• Journal of the Korean housing association
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• v.23 no.1
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• pp.67-77
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• 2012

The purpose of this study is to investigate the theoretical origins and characteristics of Korean Apartment that became a dominant housing type of Korea by comparing it with the ideas of Le Corbusier, Siedlung and Hilberseimer. Korean apartment is different from Corbusier's idea in that it has no vision for new community in modern society. Formal typology of apartment also differs from Corbusier's unite which embodied a new collective way of living in modern society. In that Korean apartment was introduced as a means to provide houses to urban worker and to solve the housing shortage, it was close to the idea of Siedlung. However, unlike Siedlung Korean apartment was based on urban ideology and not a social housing. In terms of it's repetitive form, Korean Apartment resembled Hilberseimer's proposal for capitalistic metropolis. However, it differs from Korean Apartment in that the latter has no utopian vision of new order So, while reflecting fragmented ideas of modern utopia, Korean apartment is architecture without utopia.

• Journal of the Korean Home Economics Association
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• v.35 no.1
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• pp.319-338
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• 1997

This study examined the time allocation pattern of husbands and wives. This study investigated i)the pattern of time allocation in the light of the extent of time spent in housework child care and leisure among husbands and wives living in urban area ii) the differences in extent of time spent in such activities between wives and husbands and iii) the determinants of time spent in such activities. A system of time allocation equations based on household production theory and several hypotheses explaining the distribution of domestic work among couples were employed. According to the results the pattern of time allocation was different between wives and husbands. Regardless of women's employment status wives were more likely to have dual responsibilities than were husbands. The time equation employed in this study had more explanatory power in the pattern of time allocation of wives than of husbands and of employed wives than of non-employed wives. The sex-role ideology hypothesis was supported for non-employed wives but not for employed wives. The time availability hypothesis was supported for the time allocation of employed wives and husbands. The economic efficiency hypothesis was supported for employed wives' time allocation.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.4
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• pp.98-104
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• 2010

Chang'an, an ancient historical city with its construction basement remains. Chinese Traditional Landscape Culture comes from the ancient civilization of the Yellow River and the environment of the central Shaanxi plain forms its ideology characteristic. Basing on the fast urbanization and growth of economies, there is a growing emphasis on Urban Landscape Cultural Heritage. The spatial pattern and traditional landscape should be protected and exhibit because it reflects the original characteristic and implied meaning of Chinese traditional landscape culture. This paper presents the case of Huaqing Palace(華淸宮) scenery area as an example; evaluate the value of its original landscape culture, showing the way of the conservation and regulation.

• Journal of the Korean Society of Costume
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• v.58 no.6
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• pp.69-84
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• 2008

Considering that star reflects the image of current society, analyzing fashion of celebrity is to read ideal type and demands of beauty of the era. Especially the rock music-represents youth culture that last on present day-born in 1960's, and it is considered to a significant decade in pop music history. Thus this research will analysis rock star's fashions in iconological view of E. Panofsky. The aim of this document is Clarifying how the fashion of pop stars appeared and what formed its worth. As a result of analyzing fashions of rock star in 1960's, it is available to find these sameness and difference. The Mods borrowed images of the past, and introduce the elite modernism and shows very urban style. The Folky and the Psychedelic showed post-structuralism propensity against industrial society, in the case of the Folky it induced styles that symbolize labor class to realize social worth. And as an aftereffect of war and repulsion of commercial worth, they embody nature-returning peasant look so that it shows pastoral mood in total. The Psychedelic express somewhat struggling escapism and it generated illusionary images with quests to superego and glorification to psychedelic status. The Folky and the Psychedelic are same in the side of introducing existentialism, this occurred by using ethnic factor. But the Folky showed plain outlook by pop propensity, on the other hand, the Psychedelic showed magnificent outlook such as optical art, pop art, and futurism ought to express merrymaking culture. And common feature of these is introduction of unisex mod which is came after the change of gender role. Thus each star or group has professed special ideology into their culture and it is reflected to acts which is including music and dress style. This affair is analyzed like these two things. The mass of people schemes their identity with inducing special ideology to their culture at the first. And the purpose to archive cultural hegemony in inter-social class at the next.

• Journal of the Korean Institute of Landscape Architecture
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• v.52 no.4
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• pp.86-103
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• 2024

This study interprets the evolving ideologies of Singapore's urban environmental policies focusing on the meanings encapsulated within the notion of 'garden'. Through a comprehensive review of policy documents, legislative materials, development projects, government promotional materials, and organizational changes in each era, the study identifies three phases, each with distinct central themes. Commencing in the 1960s, the initial phase projected a meticulously controlled and managed cityscape using the notion of garden, which was epitomized by the slogan 'Garden City'. In this phase, garden was a representative concept that embodied the cleanliness and greenness of the city, and also served as a strategic rhetoric to effectively transfer the ideology of an exemplary picturesque city to the public. Subsequently, in the 1970s, the focus gradually shifted from individual green spaces and bodies of water towards a collective system which served as a foundational infrastructure of the city-nation. This evolution was reflected in the new slogan 'City in a Garden', where the garden is now not only summoned for its external appearance but also as an unified system which serves as the cornerstone of the city. Through these phases, the Singaporean government developed a scheme capable of integrated management of green spaces and water resources tailored to the scale and function of each. Building upon this foundation, the early 2000s saw the adoption of a new orientation focusing on sustainability and urban ecology, encapsulated in the revised slogan 'City in Nature'. For more than five decades, Singapore has demonstrated an adept utilization of the notion 'garden'. This scholarly examination underscores Singapore's journey in redefining urban landscapes through the strategic employment of the concept of garden in its urban environmental policies. By tracing the evolution of the garden concept across distinct phases, the study illuminates how the Singaporean government leveraged the garden's versatility: from an effective metaphor of aesthetic values to an integral component of its holistic urban system, and finally to a bridge between the urban and the natural.

