• (The) Research of the performance art and culture
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• no.41
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• pp.353-380
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• 2020

Samul nori/Pungmul-gut is the symbol of ethnic identity for the Koreans abroad. It is the representative diaspora musical genre which is performed many cultural events held by Koreans. It is, at the same time, a global music which is appreciated by not only the Koreans but also the foreigners. Many musical communities in various countries exhibit the cultural migration through the discourse of 'tradition/variation' and 'authenticity/hybridity' in the course of the acculturation and enculturation of samul nori/pungmul-gut. The pungmul-pae 'Bichoe June' active in Toronto, Canada was organized by a foreign performer. For the foreigners pungmul-gut is easy to access as a genre of world music. As a percussion ensemble, it is easy to learn for the foreigners. The pungmul-pae 'Bichoe June' is a 'music community' consist of the Koreans and foreigners. The band tries to preserve the traditionality and authenticity of the Korean music. There is no variation or hybridity in its music since the member still learns the authentic music through various available textbooks and internet sites. Through the participation of the Koreans and foreigners, the band stimulates the globalzation of the pungmul-gut. The enculturation of the pungmul-gut is exhibited in two performances held by the band. One was host by the Canadian progressive group and the other was by the Korean conservative community. The former understood the nature of pungmul-gut as the music of the common people. The latter, however, accepted the music as the representative traditional music but was not easy to enjoy the 'noisy' music. In other words, the positive/negative acceptance of the pungmul-gut depends of the ideological nature of the listeners rather than the ethnical nature.

• (The) Research of the performance art and culture
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• no.40
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• pp.193-222
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• 2020

In this study, the development of traditional contents is to be enabled to succeed the values of the heritage on the song sang during dry-field farming of Bongpyeong Memil-dorikkaejil-sori. In addition, the identity on the heritage of songs sang during farming were diagnosed, and their value in context with the history and the value as the community for succession are emphasized as the value of cultural asset to expand the discussion up to the level of traditional cultural industry works. In the Bongpyeong Memil-dorikkaejil-sori, the intrinsic artistic value, the excellence of value as the educational experience, factor for overcoming the extinction of farming songs, and the promotion direction of the storytelling on buckwheat were provided. This is breaking from the formalization and being old-fashioned on the Bongpyeong Memil-dorikkaejil-sori to focus on the symbolization of the agricultural heritage in the modern context, habituating and spreading the gene of slash-and-burn field (hwajeon or budaeki). In terms of methodology on awareness, historicity or creativity, alternative method on the folk songs in labor was provided by having critical mind on the Bongpyeong Memil-dorikkaejil-sori and buckwheat songs. By reviewing the field contextualization of designating the intangible cultural asset, suggestions were made on activating the succession, and even the method of symbolic registration on the heritage of buckwheat farming was mentioned. Heritage on agricultural culture that can represent Pyeongchang and Gangwon must be discovered to be made into a brand. In addition, the uniqueness in the Madang 'Song Madaengi Traditional Music' must be found to apply as the brand on the point in which the people around the world can have consensus for utilization. As the farming song, rediscovery of the Bongpyeong Memil-dorikkaejil-sori is required to create the sustainable status as the multi-purpose cultural contents and provide the network of professionals for activating the folk songs to enable the opportunity of qualitative substantiality and spread instead of quantitative growth. In addition, festivals for each region, especially the festival for Pyeongchang area must be utilized centrally on the development of farming songs to organize the storytelling actively.

• (The) Research of the performance art and culture
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• no.43
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• pp.203-228
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• 2021

This thesis examines the play education method shown in the elementary school textbook 'Enjoy Play'. If the educational methods of the curriculum other than plays were presented in the order of 'Understanding play - Appreciation of Works - Creation of Works', the method of drama education is presented sequentially in the order of 'Understanding play - Creation of Works - Appreciation of Works' in the order of 'Understanding play - Artwork - Appreciation' have. Even if such a curriculum considers the study linked to the subject of 'Plays', students may not feel the 'burden' of 'creation', and by simplifying the understanding of 'spoken language', it is rather the characteristic of 'Korean language'. It may also make it difficult for students to feel the attraction. In addition, empathy through the conflict situation of the play or comparison with the actual conflict is mainly presented through the translation of foreign works or the expression of a fairy tale and fantastic world that is far from reality, so the burden of inferring the right life problems can be confirmed. Theatrical expressions and plays and plays learned through textbooks are partially different depending on the educational goals to be achieved. The result of this study is that the course of textbooks for elementary and upper grades may correspond to the problem of expressing 'Plays', but it is regrettable in leading students to think about ways to solve life problems in detail through 'Plays'. It is also necessary to emphasize the importance of expression that makes students realize how to express themselves autonomously in the way of expressing their feelings, but on the other hand, on the other hand, it is necessary to share empathy with feelings first, understand these feelings, Therefore, it was suggested that training to infer expressions and emotions by learning individual expressions through methods of expressing emotions and a process of educating students to voluntarily accept shared emotions are also necessary. Sharing and expressing emotional emotions through 'play', and participation through cooperation and division of labor through the process of performing.

