, has a long tradition of use, being harvested as a wild plant, is said to stimulate appetite, and may act as a diuretic, antifebrile agent and painkiller. This study was conducted to investigate the immunomodulative effects of AST In mice, using in vitro and in vivo experiments. The immunomodulative effects were studied in vitro by measuring the proliferation of mice splenocytes and the production of three kinds of cytokines (IL-$\beta$, IL-6, and TNF-$\alpha$) by mice peritoneal macrophages which were cultured with sequential fractions of AST methanol extract (methanol, hexane, chlo-roform, ethylacetate, butanol and water). In an in vivo experiment using mice, different concentrations of AST water extract were orally administrated every other day for two weeks. The production of cytokines (IL-1$\beta$, IL-6, and TNF-$\alpha$) secreted by activated macrophages, and the proliferation of mice splenocytes, were used as indices for immunocompetence. In vitro supplementation using six fractions of AST in the range of 1 to 100$\mu$ g/ml enhanced splenocyte proliferation by 10.5% to 53% compared to the control. IL-1$\beta$production was significantly increased with the supplementation of butanol and water extracts of AST. Higher levels of IL-6 and TNF-$\alpha$production were detected with supplementation of methanol, ethylacetate, butanol or water extracts at the concentration of 100$\mu$ g/ml. In the in vivo study, the highest proliferation of splenocytes was seen in the mice orally administrated with the AST water extract at the concentration of 500mg/kg body weight. In the case of cytokine production, there were no significant differences in the production of IL-1$\beta$and IL-6 among the treated groups and the control. However, TNF-$\alpha$released by activated peritoneal macrophages were augmented by the oral administration of AST water extract. These results indicate that AST may enhance the immune functions by regulating splenocyte proliferation and cytokine production capacity in mice.

• Journal of Conservation Science
• /
• v.35 no.5
• /
• pp.403-415
• /
• 2019

According to oral tradition, the King Sejo's palanquin is indeed the palanquin of King Sejo, the 7^th monarch of the Joseon dynasty who reigned from 1455 to 1468, which was left behind after visiting the Magoksa temple. The palanquin is painted in five colors, mainly black, white, yellow, red and green. The chromaticity measurement of the yellow pigment showed that orpiment and gold are a noticeable distinction between the lightness and b^⁎ values. In the case of the red pigment, a^⁎ values of areas painted with cinnabar tend to measure at high values. As a result of the optical microscopy, scanning electron microscopy and energy dispersive spectroscopy analyses, it was determined that Chinese ink was used for the black pigment, lead white and white clay were used for the white, and orpiment and gold for the yellow. The red pigment was found to be the result of minium, cinnabar and red ocher, atacamite was used as green pigment. Though the analysis results of the cross sections on very small exfoliation fragments of pigments, it was confirmed that white clay and lead white were used for the preparation layer. In addition, several coloration techniques were considered based on these analyses.

• Cross-Cultural Studies
• /
• v.35
• /
• pp.7-34
• /
• 2014

This essay explores how Leslie Marmon Silko's Ceremony and Storyteller encourage human's sympathetic relationship with the nonhuman animal-Other, paying attention to her posthumanist voices against anthropocentric mistreatment of animals which is inseparable from white Americans' environmental and racio-ethnic subjugation of nature and Natives in the colonialist history of the United States. As a way of dissolving the problematic anthropocentrism and embracing the animal-Other as a fellow creature, Silko employs and transforms Native American oral tradition in her own idiosyncratic posthumanist storytelling. In order to highlight the ethico-political examination of the animal issue in her storytelling, this essay refers to contemporary posthumanist thinkers such as Jacques Derrida, Giorgio Agamben, and Gilles Deleuze who are all in their own ways critically engaged with Western metaphysical anthropocentrism. Arguably, in a similar vein with the posthumanist critics, Silko disrupts the mischievous hierarchical opposition of humans/animals that have directly or obliquely warranted violence against the animal-Other. In order to demonstrate Silko's ethico-politicality concerning the animal issue, this essay inquires her critical perception of humans' misunderstanding (or misbehavior) toward animals in terms of the suffering and death of animals. Besides, Silko's posthumanist storytelling of the animal's gaze (as Derrida notes as an event of revealing human aporia and vulnerability) and "in-between" (as a reification of crossing the boundary of humans/animals) is discussed with the exemplification of Tayo's encounter with a mountain lion and a bear-man Shush. The posthumanist approach to thinking about the animal-Other in Ceremony and Storyteller would shed light on the ethico-political significances of Silko's storytelling in our time in peril of losing the tie between humans and nonhuman animals.

