• The Journal of the Korea Contents Association
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• v.11 no.10
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• pp.69-76
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• 2011

As a smallest unit of the game story, quest needs to be analyzed in terms of structure in order to study quest storytelling. This thesis introduces structuralist theory of narrative function of folk-tale by Propp to determine the structure of the quest. Propp proposed immutable elements of the characters as 31 kinds of Folk-tale functions. I analyzed assigning quests in MMORPG. As a result, 13 essential functions of the Quest, and 5 add-ons were drawn and the order among functions was figured out. Most quests in MMORPG followed the order of the essential functions and optional add-ons and showed a repeating pattern. The essential and optional functions and its order can be utilized to arrange appropriate element for quest storytelling and to strengthen and lead the various ways of the quest storytelling.

• Journal of the Korean Society of Costume
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• v.61 no.7
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• pp.135-151
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• 2011

The purpose of this study is to research the costume styles during the Silla(新羅), and Paekje dynasty[百濟] in 'Seodong tale'. In those days, costume form, color, pattern, and ornaments played an important role in representing the differences in social status. The Methodology of this study is reviewing and researching the symbolic meaning and classifying the types of the style of the Costume in 'Seodong tale' through the antique records and tombs bequests and expressing the clothing of the appearance people in the picture. This study is about the costume styles representing the differences in social status during the Silla and Baekje dynasty in 'Seodong tale'. Sedong wore 'Heug Geon(黑巾)' and 'Yu', 'Ko(袴)'. The king of Silla, Jinpyung wore Tree and Antler-typed Diadem and 'Po(袍)' with 'GwaDae(銙帶)' and Earrings, Necklaces, Rings. The servant of Baekje wore 'Eunmhwakwansik[silver crown]' and 'Jangyu' bound the silver belt and 'Ko'. Silla Princess of the court, Seonhwa wore Feathered Trim with Conical hat, and 'Yu' bound the belt and 'SangdongChima' and Earrings, Necklaces, Bracelets, Rings. Sedong's mother's hair style was 'Eonjeunmeori' and wore 'Yu' and 'Ko'. The queen of Baeje, Seonhwa wore 'Keumhwasik[Gold crown]', and 'Po' bound the belt and Earrings, Necklaces, Bracelets.

• The Southeast Asian review
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• v.21 no.1
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• pp.287-314
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• 2011

There are many versions of the thai folktale "Pla Boo Thong" in Thailand, which is a typical type of stepmother story and in many ways resembles Cinderella story. This study, the author took 6 versions, some from books, some from internet. The main story of those 6 version is consist of the death of mother, stepmother and step sister, the maltreat of the stepmother to the heroine, tiding over the critical moments with the help of the dead mother and others, getting married with the king and happy of the heroine, death of the heroine by the slander of stepmother, posing as a queen of the stepsister, reincarnation of the dead heroine, meeting with the king again, and punishment and the stepmother and stepsister. The main theme of this narrative is a conflict in the polygamic family and is followed by the pattern of the Cinderella tale such as the distinct contrast of Good and Evil. This tale also teaches teachings of Buddha such as the punitive justice, the promotion of virtue and reproval of vice, and forgiveness. And otherwise it gives the people the courage and hope to overcome fortitude in their life.

• Journal of English Language & Literature
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• v.53 no.2
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• pp.281-306
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• 2007

M. M. Bakhtin's dialogic concept of multi-voiced discourse allows us to open up the text of The Clerk's Tale and to account for its radical heterogeneity. Once we recognize the multi-voiced character of The Clerk's Tale, then what was heretofore regarded as discontinuous or ignored can be seen as the clash of several different world-views. Such a conceptual framework gives an added depth and scope to such thematic subjects as sovereignty, the status of women, and rhetorical style. There are three different and antagonistic voices involved in the tale's narration. These voices project different viewpoints or world-views, and they consequently engage each other in a polemic debate. Their relationship with each other is discontinuous and dialectical rather than continuous and harmonious. The first voice is the Petrarchan voice of moral allegory, which is the voice of tradition, authority, and high seriousness. This voice of moral allegory regards the story of Griselda as an exemplum of spiritual constancy and virtuous suffering. The second voice is the Clerkly voice of pathos based on human experience and feeling. This voice is defined by the Clerk's asides and apostrophes interspersed in the narrative proper, which function to engage the Petrarchan voice in a polemical debate. The third voice is the voice of parody, nominally identified with Chaucer the poet, which is located in the second ending, including Envoy. Whereas the other two voices are earnest and serious, the voice of parody is irrelevant, playful and antagonistic to both the Petrarchan voice of moral allegory and the Clerkly voice of secular humility.

• Journal of English Language & Literature
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• v.64 no.4
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• pp.601-616
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• 2018

This article explores the ways Charles Dickens's roles as novelist and journal editor overlapped and influenced one another in the serial publication of A Tale of Two Cities (1859) and complicates recent historicist readings, which situate the novel in relation to the Indian Mutiny (1857-59), by calling attention to a double imperial logic used to construct British subjectivity not only against forms of Eastern Otherness but, moreover, against forms of Southern Otherness associated with the European South, especially Italy. Analyzing Dickens's historical representation of the French Revolution in relation to its contemporary international political context, this essay examines how the novel's serial publication draws upon political discourse from contemporary articles on the Second Italian War of Independence (1859-61) appearing concurrently in Dickens's journal, All the Year Round. Orientalism circulates simultaneously in the novel as a distant and exotic as well as a provincial and parochial representation of racial and cultural Otherness.

