• Journal of Korean Library and Information Science Society
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• v.53 no.1
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• pp.1-29
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• 2022

The purpose of this study is to understand the effect of people who have heard of 'reading aloud' on the formation of reading satisfaction and reading attitude, and to obtain implications for the library book reading service. To this end, a survey was conducted on 439 people of various age groups. The results are as follows. First, there was a difference in value perception and satisfaction with reading books by age group, and there was no difference in reading attitude. Second, the satisfaction of the respondents who answered that the value of reading books was efficacy and feeling loved was positive, and the satisfaction of the respondents who answered that they were comfortable was lower than this. Third, the more positive the satisfaction level was, the more positive the reading attitude was. Fourth, respondents who participate in reading groups for children were found to have a high value perception of trust relationships and more experience in reading books, and the more experience they have in reading, the more they are affected by the behavioral aspect of reading attitude. Therefore, librarians (teachers) need to support the improvement of reading attitudes by actively operating reading groups for parents while planning programs that take into account value recognition types and satisfaction by age group.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.7 no.9
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• pp.141-149
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• 2017

Numerous products are on the market every day and consumption is becoming increasingly polarized. Some products have been introduced to the market for the first time and others are the existing products that have upgraded performance. For companies, new products must be released constantly to prevent losing existing customers and to increase loyalty. However, when companies released new product, they communicate consumer brand name and core benefits of the new product. Moreover, if a new product fails, the amount that the company has to pay is bound to grow. So companies often use brand extension strategies that use the names of famous brands that are already loved by their customers for new products. In this study, the effect of extension similarity, time of release, and message type on brand extension was investigated. Result shows that using abstract messages rather than specific messages is more effective when similarities with existing brands are poor. In particular, the closer the release period is, the more effective these effects are. However, in case of extending the brand with high similarity products, it is effective to focus on concrete messages when the release time is near, and to communicate abstract messages when the release time is long. This result suggests that companies should take into consideration not only the similarity of extension but also the timing and characteristics of messages when extending the brand.

• Korean Journal of Heritage: History & Science
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• v.49 no.3
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• pp.32-51
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• 2016

This study examines, based on the database of the Institute for the Translation of Korean Classics(ITKC), the garden plants and their symbolism, and the landscape culture recorded in 'Jipkyungjaeyoungsi(the Series of Poems on Gardens Poetry)' in relevance to traditional houses. First, Jipkyungjaeyoungsi had been continuously written since mid-Goryeo dynasty, when it was first brought in, until the late Joseon dynasty. It was mainly enjoyed by the upper class who chose the path of civil servants. 33 pieces of Jaeyoungsi(題詠詩) in 25 books out of a total of 165 books are related to residential gardens. The first person who wrote a poem in relation to this is believed to be Lee GyuBo(1168~1241) in the late Goryeo dynasty. He is believed to be the first person to contribute to the expansion of natural materials and the variation of entertainment in landscape culture with such books as 'Toesikjaepalyoung(退食齋八詠)', 'Gabeunjeungyukyoung(家盆中六詠)'and 'Gapoyukyoung(家圃六詠)'. Second, most of the poems used the names of the guesthouses. Out of the 33 sections, 19(57.5%) used 8 yeong(詠), then it was in the sequence of 4 yeong(詠), 6 yeong, 10 yeong, 14 yeong, 15 yeong, 16 yeong, 36 yeong(詠) and so on. In the poem writing, it appears to break the patterns of Sosangpalkyung(瀟湘八景) type of writings and is differentiated by (1) focusing on the independent title of the scenery, (2) combining the names of the place and landscape, (3) focusing on the name of the landscape. Third, the subtitles were derived from (1) mostly natural landscape focused on nature and garden plants(22 sections, 66.7%), (2) cultural landscape focused on landscape facilities such as guesthouses, ponds and pavilions(3 sections), (3) complex cultural scenery focused on the activities of people in nature(8 sections). Residents enjoy not only their aesthetic preferences and actual view, but the ideation of the scenery. Especially, they display attachment to and preference for vegetables and herbs, which had been neglected. Fourth, the percentage of deciduous tree population(17 species) rated higher(80.9%) compared to the evergreens(4 species). These aspects are similar results with the listed rate in 'Imwonkyungjaeji(林園經濟志)' by Seo YuGu [evergreen 18 species(21.2%) and deciduous trees 67 species(78.8%)] and precedent researches [Byun WooHyuk(1976), Jung DongOh(1977), Lee Sun(2006)]. Fifth, the frequency of the occurrence of garden plants were plum blossoms(14 times), bamboos(14 times), pine trees(11 times), lotus(11 times), chrysanthemum(10 times), willows(5 times), pomegranates(4 times), maple trees(14 times), royal foxglove trees, common crapemyrtle, chestnut trees, peony, plantains, reeds and a cockscombs(2 times). Thus, the frequency were higher with symbolic plants in relations to (1) Confucian norms(pine trees, oriental arbor vitae, plum blossoms, chrysanthemums, bamboos and lotus), (2) living philosophy of sustain-ability(chrysanthemum, willow), (3) the ideology of seclusion and seeking peace of mind(royal foxglove ree, bamboo). Sixth, it was possible to trace plants in the courtyard and outer garden, vegetable and herb garden. Many symbolic plants were introduced in the courtyard, and it became cultural landscape beyond aesthetic taste. In the vegetable and herb garden, vegetables, fruits and medicinal plants are apparently introduced for epigenetic use. The plants that were displayed to be observed and enjoyed were the sweet flag, pomegranate, daphne odora, chrysanthemum, bamboo, lotus and plum blossom. Seventh, it was possible to understand garden culture related to landscaping materials through poetic words such as pavilions, ponds, stream, flower pot, oddly shaped stones, backyard, orchard, herb garden, flower bed, chrysanthemum fence, boating, fishing, passing the glass around, feet bathing, flower blossom, forest of apricot trees, peach blossoms, stroking the pine tree, plum flower blossoming through the snow and frosted chrysanthemum.

