• Korean Journal of Heritage: History & Science
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• v.53 no.3
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• pp.42-61
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• 2020

Even though research on heritage interpretation has been conducted steadily since the mid-20th century, the actual concept of such interpretation has not been clear. In The ICOMOS Charter for the Interpretation and Presentation of Cultural Heritage Sites, which is a leading international standard of heritage management, the definition of heritage interpretation is still vague. Also, defining its concept is tricky because it is based on the 'situation,' which could change at any moment. Therefore it seems that previous research has focused only on the social function of heritage interpretation. Since socio-philosophy research has become increasingly crucial in heritage studies, the concept of heritage interpretation needs to be precise. Therefore, this paper looks at research history chronologically, divides its social role into two different branches, and finally reifies the definition of the concept. Two social values of heritage interpretation can be distinguished as 'modern heritage interpretation,' and 'inclusive interpretation.' Modern heritage interpretation directs studies into conveying heritage's value to the public as measured by a few experts. It is an educational and communicative role. Inclusive heritage interpretation focuses on seeking comprehensive recognition of diverse values and finds ways to promote reconciliation among multiple stakeholders of heritage. Even though these two functions have developed in different social backgrounds, it is apparent that both have been generated in an unclear, overlapping, and complicated context. The concept of heritage interpretation is too complex to simplify as 'interpretation' itself. This paper defines such interpretation as 'all activities involved in the process of value creation of heritage.' Two social values relate to the concept of 'interpretation': they all have a common recognition of fundamental characteristics of heritage. This is used to establish a collective identity in society. However, it is more appropriate to conceptualize inclusive heritage interpretation as 're-interpretation' because it denies modern heritage interpretation and identifies new negotiated value.

• (The)Study of the Eastern Classic
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• no.43
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• pp.183-207
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• 2011

This study finds aesthetic elements and examines their aesthetic sense focusing on the melody of the piri in the completed Jongmyojeryeak with various ideational backgrounds from the views different from the aesthetic sense of Jongmyojeryeak that has been conducted so far. Jongmyojeryeak is to hold a memorial service at the place where the godship of the line of kings and queens in Joseon is set. It is the crystal of Confucian memorial ritual and representative cultural heritage of ancestral ritual culture and is designated as No 1 of national chief, intangible cultural heritage in 1964. Also, on May 18th, 2001, it was registered first in Korea as 'Masterpieces of the Oral and Intangible Heritage of Humanity' designated by UNESCO and was recognized of its superiority. It is not only a representative cultural heritage of ancestral ritual culture having fate with Joseon Dynasty for a long period but also has been recognized as the essence of our music compiling the holistic beauty of artistic forms according to music, songs, and dance created by our ancestors. Also, it has as its background the traditional thoughts including the Confucian thought as well as Yeak thought, Yin-Yang School, Samjae thought (三才思想), and Palgoe thought (八卦思想). This Jongmyojeryeak internalizes landscape beauty, Yojang beauty, natural beauty, magnificent beauty, and harmonious beauty. Landscape beauty can be found in Huimun and Jeonpyehuimun. Yojang beauty is the figure that is only shown in Jeongdaeup. Natural beauty is the skilled performance technique shown in the melody of variations and is connected to natural creation. It is well shown in Huimun and Jeonpyehuimun. Magnificent beauty is well shown in the melody of Botaepyeong movement. And harmonious beauty is the harmonization of dischord in Jongmyojeryeak and is well shown in Jeongdaeup's Somu distinctively showing its aesthetic sense from the view of natural, harmonious beauty in its music.

• The Journal of the Korea Contents Association
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• v.14 no.11
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• pp.944-954
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• 2014

This paper discusses how the traditional cuisine of Korea capitalizes on "nostalgia" for the past. While examining the (re)invention of Buddhist cuisine and Andong food, this paper contends that traditional Korean cuisine is commodified through a process of de-contexualization. This paper first discusses the possibility that the idea of traditional cuisine is an invention in the first place. The history of temple food, for instance, suggests that it was created as a vehicle for circulating and implementing the ruling ideology in the ancient societies of China. This paper then turns to the issue of the growing influence of traditional cuisine in contemporary Korean culture, which is related to the public's demand for healthy food and also tied with the South Korean society's need for promoting a national cuisine in the age of globalization. The rise of traditional cuisine is a sign that people are seeking to reform their eating habits and form a counterculture. Yet, another side of the story is that consumers end up taking part in the self-expanding capitalist market with more consumer choices rather than forming a genuine counterculture. In this respect, the reinvention of temple food is closely related to what Jean and John L. Comaroff call the "emergence of consumption as a privileged site for the fabrication of self and society, of culture and identity".

