• (The) Research of the performance art and culture
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• no.33
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• pp.59-95
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• 2016

The purpose of this study was to examine the text and musical characteristic of , a changgeuk (a Korean traditional opera), by the National Theater of Korea, which was performed overseas with the title of and recognized its artistic values home and abroad alike, focusing on the process of its rebirth from a lost pansori. A changgeuk was dramatized from a lost pansori into a Korean traditional opera. In the process of rebirth of , the content of latter half, which is the performance of a funeral service for the deceased Byeongangsoe, was deleted, and the contents of Ongnyeo's fight against jangseungs in order to take back Byeongangsoe was newly inserted, thus creating textual changes. In addition, as the title presents, Ongnyeo is no longer a conventional lewd woman, but a subjective and independent female who is fighting against fate, different from its original perspective in which the leading character is Byeongangsoe. All the sounds of a changgeuk were made by the creative technique of traditional Korean songs through various attempts, such as inserting chords between performers in order to present most appropriate songs for the opera, namely proper sounds for the hidden side of the opera. In addition, according to the change of mind of performers or characters, the tone and vocal sound of the song were different. In particular, a changgeuk attempted a variety of techniques in the accompaniment of music, and used many sound buks or diverse genres such as popular music, waltz, classic and folk songs of every province, thus presenting challenging attempts. These attempts made the opera more abundant and helped it to be expressed realistically and dramatically. As above, the contents of a changgeuk were borrowed from classical narrations, but its musical aspects got off the technique of traditional changgeuk, thus attempting various changes and techniques. In this vein, it presented a novel modality of changgeuk equiping with the characteristic of 'reviewing the old and learning the new,' thus proposing the directivity and possibility of changgeuk in the present society.

• Journal of Ginseng Culture
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• v.4
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• pp.103-127
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• 2022

The influx of modern culture in the early 20th century in Korea led to numerous changes in the country's ginseng industry. With the development of ginseng cultivation technology and commerce, the production and consumption of ginseng increased, and various ginseng products were developed using modern manufacturing technology. Consequently, competition for the sales of these products became fierce. At that time, newspaper advertisements showed detailed trends in the development and sales competition of ginseng products. Before 1920, however, there were few advertisements of ginseng in newspapers. This is thought to be because newspapers had not yet been generalized, and the ginseng industry had not developed that much. Ginseng advertisements started to revitalize in the early 1920s after the launch of the Korean daily newspapers Dong-A Ilbo and Chosun Ilbo. Such advertisements in this period focused on emphasizing the traditional efficacy of Oriental medicine and the mysterious effects of ginseng. There were many advertisements for products that prescribed the combination of ginseng and deer antler, indicating the great popularity of this prescription at the time. Furthermore, advertisements showed many personal experience stories about taking such products. Mail order and telemarketing sales were already widely used in the 1920s . In 1925, there were advertisements that ginseng products were delivered every day. The advertisements revealed that ginseng roots were classified more elaborately than they are now according to size and quality. Ginseng products in the 1920s did not deviate significantly from the scope of traditional Oriental medicine formulations such as liquid medicine, pill, and concentrated extract. In the 1930s, ginseng advertisements became more active. At this time, experts such as university professors and doctors in medicine or in pharmacy appeared in the advertisements. They recommended ginseng products or explained the ingredients and medicinal effects of the products. Even their experimental notes based on scientific research results appeared in the advertisements to enhance the reliability of the ginseng products. In 1931, modern tablet advertisements appeared. Ginseng products supplemented with vitamins and other specific ingredients as well as ginseng thin rice gruel for the sick appeared at this time. In 1938, ginseng advertisements became more popular, and advertisements using talents as models, such as dancer Choi Seunghee or famous movie stars, models appeared. Ginseng advertisements in the 1920s and 1930s clearly show a side of our rapidly changing society at the time.

• (The) Research of the performance art and culture
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• no.40
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• pp.269-305
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• 2020

