• Journal of Science Education
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• v.38 no.1
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• pp.41-56
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• 2014

This study has developed STEAM educational program designed to cultivate topophilia using Jeonbuk educational resources and applied the program to a science camp. Topophilia is a sense of attachment and nostalgia towards one's birth place and specific objects, which can create positive affection and act as motivations for learning to the students. We developed a 32-hour STEAM program which consisted of 8 experiential activities and 2 travel programs including Gochujang, Hanok Village, a reverse ice spikes in Mai Mountain, and art works by Choi Book. In particular, we emphasized the fun of class, voluntary learning, and process of attaching significance by providing aesthetic and emotional experience of synesthesia. As a result of application, the students' level of confidence(Likert scale level 4, 2.5 points) in science and the level of interests(3.3 points) have improved. The pleasant experience of voluntary learning and active participation in class provided meaningful memories through value recognition and significance ascription. 93.3% of the students participated said they would recommend the Topophilia science camp to their peers. The level of satisfaction overall was 3.8 points(Likert scale level 5) and the program received positive evaluations that the class was fun and interesting(4.1 points).

• Journal of Conservation Science
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• v.32 no.2
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• pp.249-259
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• 2016

Effect of the flame retardants on Dancheong is studied in the present work. Two kinds of flame retardants were applied on Dancheong specimens and compared with control groups on which distilled water was applied instead of the flame retardants. The flame retardants enhanced the hygroscopic property of the surface of Dancheong. Furthermore, the added flame retardants reacted with oyster shell white($CaCO_3$) and lead red($Pb_3O_4$), producing new chemical compounds like Calcium phosphate tribasic and Lead Phosphates which make the painted layer of Dancheong dissolving and whitening over certain period of time. When applied in excessive amount and exposed in repetitive wet and dry condition, especially, they aggravate the surface problems significantly. These results will provide a good reference on the study of the discoloring/whitening effect of Dancheong layers at many traditional wooden building in Korea.

• Cross-Cultural Studies
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• v.42
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• pp.419-449
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• 2016

The Russian icon and Korean tangwha (幀畵, altar portrait of Buddha) are based on the similarity of the divine Being. Each has the characteristic index that forms an existential connection with the object and at the same time, implies the symbolic meaning of the scriptures and doctrines of the Russian Orthodox and Buddhists. Russian icon and Korean tangwha with these attributes have origins in the Byzantine, India and China. Unlike most religious art, Russian icon and Korean tangwha clearly reveal profane orientation and mystical elements. This artistic phenomenon has evolved from the mystical religious culture in Russia and tantric rituals of the early Joseon period. Iconostasis, created from historical figures of the Old Testament, Jesus, the New Testament represent the principles of the macrocosm. Each icon of iconostasis has integrity, while each floor has another narrative and a meta-discourse on the entire composition. Three-Platforms of amrtakundalin can also have a huge epic that is directed from the Low-Platform to the High-Platform for the purpose of salvation. While the narrative of iconostasis has a time structure, from the beginning of the universe up to date in chronological time, amrtakundalin have pictorial transitions of time and space that rises from this life to a heavenly world. Despite the different world views of the Russian Orthodox and Buddhists, iconographical format and symbolism of heaven and hell in the Iconostasis, Last Judgment and amrtakundalin are similar. There is a constant antagonism between heaven and hell, light and darkness, water and flame. Iconographical contents include the water of life and nectar, the book of life and 'eoppu', and the scales and mirror of Karma that discriminate between the good and evil before judgment. The dualistic coordinate concept such as light and darkness, life and death, or heaven and hell that appears in the narrative structure of iconostasis, the Last Judgment and amrtakundalin leads the people to spiritual awakening.

• Journal of Korean Philosophical Society
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• v.139
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• pp.265-313
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• 2016

This research aims to reconstruct the philosophical content and essence of Schopenhauer's metaphysics of music in his book, Die Welt als Wille und Vorstellung, particularly in paragraph 52, and to pay close attention to its theoretical account of music in the context of traditional musical aesthetics. The question whether Schopenhauer's theory of music is about aesthetics of feeling or about absolute music is dealt with at the end of this paper. It can be answered only within the whole system of his philosophy, because Schopenhauer's theory of music is the result of his philosophical reflections, and plays an important part in his metaphysics of the will. Schopenhauer's music theory, or rather his metaphysics of music, thus cannot be treated separately from Schopenhauer's metaphysics of the will, and is connected organically with it. As the metaphysics of the will lies in suspense between the traditional metaphysical philosophy and the non-metaphysical philosophy after Nietzsche, between the idealism and the philosophy of the body, the music aesthetics of Schopenhauer oscillates between the (romantic) aesthetics of feeling and the modern idea of absolute music.

