• Journal of the Korean Society of Clothing and Textiles
• /
• v.34 no.9
• /
• pp.1429-1441
• /
• 2010

This study examines the post-national trends of the $21^{st}$ century fashion that has embraced multiculturalism. This study conducted a literature view to explore the concept of multiculturalism and the background of post-national phenomena appearing in contemporary fashion. In addition, as a case study, the author used local and foreign fashion magazines and collections published between 2000 and 2009, in addition to other related materials available on the Internet. The objective was to analyze photographic materials in which post-national features are reflected. From this study, the post-national trends in $21^{st}$ century fashion that adopted multiculturalism are as follows: The first is that oriental culture is more actively embraced. In the past, the tendency of embracing the oriental culture was mainly developed with a focus on China and Japan, but recently the tendency has spread to Southeast Asian countries and national/ethnic minorities that include Mongolians and Tibetans that is present in more active ways that reflect oriental sentiment and philosophy as well as adopts simple images. Second, $21^{st}$ century fashion based on multiculturalism broadens the interest in the understanding of nations in the regions of Africa, Middle East, and South America and uses regional folk costumes or indigenous characteristics to create new things instead of staying within a fixed paradigm. Third, as horizontal transfer is involved in ways of looking at culture, $21^{st}$ century fashion shows a post-national tendency to use regional cultures and folk costumes of the occidental world that includes North and West Europe in addition to non-mainstream regions (as considered so far). Fourth, dress elements of many heterogeneous national cultures are combined to create multinational images difficult to define in terms of a specific national culture or clothing style.

• The Journal of the Korea Contents Association
• /
• v.12 no.2
• /
• pp.163-172
• /
• 2012

The hero is in the TV drama's long. TV drama Heroes historical blip on the public's desire to delegate to the body and its functions as an intensive, which have a specific period drama that soars like a hero's welcome and it is the communication between the viewer a sense of contemporary popular devices that can be separated. This study today, the various cultural areas which are becoming popular in Japan's historical hero 'Yoshitune' a heroic drama, the hero's narrative research stories In the analysis occupies an important place in the Joseph Campbell's 17 steps of heroic narrative, based on analysis achetype and adaptation. Campbell, 11 of the 17 stage dramas to apply different levels, and the omission of two steps, and shows a variation of the four stages, in order to relaunch the popular culture as the content selection and a constant strain was able to find out that you need.

• Journal of the Korean Society of Costume
• /
• v.60 no.9
• /
• pp.162-175
• /
• 2010

An important change started in knitwear fashion in the 1980s. Advanced designers in Japan began to provide a new interpretation on knitwear, and seamless knitwear based on computerized machinery appeared. Knitwear fashion showed differences starting the 1980s due to this change. In this regard, the study aimed to analyze knitwear fashion after the 1980s where the contemporary knitwear experienced changes to define characteristics of modern knitwear fashion and examine its inherent formative nature. Designs for 30 years from 1980s up to date have been analyzed by 10 years in order to identify the characteristics of knitwear fashion over time. In particular, formative characteristics of modern knitwear fashion have been analyzed in more depth with a focus on the period from 2001 through 2010 by narrowing the whole period. Insufficient domestic literatures and visual materials led the study to mostly use foreign books and internet sites. Insights of 7 professionals who have engaged themselves in knitwear industry over 10 years have been incorporated into this study, which will enhance the reliability of the formative analysis. As a result, the data have been organized into three tools of analysis, including exposed bodies, transformed bodies and natural bodies from the perspectives of expression and silhouette of body, and the features of flexibility, industrial artistry, innovation and sensuality have been highlighted in terms of formativeness. In this regard, it has been confirmed that the formative nature found in the knitwear fashion exists in the scope of the formative nature in the embryonic period of the knitwear fashion. It means that the formative nature of knitwear fashion contains perpetuity that transcends an age.