• Journal of English Language & Literature
• /
• v.56 no.5
• /
• pp.823-850
• /
• 2010

In this paper, I will explore disparate voices embedded in the interactions of stories in which personal, cultural, historical, and mythical consciousness brings up diverse ideas about the experiences of Native Americans. The accommodation of differences and changes is clearly manifested through the healing ceremony of Tayo, which poses some practical questions: what could be the authentic tradition of Native Americans?; which direction should it be led to? As these questions suggest, Tayo needs to think over and work through the way that Native oral stories will enrich the signification of being Indian within multicultural U. S. society. In other words, Tayo should transfer the oppositional relationship between Anglo and Native American world into an interactive one to bring forth new meanings concerning their interactions. As a hybrid, Tayo begins to recognize that his fragmented consciousness could represent the pervasive but surmountable anxiety about the cultural clash between Native and White Americans. Going through the multiple layers of his stories, Tayo learns that Native Americans need to hold a balanced viewpoint firmly: this demonstrates that storytelling brings restoration and renewal to him. As a result of Betonie's healing ceremony and his intimate relationship with Ts'eh, Tayo comes to have a holistic comprehension about how all the living things are interconnected to one another. After acquiring this recognition, Tayo succeeds in his quest to get back Josiah's cattle and recovers his identity as a Laguna Pueblo Indian, still letting diverse voices, cultures, and stories flow into the process of storytelling. As the last scene in which the conversations among Tayo, Auntie, and Grandmother took place illustrates, Tayo has newly secured a position that will require him to create a new, alternative story, not just repeating previous stories.

• (The) Research of the performance art and culture
• /
• no.18
• /
• pp.5-46
• /
• 2009

The origin of Korean mime is traceable to sacred actions of prehistoric age. There are materials about mime of this age in the archeological materials of this age, oral literature/myth, and written literature about this age. There were traces of the most original form of mime in primitive ritual of tribal nation age. The mimes of Samkooksidae/Tree Nation Age of Korea were presented to forms of Kamoobekhee(歌舞百戱)/Sanakbekhee(散樂百戱). We can discover traces of mime of this age in Hosunmoo(胡旋舞), Gwangsumoo(廣袖舞), Kweraehee(傀儡戱), Keeak(伎樂), Kummoo(劍舞) Muaemoo(無㝵舞), and so forth. Especially, Keeak in Beckjae was mask mime of Buddhistic contents. We can recognize that secular theatres were more diversified and strengthened than sacred thaetres in Nambukgooksidae/South-north Nation Age. According to these changes, there were many changes in the mime of this age. We can concretely find traditions of mime of this age in Cheryongkamoo(處容歌舞), Hwangchanmoo(黃倡舞), Taemyun(大面), Wuljen(月顚), Sodok(束毒)', Sanyae (狻猊), and so forth. Mimes of Koreasidae/Korea Age take diverse forms of puppet play, mask play, dance play. Established traditional mimes as Cheryongkamoo(處容歌舞) were widely disseminated in society. And dance plays of mime form as Hunsundo(獻仙桃), Pokurak(抛毬樂), Yunhwadae(蓮花臺)' were imported from Song Nation of China. Mime of Chosundidae/Chosun Age were developed with changes of theatre that were divided into Kyusickjeehee[規式之戲] as Kwangdae(廣大), Ser-in(西人), Joojil(注叱), Rongryung(弄鈴), Kendoo(斤頭) and Sohakjihee[笑謔之戱] as Soochuk(水尺) Sengkwangdae(僧廣大). Styles of theatre in this age were specialized into mudangkuk, Pungmoolkut, Inhyunguk/Puppet play, Talnoree/Mask paly, Pansori, Kungjoong Kamuakguk. According to this changes, mime of this age were specialized into diverse aspects. Korean mime were specialized into Kutnorum-formed mime, Inhyungnorum-formed mime, Jabsaeknorum-formed mime, Talnorum-formed mime, Kungjoongmuyong-formed mime, Pansori-formed mime, and so forth.

• Cartoon and Animation Studies
• /
• s.19
• /
• pp.65-88
• /
• 2010

The purpose of this article is to investigate the relation the animation to culture archetype, focusing on the case of the matter for animation content creation. Furthermore, in the paper, we also study about the animation industry development using various cultural archetypes such as the tale, myth, legend, folk tale, which are usable for animation content industry. For purposes of this study, we analyzed the aspects of power of folk tale and the essential vitality of folk tale in KBS Satellite Channel's and Michel Ocelot's $\grave{e}$re>. Above all, the origin of literature, folk tales are characterized by their uniqueness of each people as well as the global universality, being reproduced over and over again in oral literature. In the existent mode, folk tales have a firm structure because of storytelling, and have characteristics of performance and tradition on the basis of this structure. These characteristics can make emotional experience deepen and insure quality of narrative experience through direct communications. In this context, comparing folk tales of diverse forms of each nation and discovering the ethnicism and universality would not only be critical in the animation content development aspects, but provide precious data for effective animation marketing to apply One Source-Multi Use.