• Journal of Korean Home Economics Education Association
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• v.24 no.4
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• pp.19-37
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• 2012

This study aims to give a broad overview of family-related contents in home economics from the 1st national curriculum to the 2007 revised national curriculum, thereby contributing to value fulfillment, textbook research, and educational development of home economics. The findings are summed up as follows: First, this study looks at the change of family-related goals and contents in home economics tutorials by national curriculum. Family-related goals shift a focus from a member of nation to individual pursuit of happiness, and the scope of family-related contents expands from a part of family (i.e. understanding of children) to every aspect of family life. Second, family-related contents record a higher share in home economics textbooks at the later stage of national curriculum. Third, this study classifies the change of family-related contents in home economics textbooks by national curriculum into seven categories: understanding of human development, process of human development, parenting and parental roles, understanding of family and family transition, marriage and family development, family relationship and issues, and family well-being. In particular, 'understanding of human development' underscores fundamental principles between the 3rd~6th national curriculum, 'process of human development' broadens its initial focuses on infancy and the preschool period to every scope of human development after the 5th national curriculum. 'Parenting and parental role' continues to stress parental roles and duties plus childcare for infants and preschoolers. In 'understanding of family and family transition,' national curriculums show the biggest difference in family perspectives subject to social change, and later national curriculums feature various family types recently on the rise. In 'marriage and family development,' initial national curriculums construe marriage as a necessity, whereas later national curriculums emphasize it as a matter of choice intertwined with mature love and responsibility. With coming under spotlight in recent national curriculum, 'family relationship and issues' highlights communication and family views based on gender equality for family unity. 'Family well-being' constitutes a pivotal part in the 2007 revised national curriculum, and it has recently emerged as the hottest issue in the family area as it presents lifelong welfare.

• Proceedings of the Korean Professional Engineer Association Conference
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• 1995.12b
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• pp.30-48
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• 1995