• Economic and Environmental Geology
• /
• v.29 no.6
• /
• pp.753-765
• /
• 1996

It is a well known fact that the remanent magnetization direction of the Tertiary rocks is deflected significantly clockwise (about $50^{\circ}$) in the Tertiary basins of the southeastern part of Korean peninsula. This fact has been interpreted as an evidence of north-south spreading of the East Sea (Sea of Japan) and dextral strike-slip motion of the Yangsan fault. As deflection (rotation) of remanent magnetizations is frequently reported from various regions of the world in the vicinities of strike-slip fault, such phenomena are to be expected in the Yangsan fault region also. It was the purpose of this study to clarify whether such premise is right or not. A total of 445 independently oriented core samples were collected from Cretaceous rocks of various lithology (sedimentary rocks, andesites and I-type granites) in the Yangsan fault area. In spite of through AF and thermal demagnetization experiments, no sign of remanent magnetization deflection was found. Instead, palaeomagnetic poles calculated from formation-mean ChRM directions are very similar to those of contemporary (Barremian, and late Cretaceous-Tertiary) sedimentary and plutonic rocks in the other parts of $Ky{\check{o}}ngsang$ basin as well as those of China. Therefore, possibility of tilting of granite plutons and horizontal block rotation of study area is excluded. It is also concluded that the Yangsan fault did not take any significant role in the Cenozoic tectonic evolution of southeast Korea and the East Sea region. The boundary between rotated and unrotated region of remanent magnetization is not the Yangsan fault line, but must lie further east of it.

• Journal of the Korean Geographical Society
• /
• v.38 no.2
• /
• pp.224-236
• /
• 2003

This study tries to identify the terms which shared the same meaning with a present-day geographical concept region, or jibang(地方) in Korean, Prior to the initiation of modem geography. The analysis of the annals of the pre-modem political regimes and the earliest geography textbooks ends up with the terms oe(外), bang(方), oebang(外方), ji(地面). These terminologies, although having had almost similar meanings that region intends, nonetheless deliver somewhat different connotation depending on the context and times in and during which they were used. Another finding of significance is that region and jibang, both central .words in contemporary geography, began to be used only after the introduction, by way of Japan, of modem geography in the early 20th century. The colonial experience and subsequent political and social turmoil, however, results in careless uses of the terms in geography teaching and research. Efforts need to be continued to address the problems of misuse of these basic terms and, by doing so, to raise geographical pursuits on a right track.

• Journal of the Daesoon Academy of Sciences
• /
• v.18
• /
• pp.149-164
• /
• 2004

Various social surveys conducted by mass media and government agencies in recent years in Japan suggest that the percentage of those who believe in religion are between twenty and thirty percent. However, more than seventy percent of Japanese visit Shinto shrines or Buddhist temples during the New year period. Although there are varying interpretations on whether Japanese people are religious or not, detailed research shows the existence of certain religious tendencies among Japanese. I base my estimates on research surveys of college students covering a period of almost ten years. It is helpful for understanding the religiosity of the Japanese to differentiate between "clear-cut religion" and "peripheral religious phenomena." The exact boundary between these two categories, however, is difficult to clearly demarcate. "Clear-cut religion" refers here phenomena which are directly related to established religious organizations such as shrine Shinto, Buddhist sects, or Christianity. "Peripheral religious phenomena" covers such phenomena as fortune telling, mystical phenomena, religious customs and similar matters. It is often said that the younger generations are less concerned with religion. Our seven surveys questioning several thousand college students, conducted between 1995 and 2001, show that only between six and seven percent of the students state that they believe in religion. Additionally, the extent of negative attitudes toward religion quite remarkable. On the other hand, students who take part in conventional ritual such as a New year's visit to a shrine or temple and visiting the graves of ancestors amount to about fifty percentage. In spite of the prevailing negative attitude toward religious groups, these students have apparently kept a certain level of interest in religious customs. Moreover, they show a relatively strong interest in fortune telling, mystical phenomena, or supernatural phenomena. The exact degree of a positive attitude toward peripheral religious phenomena differs according to the level of being informed on these matters. As a whole, they largely rely on information gained from their families and local communities. Therefore, we can conclude that there is a degree of transmission of religious culture among younger generations.

