• The KIPS Transactions:PartD
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• v.11D no.2
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• pp.443-452
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• 2004

The paper presents an intelligent space management system for ubiquitous computing. The system is basically a home/office automation system that could control light, electronic key, and home appliances such as TV and audio. On top of these basic capabilities, there are four elegant features in the system. First, we can access the system using either a cellular Phone or using a browser on the PC connected to the Internet, so that we control the system at any time and any place. Second, to provide more human-oriented interface, we integrate voice recognition functionalities into the system. Third, the system supports not only reactive services but also proactive services, based on the regularities of user behavior. Finally, by exploiting embedded technologies, the system could be run on the hardware that has less-processing power and storage. We have implemented the system on the embedded board consisting of StrongARM CPU with 205MHz, 32MB SDRAM, 16MB NOR-type flash memory, and Relay box. Under these hardware platforms, software components such as embedded Linux, HTK voice recognition tools, GoAhead Web Server, and GPIO driver are cooperated to support user-friendly intelligent space.

• The Southeast Asian review
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• v.21 no.1
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• pp.137-184
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• 2011

This article is aimed at understanding the political narratives represented in the National Museum of Indonesia. Starting initially as a colonial museum, the National Museum of Indonesia functioned as a useful tool for the Dutch colonial force to fuel its imaginations of the colonial territory and the people within it. The Dutch used the cultural display to advertize its benevolent colonial rule. All the while, the museum also inevitably reflected orientalism on the people and the culture of the colony. The republic of Indonesia inherited the colonial museum's practices and its display patterns. The business surrounding the museum also played a key role in the newly-born nation-state laying out a future for its redefined territory and people. Thus, what the colonial force imagined for the colonial territory through the study of museum displays was rather directly transferred to the republic without serious consideration of the decolonization process. Four main characteristics have been seen in the museum displays. The first is an emphasis on the glorious Hindu-Buddha history, from which numerous temples, statues, and jewelry have been found. Secondly, the Islamic period, which spanned between the Hindu-Buddha times to the colonial era, has almost completely been eliminated from the display. Third, the colonial era has been depicted as the time of Europe's exportation of scientific tools and adaption of sophisticated living patterns. Fourth, the images of ethnic groups were represented as being stagnant without reflecting any challenges and responses that these groups had faced throughout history. Looking at these display patterns, it can be concluded that all the dynamic internal developments and anti-colonial resistance that took place during the Islamic and Colonial Era have simply not been represented in the museum display. These display patterns do not reflect the real history or culture of the archipelago. Two considerations are thought to have influenced the neglecting of social realities in the display. The first of which is the Dutch's and Republic's apprehension over the possible political upheaval by the Islamic forces. Yet, more fundamentally, cultural displays themselves are distinct from historical education in that the former pays more attention to business ideas with an aim to attract tourists rather than to project objective historical knowledge. Thus, in cultural displays, objects which work to stimulate fantasies and spur curiosity on archipelagic culture tend to be selected and emphasized. In this process, historical objectivity is sometimes considered less vital. Cultural displays are set up to create more appealing narratives for viewers. Therefore, if a narrative loses its luster, it will be replaced by another flashy and newly-resurrected memory. This fact reveals that museums, as transmitters of historical knowledge, have a certain degree of limitation in playing their role.

• The Korean Journal of Archival Studies
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• no.44
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• pp.155-197
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• 2015

Disaster of Sewol took place in one year. Meanwhile, the victim's family and the call time record academics have tried to record it. Ansan activists have moved to objectives such as civil records committee also pivotal. The citizens committee under the dictation recording oral history team has a diverse group of people associated with the time issue. bereaved families were collected from the oral as well as volunteers, religious personnel, activists, Ansan citizens and various people. Disasters around the world is also an important event to remember and honor the people together, and one of the most effective means to record There it is establishing an oral history archive. Does not leave a lot of nature history of sudden disasters that occur, as well as a tribute record dictation telling people of diverse perspectives on events helps a lot closer to the reality of the event. Erected in the National September 11 Memorial Museum to honor the Sept. 11 attacks and provide a variety of programs to chaerok dictation of the people involved with 9/11. To remember the 2013 Boston Marathon bombing 'Our Marathon' of crowdsourcing digital archive was built. In the archives of the local universities and institutions were created to collaborate actively and gathering oral history. Pan Am Flight 103 pieces terror has established an archive from Syracuse University. Here, neither graduates, faculty, and to the victim's family and friends gather and oral hitory. Disaster-related Sewol neither should be able to be used as in the case of foreign well, and it should continue to honor the victims of the collection. It also ought to occasion again to avoid this disaster on earth.