서울시는 국가의 수도로서 이제 6n년의 역사를 맞이하였다. 뛰어난 산수와 자연 경관을 가진 서울시의 자연은 근세이후 도시의 발전에 따른 점차적으로 훼손되어 왔으며, 특히 1960년대 이후의 도시성장기에 시행된 개발 위주의 도시 정책은 공원 녹지의 잠식을 가속화시켜 본래의 자연은 양적, 질적 측면에 많은 피해가 발생되었다. 또한 도시 정책의 부분으로서 공원 녹지 정책은 개발 위주의 도시 정책에 밀려 제기능을 발휘 할 수 없었으며, 정책에 있어서도 목표와 미래 방향에 대한 뚜렷한 비전을 제시하지 못하였다. 현재 공원 녹지와 관련된 정책 환경을 볼 때, 각종의 도시개발 사업, 지방 자치제 시행에 따를 도시의 난 개발은 부족한 공원녹지를 더욱 잠식하는 위협요소가 되고 있으며, 토지수요에 대한 공급의 한계 상황에 직면해 있는 시점에서 개발론자 들은 공원 녹지를 개발의 주요대상으로 인식하는 자세를 견지하고 있다. 그러나 최근 들어 지구 환경의 문제의 대두, 환경에 대한 시민의 관심, 정책 집행자들의 환경 보전과 관리의 움직임이 나타나기 시작하고 있어 서울시의 공원 녹지의 미래 전망을 밝게 해주는 긍정적인 요소가 되고 있다. 2000년대를 바라본 현시점에서 도시의 기간 요소로서 공원 녹지는 단지 존재만의 가치가 아니라 적정한 기능을 부여하고 이용의 활성화를 통한 공원 녹지의 새로운 탄생이 요구되고 있다. 이것은 공원 녹지정책 측면에서 공원 녹지의 양적 측면에서의 풍요로움과 질적 측면에서의 기능성의 회복과 도시 구성적 측면에서의 공원 녹지의 네트워크의 구성이라는 3가지의 정책 이슈를 제기한다. 양적 측면에서 녹의 풍요로움을 확보하기 위해서는 기존의 공급 지표 위주의 정책보다는 공원 녹지의 총량적인 관리 체제를 통한 전 도시적 차원의 공원녹지 관리 시스템이 필요하며, 공원 녹지로서 잠재 가치를 가지고 있는 새로운 유형의 공원 녹지의 조성과 각종 개발사업에 대한 공원 녹지의 잠식 방지를 위한 명확한 사회적인 공감대의 형성이 요구된다. 질적 측면에서는 공원 녹지의 기능성의 회복이라는 측면과 시대에 부합되는 새로운 기능 및 가치의 부여가 필요하며, 이를 위해서는 공원의 매력, 공원의 시설기능 증진, 녹지의 질의 향상 및 녹지 가치의 증진에 대한 다양한 시책이 요구된다. 구성적 측면에서는 공원녹지의 개별적 존재보다는 공원 녹지를 상호간 유기적인 계통을 확보하여 공원 녹지의 네트워크를 형성하여 도시 속의 산재된 고립된 섬으로서의 공원 녹지가 아닌 시민생활에 늘 가까이 있는 생활 속의 공원녹지로 재편되어야 한다. 이러한 정책의 의제는 양적 측면에서 보전(CONSERVATION)과 창출(CREATION), 질적 측면에서 쇄신(RENOVATION)과 복구(RESTORATION), 그리고 구성적 측면에서 공원 녹지의 연결(CONNECTION)과 시민 참여에 의한 운동(MOVEMENT)이라는 정책 개념의 구현을 통해 가능하다. 이러한 정책 개념과 의제를 가지고 서울시 공원 녹지 정책을 구체화시키기 위해서 푸르름의 새로운 탄생이라는 기치 아래 풍요로운 서울, 사랑 받는 공원, 생활 속의 녹지의 3대 목표, 공원 녹지의 보전, 잠재 공원 녹지의 창출, 공원의 활성화, 녹지의 복구, 경관 보전 및 복구, 공원 녹지의 네트워크, 도시 녹화의 7대 과제를 설정하고 미시설 공원 녹지 집행, 개발 사업시 공원 녹지의 확보, 환경 녹지의 총량 보호 관리, 도시 소공원 개발, 역사 문화 공원 조성, 하천 공간 복원, 공원 시설 기능 개선, 이용 프로그램 개발, 공원 관리 개선, 환경 피해 녹지의 회복, 도시 환경 림 조성, 녹지 기능 증진, 도시 자연 경관 보전, 공원 녹지체계 구성, 공원 녹지 공급 균형, 주변 환경 녹화, 가로 녹화의 17개 시책을 제안하였다. 이러한 정책사업의 원활한 추진을 위해서는 기존의 관주도의 일방적인 공원 녹지 행정이 아닌 시민의 참여를 통한 시민이 함께 하는 정 책 사업의 추진이 요구되며, 특히 민간 부문의 적극적 인 참여를 유도하기 위한 방안이 동시 에 강구되어야 한다. 또한 공공에서는 정 책 집행을 위한 조직과 행정의 개편, 예산의 확보 방안을 적극적으로 검토해야 한다. 현재 서울시는 지방자치제 시행에 따라 시 행정에 있어 많은 변화가 예고되고 있으며, 공원 녹지는 새로운 환경 변화에 부합되는 적절한 도시요소가 될 것으로 추정된다. 서울시 하천 복개의 금지, 하천공간의 복원에 대한 움직임, 환경 녹지 복구를 위한 사업의 시행, 민간부문의 환경 운동의 활성화 등 바람직 한 현상이 전개되고 있어, 공원 녹지는 미래의 도시 관리 에 있어 주요 관심사가 될 것이다.