• International conference on construction engineering and project management
• /
• 2015.10a
• /
• pp.450-453
• /
• 2015

The Construction Engineering Industry (CEI) is construction field based on professional knowledge, staff and information service, and is distinguished by construction activity. The contemporary CEI market has extended globally and diversified construction work classifications. International construction engineering companies now have an important economic and social effect. Over the last five years (2009 to 2013), the top-200 global engineering firms reported global revenue that grew from 54.4 billion to 71.5 billion, about 27% growth (ENR, 2014). Countries such as the U.S.A., Canada, those in Europe (Several developed countries, i.e., United Kingdom, Netherlands, France, Spain, France, Italy, and Spain), Australia, Japan, China, and Korea comprise the bulk of world construction engineering revenue. Although the construction engineering market continues to grow, much of the work is limited to Europe, mid-Asia, and Asia. Additionally, specific construction types are focused on building projects, industrial plants, and refining plants. As such, there are imbalances in the construction engineering market and some market saturation. Further, there is heavy competition and the construction engineering market may shrink in the future. This paper analyzed various factors affecting the construction engineering market, specifically looking at construction classifications and factors related to a global market. To accomplish this, we collected to data from Engineering News Record (ENR) and recast each variable. And we used nonparametric statistics because the number of cases were small, making it difficult to assume a case's population parameter. Then we tested with the Kruskal-Wallis test and drew results. The results indicate that concentration in particular construction types and extending global regional markets will be have a positive effect on the overall global construction engineering market..

• The Journal of Art Theory & Practice
• /
• no.4
• /
• pp.123-144
• /
• 2006

Foreigners who arrived in Korea after the age of enlightenment were Japanese, Chinese and 'Westerners' who were Europeans and Americans. The westerners were diplomats who visited Korea for colonization or for increasing their economical profits by trading after the spread of imperialism, and tourists curious of back countries, artists, explores and missionaries to perform their roles for their religious beliefs. They contacted with Korean cultural and educational people as missionaries and instructors during Japanese colonial period. In 1945, the allied forces occupied Korea under the name of takeover of Japanese colony after Japan's surrender and the relation between foreigners and Korean cultured men enter upon a new phase. For 3 years, American soldiers enforced lots of systems in Korea and many pro-American people were educated. This relationship lasted even after the establishment of the government of Korean Republic and especially, diplomats called as pro-Korean group came again after Korean War. Among them, there were lots of foreigners interested in cultures and arts. In particular, government officials under American Forces who were influential on political circles or diplomats widened their insights toward Korean cultural assets and collected them a lot. Those who were in Korea from the period of independence to 1950s wrote their impressions about Korean cultural assets on newspapers or journals after visiting contemporary Korean exhibitions. Among them, A. J. McTaggart, Richard Hertz and the Hendersons were dominant. They thought the artists had great interests in compromising and uniting the Orient and the West based on their knowledge of Korean cultural assets and they advised. However, it was different from Korean artist's point of view that the foreigners thought Korean art adhered oriental features and contained western contents. From foreigners' point of view, it is hard to understand the attitude Korean artists chose to keep their self-respect through experiencing the Korean war. It is difficult to distinguish their thought about Korean art based on their exotic taste from the Korean artists' local and peninsular features under Japanese imperialism. We can see their thought about Korean art and their viewpoint toward the third world, after staying in Korea for a short period and being a member of the first world. The basic thing was that they could see the potentialities through the worldwide, beautiful Korean cultural assets and they thought it was important to start with traditions. It is an evidence showing Korean artists' pride in regard to the art culture through experiencing the infringement of their country. By writing about illuminating Korean art from the third party's view, foreigners represented their thoughts through it that their economical, military superiority goes with their cultural superiority. The Korean artist's thought of emphasizing Korean history and traditions, reexamining and using it as an original creation may have been inspired by westerners' writings. 'The establishment of national art' that Korean artists gave emphasis then, didn't only affect one of the reactions toward external impact, 'the adhesion of tradition'. In the process of introducing Korean contemporary art and national treasure in America, different view caused by role differences-foreigner as selector and Korean as assistant-showed the fact evidently that the standard of beauty differed between them. By emphasizing that the basis to classify Korean cultural assets is different from the neighborhood China and Japan, they tried to reflect their understanding that the feature of Korean art is on speciality other than universality. And this make us understand that even when Korean artists profess modernism, they stress that the roots are on Korean and oriental tradition. It was obviously a different thought from foreigners' view on Korean art that Korean artists' conception of modernism and traditional roots are inherent in Korean history. In 1950s, after the independence, Korea had different ideas from foreigners that abstract was to be learned from the west. Korea was enduring tough times with their artists' self-respect which made them think that they can learn the method, but the spirit of abstract is in the orient.

