• Cartoon and Animation Studies
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• s.37
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• pp.45-82
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• 2014

Comics and cartoons of superheroes in the West have adopted various semiotic systems and other art-forms, including their politico-socio-economic condition, and made parody of other popular texts, as well. Based on the idea of the development of superhero genre, this article focuses on how East Asian popular texts appropriate and reconstruct the genre, which was once considered the realization of American idea, by analyzing a series of TV animation (Japan, Sunrise,2011). Through the feature of parody with intertextuality, provides East Asian value and sensibility of characters as corporation-centered modern humans in capitalist society. This animation has similarity and difference, compared to that of Western superhero cartoons. It satires Western capitalist society and emphasizes Eastern family-oriented value. The performances of superheroes on TV represent the satire on Western style individualism and estimation through each one's achievement. It metaphorically criticizes the situation in which modern human falls into dependency on capital and media, and the capitalistic system in which public good is used for the method of private profit. emphasizes East Asian value of human and society, the cooperative relation for the success and maintenance of community by combining members of state and society through familial sensibility. Tiger functions as a spiritual leader in the group of superheroes who have been obsessed with competition for their own private purpose rather than public cause, Bunny and other colleagues are gradually influenced by Tiger's familial communicative style. emphasizes community-centered view and self-sacrificing sensibility as an international citizen to solve social pathology of modern world.

• Proceedings of the Korea Contents Association Conference
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• 2009.05a
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• pp.961-966
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• 2009

2008 Korea-Japan Cartoon Festival is a cultural enterprise, sponsored by 8 cities of Korea and Japan. 8 cities include Pusan, Choen Nam Province, Kyung Nam Province, Cheju, Fukuoka, Saga, Nagasaki, and Yamaguchi. It was held under the sponsorship of Fukuoka, Japan, in 2007. In 2008, it was held in Pusan under the sponsorship of Korea Character Designers' Association and Pusan Becksko. Even though local autonomous entities, recently, sponsor various Festivals, 2008 Korea-Japan Cartoon Festival has so unique characteristics that it is appropriate for paper. Unique characteristics of this Festival include that it is held only two years and it is for amity of young people of East Asia. In 2008 Korea-Japan Cartoon Festival, there were cartoon contest, exhibition, seminar, and experience event. It would be the basic ideas for industries of characters, animations and games, and would broaden cultural interchange between Korea and Japan.

• Journal of Korean Philosophical Society
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• no.123
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• pp.239-264
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• 2018

In order to understand the whole picture of virtue epistemology with knowledge-action theory, I will first examine contours between concepts like capacity, character and intellectual virtues in relation to the notion of virtue. At first, my $na{\ddot{i}}ve$ question is why smart people do such bad things without any shame. This question would be either ethical or epistemological because epistemology is viewed as a normative discipline and intellectual agents and communities should be considered as the primary focus of epistemic evaluation. This is the core idea of virtue epistemology. The stance virtue epistemology views virtues as a solution to the justification of knowledge is similar to the knowledge-action theory in the East Asian intellectual tradition. But, their core issues are different from each other. Thus, I will explain how to differ from one another and analyze such concepts as capacity, character, and intellectual virtues in the Analects. I will insist that capacity and character without normative disciplines cannot be intellectual virtues leading to right actions.

• Korean Journal of Heritage: History & Science
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• v.44 no.1
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• pp.30-51
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• 2011

During the process of modernization, many rural villages in Korea have experienced degeneration and breakdown, losing sustainability. However, Oeam village in Asan City, South Chungcheong Province (State-designated cultural heritage, Important Folk Material No. 236) has established itself as a unique folk village, which evolves with sustainability, pursuing the revival of Neo-traditionalism. Oeam village is a tribal village of the Yis from the Yean region and has maintained environmental, economic, and social sustainability and soundness for over five centuries. Thus, the village has sustained itself well enough to be a cultural asset with 'Outstanding Universal Value', in terms of its value as world cultural heritage. The village maintains its own identity, filled with a variety of traditional and scenic cultural assets that symbolize a gentry village. Those assets include Confucian sceneries (head family houses, ancestral shrines, tombs, gravestones, commemorative monuments, and pavilions), various assets of folk religion (totem poles, protective trees at the entrance of a village, shrines for mountain spirits, village forests), tangible and intangible cultural assets related to daily lives (vigorous family activities, rigorous ancestral rituals, family rituals, collective agriculture and protection of ecosystem), which have all been well preserved and inherited. In particular, this village is an example of a well-being community with a well-preserved folksy atmosphere, which is based on environmentally sound settlements (nature + economy + environment + community) in a village established according to geomancy, East Asia's unique principle of environmental design. In addition, the village has kept the sustainability and authenticity for more than 500 years, combining restraint towards the environment and the view of the environment which respects the natural order and cultural values (capacity + healthy + sustainability). Therefore, the Oeam folk village can be a representative example of a folksy and scenic Korean community which falls into the category of IV (to exemplify an outstanding type of building, architectural or technological ensemble, or landscape which illustrates significant stages in human history) and V (to exemplify an outstanding traditional human settlement, land-use, or sea-use which is representative of cultures, or human interaction with the environment especially when it has become vulnerable under the impact of irreversible change) of Unesco's World Cultural Heritage.

• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.5
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• pp.94-107
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• 2008

This study examines the diversity of garden culture in the Joseon Dynasty focusing on genre painting. Genre painting gives us insight into the various ways of enjoying the garden. The intimate activities portrayed in the painting show us about the vivid scenes of Korean garden at that time. Among the various meanings of gardens, sensual pleasure is focused on here. The garden has always been a place of pleasure for seeing, smelling, touching, meeting people and erotic flirting. Here, the oriental aesthetic idea of Pungryu is adopted to reformulate pleasure based on the traditional way of thought. Most Korean gardens in the Joseon Dynasty were understood as the place for Pungryu. Sensuality in the Korean garden associated with a high level of spiritual pleasure. In order to look closely into garden activities, genre paintings were selected and analyzed. Several characteristics were elicited. First, the garden was understood as the medium of communication through reconciling man with nature. Mediating man with nature often calls for uplifting the sense of community within groups of people. Second, the garden was featured as the place of cultural creation. Many scholars utilized the garden as a place for poetic imagination. Therefore, the garden was the locus of intellectual discourse. Third, personal retreat was one of important functions in the Korean garden. the humble attitude toward landscape such as solitude and mediation might be understood as one way of enjoying the nature. Fourth, taste, power and social relations were embedded in garden culture. Therefore, the garden was regarded as a space of distinction. Garden making was understood as one of the high class leisure activity. It was quite natural that the garden was used as a place of showing up their taste and culture. Finally, we need to reinvigorate the rich meanings of garden in contemporary practices. In-depth analysis of garden culture through the lens of genre painting gives us quite useful information in Korean garden culture.

• (The) Research of the performance art and culture
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• no.39
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• pp.549-580
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• 2019

There are many festivals in the region that mainly use traditional performing arts. Traditional performing arts has a story that incorporates the history of the area, and it is easy to build a brand that can be distinguished from other areas through traditional performing arts, so it has conditions that are easy to grow in the local festival it can. In this paper, I researched the relationship between the significance and regionality of regional performing arts, referring to the case where traditional performing arts, which is a joint cultural heritage of East Asia, are transmitted as a festival. The performance art with strong locality has grown into a local festival, and the Kanto Festival (竿燈) held in Akita prefecture in northeastern Japan was selected as a representative example of that area. Along with the Aomori Nebuta Festival and the Sendai Tanabata Festival, the Kanto Festival is called the 3 major festivals in the northeastern part of Japan. It was designated as an important intangible folk cultural property in 1980 and became more famous. It visited Seoul several times after the 2005 Japan-Korea Exchange Festival event. It is widely known as a regional festival that represents Japan. The Kanto Festival, which was a participatory event on a village basis, has faced problems such as the migration and aging of young people since the 1970s. In order to solve this, they led the participation of schools, educational institutions, and various groups beyond the village unit and persuaded the participation to the local companies. They have been steadily promoting free lectures on technical skills and school visit events that induce children's interest. As a result, the number of moths mobilized in the current festival has reached 250, and the Kanto tournament also shows great popularity every year.

• Korean Security Journal
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• no.50
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• pp.175-206
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• 2017

The current study described the history of Islamic extremism and the recent expansion of international Islamic extremism in Indonesia. For doing so, both content analysis of the existing written documents and qualitative interviews were conducted. For the content analysis, media reports and research articles were collected and utilized. For qualitative interviews, Indonesian students and workers in Korea, Korean spouses married to Indonesian, and Korean missionaries in Indonesia were contacted and interviewed. Qualitative interview was conducted between 30 minutes and 2 hours. On the spot, interviews were recorded and later transcribed into written documents. Due to the difficulty of identification of population and the uneasiness of accessability to th study subjects, convenient sampling and snowball sampling were used. According to the results, Islamic extremism in Indonesia had a deep historical root and generally shared similar historical experience with other muslim countries such as Afghanistan, Pakistan, Egypt, and Saudi Arabia where Islamic extremism was deeply rooted in. That is, Islamic extremism began as a reaction to the western imperialism, after independence, Islamic extremism elements were marginalized in the process of construction of the modern nation-state, and Islamic extremist movement was radicalized and became violent during the Soviet-Afghan War. In addition, after 9.11, Islamic extremism in Indonesia was connected to international Islamic extremism network and integrated into such global movement. Such a historical development of Indonesian Islamic extremism was quite organized and robust. Meanwhile, the eastward infiltration and expansion of international Islamic extremism such as IS and Al Qaeda was observed in Indonesia. Particularly, such a worrisome expansion was more clearly visible in the marginalized and underdeveloped countrysides in Indonesia. Such expansion in Indonesia could negatively affect on the security of South Korea. Geographically, Indonesia is proximate to South Korea. This geographical proximity could be a direct security threat to the Korean society, as if Islamic extremism in North Africa and Middle East becomes a direct security threat to Europe. Considering the presence of a large size of Indonesian immigrant workers and communities in South Korea, such a concern is very realistic. The arrest of an Indonesian Islamic extremism supporter in November, 2016, could be a harbinger of the coming trend of Islamic extremism expansion inside South Korea. The Indonesian Islamic community in South Korea could be a passage of Indonesian Islamic extremism into the South Korean society. In this context, it is timely and necessary to pay an attention to the recent trend of Islamic extremism expansion in Indonesia.