• The Journal of the Convergence on Culture Technology
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• v.7 no.4
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• pp.113-122
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• 2021

This study begins on the basis of Jacques Lacan's article 『Logical Time and Assertions of Preemptive Certainty: A New Sophism』 published in the reissue of 『Art Note Les Cahiers d'Art』 in March 1945. In this paper, a guard presents an esoteric problem to three prisoners. If the problem is solved, the prisoner is released. A condition is given to solve a problem. Conversation between prisoners is prohibited, and the disc behind them cannot be seen. In this time and space, prisoners place themselves in logical time through the 'time of understanding' in order to become the chosen ones. We always live in logical time. We will argue the point at which Lacan destroys logical time in psychoanalysis. Time in Lacanian psychoanalysis transcends time divisions of the past, present, and future. Our time is always the past in the present. In Lacanian psychoanalysis, logical time is the time in the Other. The transcendence of the Lacanian psychoanalysis concept of time shows the deviation of logical time. In this text, We try to prove how Lacan contrasts psychoanalysis and the problem of time with time in the other. First, we will examine how logical time and impulse are related in psychoanalysis. Second, the postmortemity of the signifient (signifier) will be discussed. Third, Lacan psychoanalysis will present the transcendence of time. In conclusion, We will present the view that the time of Lacan psychoanalysis is flowing backwards. In Lacanian psychoanalysis, we try to prove that logical time is in the territory of the Other and is infinite time.

• Investigative Magnetic Resonance Imaging
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• v.9 no.1
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• pp.43-49
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• 2005

A few studies have shown that the function of fusiform face area is selectively involved in the perception of faces including a race difference. We investigated the neural substrates of the face-selective region called fusiform face area in the ventral occipital-temporal cortex and same-race memory superiority in the fusiform face area by the event-related fMRI. In our fMRI study, subjects (Oriental-Korean) performed the implicit distinction of the race while they consciously made familiar-judgments, regardless of whether they considered a face as Oriental-Korean or European-American. For race distinction as an implicit task, the fusiform face areas (FFA) and the right parahippocampal gyrus had a greater response to the presentation of Oriental-Korean faces than for the European-American faces, but in the conscious race distinction between Oriental-Korean and European-American faces, there was no significant difference observed in the FFA. These results suggest that different activation in the fusiform regions and right parahippocampal gyrus resulting from superiority of same-race memory could have implicitly taken place by the physiological processes of face recognition.

• Journal of the Korean Geographical Society
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• v.52 no.1
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• pp.25-53
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• 2017

The ultimate goal of this research is to examine the geographical characteristics of therapeutic spaces where have been appeared in Wa-dong and Gojan-dong, Ansan-si after the disaster of the MV Sewol. As looking into the inside, the aim of the therapeutic spaces, which cover each target group (victims) individually, is various and different because the disaster of the MV Sewol generated various direct and indirect victims requiring healing. The therapeutic spaces are estimated at about 10 organizations and are leaded by private agents predominantly. Furthermore, the therapeutic spaces are located near, but are aside from Danwon high school where many students are reported killed and injured in the incident. And the therapeutic spaces provide simple and repetitive diversions, for example, having a meal, knitting and studying, rather than special programs to restore a broken daily life to the original state. On the basis of such a background, the geographical characteristics of the therapeutic spaces related to the disaster of the MV Sewol can be summarized as follows; first, it seems that target groups accept the therapeutic spaces as the concept of place gradually. Even though most of the therapeutic spaces were suggested by third parties at first, target groups are involved in the management and recollection of their own therapeutic spaces as well as the plan for a future direction now; and consider the therapeutic spaces as exclusive properties. Second, the disaster of the MV Sewol have embedded collective trauma to not only direct victims, but extensive groups such as parents, brothers and sisters, relatives, friends and neighbors as noted earlier. Therefore, the therapeutic spaces support comprehensive target groups; but each therapeutic space is not overlapped each other. However, to solve collective trauma in a local community effectively, the therapeutic spaces are networked closely and build a regular cooperative system. Third, a continuous memory is mentioned as an important point to overcome collective trauma, but some phenomena such as fatigue and conflict with neighbors, out-migrants and a faded atmosphere as time passes act as risk factors in Ansan-si. To keep a continuous memory, the therapeutic spaces attempt the recovery of local communities and devise various events, for example, cultural performances; furthermore, are closely connected with external organizations.

