• 프린팅코리아
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• 제13권9호
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• pp.78-83
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• 2014

코닥의 아시아태평양 지역 전초기지인 중국 샤먼에 소재한 대규모 판재 공장이 소로나 XP 무현상 판재라인을 업그레이드하고, 지난 8월 6일 대대저인 오픈하우스를 개최했다. 세계에서 가장 큰 시장으로 부상하고 있는 아시아태평양 지역을 대상으로 하는 친환경 소로나 XP 무현상 판재 보급의 허브가 될 중국샤먼 현지에서 이를 취재, 보도한다.

• 출판저널
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• 통권298호
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• pp.12-13
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• 2001

• 건축사
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• 통권609호
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• pp.102-111
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• 2020

• 복식문화연구
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• 제29권1호
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• pp.103-120
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• 2021

This study interprets Siberian shaman costumes from the perspective of Siberian shamanism's spiritual culture by combining theoretical and empirical studies. According to the natural environment and language families, the Siberian people are classified into the Altai, Tungus, Ural, and Paleo-Siberian groups. Se Yin's research classifies the spiritual culture of Siberian shamanism as cosmic, spiritual, and nature view. Eliade's research has divided Siberian shaman costumes into form, headdress, and ornament. According to the present study, shaman costume form and decoration reflect the Siberian three-tiered cosmic view, such that the shaman's head, body and feet correspond to the upperworld, middleworld and underworld. In addition, animism, totemism and ancestral worship appear in the shamanism's spiritual view. For example, the costume's form shows the totem of each tribe, while the costume accessories reflect animal worship, plant worship and ancestral worship. Finally, shamanism's nature view mainly manifests through three processes: personification, deification, and ethics. As an intermediary between man and the spirits, shaman use their clothing to reproduce the image of half man and half spirit. The shaman's costumes are deified and considered to have divine power. For example, the animals represented on the costume help the shaman travel through space. Generally, good animals help a shaman enter the upperworld, while animals that help a shaman enter the underworld are considered evil. Also, the number of hanging accessories represents the shaman's ability.

• 복식문화연구
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• 제28권6호
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• pp.858-874
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• 2020

This study attempts to analyze the social and cultural meanings of the ethnic groups to which different types of shamans belong in Siberia from the appearance characteristics in terms of clothing through Roland Barthes's semiotic theory. The research method here is to analyze three types of shaman costume classified by Holmberg, which are bird-type, deer-type, and bear-type, through theoretical research and to investigate the analysis process of Roland Barthes's semiotics theory. Roland Barthes's approach to semiotics presents an analysis model that can explore the sociocultural meaning of the Siberian shaman costume. The research results are as follows. In the first type, to be closer to the god of the upperworld, shamans transform themselves into birds by decorating their costumes with the characteristic elements of birds such as feathers and wings. In the second type, the shamans' costumes are made of deerskin, and the headdress is shown in the shape of antlers to make it easier to receive messages from the upperworld and run fast in the underworld. In the third type, the shaman's costume is made of bearskin, the head is covered with bearskin, and the body is decorated with bear pendants. Through the power of the bear, the shaman is sent to the underworld to defeat evil gods and remove diseases. Shamans can show their particularity of being a demigod and non-binary gender through clothing. They use this to reflect their authority as a medium of communication between man and god.

• 한국항공운항학회지
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• 제17권4호
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• pp.63-69
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• 2009

Incheon International Airport as the gateway to Korea is having the happiest time with those honorable prizes. But in these days, the trend of aviation is changing rapidly, so many rival airports in the world as well as north-east asian countries are rushing to find new revenue sources not to be turned over. Hence Incheon International Airport should push into fresh fields or create new sources of business keeping innovation by making foreign airports its role model. This study brings up some new profit models of foreign airports; Malaysia's Kuala Lumpur International Airport, China's Xiamen Aviation Industry Zone, German's Frankfurt Fraport Airports Group. This study analyzes the status of listed airports and presents strategies after investigating whether they are suitable for and compatible to Incheon International Airport.

• 복식
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• 제50권4호
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• pp.89-102
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• 2000

The purpose of this study was to research Korean Jowoo-Guan and Chinese Hal-Guan and study transition and symbolism of the birds feather in the cap. The culture of ancient Korea was influenced by North Asia prior to the influence of the Chinese culture, One of the remarkable thing, as the cultural factor of North Asia is the birds worship thought. Korean Jowoo-Guan was derived from the birds worship thought. So in dealing with the plume of Korean Jowoo-Guan, we must recognize Worship to the bird and the symbolical meaning of the bird. The results of study was as follow. 1. Korean Jowoo-Guan was influenced worship to the sun, so it's wearing symbolized the governing class. As the Social development and governing class, the feathering cap was developed to a gold crown, and also the gold crown of Samguk times had been influenced style of North Asia culture. But afterwards the symbolical meaning of the bird was waning, only decorative meaning was remained. 2. Chinese Hal-Guan was warn in Joo-dynasty, but the symbolism of the plume in the cap was not similar to Korean Jowoo-Guan. Chinese Hal-Guan was symbolized bravery of superfluous soldier than Worship to the bird. But afterwards the symbolical meaning of bravery of superfluous soldier was waning, only decorative moaning was remained. 3. Though neighbor countries have mutually influenced and have similar cultural style, they have symbolism of themselves