• Journal of Popular Narrative
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• v.27 no.1
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• pp.265-299
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• 2021

The purpose of this research paper is to facilitate the understanding of the synesthetic aesthetics in the film The Age of Innocence through the intertextuality among the narrative, paintings, and music in the film. In this paper, a two-dimensional intertextual analysis of the paintings in relation to the narrative is conducted on the paintings owned by Old New York, the paintings owned by Ellen, the portraits of unknown artists on the street outside of Parker House, and Rubens' painting at the Louvre. A three-dimensional intertextual analysis of performances in relation to the narrative is conducted on the stages and the box seats at the New York Academy of Music, in which Charles F. Gounod's Faust is performed, and the Wallack's Theatre, in which Dion Boucicault's The Shaughraun is performed. An intertextual analysis of music in relation to the narrative is also conducted on the diegetic and non-diegetic classical music of the film, including Beethoven's Piano Sonata No. 8 and Mendelssohn's String Quintet No. 2, as well as Elmer Bernstein's non-diegetic music of the film. The constituent event of The Age of Innocence represents the passion trapped in the reflection of love and desire that are not lasting, and the supplementary event embodies the narrow viewpoint and the inversion of values caused by the patriarchal authority of Old New York. The characters in the film live a double life, presenting an unaffected surface and concealing the problems behind it. The characters restrain their emotions at both the climax and the ending. The most powerful aspect of the film is the type and nature of oppressive life, which are more delicately described with the help of paintings and music, as there is a limit to describing them only by acting. In intertextual terms, paintings and music in The Age of Innocence continuously emphasize "feeling of emotions that cannot be expressed in language." With a synesthetic image, as if each part were imprinted on the previous part, the continuity "responds to continuous camera movements and montage effects." In The Age of Innocence, erotic dynamism brings dramatic excitement to the highest level, switching between the satisfaction of revealing desire and the disappointment of hiding desire due to its taboo status. This is possible because paintings and music related to the narrative have made aesthetic achievements that overcome the limitations of two-dimensional planes and limited frames. The significance of this study lies in that, since the identification in The Age of Innocence is based on the establishment of a synesthetic aesthetic through audio-visual representation of the film narrative, it helps us to rediscover the possibility of cinematic aesthetics.

• (The) Research of the performance art and culture
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• no.42
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• pp.257-290
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• 2021