• The Korean Journal of Archival Studies
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• no.12
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• pp.137-178
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• 2005

The anticommunist guerrillas' activities that aretheconcern of this article took place largely in North Korea or behind the enemy-held lines. Verifying their history is accordingly difficult and requires careful attention, but despite their active operations the military as well as the scholarly community have been lax in studying them. The Korean War came to be perceived as a traditional, limited war with regular battles, so that the studies addressed mostly the regular operations, and guerrilla warfare is remembered as an almost 'exclusive property' of the communist invaders; a small wonder that the anticommunist guerrillas have not been studied much and the collection of materials neglected. Therefore, in contrast with the witness accounts concerning regular battles, witness resources were of a small volume about these "patriots without the service numbers." For the above reasons the guerrilla participants and their later-organized fellowships took to the task of leaving records and compiling the histories of their units. They became active preservers of history in order to inform later generations of their works and also to secure deserved benefits from the government, in a world where none recognized their achievements. For instance, 4th Donkey Unit published witness accounts in addition to a unit history, and left video-recordings of guerrilla witnesses before any institute systematized the oral history of the guerrillas. In the case of Kyulsa ("Resolved to Die") Guerrilla Unit, the unit history was 10 times revised and expanded upon for publication, contributing substantially to the recovery of anticommunist guerrilla history which had almost totally lacked documented resources. Now because the guerrilla-related witness accounts were produced through fellowship societies and not individually, it often took the form of 'collective memory.' As a result, though thousands of former guerrillas remain surviving, the scarcity of numerous versions of, or perspectives upon, an event renders difficult an objective approach to the historical truth. Even requests to verify the service of a guerrilla member or to apply for decoration or government benefits for those killed in action, the process is taken care of not at the hands of the first party but the veteran society, so that a variety of opinions are not available for consideration. Moreover, some accounts were taken by American military personnel, and since some historians, unaware of official documents or evaluation of achievements, tended to center the records around their own units and especially to exaggerate the units' performances, they often featured factual errors. Thefollowing is the means to utilize positively the aforementioned type of witness accounts in military history research. It involves the active use of military historical detachments (MHD). As in the examples of those dispatched by the American forces during the Korean War, experts should be dispatched during, and not just after, wartimes. By considering and investigating the differences among various perspectives on the same historical event, even without extra documented resources it is possibleto arrive at theerrors or questionable points of the oral accounts, supplementing the additional accounts. Therefore any time lapses between witness accounts must be kept in consideration. Moreover when the oral accounts come from a group such as participants in the same guerrilla unit or operation, a standardized list of items ought to be put to use. Education in oral history is necessary not just for the training of experts. In America wherethefield sees much activity, it is used not only in college or graduate programs but also in elementary and lifetime educational processes. In comparison in our nation, and especially in historical disciplines, methodological insistence upon documented evidences prevails in the main, and in the fields of nationalist movement or modern history, oral accounts do not receive adequate attention. Like ancient documents and monuments, oral history also needs to be made a regular part of diverse resource materials at our academic institutes for history. Courses in memory and history, such as those in American colleges, are available possibilities.

• The Korean Journal of Archival Studies
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• no.29
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• pp.3-33
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• 2011

No one can deny the harsh reality that archival culture has not yet been permeated extensively into all the spheres of our society. Only fragmented records in fixed areas are in the custody of archives. Records to build a living memory for the history of our present are hard to find or remain minimal, if anywhere. Above all, there are few records in archives concerned with the everyday life of common people. No consideration has not been made about the reason for being of archives, not to mention of the strategy for establishing the archival culture. Accordingly, a paradigm shift is required for archives directly connected with the everyday life of common people. Archives of everyday life means one which interprets the behaviour and experiences of individuals(groups) within the context of society through categorizing everyday life of common people into the lesser fields. And archives of everyday life also means an organization or facility/place which documents the everyday life of individuals(groups), and collect, appraise, select and preserve the records from the view point of humanities for the reconstruction of history from the bottom. Archives of everyday life is an attempt to reconstruct memory and records on behaviour by and torment of the common people in the modern history of Korea, on the basis of which we can seek out the oppressive structure in the daily life of capitalism. Archival community should discuss about what is the meaning of records in the age of democracy unlike that of authoritarian era. We also need to have definite direction on the what kinds of records are to be created and appraised from the standpoint of common people. We are to make it possible to create Zeitgeist in the tackle of records and archives' content. on this kind of attempt archival community could make a practical contribution forward a more advanced democracy, resulted in having an opportunity to change the essence of archives.