• 한국콘텐츠학회논문지
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• 제10권11호
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• pp.162-168
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• 2010

<심야식당>은 서부영화와는 다른 이야기구조를 가지고 있으며 '새로운 인물의 등장->주변의 관심->추억의 음식주문->마스터와의 대화->음식의 효과->행방 묘연->결론'의 구조를 갖는다는 것을 발견했다. <심야식당>에는 여러 가지 미디어적 속성들로 가득 차 있다. 마스터는 샤먼으로서 사람들을 이어주고 연결해주며 음식으로 위로를 건넨다. 또한, 음식의 맛을 전달하는 매체가 아니라 추억을 전달하는 매체라는 점에서 음식은 본연의 메시지를 탈메시지화하고 새로운 메시지를 탈취한다. 이런 점에서 음식을 미디어로 볼 수 있다. 또한, 식당이라는 장소 역시 다양한 미디어이벤트가 펼쳐지고, 풍문의 수사학이 유통되는 공론장의 역할을 함을 확인할 수 있었다. 음식이 우리의 감각을 계발시켜주며 감각비율을 새롭게 재조정한다는 측면에서 맛사지로서의 역할도 수행한다고 할 수 있다. 이런 점에서 <심야식당>의 미디어적 속성은 마샬 맥루한의 미디어이론에 잘 부합된다고 할 수 있다.

• 비교문화연구
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• 제37권
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• pp.131-156
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• 2014

This article attempts to explore the literature of Catherine the second, focusing on her comedies in the light of anti-freemasonry in the late 18th-centuryof Russia. Her main idea towards social morals was consistently expressed from in her early comedies during 1770s, such as 'Oh! times!'(1772), to her late counterparts during 1880s, such as so called 'anti-freemason trilogy,' which includes 'the deceiver'(1785), 'the deceived one'(1785) and 'Siberian shaman'(1786). By depicting antagonists-freemasons in her own trilogy, only as alchemists, shamans, fallacious chemists, hypocritical medical doctors, and so on, Caterine the second intended to undermine the mason influence against Russian Empire, which had ideationally attracted Russian nobles and intellectuals and furthermore to reinforce her political control over the intellectuals as well as the public. The above literacy attempts by Catherine can be said to aim to found morals of her own era through the utilization of social discourse, rather than through the political or governmental control.

• 심성연구
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• 제31권1호
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• pp.41-94
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• 2016

한국 민담 지하국 대적퇴치 설화를 분석심리학적 입장에서 고찰하고 해석하였다. 이 민담은 지상의 권력자인 왕의 세 딸이 지하국 대적 아귀귀신에게 납치되니 이를 구출하고자 하는 무사가 출현하였다. 그는 들어가기에 험하고도 깊은 지하세계에 내려가서 딸들의 도움으로 지하국 대적의 거처에 잠입하여 대적 아귀귀신을 처치하였다. 영웅은 배신한 부하들 때문에 지하에서 지상으로 귀환에 어려움을 겪었으나, 노인의 도움으로 말을 타고 지상으로 날아올라 배신한 부하들을 죽이고 그가 구한 여성과 결혼하고 금은보화를 얻었다. 그리하여 왕국은 평안하여졌다. 심리학적으로 보자면 무의식의 원형적 그림자가 갑자기 무의식과 의식의 경계를 뚫고 나와 의식의 일부를 급격하게 사로잡아 그것을 무의식에 억압하여 영혼의 상실상태에 이르렀다. 무사로 표현된 자아는 깊고 험한 무의식의 여행을 통하여 무의식의 원형적 그림자의 층으로 억압된 아니마를 구출하여 의식의 세계로 데려와 결합하였고 새로운 번영된 왕국을 이룩한다. 민담은 영웅 모티브로서, 자아의 여행은 샤먼이나 무당의 입무 과정과 같은 개성화과정을 거침으로서 오래된 집단의식의 인격체계로 대표되는 이전의 왕을 새롭게 하여, 평안한 왕국을 이루는 것을 목적으로 한다. 이 민담은 집단무의식의 원형적 그림자의 특성을 드러내었으며, 개성화 과정에서의 주의해야할 태도와 방도를 우리에게 보여주고자 한다.