• Journal of the Society of Disaster Information
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• v.8 no.3
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• pp.213-222
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• 2012

The purpose of this study was to extract the spiritual characteristic factors of the security martial arts qualitatively which are emphasized in guard situation. To get the purpose of this study, 216 people who are students majored in security service, security service professionals, specialists of practical and theoretical security martial arts were selected as participants for this study. The results of this study were as follows. There were divided 4 sub-factors and 20 detailed factors. The spiritual characteristics of the security martial arts were named psychological spirit which was consisted of concentration, self-confidence, self-management, flow, and self-esteem, ethical spirit which was consisted of sacrifice, justice, royalty, peace, and sense of duty, martial arts' spirit which was consisted of courtesy, toughness, defense, balance of mind and body, and bravery, and practical spirit which was consisted of responsibility, cooperation, modesty, determination, and professionalism.

• Journal of National Security and Military Science
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• s.5
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• pp.203-239
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• 2007

The current problems with the changing nature of the battlefield of the future point up the serious need for more and better research on the nature of effective military leadership. The purpose of this study was to examine effective leadership traits and behaviors of junior officers in combat situation. During times of peace, leader study battles and imagine themselves in all sorts of combat situations while at the same time, they must cope with numerous challenges and fill a variety of roles that they perceive are not battle related. This illustrates one of the fundamental paradoxes of the peacetime environment. Early studies, showing that combat leadership and noncombat leadership needed different talents, produced some clusters of traits which good combat leader were said to possess. Good combat leaders, for example, were described as possessing courage(e.g., bravery, fearlessness, daring, prowess, gallantry, guts, intrepidity, undaunted courage, fighting spirit, aggressive action), personal integrity(e.g., sincerity, flair, calmness, modesty), adaptability(e.g., flexibility, rapidity in action, speedy decision-making, clarity of thought) and so on. Behaviors found to be important in both combat and noncombat situations bore some relation to role requirements common to both situations. Behaviors important in one situation but not the other could be explained in terms of situational differences in role requirements for effective leadership. In order to achieve this purpose, a number of literature reviews were analysed. These results, though obtained in a somewhat rough and ready fashion, were useful not because they pointed to different leaders in war and in peace, but because they showed leaders the different things that were expected of them in different situations. It was also worth knowing how develop combat leadership. While these findings clearly suggest combat and noncombat differences, they do not necessarily confirm the complete study on effective leadership in combat situation. In conclusion, this study would be useful basis for further improvement on effective combat leadership and some further researches were recommended.

• Journal of the Korean Society of Costume
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• v.57 no.7
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• pp.84-97
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• 2007

Dancing with weapons existed spontaneously when war and hunting were common, and sword dancing, as a dance for banquets, developed and changed in various forms. In Korea, sword dancing was performed from the Three Dynasty Period, and in Joseon Dynasty, it was performed as court ceremony. The origin of the sword dancing, that has been performed from the Joseon Dynasty until now, and costumes for sword dancing isn't accurate. The purpose of this study is to analyze the sword dancing costume of China, Korea's neighboring country, and that of Korea in the same period, and to find out the process of wearing military uniform: Jun-mo, Jeo-go-ri, Chi-ma, Gwae-ja, and Jun-dae, being settled as the sword dancing costumes of Korea in late Joseon Dynasty. In China, sword dancing became famous in Han Dynasty, and in Tang Dynasty, it was the meridian of sword dancing with the most magnificent form. After the Song Dynasty, the sword dancing fades away. In Korea, the sword dancing started as a mask dancing of children that Hwa-rang(bravery youth) in Shilla Dynasty started. After the Unified Shiila Period, the sword dancing of Tang Dynasty spread to Korea, with active interchange between the two countries. After the Corea Dynasty, the mask dancing of children faded and the sword dancing of Tang Dynasty changes into Korean form. It was incorporated into the court ceremony after the mid-period of Joseon Dynasty, and the costumes were settled as the military uniform, which are Gwae-ja, and Jun-dae on top of Chi-ma, and Jeo-go-ri, and Jun-moon the head.