• 보존과학연구
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• s.25
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• pp.119-132
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• 2004

Annals of the Joseon Dynasty is the authentic record of the historical facts and events taken place throughout the entire period of 472 years(25 generations, 1392~1863)described in a chronological order. The tremendous volume of the records contains the factual events taken place in almost all the fields of the Joseon Dynasty ranging from politics, economy to history of the dynasty. Not only because of its affluent contents but also with the precision of its records, it was designated as the National Treasure No. 151 in1973 by the Korean government and also registered as the Memory of the World by UNESCO in October 1997.This study is to report a exhaustive investigation results on the conservation state of annals of the Joseon Dynasty, especially Mt. Jeongjoksan edition, under the storage of the Kyujanggak in order to obtain the current condition, and thereby to estimate the any deterioration of the waxed volumes in the future. According to results of the investigation, we are going to verify damage causes of annals of the Joseon Dynasty, and to consider scientific conservation methods for the permanent preservation of invaluable cultural heritage. The major problem with the preservation of annals has arisen particularly from the deterioration of the waxed volumes of the Mt. Jeongjoksan edition. In order to provide for the counter measures for this problem, we have conducted twice investigations(first :1998~1999, second : 2003) to the internal and external conditions of waxed volumes(Annals of King Taejo~Annals of King Myeongjong).The result of the investigation has indicated that the paper quality of the some of the waxed volumes (Annals of King Taejong~Annals of King Sejong) is cracked and folded and the pages are imbedded to each other due to the hardened or congealed wax on the paper. Some of the pages are even getting moldy. And in order to detect as to whether“ there has been any deterioration progressed to the waxed books in the modern storage facility of the Kyujanggak equipped with constant temperature and humidity condition, the first investigation(1998~1999) and the second investigation(2003) have recorded the values of acidity, whiteness and moisture rate of the waxed paper, reporting an observation that there has been no difference on the measuring items. This indicates that no virtual deterioration has been progressed so far to the waxed volumes preserved in the Kyujanggak. Also, except for the causes of deterioration to the paper by insects and microorganisms, the major cause for the paper damage seems to the change of moisture of the paper caused from the alteration of the temperature and humidity of the storage environment. With this understanding in mind, we have conducted an environmental investigation on the three selected points of the storage in the aspects of the temperature, humidity, air current, $CO_2$,HCHO, and $SO_2$.It has been observed that the temperature stood at $16.9^{\circ}C~20.2^{\circ}C$ and the humidity was stable between 53%~56% during the period of the investigation. The concentration of the carbon monoxide and carbon dioxide of the storage were very similar to those in the air. These data lead to presume that there is no problem in the aspect of carbon oxidization. But the concentration of sulfur dioxide, hydrogen sulfide and formaldehyde of the storage were detected a little higher than those of standard. Therefore, we consider that it is necessary to ventilate the internal air of the store room by means of operating air purification devices.

• Journal of International Area Studies (JIAS)
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• v.15 no.1
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• pp.155-180
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• 2011

This paper aims at comparing the metanarrative and East Timor's local narrative in Indonesia during the Suharto's regime. Although these history writings have different political goals, the patterns of writings are ironically similar. Both of the history writings show strong nationalistic history writing patterns. Yet, in the writings, these histories place different interpretations on the historical events. In the metanarrative, local dynamics are seen through the diagrams of the nation and nationhood. This narrative finds the roots of the "ethnie" from some kingdoms in Java and Sumatra. These kingdoms, which throve based on the Hindu-Buddhist culture, achieved a territorial unity to a degree, covering some parts of Java and Sumatra. The glorious past disappeared with the advent of the colonial rule. The metanarrative then emphasizes the unity of the ethnic groups in the archipelago, which fiercely resisted against the colonial exploitation and oppression. By this, these ethnic groups were defined as "the masses," the collective identity, which had a same goal to achieve the national independence. In addition, some local histories, which took positive attitudes toward the European forces, were simply left out from the metanarrative. All the separatist movements taking place in the republic were also described as the anti-unifying forces. On the other hand, the goal of the history-writing in East Timor was to enhance the sense of nationalism and create the perception of the "East Timorese." The fundamental aim was the separation from Indonesia. In the narrative, the nationalist politicians overcame the problem of the non-existence of any memories of the glorious past with the awakening of the idea of "the imagined gloriousness of the past if there was no colonial rule." In addition, the narrative overemphasizes the memory of the colonial rule for 450 years under the Portuguese rule in order to stress the fact that it was the colony of Portugal, not of the Netherlands. Finally, the narrative shows how the East Timorese collectively fell to the status of slaves. By this, the political leaders of East Timor evoked the notion that it was recolonized by Indonesia, under which the East Timorese were demoted to the status of slaves. This notion of "slave-master" relationship then became the motives for the independence struggles in East Timor.