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.2
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• pp.42-53
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• 2023

This paper explores the recent development of environmental aesthetics and critically examines the main agendas, claims, issues, and implications of everyday aesthetics, which is emerging as an important branch of environmental aesthetics. Environmental aesthetics began in the context of cultural change and environmentalism in the 1960s and expanded in the second half of the 20th century with a solid theoretical foundation. At the beginning of the 21st century, it entered a process of diversification of objects and subjects. Having reached academic maturity, environmental aesthetics has expanded into theoretical territory considering the urban environment and the human environment, providing practical coordinates as a discourse for planning and designing urban environments and landscapes. The most notable achievement of environmental aesthetics since the mid-2000s is the establishment of 'everyday aesthetics'. Yuriko Saito, who is leading the research on everyday aesthetics, expanded the objects and scope of aesthetic theory to everyday objects, events, activities, and environments. She excavates the microscopic and sensory aspects of everyday life, which have been overlooked by conventional art-centered aesthetics, through the lens of aesthetics. She reinterprets various layers of phenomena in contemporary urban landscapes and analyzes how the 'power of the aesthetic' hidden in everyday life profoundly affects the quality of life and the state of the world. Saito examines the appreciation of the distinctive characteristics and ambiance inherent in everyday objects and environments and proposes a 'moral-aesthetic judgment' to alert citizens to the environmental, social, and political consequences of everyday aesthetic appreciation and response. This paper identifies the issues and implications of everyday aesthetics as first, the expansion of aesthetics and the ambiguous everyday, second, the moral-aesthetic judgment and the aesthetics of care, and third, urban regeneration landscapes and aesthetic literacy. In particular, the moral virtues of everyday aesthetics that Saito proposes, such as care, thoughtfulness, sensitivity, and respect, provide a critical reference for the practice of contemporary urban regeneration landscapes. The 'aesthetic literacy' is a key concept demonstrating why an environmental aesthetics perspective is necessary to interpret everyday urban environments and landscapes.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.179-217
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• 2022

Concerning the differences in the tales between the Investigation of Historical Remains of Patriarch Jinmuk (hereafter, IHRPJ), as well as those which appear in Jeungsanist Thought and Daesoon Thought, previous studies view such differences as Jeungsan's intentional modification of the original intent of the narratives or as indicating differences in beliefs and values. This style of interpretation seeks to reconcile both Korean Buddhism and Jeungsanist and Daesoon Thought based on the premise that the former and the latter two exhibit differences in values. This study accepts the above view of the differences in description according to values. However, the differences between the tales of Jinmuk that appears in IHRPJ versus those in The Canonical Scripture can be approached from a new perspective, i.e., the differences that exist between literary and oral traditions; rather than only stemming from potential differences in the world views espoused by Buddhism and Daesoon Thought. These refer to the IHRPJ, which was constructed first as literary narratives in the 19th century; however, there was also folklore that had been handed down from the 18th century. As a result of examining the relationship between Jinmuk and Bonggok via this interpretive horizon, the contents of the IHRPJ are found to reflect the values and intentions of the intellectual class, such those held by Master Cho-ui and Kim Ki-jong, whereas oral traditions can be seen as a reflection of the hopes of the people of the late Joseon Dynasty. Jeungsan should also be interpreted as having utilized folklore in his teachings. Meanwhile, the circumstances and intentions behind publishing the IHRPJ are analyzed in the context of the text's historical background and the relationship between Confucianism and Buddhism during the 16th through 19th centuries. In particular, through the Compilations of Wandang and the collection of writings of Buddhist monastics, I have evaluated that Confucianism needed to purify and correct materials according to the ideology of the times in order to promote a spirit of morality and courtesy. Likewise, Buddhist Master Cho-Ui also embellished records to benefit Buddhism and deleted oral records that could harm the reputation of Buddhism. On the other hand, when viewing Records of Shrine Renovation and existing oral traditions, it can be shown that some Jinmuk tales existed in the 18 th century which were not included in the IHRPJ. Thereby, Jeungsan's description of Jinmuk tales can be reappraised as accepting the oral secular tradition that conveyed the wishes of the people. In other words, compared to the IHRPJ, which reflects only the harmonious content of Confucianism and Buddhism due to political and social factors, The Canonical Scripture reflects oral traditions that were widespread during the late Joseon Dynasty. As evidence, it can be suggested that there are many narratives about the relationship between Jinmuk and Bonggok that center on Bonggok's jealousy and the murder of Jinmuk. Jeungsan aimed to encompass people of all classes according to their minds and wills rather than their political positions or statuses. Therefore, Jeungsan did not need to rewrite the narrative content that had been passed down via oral tradition. Instead he embraced those narratives as a projection of the voices of the people.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.63-131
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• 2022