• Korean Journal of Heritage: History & Science
• /
• v.52 no.2
• /
• pp.172-195
• /
• 2019

Among the paintings of Goam Lee Ungno (1904-1989), his works of the 1960s in Paris have been evaluated as his most avant-garde works of experimenting with and innovating objects as an artist. At that time, his works, such as Papier Colle and Abstract Letter, were influenced by abstract expressionism and Western Art Informel, illustrating his transformation from a traditional artist into a contemporary artist. An exhibition, which was held prior to his going to Paris in March 1958, has received attention because it exhibited the painting style of his early Informel art. Taking this into consideration, this study was conducted by interpreting his work from two perspectives; first, that his works of 1958 were influenced by abstract expressionism and Art Informel, and, second, that he expressed Xieyi (寫意) as literati painting, focusing on the fact that Lee Ungno first started his career adopting this style. In this paper, I aimed to confirm Lee Ungno's recognition of Art Informel and abstract painting, which can be called abstract expressionism. To achieve this, it was necessary to study Lee's painting theory at that time, so I first considered Hae-gang Kim Gyu-jin whom Lee Ungno began studying painting under, and his paintings during his time in Japan. It was confirmed that in order to escape from stereotypical paintings, deep contemplation of nature while painting was his first important principle. This principle, also known as Xieyi (寫意), lasted until the 1950s. In addition, it is highly probable that he understood the dictionary definition of abstract painting, i.e., the meaning of extracting shapes from nature according to the ideas which became important to him after studying in Japan, rather than the theory of abstract painting realized in Western paintings. Lee Ungno himself also stated that the shape of nature was the basis of abstract painting. In other words, abstractive painting and abstract painting are different concepts and based on this, it is necessary to analyze the paintings of Lee Ungno. Finally, I questioned the view that Lee Ungno's abstract paintings of the 1950s were painted as representative of the Xieyi (寫意) mind of literary art painting. Linking traditional literary art painting theory directly to Lee Ungno, who had been active in other worlds in space and time, may minimize Lee Ungno's individuality and make the distinction between traditional paintings and contemporary paintings obscure. Lee Ungno emphasized Xieyi (寫意) in his paintings; however, this might have been an emphasis signifying a great proposition. This is actually because his works produced in the 1950s, such as Self-Portrait (1956), featured painting styles with boldly distorted forms achieved by strong ink brushwork, a style which Lee Ungno defined as 'North Painting.' This is based on the view that it is necessary to distinguish between Xieyi (寫意) and 'the way of Xieyi (寫意) painting' as an important aspect of literary art painting. Therefore, his paintings need a new interpretation in consideration of the viewpoint that he represented abstract paintings according to his own Xieyi (寫意) way, rather than the view that his paintings were representations of Xieyi (寫意), or rather a succession of traditional paintings in the literary artist's style.