• Fashion & Textile Research Journal
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• v.9 no.3
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• pp.286-294
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• 2007

Dolbok, the first birthday suit, is a formal suit a person puts on for the first time after birth. It not only a symbolizes of Korean customs or traditions, but also represents transmitted ideas, values and lifestyles of Koreans. In this nation where strong preferences for son prevailed, dolbok for boy was specially important. 1.Styles of weaing Dolbok are classfied into trousers and jeogori, baeja, magoja, durumagi, jeonbok, sagyusam and yongpo styles in accordance with what kind of clothes was finally worn. 2. Accessories of dolbok for boys included dolddi, dol jumeoni, gulre, bokgeon, hogeon and tarae baeseon. 3. Dolbok of trousers and jeogori, baeja or magoja style simply consisted of 2 to 4 units of clothes. It was usually worn by ordinary people, and strongly imaged as common. Dolbok of durumagi or jeonbok style was a combination of 5 to 6 units of clothes and mainly worn by noble and royal families. It was remarkably formal, but quite brilliant. The suit for first birth anniversary which was sagyusam or yongpo was made in accordance with court rules and used by the royal family, It consisted of 7 to 8 units of clothes. Dolbok of sagyusam or yongpo style used invariable, simple patterns and colors, but had strong images of courtesy and dignity. 4. Regarding accessories of dolbok, the long-hanged goreum was a symbol of parental wishes for the $baby^{\circ}{\emptyset}s$ health and longevity and dolddi was joined by dol jumeonisymbolizing the wealth and prosperity of the baby. In addition, hogeon was a hat whose shape was the head of tiger symbolizing wishes for bravery and health and tarae beoseon was childlen's socks that had seams, symbolizing prosperity, on the fore edge. Seon for sagyusam was used as a symbol of preventing diseases or evil spirits to protect the health of the baby.

• Korean Security Journal
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• no.32
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• pp.7-32
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• 2012

This study aimed to evaluate the relative status using Analytic Hierarchy Process(AHP) on the spiritual factors of the security martial arts for the guards to perform the best security service. There were 540 participants who were students majored in security martial arts, workers for security and specialists of practical and theoretical security martial arts for this study. The exploratory and confirmatory factor analysis were carried out using the selecting data through literature reviews in the level of the factor-extraction about the spiritual characteristics. The specialists' survey was conducted on the relative status among factors using the spiritual concept structure based on the studied above. Selected data was calculated with SPSS 18.0 for windows, AMOS 5.0, and Expert Choice 2000 software. The conclusion can be made through those process above. First, 4 general factors and 20 detailed factors were found as the result of the factor exploration related to the spiritual characteristics of the security martial arts. The result which was verified on Construction validity of searched factors had stable figures on every standard. In other words, the participants for survey on this study "Spiritual characteristic concepts of the security martial arts" can be evaluated it is valid. The general factors of security martial arts' spirit were conceptualized with Psychological spirit, ethical spirit, martial art spirit, practical spirit through the naming process on the general factors of the security martial arts' spiritual characteristic concepts. The detailed factors of security martial arts' spirit were concentration, self-confidence, self-management, immersion, self-esteem in psychological spirit and sacrifice, justice, royalty, peace, sense of duty in ethical spirit and courtesy, toughness, defense, balance of mind and body, bravery in martial arts and responsibility, cooperation, modesty, determination, professionalism in practical spirit of security martial arts. That is, the conceptualization of security martial arts' spirit was verified that it had validity. Second, the hierarchical model of the security martial arts was composed with 4 superordinate concepts and 20 subordinate concepts. As the result of evaluating relative status based on Spiritual characteristics-hierarchy model, the impotance was proven in order of ethical spirit(.482), martial art spirit(.248), practical spirit(.188), psychological spirit(.083). Also the importance related to spiritual characteristics of security martial arts on subordinate concepts was proven in order of sacrifice(.252), courtesy(.110), sense of duty(.108), responsibility(. 073), royalty(.053), toughness(.052), justice(.049), defense(.038), professionalism(.038), determination(.035), cooperation(.029), self-confidence (.026), bravery(.025), self-esteem(.024), balance of mind and body(.023), peace(.019), concentration(.014), modesty(.013), self-management(.011), flow (.007). To sum up, the spiritual factor related to ethics such as sacrifice, justice, royalty, peace, sense of duty was the most important for the security martial arts.