Youngsan is generally known as Pansori Danga(短歌). However, the contents of 'Yeongsan' in 『Songnamjabji』 are different. In 『Songnamjabji』, Cho Jaesam explained the contents related to 'Youngsan' using three kinds of poems: Shin Kwangsoo's poem, Baegho Imje's poem, Kim Myeongwon's poem. First, 'Ujo Youngsan' appears in Shin Kwangsoo's poem. Shin Kwangsoo wrote the (1750) when Yoo Jinhan's 『Manhwajib(晩華集)』(1754) was published. It is difficult to see the 'Ujo Youngsan', which appears in Shin Kwangsoo's poem written in a time when Pansori was not widely known, as the Pansori Danga. Second, Jo Jaesam called the music in Baegho Imje's poem 'Youngsan Dodeueum'. In 'Youngsan Dodeueum', flute and 'Dodeuli rhythm' were used. This fact is connected with , an instrumental music. , also a Buddhist term, continued to be used in the palace as well as among the people. Third, Cho Jaesam introduced Kim Myeongwon's poem in 'Yeongsan' part and called it 'Taryeong.' At that time, the term 'Taryeong' referred to both Pansori and Jeongga(正歌). Later, in the 19th century, 'Youngsan' was recorded as a term for the Danga to loosen the neck before Pansori began in earnest. In other words, the early 'Yeongsan' recorded in 『Songnamjabji』 was a Buddhist term, referring to the music of the upper class Seonbi, such as , Gasa(歌詞) and Sijo(時調). In 1855, when 『Songnamjabji』 was written, 'Youngsan' was used as a term used to refer to both Changbu-Music and Gagaek(歌客)-Music, mixed with the term 'Taryeong'. And as Pansori became popular, the term 'Taryeong' came to be called 'Pansori' and 'Youngsan' was used to refer to Pansori Danga. Therefore, all the records of 'Youngsan' should not be interpreted as Pansori Danga. This situation is closely related to religious and social change. The policy of worshipping Confucianism and suppressing Buddhism rejected the term 'Youngsan' which had a Buddhist meaning. In the middle of Joseon Dynasty, when Buddhism was suppressed, 'Youngsan' and 'Taryeong' were mixed. As Buddhism regrown in the late Joseon Dynasty, with the advent of Pansori, the term 'Youngsan' seems to be newly resettled in the sense of Danga. Pansori appeared in the 19th century and 'Yeongsan' was used as a Danga. And the reason should be regarded as this social and religious change.

• (The) Research of the performance art and culture
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• no.43
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• pp.121-143
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• 2021

The Aim of the this paper is to figure out impetus of the Naeseo Traditional Folk art Conservation Association. This Preservation Society derived from Hogaeri farmers' band. Through aging and hollowing out Hogaeri farmers' band got into a period of stagnation. In order to overcome slump villager and people of a township organized a conservation society in 1994. Members restored and directed folk song which from age to age for performance. are designated as cultural asset in 2017. Sutguldeong song is only song in inland area. This song are worthy of notice in . which is consist of various agricultural work songs experienced two changes. Rice-planting songs are characteristic. Especially, Executive playing a central role harden foundation of the Preservation Society. The mainspring of activity is the sense of responsibility. Preservation Society laying emphasis on recruiting new members. Preservation Society is planning to develop curriculum for Jurisdiction elementary and middle school students. This Preservation Society is made up of First generation members and Second generation members. First generation members who are born and bred in Hogaeri have been good friends both in joy and in sorrow Early days of Preservation Society. So, They has a strong family bond. In order to induce membership Members are practicing Nongak, popular folk songs, dancing program. Second generation members are not conversant with a folk song. Nonetheless They have a strong mind on a member line.

• Journal of the Korean Society of Food Culture
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• v.23 no.2
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• pp.293-300
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• 2008

It determines Chinese addiction to piquancy that the Chinese traditional food production laid excessively particular stress on agriculture coming into being long before in the history and the state of Chinese food living was that the people were very difficult to live. The history of Chinese addiction to piquancy could be traced back to prehistory. And in Chinese “hot” is separated from “peppery” and it refers in particular to the piquancy more than general peppery. The character of “Hot” appeared after Han Dynasty in Chinese. Capsicum was brought to China from the sea in the middle of Ming Dynasty. Then it surpassed the formers soon and became the most popular and addictive piquancy food in China. Capsicum has many names in China, such as “$F{\bar{a}}nji{\bar{a}}o$”, “$H{\bar{a}}iji{\bar{a}}o$”, “$L{\grave{a}}ji{\check{a}}o$”, “$L{\grave{a}}h{\breve{u}}$”, “$L{\grave{a}}zi$”, etc., and they indicate the geographical and humanistic character of the distribution. (eight books on preserving one’s health) is the earliest history record about capsicum in existent Chinese history record that was finished in 1591. In this article the author puts new opinion forward on the record in this book. It is because the hottest piquancy of capsicum, capsicum’s better adaptability and low cost to plant combine with Chinese piquancy addiction at large that capsicum can replace the status of pepper and other traditional peppery flavorings soon and cause worldwide attention to the Chinese piquancy addiction finally. The human common characters of unchangeable inertia, depending to fully grow addiction and aggrieved delight are the most important reasons to cause piquancy addiction that has formed a custom through long-repeated practice and this custom do not change with condition change. The unbalanced spread process of capsicum in China shows that the region is poorer and the addictive degree is deeper.