• Acta Via Serica
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• v.3 no.2
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• pp.91-106
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• 2018

During the Old Uighur period, many works were translated into Old Uighur under the influence of Buddhism. Among these works, literary works such as $Da{\acute{s}}akarmapath{\bar{a}}vad{\bar{a}}nam{\bar{a}}l{\bar{a}}$ hold an important place. These works were usually translated from Pali to Sanskrit, from Sanskrit to Sogdian, Tocharian and Chinese, and to Old Uighur from these languages. These works which were added to the Old Uighur repertoire by translation indicate that different peoples along the ancient Silk Road had deep linguistic interactions with one another. Aside from these works, other narratives that we have been so far unable to determine whether they were translations, adaptations or original works have also been discovered. The Tale of King Chashtana, which was found in the work titled $Da{\acute{s}}akarmapath{\bar{a}}vad{\bar{a}}nam{\bar{a}}l{\bar{a}}$, is one of the tales we have been unable to classify as a translation or an original work. This tale has never been discovered with this title or this content in the languages of any of the peoples that were exposed to Buddhism along the Silk Road. On the other hand, the person whom the protagonist of this tale was named after has a very important place in the history of India, one of the countries that the Silk Road goes through. Saka Mahakshatrapa Chashtana (or Cashtana), a contemporary of Nahapana, declared himself king in Gujarat. A short time later, Chashtana, having invaded Ujjain and Maharashtra, established a powerful Saka kingdom in the west of India. His descendants reigned in the region for a long time. Another important fact about Chashtana is that coinage minted in his name was used all along the Silk Road. Chashtana, who became a significant historical figure in north western India, inspired the name of the protagonist of a tale in Old Uighur. That it is probable that the tale of King Chashtana is an original Old Uighur tale and not found in any other languages of the Silk Road brings some questions to mind: Who is Chashtana, the hero of the story? Is he related to the Saka king Chashtana in any way? What sort of influence did Chashtana have on the Silk Road and its languages? If this tale which we have never encountered in any other language of the Silk Road is indeed an original tale, why did the Old Uighurs use the name of an important Saka ruler? Is Saka-Uighur contact in question, given tales of this kind? What can we say about the historical and cultural geography of the Silk Road, given the fact that coinage was minted in his name and used along the Silk Road? In this study, I will attempt to answer these questions and share the information we have gleaned about Chashtana the hero of the tale and the Saka king Chashtana. One of the main aim of this study is to reveal the relationship between the narrative hero Chashtana and the Saka king Chashtana according to this information. Another aim of this study is to understand the history of the Saka, the Uighur and the Silk Road and to reveal the relationship between these three important subjects of history. The importance of the Silk Road will be emphasized again with the understanding of these relations. In this way, new information about Chashtana, who is an important name in the history of the India and the Silk Road, will be put forward. The history of the Sakas will be viewed from a different perspective through the Old Uighur Buddhist story.

• Journal of Elementary Mathematics Education in Korea
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• v.11 no.2
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• pp.137-160
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• 2007

Within the field of mathematics education there is an active movement which attempts to apply more beneficial learning activities, like mathematical writing activities, for the students. In this context, the current study attempts to identify elementary school students' cognitive and affective aspects as they participate in a novel writing activity, the 'mathematical fairy tale.' Some positive outcomes from the mathematical fairy tale writing activities were as follows: First, from these mathematical writing activities, students began to reconstruct and adapt the mathematical contents they've learned through their reflective thinking. Second, while the mathematical fairy tale writing activities were going on, the communication of mathematics was greatly animated between the students, and they could get the restudying chance about they've learned. Third, from these mathematical writing activities, many of students became discover the practical using case of the mathematical contents they've learned and they perceived the necessity of the mathematics learning. Forth, from these mathematical writing activities, most of students felt the delights of the mathematics learning and the achievement, so they indicated that their attitude for the mathematics course was changed positively. Lastly, students began to concentrate on their mathematics learning through participation in mathematical fairy tale writing activities of their own accord.

• Proceedings of the Korean Society of Computer Information Conference
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• 2020.07a
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• pp.643-646
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• 2020

본 작품은 학생들의 캡스톤디자인 작품이다. 본 작품은 지금까지 내려온 전래동화에 나와 엄마, 아빠가 등장할 수 있는 있도록 동화속의 캐릭터 대신 독서자의 얼굴을 교체한 작품이다. 즉, 아이와 부모가 전자기기(갤럭시탭 등)에 등록된 사진을 동화속 주인공 대신 삽입하면 동화를 읽으면서 가족간 서로의 역할을 수행하는 작품으로 아이가 동화속에 이입될 수 있고, 집중할 수 있도록 꾸민 작품이다. 본 작품의 개발은 플래시 기술을 활용하지만, 앱 형태로 제작되어 동화를 좋아하는 아이와 부모가 쉽게 접근하도록 개발되었다.

• Korean Architects
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• s.558
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• pp.18-19
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• 2015

• Journal of Advanced Navigation Technology
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• v.25 no.1
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• pp.102-107
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• 2021

In the case of long-term hospitalization for young patients, 'Hospital Schools' are operated to pursue school classes and to develop social and emotional abilities for them. However, face-to-face classes at hospital schools have been completely prohibited, and the untact or limited contact environment has been strengthened even for young patients due to the COVID-19 in recent years. Augmented Reality(AR) technology enables the development of experiential content with virtual environments, objects and characters similar to real life. The developed contents should revitalize the imagination of young patients living only in hospitals and allow them to experience, not only acquiring knowledge, but also improving interpersonal skills and sociality. This study is intended to provide diverse adventures and in-depth choice experiences to young patients who are struggling in an environment of untact and limited contact by creating experiential fairy tale contents using AR technology. In addition, long-term hospitalized children will be able to cultivate the will to overcome illness with positive emotions through the augmented reality experience fairy tale content studied and implemented in this study.