• Architectural research
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• v.16 no.3
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• pp.109-120
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• 2014

South and North Korea, the divided nations on the Korean peninsula, began with the same modern city planning system, but following the adoption of different national ideologies-capitalism and socialism-, they established their own city planning system and developed their cities accordingly. However, the process of planning and developing a joint city of Kaesong Industrial Complex (KIC) led to the recognition about the need to bridge the differences and prepare for future joint development. This study examines North Korea's city planning system by comparing the two Koreas' systems, and identify the characteristics of North Korea's city planning system through a case analysis of the KIC. By comparing two cases, we found two distinct characteristics of North Korea's. The one is a tool for realizing ideologies and maintaining national system. The other one is that it is ideology-oriented system for the supreme leader and party while South Korea has control-oriented system for the public. We analyze the KIC case based on four pillars: planning system, development system and procedure, master plan, and use behaviors. Result of analysis shows that in KIC there are many socialistic features as we mentioned above in terms of planning system, urban design & structure, and use behavior even though a private enterprise-Hyundai Asan, in South Korea led the whole process. This study is meaningful in that it identifies the specific characteristics of North Korea's city planning focusing on the KIC and is expected to serve as a baseline material to set the future direction for North Korea's development.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.1
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• pp.46-56
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• 2012

The research results of tracing the Landscape Philosophy of Hageowon garden(何去園) in Musu-dong, Daejon of Youhwadang, Kwon, Iijin(權以鎭, 1668-1734) is as below. The ideological background of the protagonist reflected in Hageowon is the Hyoje Ideology(filial piety and brotherly love, 孝弟) of Sinjongchuwon(painstakingly caring for one's ancestors), Musil ideology(pursuing ethical diligence and truthful mind, 務實) based on sadistic tradition and ethical rationalism, Confucionist Eunil Ideology(ideology on seclusion, 隱逸) of Cheonghanjiyeon(quiet relaxation, 淸閒之燕), and the Pungryu ideology(appreciation for the arts, 風流) of Taoism in the Taoist style. Thus, by substituting these ideological values into a space called Hageowon, the Byulup gardens(別業) such as the Symbolic garden(象徵園), meaning gaeden(意園), and miniascape garden(縮景園) were able to be constructed. 2) The space organization system of Hageowon is generally classified into three phases considering the hierarchy. The first territory is the transitional space having residential features, which is an area to reach peach tree - road(Taoist world 桃經) from Youhwadang(有懷堂). The second territory is a monumental memorial space where the Yocheondae(繞千臺), Jangwoodam(丈藕潭), Hwagae(花階), and the ancestral graves take place, centering on the yards of Sumanheon(收漫軒), and the third territory is the secluded space in the eastern outer garden where the mountain stream flows from the north to south and which is the vein of the left-hand blue dragon(靑龍) of the guardian mountain of Hageowon. 3) Symbolically, the first phase has symbolized the space as a meaningful scenery by overlapping the Confucionist place of Youhwadang - Gosudae(孤秀臺) - Odeokdae(五德臺), and the mystic world of Jukcheondang(竹遷堂) - peach tree - road(桃徑). The second phase, which is the space of Sumanheon(收漫軒), Yocheondae, and Jangwoodam, the symbolical value of Sinjongchuwon(愼終追遠) and the remembrance and longing for one's parents are reflected. The third phase, which is the eastern outer garden of Hageowon and where the mountain stream flows from the north to south, is composed of the east valley(東溪) - Hwalsudam(活水潭) - Sumi Waterfall(修眉瀑布). More specifically, (1) Mongjeong symbolizes the life of gaining knowledge through studying to realize one's foolishness, (2) Hwalsudam symbolizes a transcending attitude in life refusing to pursue wealth and fame, and (3) Jangwoodam symbolizes the gateway to the fairyland to enter the world of mystic gods. 4) The rationale behind Hageowon is that the two algorithms of Confucionism and Taoist Theory appear repeatedly and in an overlapping way. The Napoji(納汚池) and Hwalsudam, which pertains to the prelude of space development, has symbolized Susimyangseong(修心養成, meditating one's mind and improving one's nature), which is based on ethical rationalism. Moreover, if the Monjeong sphere pertaining to the eastern outer garden of Hageowon takes the Confucionist value system as its theme, including moral training, studying, and researching, Jangwudam, Sumi Waterfalls, and Unwa can be understood as a taste of Cheokbyeon(滌煩, eliminating troubles) for the arts where the mystic world is substituted as a meaningful scenery. 5) The miniascape technique called artificial mountain was substituted to Hageowon to construct a mystic world like the 12 peaks of Mt. Mu(巫山). By borrowing the symbolic meaning expressed in old poems, it has been named 'Habang(1/何放), Hwabong(2, 3/和峯), Chulgun(4, 5, 6/出群), Sinwan(7/神浣), Chwhigyu(8, 9, 10/聚糾), Cheomyo(11/處杳), Giyung(12/氣融).' The representative poet reciting artificial mountain were Wangeui(汪醫), Nosamgang(魯三江), Dubo(杜甫), Hanyou(韓愈), Jeonheaseong(錢希聖), and Beomseokho(范石湖). They related themselves with literature by transcending time and space and attempted to sing about the richness of the mental world by putting the mystic world and culture of appreciating the arts they pursued in the vacation home called Hageowon.