• Journal of the Korean Society of Food Culture
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• v.23 no.1
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• pp.90-96
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• 2008

This study was performed to reveal nutritional excellency of popular Korean dishes, which were intended to distribute as a take-out type food suited for Americans. Four Korean dishes were selected due to their high preference from American sensory panels: Jeyuk-bokkeum (B), Kimchi-bokkeum (C), Dubu-jorim (D) and Namul (E). Nine weeks of the experimental periods were composed of two parts. In phase 1(5 weeks of the first half), high fat diets were fed to all treatments including the control group (A). In phase 2 (4 weeks of the last half), freeze-dried four Korean dishes were fed to the treatments except for the control. There was no significant difference in the final body weights among the groups as well as daily body weight gains and FER. Organ weights of the control group tended to be smaller than those of the treatment groups. For visceral fats, perirenal fat pad (RFP) and epidydimal fat pad (EFP) of the groups C and D were decreased by 20% compared with those of the group A. Total cholesterol level of the group C (94.13 mg/dL) was significantly lower than any other groups (p<0.05), but there was no significant difference in triglyceride(TG) level. HDL-cholesterol level of group B(20.38 mg/dL) was significantly higher than that of group D (17.25 mg/dL), but no significant differences were seen in groups C and E (p<0.05). In LDL-cholesterol level, the highest level was seen in group D, the lowest level in group E (p<0.05). From the findings, Kimchi-bokkeum, Dubu-jorim and Namul were superior to those of the control and jeyukbokkeum in terms of the blood lipid profiles. It might be a good Korean style take-out items suited for the Americans’ taste along with a good nutritional quality in the near future.

• Korean Journal of Culture and Social Issue
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• v.23 no.2
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• pp.131-157
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• 2017

Loving-kindness & compassion meditation (LCM) is one of the popular intervention on clinical setting to cultivate loving-kindness & compassion for self and other. Shame is known for unconscious and implicit emotion including negative self-concept. Some researchers suggest that people with high shame have difficulty in cultivating loving-kindness & compassion toward oneself because of shame including the negative self-critic. In this research, it is explored the influence of shame for the object of LCM. There are 2 experiments to find out the answer to this question. In experiment 1, participants (N = 108) are randomly assigned to two conditions. The one condition is loving-kindness meditation for self, and the other is loving-kindness meditation for positive others. Dislike and engagement from participants about loving-kindness meditation instruction are measured after meditation for 8 minutes. From the experiment 2, loving-kindness meditation is replaced with compassion meditation from the design of experiment 1. This experiment is conducted because of psychological differences between loving-kindness and compassion. Participants (N = 116) are randomly assigned to two conditions, compassion meditation for self and positive others, respectively. The results of experiment 1 show that dislike of loving-kindness meditation for self seems to high when people have high shame, but shame does not have an influence on engagement. For loving-kindness meditation for positive others, shame seems to not affect on dislike and engagement about loving-kindness meditation instruction. The results of experiment 2 show that dislike is higher for self than for positive others about compassion meditation for people with high shame, but shame does not affect on engagement. For discussion, it is suggested that shame has special features of emotion. For the future, we discuss the therapeutic strategy for people with negative self-concept.

• (The) Research of the performance art and culture
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• no.42
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• pp.47-75
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• 2021

This thesis looks into the interpretation of the Korean War and mystery genre in Korea in the 1970s by analyzing the special drama , in which the theme was directly related to the Korean War, airing through MBC in 1979. It begins by finding the change in direction in the 1970s when the world of TV was dictated through the heavy censorship and the memory of the war by the government. It also looks at the intentions of the producer who was taking in the new way and the viewers who also accepted this drama and its reflections. In order to gain some insights into these issues, it compares between the drama "The Last Witness" and the original novel by Seong-jong Kim who holds the same time to see the way in which this is dramatized. The drama, "The Last Witness", was produced with a plan to generate a high-quality special drama which combined both artistry and sense of purpose. Nevertheless, as watching TV became a leisurely past-time during this period, TV dramas become more aggressive and suggestive in order to attract viewers. This ultimately was encored with obstacles due to the regime and the heavy censorship at the time. The genre of special drama that is well known in South Korea, is designed as an art form to satisfy both their unique artistry and its purpose. The conflict is seen between the key elements of the artistic drama crated by the producers and the 'encouraged' elements that often are needed to engage the viewers. Thus, more often than not, special dramas defeat the original intention of national harmony, encouraged by the regime. This is due to the 'novelty' aspect which grows from the effort of bringing enjoyment to viewers whilst also trying to achieve the artistic drama to life. Alongside this, crime element in this drama is designed in a way that visually embodies the process of deduction, becoming a new possibility to secure the reality of the times. However, it was also a paradoxical existence since it was indicated as an example of unrefined culture that lost its original intention. In that way, it is worth to think that detective suspense stories, which were not popular in Korea, influenced viewers as a tv drama series in the 1970s through the various elements that compose the genre. They went through a process of transplantation and acceptance whilst also attempting to satisfy the viewers and their encouraged elements to engage them. As is well known, crime drama in Korea has its own style by mixing anticommunism and detective reasoning. This combination is found in the way in which the genre naturally forms through the elements selected and excluded in the dramatization of "The Last Witness". The point is that the special drama "The Last Witness" can be seen as an intermediate form that shows the tendency of transformation from the detective reasoning form alongside the crime aspects as TV dramas began to include anticommunism messaging and investigation in the 1970s. In conclusion, when the detective reasoning is used as an element in a TV drama, it shows the trust of the public system and it constantly seeks the possibility of circumventing the political interpretation. The memories of the war is seen as a tool that neutralizes the dismal imaginations inscribed on the dark side of society and the system. As a result, "The Last Witness", broadcasted at the end of the Yushin regime in Korea, is a strange result which combines the logic of a special drama and the encouraged characteristics of television dramas. The viewers' desire which is the discussion about the hidden traces from the texts needs to be restored again.