• Journal of Korean Philosophical Society
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• v.143
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• pp.245-266
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• 2017

Walter Benjamin's unique concept of the aura is mainly presented in his three essays, Little History of Photography(1931), The Work of Art in the Age of Mechanical Reproduction(1935-1939), and On Some Motifs in Baudelaire(1939), whereas the studies on this concept are principally conducted on the basis of the first two essays. But considering Benjamin elaborated the concept through Baudelaire studies, the aura needs to be reexamined on the axis of "On Some Motifs in Baudelaire". He approached Baudelaire studies in one of the essential items for The Arcades Project at first. These studies acquired a new prospect soon after he mapped out these studies for an independent book in 1938. His Baudelaire studies come to fruition in On Some Motifs in Baudelaire, written one year after The Paris of the Second Empire in Baudelaire(1938). For Benjamin, Baudelaire is not only a poet who sharply testified to the age of the decay of aura, but also the one who elaborated new poetic motifs such as the metropolis, the crowd: the poet searched for his poems in the crowd of the metropolis, by accepting as poetic nourishment all sorts of experiences of the impact of daily occurrunces in Paris. In On Some Motifs in Baudelaire, the aura is defined as the response of a gaze, that is, the capability to gaze on something. It is principally a poetic capacity to give the capability of opening the eyes to an animal, or even to an inanimate object. If a gaze is responded by the other for which the gaze is placed upon, we experience the other's own aura. The media of the mechanical reproduction (such as the photography, the film) give rise to the decay of aura, because the expectation of returning one's gaze becomes frustrated from the outset.

• Journal of Korean Library and Information Science Society
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• v.50 no.2
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• pp.215-235
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• 2019

Popularly known to be originated in museums and art galleries, curation is widely applied in many other fields ranging from curation commerce to curated databases by today. Libraries also have started to provide different types of curation services such as data curation, digital curation, content curation, book curation, and social curation. However, the relationship between the curation service and the library service is not adequately studied and documented. The objective of this paper is to address that gap by analyzing the relationship between curation service and the library service. Particularly, this paper pays attention to study the relationship between curation service and library reference service. The research methods used by this study were an extensive literature review followed by some carefully selected real-world examples of curation services in libraries and other fields. The authors have analyzed and documented the origin and the meaning of two concepts, the challenges faced by library reference service, and the applicability of curation as a modest form of library reference service in the $21^{st}$-century. Based on the study findings, this paper concludes that curation service is not a new concept for the library but a natural evolution of the library reference service in response to the changing information environment and user expectations in the digital age.

• Convergence Security Journal
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• v.19 no.1
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• pp.135-144
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• 2019

Recently, the Kim Jong Eun regime announced the completion of nuclear armed forces, and has been holding a summit meeting between the ROK and the US administration to promote the denuclearization of the Korean peninsula by the complete dismissal of the North Korean nuclear weapons toward the international community and the Republic of Korea. North Korea's Kim Jong Eun declares complete denuclearization, but in order to complete the real denuclearization of the Korean peninsula we seek, we need more practical preparation and preparation. In modern international society, the jungle law logic is applied precisely. A country that is not prepared cannot exist in history unless it believes only the good will of the other party and makes substantial preparations. Therefore, the top priority for us to prepare at this point is to obtain and manage complete information on the reality of North Korea's weapons of mass destruction. In particular, the weapons of mass destruction possessed by North Korea must be identified early on, and preparations for such weapons are essential, due to the seriousness of the damage. Therefore, this study complements the inherent limitations of modernized technology information in order to obtain accurate information on North Korea's threat of weapons of mass destruction, which is a serious issue directly linked to the survival of the Korean people and the state, And the operation plan was specified.

• Conservation Science in Museum
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• v.24
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• pp.99-116
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• 2020

This study examines the results of analyses of the lead isotope ratio and chemical composition of lead glass and green glaze from ancient Northeast Asia in order to suggest their production sites and reveal further characteristics. The comparison of the lead isotope ratio of lead glass and green glaze from two Baekje remains in Iksan-the Wanggung-ri Site and Mireuksa Temple Site-suggests that they were produced to the west of the South Gyeonggi Massif (Zone 4) using lead extracted from the same area. With a few exceptions, it has proved difficult to identify the production sites of most of the green-glazed roof tiles from Unified Silla-period Buddhist temples across Northeast Asia. The major component of the lead glass from Baekje, Silla, China, and Japan during the seventh century is PbO, SiO₂, Al₂O₃, CuO, and Fe₂O₃, with a ratio of PbO and SiO₂ of 70 and 30 wt.%, respectively. The green-glazed roof tiles excavated from a temple from the Unified Silla period have a high proportion of lead, ranging from 64 to 90 wt.%. Green-glazed lozenge tiles excavated from the Sacheonwangsa Temple site in Gyeongju were shown to contain PbO, SiO₂, Al₂O₃, and CuO, a similar composition with lead glass. An experiment was conducted to reproduce a glaze according to the production method mentioned in the Zō hotokesho sakumotsu-chō (Buddhist statue workshop crop book) in the Shosoin Repository. In this experiment, an identical ratio of PbO was observed for Japanese green-glazed ceramics from the eighth to eleventh century as that found in Chinese lead-glazed ceramics excavated from kilns operated from the seventh to tenth century in Henan. This indicates that production methods for lead glass and glaze were shared across Northeast Asia.