• 유학연구
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• v.46
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• pp.53-78
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• 2019

Our leaders and our nation exerted lots of efforts and sacrifices to make rapid change and development of our country in modern times. However, recently their negative images were gradually exposed to us, making our nation have their aspiration for well-conditioned leaders, along with their own responsibilities. For this study, who are good leaders and what are needed for them were deeply thought of. Although there was no clear solution, this study made a premise that the leaders should be nourished to have benevolence, knowledge, bravery and deed, realizing political activities to give our nation satisfactory results. For this, the leaders, for themselves, should make philosophical thoughts for becoming good leaders and for executing their thoughts. However, they are confronted with many problems to do so in real world. Therefore, it is necessary to consistently give them an country-level education for philosophy of leadership for them to form their own philosophical thoughts and to realize their thoughts in our actual lives. One type of method for that can be accomplished through contents of 《Seonghakjipyo》, written by Yulgok Yi yi (李珥, 1536~1584), for the hope of saint king. In this book, he described in details the sayings of the saints and his own thoughts on what should be learnt and practiced for doing self-discipline and ruling the country, adding that it was useful and common to all as well as the leaders. It can be said that this book is very usefulto educate philosophy of leadership for modern leaders, for it is containing the contents both for individuals to learn and practice for restoration of their human nature and for leaders to directly utilize in real political world. This argument may be originated from the fact that the wisdom and the deed needed for good leaders are, in general, all the same, although the system of the great organization like country has been changed. Based on the sections of Self-discipline and Politics in the above book, this study argued the general education for philosophy of leadership. It is focused on definition of education for philosophy of leadership, its meaning in 《Seonghakjipyo》, the reason for using the above book for it, and the suggestion of concrete methods to solve insufficiency of education programs at present for leaders and to execute education for philosophy of leadership that can be practicable in real world. This study showed that the above book could be used for education for philosophy of leadership, arguing that such education could be useful for independently solving many problems both the leaders and our nation might be confronted with in our lives.

• Journal of architectural history
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• v.10 no.3 s.27
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• pp.7-23
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• 2001

We Koreans are very proud of this nation's cultural history over some five millenniums. But most of the relics found in the nation date back up to two thousand years. Under this circumstance, we are wondering the gap and missing of three thousand years. In our traditional literature of history, [Chiwoo] was a military god of supreme dignity and virtue. He was a symbol of brave and strong warriors and since the antiquity, he has been kept alive deeply in the mind of the Korean race. Considering findings through this study, the researcher could provide a conclusion as described below. 1) The name of Paekje's designed tiles was initially made by a Japanese scholar who had first found the antique relic. According to studies by a few of Korean researchers, the name is usually called despite its relation with a historical background of the excavated objects has not been fully studied. 2) After the patterned objects of the Korean antique Kingdom, Japanese researchers reported that [Chiwoo] was a military god as exorcist and probably represented something in the form of a ghost, although there were arguments that the military god was the very being to influence the image of the ghost. This report suggests that the Japanese community didn't downgrade the military god onto the level of a ghost. 3) One of our antique nations, Paekje at that time sought to determine the origin and culture of the Koreans by making multiple exchange relations with China, and probably accepting cultures of the Chinese Han nation and those of the Chinese South and North Dynasty period. Based on findings from a relevant literature, [Sulyigi], people of Paekje attempted to show express the image of Chiwoo in their own unique ways and then deliver the strong bravery of [Chiwoo] to us, or their descendents. This can explain that those findings as above mentioned are consistent with the designed tiles of Paekje, and that the tiles should not be named as the design of ghost. 4) The designed tiles involved elements of Taoism and Buddhism and substantially considered the spirit of four gods which was mobilized for the tomb construction and selection at that time. But this should never be a reason why all of the horned figures seen in tomb wall paintings are collectively treated as ghosts. 5) From the view of historic literature, we can no doubt say that the Heavenly Emperor [Chiwoo] was our ancestor. It is not better to say that the relic stuffs as excavated should be referred to the design of ghost image only in that they have yet to be associated historically with other relics. This claim would be newly changed as it becomes clear with historical remains that our antique ancestors kept doing positive activities along the coast of the antique kingdom, Balhae.