• Journal of the Korean Geographical Society
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• v.33 no.spc
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• pp.677-684
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• 1998

There are certain polemics regarding what kind of approach is most appropriate in the study of urban cluture. The tension seems to come from the misunderstanding of each other. A major source of the misunderstanding is different usage of the term 'culture' The lerm 'culture' may be interpreted either as way of life (fig. 1), system of meaning (fig. 2), the fourth structural condition (fig. 3), sophisticated taste (fig. 4), a superstructure of intellect and arts (fig. 5), biological supporting system (fig. 6), or all encompassing conditions (fig. 7). Whatever definition is taken for the term 'culture', there is a parallel definition of 'environment' for each stance (figures 1 - 7) What kind of definition is adopted matters because each of them is deeply rooted in different perspectives and focuses. It however, seems impossible to completely deny or disprove the utility of any of the slances. This, we may have to accept the diversity of definitions and consider urban cultural geography as a basket in which diverse concepts and perspectives are collected and nurtured.

• The Journal of the Korea Contents Association
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• v.13 no.11
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• pp.924-934
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• 2013

Traditional village forests in the Jeju Island represent unique cultural landscape with a history of more than several hundred years as a national cultural asset in Korea. There are 368 Oreums, parasitic volcanoes, and 391 shrines of Dang(Divine place) in Jeju. Currently, the shrines of Dang are damaged by the Jeju Olle trail path and road constructions. It's time for cultural consents to be obtained with locality and globality. And need to produce our own unique contents, glocal cultural contents. In this study, the establishment of trail path of Jeoji Oreum in relation to the Dang in the Jeju Island was investigated. By linking the Dangsan forest to the Jeoji Oreum trail path, it enables the path to contact with traditional cultural landscape. Rural villages in Jeju with the Oreum and Dang are expected to get an international attention as to have traditional cultural landscapes of Korea. It needs to be managed to retain their original form and in connection with the trail path.

• Journal of the Speleological Society of Korea
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• no.74
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• pp.1-10
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• 2006

한 러 국제협력 시대 - 냉전의 철벽이 무너지고 사회주의 종주국이었던, 구소련이 개방주의를 천명한지 어언 10여년이 흘러간 오늘, 나는 홀연히 서서 그 동안 시장경제를 부르짖으며 개방화에 박차를 가해 경제대국의 꿈을 이뤄보려고 13억 인구가 뒤엉켜 붙은 밀가루 반죽 같은 중국대륙을 거쳐, 러시아 및 CIS 국가사회를 드나들며 오로지 자신만이 인정하는 소위 학술문화교류협력활동이라는 유명무실한 명분 앞에서 조용히 자신을 돌이켜보는 소중한 시간으로, 시베리아방문탐사 활동에 참여해 서로를 믿고 돕는 마음으로 국익을 위해 활동하는 우리 조사단원들과 함께 웃으며 지내던, 그 날들을 회고해 보는 틈새를 만끽해보고자 과감히 붓을 들어 키보드를 때리면서 조용히 변화하는 운율의 감상에 젖어보며, 한 러 문화협력 강화시대의 문을 열어 한국동굴학회가 추구하는 "동북-중앙아시아지역 동굴과학정보망 구축"의 국제화사업이 성공적으로 추진되기를 희망하며, 한국동굴학회의 발전을 기원합니다.