• The Korean Journal of Community Living Science
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• v.16 no.1
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• pp.37-47
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• 2005

Education has been emphasized as one of tools of realizing social equality, which has its base on the ideology of equal education opportunity. The Opportunity level of adult education is important in the meaning of social equality. but these days It is being inequality. so The objectives of this study were 1) measuring the opportunity level of adult education in Korea, 2) analysing the difference adult education level by gender, regions, 3) making out the gap of the its level by social educational agencies, 4) to suggest the way to improve the opportunity level of adults educations between adults by gender, regions. The followings are the results from the study: Adult education participation level were lower. Adult education participation level per adult education type showed higher participation at private institutes, lower at cultural center of community and school's human and material resources are not properly utilized in adult educational activities. By adult education participation level per gender and location, women have a higher participation level then men, and urban areas have a higher participation level then rural areas. In case of location, environment variables is most explanatory in adult education participation level. To strive for methods to activate school-oriented adult education activities and to develop political solution to ease the resources gaps for adult education investment among regions in order not to deepen environment gaps of adult education between urban and rural areas. For adult education activation, institution and bodies in charge of adult education should expand and discover hardware and develop and distribute software. Also, adult education specialists who operate and manage these hardware and sofeware efficiently should be recruited.

• Journal of East-Asian Urban History
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• v.2 no.1
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• pp.113-128
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• 2020

Right before the outbreak of the War of Resistance Against Japanese Aggression (1937-1954), the Great Eastern Broadcasting Station (GEBS) was established in Shanghai under the aegis of the Ministry of Foreign Affairs of Japan (MOFA). Prior to the launching of the GEBS, Japan had not owned similar radio stations in China for years. As a result, the Embassy of Japan in China held rounds of discussions on the plan and Japanese governments, ranging from the MOFA, the Navy, the Army, the Ministry of Communications (MOC), and NHK-Japan Broadcasting Corporation (Nihon Hoso Kyoku) provided financial, technological, and equipment support. In the mid-1930s when the Sino-Japanese relations became intensified, the GEBS assumed the primary role of disseminating government policies to over 30,000 Japanese expatriates in Shanghai to make sure that they could remain settled while supporting military endeavors of the Japanese army once the war between China and Japanese broke out. After 1937, the GEBS became an essential propaganda tool to advance imperial policies of Japan. Although the station differed from the Army-controlled Greater Shanghai Broadcasting Station (Dai Shanhai Hoso Kyoku) in many aspects, it was in line with the latter in terms of advancing wartime ideology of the Japanese empire. As the Japanese-occupied areas were enlarged, target audience of the GEBS also expanded to Chinese people and foreign nationals when Japanese, English, Russian, and Shanghai-dialect news was broadcast by the station. Suffice it to say that the GEBS was closely related to wartime propaganda of the Japanese imperial expansion.

• Journal of the Korean Society of Costume
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• v.53 no.3
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• pp.13-31
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• 2003

The purpose of this study is to analyze the formative style and aesthetic value of contemporary subcultural style with the understanding of characteristics of subcultural style in the sociocultural context. As for the research methodology, literary survey has been performed to study the concept and the history of subcultural styles from 1940s to 1980s. In addition, demonstrative studies on aesthetic images have been carried out through the analysis of pictures and photographs in order to categorize the subcultural styles since 1990s. In this study, subcultural styles since 1990s have been illustrated through the socio-cultural grounds. which are diversity of street culture, diffusion of moss culture or bubble-up phenomenon, pursuit of anti-social ideology among intellectual heads, club Cultures in the form of kitsch and pastiche and communal thinking as collective harmony. With the socio-cultural context examined above, subcultural styles in the contemporary fashion are categorized and deduced following aesthetic values ; Drag and Club style as the tendency of surrealists or artificial hedonists, Urban military style and Cyberpunks as pursuit of Bionic being, Sports casual style based upon, the pursuit of comfort and freedom, Vintage style and Retro dressing represented by the spirit of DIY (no It Yourself), Ecology style of New conservatives, and Mysticism style as the fusion of technology and shamanism (Technoshamanism).