The Wonju Nongyo (agricultural work song) is geographically classified as eastern minyo (folk song) which has many distinctive, regional features such as tunes, forms and the use of a melodic line. There has been growing attention to the transmission value of the nongyo including the Wonju Eorirang of the Wonju Origol Nongyo and its region of origin. The Wonju Nongyo is of great value and worthy of preservation in the western part of Gangwon Province. For this reason, it seems fairer to say that a focus should be directed towards establishing the identity of the song and increasing the contextualisation of transmission. At the same time, the preservation association's efforts in passing the traditional song down and education activities fairly deserve equal attention. In addition to the way the folk songs are handed down, a discussion on the facilitation of their use will be required. An in-depth discussion about the restoration and use of the song will be encouraged in a multifaceted manner. Unfortunately, few of the previous literatures on nongyo has gone so far as to investigate Arirang as a separate research topic. In fact, the Wonju Origol Nongyo should be viewed as an intangible cultural asset that paved the way for performance artistry of the Korean agricultural work songs to be seen at a national folk art festival. From the perspective of regional characteristics (traditionally termed "tori"), the Wonju Eorirang represents the cultural value of the manners and customs of our locals which constitute unwritten and neglected literary property and musicality of the song. Particularly, a more attention should be paid to making a record of woodcutters and diversity of farmers' small cooperative groups. The existence of the Wonju Eorirang indicates that the melodies to which the song are sung in Nongyo are of infinite variety. A minyo-singer unfolds various journeys of life through various modes and structure of epic chants, ranging from first encounter, love to marriage, realistic problems to relationship with husband's family and death. The epic chant of the Wonju Origol Nongyo contains a rich variety of regional sentiments about life. In particular, the epic chants of the Galtteukgisor and Ssoeltteukgisori are a genius example of sexual satire and a sense of humor. In the past, the agricultural work songs were rhythmic songs served to synchronize physical movements in groups, coordinating tasks in upland farming and rice paddy with the usage of catchy, repetitive verses easy to pass down. The Wonju Origol Nongyo is a precursor of the work songs which took the farming activities a notch higher to be part of the excitement and festivals. In the context of transmission, a festival serves to demonstrate the value of history and life. The value of the Wonju Eorirang should be appreciated and a concerted effort should be made to find a way to facilitate the transmission of the folk song. A folk-singer is a traditional oral poet and a storyteller of minyo and the forms and species of melody solely depend on the signer. The combination of performance and witticism is shown by the singer freely expressing himself. The Origol Nongyo symbolizes ethnic arts cleverly combining playful effects such as tune, rhythm and old agricultural work of the region. It is to be hoped that much of the efforts is directed to designating such folk songs as the archetype of a cultural heritage. In terms of the foundation on which the folk songs are transmitted, the usage(Performance Content) of a community would be an alternative.

• Korean Journal of Heritage: History & Science
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• v.44 no.4
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• pp.172-205
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• 2011