• 한국게임학회지
• /
• v.6 no.1
• /
• pp.70-72
• /
• 2009

This research is focused on defining interaction within the context of digital media and creating a multi cultural definition of interactivity. The concept of multi digital culture and a definition of interaction in digital media have often been overlooked by other researchers and this has caused the emergence of many different notions on this issue. As a result of these varied notions of the concept, public confusion has arisen regarding interactivity. The main purpose of this research is to find a suitable multi definition of interaction through examining local digital culture. In order to analogise multi digital culture, the video game culture is employed as a metaphor to interpret local digital culture. The reason for this is that a specific national culture can be easily identified within the video game culture. Four countries, South Korea, Japan, the U.S. and the UK have been chosen for comparison purposes. Case study, questionnaire and publicly accessible video game related data, such as, video game charts, are used for formalising and analysing unique local digital culture. The Heyri POP UP IMAGE Festival, S. Korea, was also used as a pilot study, with some of the above research methods being employed to analyse South Korean digital culture. In relation to western cases, interview and questionnaire were primarily used. The data from the case countries was carefully compared and analysed and then it became the basis of a theory of multi definition of interaction in digital media. The case study employed the cultural metaphor for this research and in addition video game culture related questionnaires and interviews with experts of interactive art genre, regarding new notions of digital interaction were utilised. The survey was conducted simultaneously in the four different cultural case nations of this research. Twenty respondents from each case nation participated in the survey, in order to investigate firstly, the existence of 'local digital culture' and secondly, the trends and phenomena of 'digital culture' in these four different 'local digital cultural areas'. In terms of interviews with experts of the interactive art genre, these were focused on obtaining their understanding of contemporary digital culture in their research. Using gathered data from the observation of local digital culture, the basic theory of interaction and the terminology of interaction are reformed. Localised definitions of interaction on digital media, control based interaction and communication based interaction are presented, in order to identify a 'locality' in terms of various contemporary digital cultures. As a result of analysing digital culture, new definitions of 'multi definition of digital interaction' were formulated. As mentioned above, 'control' and 'communication' based interaction were initiated, based on 'user to media' relationships. Based on the degree of physical interaction, 'liminal' and 'transitive' interactions were initiated. Less physical digital interaction is named 'liminal' interaction and more physical digital interaction is named' transitive' interaction. These new definitions of interaction were applied to the real world examples of uses of digital interaction, such as, digital interactive installation artworks and video games. The newly defined meaning of digital interaction can be applied to analysing digital interactive installation artworks and possibly indicate their future development and the prospects of future electronic games. Three leading digital interactive artists were selected for this analysis and their works were studied in terms of the implementation of 'multi definition of digital interaction'. Throughout these processes, the meaning of 'communication' in digital interactive media was emphasised. Many of the selected artists' digital installations were focused on 'communication' or 'interaction between each user through digital media', rather than the concept of 'control' in digital interaction, otherwise termed, 'communication with digital media'. In their artworks, interaction between each audience was digitally engaged within the physical interactive environment which was created by the digital media. Both the audience's action and all the reaction throughout the interaction between the audiences, triggered the digital media' s reaction. This audience-audience-media interaction is the key to understanding the concept of 'communication' in physical digital media and it is the main interactive concept upon which the selected digital interactive installation artists for this research and many other artists from similar fields, are concentrating their efforts. In the case of the video game, a similar trend was noticed to that of digital interactive installations. Based on this research's 'multi definition of digital interaction', the video game has evolved from the early stage of being conventional game, which was focused on control based interaction, to the on-line game which was focused on communication based interaction, to physical interactive games, such as, Nintendo Wii, which are focused on more physical interaction and finally, the ubiquitous interactive game, which is mainly concentrated on the concept of 'communication' in physical digital interaction. It is possible that this evolution of the video game concept of interaction is comparable to the progress of digital interactive artworks. This view is based on the fact that both genres show evidence that they are developing in the direction of the concept of 'communication', in terms of physical digital interaction. The important emphasis of this research's results is 'locality' and 'communication' in physical digital interaction. The existence of different digital culture trends, which were assessed by the 'multi definition of digital interaction', can explain the concept of 'locality' in digital interaction. This meaning of 'locality' may assist in understanding contemporary digital culture and can reduce possible misunderstanding as regards 'local' digital culture. In the application of the concept of digital interaction to the field of either artworks or video games, it is possible to form the opinion that an innovative concept of physical digital interaction is 'communication' within this context. This concept and its applications can improve the potential of both digital interactive culture and technology.