• 프린팅코리아
• /
• v.13 no.9
• /
• pp.78-83
• /
• 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.

• The Korean Publising Journal, Monthly
• /
• s.298
• /
• pp.12-13
• /
• 2001

• Korean Architects
• /
• s.609
• /
• pp.102-111
• /
• 2020

• The Research Journal of the Costume Culture
• /
• v.29 no.1
• /
• pp.103-120
• /
• 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.

• The Research Journal of the Costume Culture
• /
• v.28 no.6
• /
• pp.858-874
• /
• 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.

• Journal of the Korean Society for Aviation and Aeronautics
• /
• v.17 no.4
• /
• pp.63-69
• /
• 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.

• Journal of the Korean Society of Costume
• /
• v.50 no.4
• /
• pp.89-102
• /
• 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

• The Journal of the Korea Contents Association
• /
• v.10 no.11
• /
• pp.162-168
• /
• 2010

Comic book has a different story structure from western movies, i.e. New Character->reaction->food->master mediation->effect of food->disappearance ->conclusion. Comic book is full of media traits. The master is like a shaman, who console people with food of memory. Food also is a media, which carries message of memory instead of savor itself. Restaurant is a media, in which many events occur and rhetoric of rumor pervade. Foods of memory massage our feeling sense, like a media. In conclusion, comic book has a analogous role to that of Marshal Mcluhan's Media theory.

• Cross-Cultural Studies
• /
• v.37
• /
• pp.131-156
• /
• 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.

• Sim-seong Yeon-gu
• /
• v.31 no.1
• /
• pp.41-94
• /
• 2016

A Korean fairy tale "The uproot of an archenemy in the underworld" is discussed and interpreted from the perspective of analytical psychology. The essence of the story is as follows; When the three princesses were kidnapped by an archenemy in the underworld, a warrior appeared to save the princesses. He went to the underworld and killed the archenemy with the princesses help. When they tried to come back to the castle, he had difficulties because king's soldiers betrayed him. But a old wise man and a flying horse helped him to come back to the castle. He killed the soldiers that betrayed him and married one of the princesses and got the wealth from the underworld. The kingdom could be prosperous and peace because of the marriage. The psychological meaning of the three princesses were taken by the archenemy is that the archetypal shadow appeared from the unconscious and grasped a part of consciousness and repressed it in unconsciousness. This status could be called the lost of soul. So the warrior ego went through an unconscious trip, saving his anima from the archetypal shadow, and taking her back to consciousness and renewing the collective consciousness. The ego's trip is the individuation process like Shaman in primitive society. This fairy tale has hero motif. It reveals the feature of archetypal shadow. It also shows us man can make conscious with cautious attitude in the individuation process.