• Journal of the Korean Society of Costume
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• v.38
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• pp.83-100
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• 1998

The purpose of this study is to figure out how stage costume of Peking Opera communicates what the character wants to inform to spectator. The stage costume means the clothing, shoes, headdress, accessory that the cast is worn for communicating personality of character. Stage costume not only reveals the character of new spirit who the director and the work is like to create, but also makes the style of play harmonizing with the atmosphere of the work. So, the stage costume in the play is a sort of symbol system that forms the depth of play. The stage costume of Peking Opera was formed on the basis of the Chinese traditional stage costume in the Qing period, however the style of stage costume was beautified the costume of Ming period and here contained the factors of successive costumes. But the stage costume of Peking Opera don't have the same rank system with real history costume and don't have demarcation according to period and history. Only it is that transformed and created the real history costume with Chinese fine view and made how they wear Chinese fine view and made how they wear the costume according to position, age, personality of character in the play. In the stage costume of Peking Opera, the color is cultural language that director can communicate to spectators and can inform spectator of sex, age, personality, position of the character. The color of the stage costume of Peking Opera reflects the principles of Yin and Yang and the five elements of the Chinese cosmogony. The pattern of decoration also makes the personality and characteristic of the character. The dragon pattern symbols the authority and majesty, so only the character of high position can use it. The pattern of tiger and leopard symbols bravery, so the military officer can use it. Civil officer decorates with the pattern of Japanese apricot, orchid, chrysanthmum, bamboo that symbols integrity and honor. The stage costume of Peking Opera communicates the identity of character with the special form of costume. Kanjien is a costume of the young priestess, Houyi is the Sunwukong'costume. Chayi is a costume of boatman. Lingzi, Sweixiu, Kaoqi is the props for the foramtive effect of stage costume, also they play an important part in expressing the emotion situation. In the result of study, we could know that the form, color, pattern of the stage costume and props of Peking Opera play important parts in communicating informations that let spectator can understand the play. So, the stage costume of Peking Opera is an‘picturizing costume’that the form, color, pattern of the stage costume is a sort of symbol system. It makes spectator feels actually the viewing Peking Opera.

• The Journal of the Korea Contents Association
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• v.12 no.9
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• pp.396-407
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• 2012

The Purpose of this study was to examined the relation between Belief and Actual Practice of Instructor according to education in Taekwondo Personality. To get the purpose participants was selected 286 Taekwondo instructors. Selected data were analyzed for descriptive statistic, pearson relation analysis, and multi dimensional analysis with SPSS/PC 18.0. The result was as followed. First, there were different on frequency of important factors between belief and practice of Taekwondo personality based on Taekwondo instructor's cognitive. The order of ethological important factors on Taekwondo instructor's cognitive were manner, confidence, love, perseverance, bravery. But The order of ethological important factors on Taekwondo instructor's practice were manner, confidence, perseverance, leadership, honestly. Second, belief of Taekwondo personality based on Taekwondo instructor's cognitive has positive relationship with practice of Taekwondo personality in a part. There were positive relationship among factors of belief of Taekwondo personality but were lower positive relationship among factors of practice of Taekwondo personality. Taekwondo instructors' determination on teaching belief has positive effect on guidance factor, practical factor, variety factor, if the teaching belief has higher score then the teaching practice has higher practical teaching.

• Journal of Korea Entertainment Industry Association
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• v.15 no.1
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• pp.143-152
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• 2021

The extremely isolated uninhabited island at the end of the West Sea in South Korea called "The Gyeokryeolbi Yeoldo" has recently begun to be managed by the government under the influence of public opinion demanding the island to be strictly protected. The island was created 70 million years ago by volcanic activities. So it is older than the birth history of Jeju Island, which is estimated to have been born about a million years ago. This study has focused on providing the basis for imagetelling and storytelling of the Gyeokryeolbi Yeoldo, known for its important value by exploring the cultural resources of the island. For the research, the ethnography including in-depth local interview and on-site investigation have been applied for 3 years from February 2018 to December 2020 in Taean, Chungnam Province, where the island is located. To analyze the cultural resources of this island, the resource classification model has been designed and used, which is modified from Valentine (2001) and Chi-ho Nam (2007). As a result, the "tangible cultural resources (TCR)" including various remains found on the island were mainly symbols of cultural bridge in the history of Korea-China exchange, and the spiritual land of life-saving. Also "intangible cultural resources (ICR)" extracted from the island were focused on the images of life protection, safety, bravery, and romance. Based on this study, the core concept of identity to be applied when refurbishing the island with a prominent cultural placeness( "sense of place") can be proposed as "a cultural ecological island centered on the Circular Yellow Sea that ruminates memories of love."