In the context of Daesoon Jinrihoe's The Canonical Scripture, 'Saving Lives' consists of one 44 verse-long chapter. The content covers Kang Jeungsan's authority and foreknowledge, and most of the passages are about the treatment of diseases. Other passages are about relief from natural disasters, the resolution of conflicts in personnel affairs, and wisdom as applied to saving lives. The treatment of diseases focuses on solving the ailments faced by lower classes during that time period. Kang Jeungsan relieved the damage suffered by the people from natural phenomena as caused by the three disasters which resulted from water, fire, and wind. He also worked to solve other difficulties experienced in human society. In addition, the definition of 'wisdom' here is one of being high-seeing and far-thinking in Saving Lives. That is the foundation upon which wisdom can save oneself and others. After comparing each chapter of The Canonical Scripture with the parallel verses from the 6th edition of Daesoon Jeongyeong, the results of this study can be summarized as follows: first, saving lives as performed by Kang Jeungsan became an unprecedented and absolute act of relieving the common people during a time when they were suffering from great harms, hardships, and difficulties in their daily lives during the late Joseon Dynasty. Second, the verses were distributed into seven parts to achieve the purpose indicated by the titles of each section which related to specific powers exhibited by Kang Jeungsan in his interactions with Heaven, Earth and Humanity. Third, the second chapter of 'Saving Lives' includes not only treatment of disease, natural disasters, and hardships, but also relief meant to lessen the burdens people experienced in their daily lives while living within the boundaries of society. This is different from the respective section from the 6th edition of Daesoon Jeongyeong which, by way of contrast, only contained verses concerning the treatment of disease. The contents of 'Saving Lives' in The Canonical Scripture deals with the relief in a wide range of applications and is thereby different from the chapter on healing from the Daesoon Jeongyeong, which merely dealt with the healing of diseases. Therefore, this broader range of meanings can be taken to be a unique feature of The Canonical Scripture.

• Journal of Korea Water Resources Association
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• v.56 no.6
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• pp.403-417
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• 2023

In this research, a methodology was developed for constructing an appropriate rainfall image database for estimating rainfall intensity based on CCTV video. The database was constructed in the Large-Scale Climate Environment Chamber of the Korea Conformity Laboratories, which can control variables with high irregularity and variability in real environments. 1,728 scenarios were designed under five different experimental conditions. 36 scenarios and a total of 97,200 frames were selected. Rain streaks were extracted using the k-nearest neighbor algorithm by calculating the difference between each image and the background. To prevent overfitting, data with pixel values greater than set threshold, compared to the average pixel value for each image, were selected. The area with maximum pixel variability was determined by shifting with every 10 pixels and set as a representative area (180×180) for the original image. After re-transforming to 120×120 size as an input data for convolutional neural networks model, image augmentation was progressed under unified shooting conditions. 92% of the data showed within the 10% absolute range of PBIAS. It is clear that the final results in this study have the potential to enhance the accuracy and efficacy of existing real-world CCTV systems with transfer learning.

• Korean Journal of Heritage: History & Science
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• v.55 no.4
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• pp.296-312
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• 2022