Go bears significant meanings in terms of cultural and entertaining functions in Asia Eastern such as China and Japan. Beyond the mere entertaining level, it produces philosophical and mythic discourse as well. As a part of effort to seek an identity of Korean traditional garden culture, this study traced back to find meanings of rock-go-board and taste for the arts which ancestors pursued in playing Go game, through analysis and interpretation of correlation among origin of place name, nearby scenery, carved letters and vicinal handed-down place name. At the same time, their position, shape and location types were interpreted through comprehensive research and analysis of stone-go-boards including rock-go-board. Particularly, it focused on the rock names related to Sundoism(仙道) Ideal world, fixed due to a connection between traces of Sundoism and places in a folk etymology. Series of this work is to highlight features of the immortal sceneries, one of traditional landscaping ideals, by understanding place identity and scenic features of where the rock-go-boards are carved. These works are expected to become foundation for promotion and preservation of the traditional landscaping remains. The contents of this study could be summarized as follows; First, round stone and square board for round sky and angled land, black and white color for harmony of yin and yang and 361paths for rotating sky are symbols projecting order of universe. Sayings of Gyuljungjirak(橘中之樂), Sangsansaho(商山四皓), Nangagosa(爛柯故事) formed based on the idea of eternity stand for union of sky and sun. It indicates Go game which matches life and nature spatiotemporally and elegant taste for arts pursuing beauty and leisure. Second, the stone-go-boards found through this research, are 18 in total. 3 of those(16.1%), Gangjin Weolnamsaji, Yangsan Sohanjeong and Banryongdae ones were classified into movable Seokguk and 15(83.9%) including Banghakdong were turned out to be non-movable rock-go-boards carved on natural rocks. Third, upon the result of materializing location types of rock-go-boards, 15 are mountain stream type(83.9%) and 3 are rock peak type(16.1%). Among those, the one at Sobaeksam Sinseonbong is located at the highest place(1,389m). Considering the fact that all of 15 rock-go-boards were found at mountainous areas lower than 500m, it is recognizable that where the Go-boards are the parts of the living space, not far from secular world. Fourth, there are 7 Sunjang(巡將) Go with 17 Hwajeoms(花點), which is a traditional Go board type, but their existences, numbers and shapes of Hwajeom appear variously. Based on the fact, it is recognizable that culture of making go-board had been handed down for an extended period of time. Among the studied rock-goboards, the biggest one was Muju Sasunam[$80(82)cm{\times}80(82)cm$] while the smallest one was Yangsan Sohandjeong Seokguk ($40cm{\times}40cm$). The dimension of length and breadth are both $49cm{\times}48cm$ on average, which is realistic size for actual Go play. Fifth, the biggest bed rock, an under-masonry with carved Go-board on it, was one in Muju Sasunam[$8.7m{\times}7.5m(65.25m^2)$], followed by ones in Hoengseong Chuiseok[$7.8m{\times}6.3m(49.14m^2$] and Goisan Sungukam[$6.7m{\times}5.7m(37.14m^2)$]. Meanwhile, the smallest rock-go-board was turned out to be one in Seoul Banghak-dong. There was no consistency in directions of the Go-boards, which gives a hint that geographical features and sceneries of locations were considered first and then these were carved toward an optimal direction corresponding to the conditions. Sixth, rock-go-boards were all located in valleys and peaks of mountains with breathtaking scenery. It seems closely related to ancestors' taste for arts. Particularly, rock-go-boards are apprehended as facilities related to taste for arts for having leisure in many mountains and big streams under the idea of union of sky and human as a primitive communal line. Go became a medium of hermits, which is a traditional image of Go-game, and symbol of amusement and entertainment with the idea that Go is an essence of scholar culture enabling to reach the Tao of turning back to nature. Seventh, the further ancient time going back to, the more dreamlike the Go-boards are. It is an evident for that Sundoism, which used to be unacceptable once, became more visible and realistic. Considering the high relation between rock-go-boards and Sundoism relevant names such as Sundoism peak in Danyang Sobaeksan, 4 hermits rock in Muju and Sundoism hermit rock in Jangsu, Sundoism hermit rocks and rock-go-boards are sceneries and observation spots to express a communication of worship and longing for Sundoism. Eighth, 3 elements-physical environment such as location type of the rock-go-boards, human activities concentrated on 8 sceneries and Dongcheongugok(洞天九曲) setup and relevancy to Confucian scholars, as well as 'Sangsansaho' motif and 'Nangagosa' symbolic meaning were used as interpretation tools in order to judge the place identity. Upon the result, spatial investigation is required with respect to Sunyoodongcheon(仙遊洞天) concept based on enjoyment to unify with the nature rather than Dongcheongugok concept of neo-Confucian, for Dongcheon and Dongmoon(洞門) motives carved around the rock-go-boards. Generally, places where mountain stream type rock-go-boards were formed were hermit spaces of Confucianism or Sundoism. They are considered to have compromised one other with the change of times. Particularly, in the rock-go-board at the mountain peak, sublimity-oriented advent of Sundoism is considered as a significant factor to control place identity. Ninth, including where the rock-go-boards were established, the vicinal areas are well-known as parts of Dongcheongugok and Palkyung(八景) mostly. In addition, many of Sundoism relevant expressions were discovered even in the neighboring carvings written by scholars and nobility, which means sophisticated taste based on longing for Sundoism world played a significant role in making go-board. The rock-go-board is an integration of cultural phenomena naturally managed by seclusion of scholars in the Joseon Dynasty as well as remains and essence of Korean traditional landscaping. Some rock-go-boards out of 17 discovered in South Korea, including ones in Sobaeksan Sinsunbong, Banghak-dong, Chungju Gongili, Muju Sasunam, Yangsan Eogokdong Banryongdae Seokguk, are damaged such as cracks in rocks or fainted lines by hardships of time and hand stains. Worse yet, in case of Eunyang Bangudae Jipcheongjeong board, it is very difficult to identify the shape due to being buried. Rock-go-boards are valuable sculptures in terms of cultural asset and artwork since they reflect ancestors' love for nature and longing for Sundoism world. Therefore, they should be maintained properly with right preservation method. Not only rock-boards itself but also peripheral places are excellent cultural heritages and crucial cultural assets. In addition, vicinal sceneries of where rock-goboards and pavilion spots are the representative remains of embracing prototype of Korean traditional landscaping and major parts of cultural properties.