• Journal of the Korean Applied Science and Technology
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• v.40 no.2
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• pp.348-354
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• 2023

A tattoo is a cultural form that has been handed down to mankind for a long time. Traditional tattoo customs that have been handed down and developed in the various cultures of mankind have the important value of academic research in various fields such as history, art, society, etc. The Derung people, one of the minorities living in Yunnan Province and nearby areas in the southwest of China, have 'facial tattoo' customs. The traditional culture of the Derung people, which had maintained the form of primitive society until 1949 when the People's Republic of China was established, was passed down through oral tradition, so there are no preserved materials about their tattoo culture, showing the need for research on the culture. Therefore, it was conducted in two ways: a research on modern and contemporary literature and a field trip to Yunnan Province. The exact reason and time of facial tattoo customs are unknown, but the customs disappeared after being banned in 1966 due to the Chinese Cultural Revolution. The symbols and functions of facial tattoos can be largely divided into four categories, including religious worship, coming-of-age ceremonies, aesthetic decorations, and ethnic and social history, through an on-site survey and research by modern and contemporary scholars. And, it is known that women of the Derung People get tattoos from the age of 7 to 8. The design of facial tattoos became more complicated for upper-class women and simpler for lower-class women depending on the area they live. Tattoos are mainly performed by relatives, and mainly bamboo skewers and lixivium extracted from the bottom of the pot are used as the materials. Currently, there are fewer than 25 women of the Derung people with facial tattoos, and most of them are elderly. Therefore, they seem to disappear altogether within a few decades. Therefore, it is urgent to have documentation on the unique facial tattoo culture of the Derung people.

• Journal of the Korean Society of Costume
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• v.36
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• pp.219-238
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• 1998

For the purpose of this Study, the situation of Korean costume properties in the collection of overseas museums was investigated through correspondence, interviews with their curators and persons in charge and survey. As results were made about the situation of museum science (conservation) and practical utilization of costume properties. So, the study result were drawn as follows : Krean costume properties unexplaind of 'Korean cultural Properties' could be found in the Metropolitan Museum of Art of New York(135 pieces), the Brooklyn Museum of New York(20 pieces), the Newark Museum of New Jersey(15 pieces), and the Victoria Albert Museum of London(100 pieces). Korean costume properties in the collection of over-seas museums mostly fall under the rang of period between the 19th century and the early 20th century and are classified into everyday clothing, wedding costume and armors for the most part. In 1900s, museum in several countries began to collected Korean cultural properties through foreign missionaries or diplomats as well as merchants or travellers in who bought Korean objects. Recently, scholars, traditional Korean costume designerss and diplomatic and consular offices in overseas have donated our Korean costume to many foreign museums. Korean costume properties were largely on display in the dependent display of folklore museums or in a part of exhibition gallery for Asian culture and there were the separate exhibition rooms in museums in the United Kingdom, Germany, Denmark, Austria, Japan and the United States America. But the size and level of display room for Korean cultural properties is one third as large as that for chinese or Japanese cultual properties. It was found in this study that the traditional Korean costume in the collection of overseas museums was largely recorded only as general items rather than given their proper names. The typical example of misnaming included bridal's Kimono for Wonsam(원삼) in the Metropolitan Museum of Art, Yeonroksaek-bumunsajeokori for Dangeui(당의) and Jissan-gryongwonmunsadurumagi for Kongdali(동달이) in the Okura collection of the Tokyo National Museum, and so on. And the Victoria Albert Museum modified the way of wearing Daenim(대님) and the National Museum of Ethnology in Osaka seemed to misplace the ornament of Keanggi(댕기) on Mubok(무복) and Josunjuk(조선족: Chinese-Korean) Museum also misplace hansam(한삼). On the one hand, the Newark museum of New Jersey mixed Chinese armor with the Korean one and the Photohraph of King Kojong(고종) with Chinese one. It is corrected to publish and disseminate the book concering Korean costume in order to inform foreign museums of thed proper names and wearing method of our traditional costumed. The repair of costume before cleaning in the process of conservation treatment can prevent damage likely to occur as the properties of fiber itself are weakened in liquid. It is recommended that western 8-figure stitch and tacking stitch is added to Korean traditional stitching method. Museums in the U.S.A and the U.K are concerned about the aftermath of cleaning it-self, specially conservation treatment may exert on remains and predominantly use the vacuuming method to remove dust or bits of straw before the exhibition beings. But in case of Korea, the dry cleaning and wet cleaning method are used according to the nature and state of a sample costume. This comprehensive cleaning method is gradually developing scientifically but it is expected that those concerned will make a chemical analysis of the solvent to be used and also the more precise test of costume properties will be conducted before cleaning them. A partial study was made here because the scope of study was too broad and vast. It is expected that more studies will be conducted concerning our costume culture under the long-term plan and active support at the government level.