• (The) Research of the performance art and culture
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• no.43
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• pp.47-78
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• 2021

This study was written to examine the acceptance of pansori in movies based on pansori, and to explore changes in modern society's perception and expectations of pansori. A pansori is getting the love of the upper and lower castes in the late Joseon period, but loses the status at the time of the Japanese colonial rule and Korean War. In response, the country designated pansori as an important intangible cultural asset in 1964 to protect the disappearance of pansori. Until the 1980s, however, pansori did not gain popularity by itself. After the 2000s, Pansori tried to breathe in with the contemporary public due to the socio-cultural demand to globalize our culture. And now Pansori is one of the most popular cultures in the world today, as the pop band Feel the Rhythm of KOREA shows. The changing public perception of pansori and its status in modern society can also be seen in the mass media called movies. This study explored the process of this change with six films based on pansori, from "Seopyeonje" directed by Lim Kwon-taek in 1993 to the film "The Singer" in 2020. First, the films "Seopyeonje" and "Hwimori" were produced in the 1990s. Both of these films show the reality of pansori, which has fallen out of public interest due to the crisis of transmission in the early and mid-20th century. And in the midst of that, he captured the scene of a singer struggling fiercely for the artistic completion of Pansori itself. Next, look at the film "Lineage of the Voice" in 2008 and "DURESORI: The Voice of East" in 2012. These two films depict the growth of children who perform art, featuring contemporary children who play pansori and Korean traditional music. Pansori in these films is no longer an old piece of music, nor is it a sublime art that is completed in harsh training. It is only naturally treated as one of the contemporary arts. Finally, "The Sound of a Flower" in 2015 and "The Singer" in 2020. The two films constructed a story from Pansori's history based on the time background of the film during the late Joseon Dynasty, when Pansori was loved the most by the people. This reflects the atmosphere of the times when traditions are used as the subject of cultural content, and shows the changed public perception of pansori and the status of pansori.

• Information Systems Review
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• v.15 no.3
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• pp.1-37
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• 2013

This study is conducted to explore the possibility of service convergence to promote mobile learning. This study has attempted to identify how mobile learning service is provided, which services among them are considered most popular, and which services are highly demanded by users. This study has also investigated the potential opportunities for service convergence of mobile service and e-learning. This research is then extended to examine the possibility of active convergence of common services in mobile services and e-learning. Important variables have been identified from related web pages of portal sites using social network analysis (SNA) and association rules. Due to the differences in number and type of variables on different web pages, SNA was used to deal with the difficulties of identifying the degree of complex connection. Association analysis has been used to identify association rules among variables. The study has revealed that most frequent services among common services of mobile services and e-learning were Games and SNS followed by Payment, Advertising, Mail, Event, Animation, Cloud, e-Book, Augmented Reality and Jobs. This study has also found that Search, News, GPS in mobile services were turned out to be very highly demanded while Simulation, Culture, Public Education were highly demanded in e-learning. In addition, It has been found that variables involving with high service convergence based on common variables of mobile and e-learning services were Games and SNS, Games and Sports, SNS and Advertising, Games and Event, SNS and e-Book, Games and Community in mobile services while Games, Animation, Counseling, e-Book, being preceding services Simulation, Speaking, Public Education, Attendance Management were turned out be highly convergent in e-learning services. Finally, this study has attempted to predict possibility of active service convergence focusing on Games, SNS, e-Book which were highly demanded common services in mobile and e-learning services. It is expected that this study can be used to suggest a strategic direction to promote mobile learning by converging mobile services and e-learning.