• The Safety technology
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• no.183
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• pp.24-26
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• 2013

(주)화인은 전남 광양 포스코 제철소 내에서 크레인, 굴삭기, 휠로더, 무인로더 및 각종 설비를 이용하여 Slag를 처리하고 있는 전문 외주사로, 대한산업안전협회 전남지회가 안전우수사업장으로 적극 추천할 정도로 안전에 대해서는 큰 모범을 보이고 있는 회사다. 이곳은 업종 특성상 폭발, 화재 위험이 매우 크다. 하지만 113명의 임직원 모두가 안전을 최우선으로 하면서 설립(2010년 7월 1일) 이후부터 무사고를 기록, 지난해 10월 안전보건공단으로부터 무재해 2배수를 인정받았다. 이러한 안전에 대한 성과는 작업 능률로 그대로 이어지면서 이곳은 지난 2011년 포스코의 우수 외주 파트너사로 선정되기도 했다. 안전뿐만 아니라 보건 측면에서도 매우 큰 성과를 냈다. 전사적으로 금연 프로그램을 적극적으로 시행하여, 지난해 전남 광양시로부터 '담배 연기 없는 기업'을 수상한 것이다. 위험천만한 제철소 환경 속에서 확고한 안전보건 문화를 구축, 지역사업장의 모범이 되고 있는 (주)화인의 안전관리 활동을 살펴봤다.

• Proceedings of the Korean Society of Computer Information Conference
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• 2020.07a
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• pp.693-696
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• 2020

현재 세계적으로 e스포츠 시장의 규모가 꾸준히 성장하고 있는 가운데 PC 게임을 다루는 e스포츠 리그뿐만 아니라 모바일 게임을 다루는 e스포츠 리그도 점진적으로 규모가 커지고 있다. 하지만 모바일 e스포츠는 아직 PC e스포츠에 비해 사람들에게 많이 소비되고 있지 않고, 사람들에게서 주류로 인정받지 못하는 시선이 다분하다. 본 논문에서는 모바일 e스포츠 시장이 보다 효율적으로 발전할 수 있도록 어떤 부분 때문에 아직 발전 속도가 더딘지 점검하고, 모바일 e스포츠가 처한 현 상황에 대해 알아보며 앞으로의 성장 가능성에 대해 분석 및 연구하고자 한다.

• Proceedings of the Korean Society of Computer Information Conference
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• 2023.01a
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• pp.71-74
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• 2023

현재 e스포츠는 전 세계적으로 크게 성장하고 있다. 하지만 e스포츠는 일반 스포츠와 다른 점이 한 가지 있다. 바로 게임 자체를 즐기지 않는다면 종목 자체의 관심도가 크게 떨어진다는 점이 특징이다. 본 논문은 이러한 현상이 왜 나타나는지 e스포츠와 일반 스포츠의 차이점을 분석한다. 그리고 e스포츠가 일반 스포츠로 인정받고 주목받기 위해 어떤 방향성을 잡아야 하는지 제안해본다.

• Korean Journal of Social Welfare
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• v.60 no.4
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• pp.157-173
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• 2008

Cultural welfare is the cultural activity provided and supported by state, a local autonomous entity, and private organizations to improve the quality of people's life. And as a basic concept as well as a premise of discussion on cultural welfare, cultural right is a social right, a right which can make cultural express, gain access to cultural activities. A statue concerning cultural activities contributed to the promotion of our people's cultural welfare interwoven with cultural right. But laws were made for the purpose of enforcing national policy and supporting regime rather than promoting fundamental human rights, and they became effective and were understood as a mere part of national government, not as perspective of their execution, security of right or realization of them. On the other hand, based on laws concerning social welfare, cultural life means human life consisting of minimum welfare system, and minimum level of life which guarantees least cultural life is becoming an objective standard. This means the standard level of cultural right, and for the handicapped cultural rights are concretely guaranteed as a right in that they will not be discriminated for their approaching to cultural activities. However, laws concerning cultural activities have limitation in that there are ambiguous concept and limitation of cultural life, and there are no concrete and active laws about cultural rights to guarantee cultural life. In a constitution and laws concerning social welfare, cultural welfare must have concrete contents about the range and the level of cultural rights. In order cultural rights to be turned into complete ones which can assert its rights, as seen in the Supreme Court, a court has to try to understand the violation of cultural rights as the violation of legal rights.