This paper examines the concept and process of heritagization, as well as other measures for the value enhancement of food culture as heritage, through the case of the gastronomic meal of the French, which has a long history as a socially constructed heritage. Heritage refers to what a society perceives as worthy of being transmitted. Thus, a heritage is something that a society or group chooses to preserve and that represents its identity. In the 19th century, France began to designate and protect heritage through a policy of preserving historical monuments, and heritage became both a social construct and creation with the purpose of preserving and enhancing values. Interest in heritage spread around the world with globalization, and has grown even greater since the 1972 UNESCO Convention. This interest has progressively extended to nature, urban landscapes and intangible cultural heritage. In 2003, the UNESCO Convention for the Protection of the Intangible Cultural Heritage was adopted, and this has strengthened the interest in intangible cultural heritage worldwide. Food-related heritage has been excluded from the list due to difficulties in establishing inscription criteria and concerns about the potential commercialization of heritage. However, in 2010, the food cultures of the Mediterranean, Mexico, and France were inscribed on UNESCO's Representative List of the Intangible Cultural Heritage of Humanity, which prompted interest in food culture and efforts to inscribe the food heritage of a number of other countries, including Korea. France has a long history of interest in gastronomy as a cultural heritage and part of its national identity. Efforts to preserve and popularize gastronomy as a part of the national identity and heritage have been made at both the private level, by gourmets and associations, and at the governmental level. Through these efforts, the culture of gastronomy as a heritage has been firmly established through theoretical discussion, listing of food-related heritages, and policies. Sustainable development of the heritage is pursued through certain ongoing institutional approaches, including the City of Gastronomy network, the National Food Program, and the promotion and labeling of the Year of the French Gourmet.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.393-425
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• 2019

This paper focuses on Alain Resnais's representative works (1955), (1959), and (1963), and analyzes how he implements a representation of memory though cinematic apparatus. These three films deal with horrific memories that seem impossible to reproduce aesthetically such as the Holocaust, the Hiroshima Atomic Bomb, World War II, and the war in Algeria. The reappearance of events that stripped humans of even their minimum dignity can naturally be associated with ethical issues. These events can never be reproduced because they cannot be explained in the human language. It is also impossible to reproduce in a way that doesn't invade other peoples' sufferings, nor displays the pain of others as spectacles. Alain Resnais was a director who realized that if factual representation was not possible from the beginning, truthfulness would have to be approached through cinematic form. Therefore, he tries to overcome these problems through cinematic forms. First, he shifts to action films to avoid the obscenity of documentary. shows the records of camps captured by German forces in the past, while shows the pain of others in a fictional form of representation. Next, he describes how the trauma affects the identity of the main character through a flashback in , but also shows a main character who is experiencing trauma without a flashback in Flashbacks have the effect of showing the effects of trauma on the main character, but at the same time they involve the obscenity of enjoying the suffering of others. Nonetheless, the absence of flashbacks highlights the impossibility of representation. This is because it is not silent in the impossibility of representation but is constantly approaching. The attitude that repeatedly circles around impossibility is an ethical form that maximizes the impossibility of representation. In conclusion, this is the ethics of representation that Alain Resnais showed in his films.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.165-191
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• 2019

The purpose of this article is to elucidate why the motif of time travel is repeated in the science fiction narrative by examining the functions of this motif in the SF movie series of Star Trek in its narrative and non-narrative aspects. Star Trek IV: The Voyage Home (1986) aims to attract the audience's interest in the story through the use of plausible time travel in the form of the slingshot effect which causes the spacecraft to fly at very fast speeds around an astronomical object. The movie also touches upon the predestination paradox that arises from a change of history in which it describes a formula of transparent aluminum that did not exist at the time. The film also serves as an evocation of the ideology of ecology by including humpback whales in the central narrative and responding to the real issue of the whale protection movement of the times. Star Track VIII: First Contact (1996) intends to interest the audience in the narrative with the warp drive, a virtual device that enables travel at speeds faster than that of light and a signature visual of Star Trek, at the time of its birth through time travel. The film emphasizes the continuation of peaceful efforts by warning the destruction of humanity that nuclear war can bring. It tackles with the view of pacifism and idealism by stressing the importance of cooperation between countries in the real world by making the audience anticipate the creation of the United Federation of Planets through encounters with the extraterrestrial. Star Trek: The Beginning (2009) improves interest through the idea of time travel to the past, this time using a black hole and the parallel universe created thereby. The parallel universe functions as a reboot, allowing a new story to be created on an alternate timeline while maintaining the original storyline. In addition, this film repeats the themes pacifism and idealism shown in the 1996 film through the confrontation between Spock (and the Starfleet) and Nero, the destruction of the Vulcan and the Romulus, and the cooperation of humans and Vulcans. Eventually, time travel in three Star Trek films has the function of maximizing the audience's interest in the story and allowing it to develop freely as a narrative tool. It also functions as an ideal solution for commenting on current problems in the non-narrative aspect. The significance of this paper is to stress the possibility that the motif of time travel in SF narrative will evolve as it continues to repeat in different forms as mentioned above.