• Journal of the Korean Society of Costume
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• v.15
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• pp.177-194
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• 1990

Koh(袴) was a type of dress worn on the lower part of the body which was commonly used in the Northeast Asia. It was originally used by the Northern race for the need of nomadism or hunting. The origin of the Koh which appeared in the area would be found from the trousers of the Huns who influenced in the Northeast Asia, and became in the part of the Scythian culture. The Scythians are the nomadizing race inhabited in the Northern Caucasas on the wast of the Black Sea and influenced on the inland Eurasian steppe as the first typical horse-riding race. The objectives of Koh which had been worn in the Scythian, Mongolia, Korea as well as Japan as a part of Dongho dress and ornaments and to contemplate the transmission process by cultural exchange among different races for the period from 4th century to 7th century. 1. The Origination of the Koh The Koh was originated by the environmental factor to protect the cold in the North but also from the heat in the South, and was changed and developed as gradually satisfying to the needs of the times. In the Northeast Asia the Koh was in the class of the Northern Chinese garment, and was used widely by the horse riding Scythians who moved widely from the Eurasian inland to Japan. The oldest original which could reflect the type of the Northern clothes was a pair of trousers discovered in the Huns remains of Noin Ula. This showed the exact form of hunting clothes and had a similar form with the Korean female tro-users. Since the same form of trousers drawn on the wall painting of which was excavated 4-5th century ancient Koguryo(高句麗) tomb was the same form the trousers of Noin Ula seemed to be the original form of Koh in the Northeast Asia. 2. The Chinese Trousers It was the time of the King Mooryung(武靈王) in the Cho(趙) Dynasty B.C. 3th century that the trousers used regularly in China. However, the Koh had been used as undergarment which functioned for the protection of the cold not the horseriding garment. The trousers seemed to be not very obviously shown off since the Poh (袍) was long, but mainly used by the people from lower class. As people learned the adapted the trousers. It was essential for the times of war and quarrel. The king himself started wearing the Koh. The Chinese trousers were influenced by the Huns, the Northern clothes of the Scythian culture, and similar to the Korean clothes. 3. The Korean Trousers Korean was a race bared from the Eastern foreign group. It was obvious that the clothes was Baji-Jeogori(바지 저고리), the garment of the Northern people. This had the same form of the Scythian dress and ornaments which was excavated from the Mongolian Noin Ula. The Scythian dress and ornaments were influenced from the Ancient West Asia Empire and transmitted to the Northeast Koguryu by the horseriding Scythian. The trousers were kept in the traditional style by the common people in Korea were transmitted to Japan which were for behind in cultural aspect, as well as got used to the Chinese as the efficient clothes though active cultural exchange. 4. The Japanese Trousers The ancient Japanese clothes were influenced by the Southern factor but not the form of the Koh. As the Korean people group was moving towards Japan and conquer the Japanese in the 4-5th century, however, North Altaic culture was formed and at the same time the clothes were also developed. The most influenced clothes at this time were those of Baekge(百濟) and the trousers form called Euigon became the main form. Because of the climatic regional factor, it was tied not at the ankle but under the knee. From the view the ancient Japanese clothes disappeard about that time, it could be due to the conquest of the culturally superior race but not the transmission of the culture. In the latest 7th century both the Chinese and Japanese dress forms were present, but the Dongho(東胡) dress and its ornament from Korea was still the basic of the Japanese dress form.

• Korean Journal of Heritage: History & Science
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• v.51 no.3
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• pp.32-53
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• 2018

The $Sh{\bar{o}}s{\bar{o}}-in$(正倉院) is the detached storage building for Japanese treasures that belongs to $T{\bar{o}}dai-ji$ in Nara, Japan. The reason why $Sh{\bar{o}}s{\bar{o}}-in$ collections are drawing attention is that Japanese artifacts, sculptures, paintings, and other objects that were introduced through the Silk Road, such as Sasanian Persia and India, and those that were introduced from the Unified Silla and Tang China. In addition, hundreds of well-preserved documents of $Sh{\bar{o}}s{\bar{o}}-in$ collections play an important role as a historical reference material covering not only the social situation of the time but also the history of exchange of cultural diplomacy and the change of Buddhist doctrine. In particular, some of collections of $Sh{\bar{o}}s{\bar{o}}-in$ were made in China and may have been imported or received as gifts, but many of the artifacts made in Baekje and Unified Silla are becoming more and more important. This paper examined the research status of $Sh{\bar{o}}s{\bar{o}}-in$ metal crafts of Korean and foreign scholars, and examined the association with the relics of $Sh{\bar{o}}s{\bar{o}}-in$ through metal crafts excavated from the Korean Peninsula. The research on the future direction of $Sh{\bar{o}}s{\bar{o}}-in$ collections should be summarized as follows. 1. Systematization of state-level support and single window for the research of $Sh{\bar{o}}s{\bar{o}}-in$ collections 2. Accurate listing and database of $Sh{\bar{o}}s{\bar{o}}-in$ collections 3. The positive implementation of joint research with Japan and invitation of researchers related to $Sh{\bar{o}}s{\bar{o}}-in$ collections 4. The exchange exhibition between the Korean National Treasures and the $Sh{\bar{o}}s{\bar{o}}-in$ collections 5. Expansion of the research base through the publication and support of books related to $Sh{\bar{o}}s{\bar{o}}-in$ collections.

• Korean Journal of Heritage: History & Science
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• v.55 no.2
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• pp.66-79
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• 2022

In the mid-Kofun period, the technology employed in the southern part of the Korean Peninsula had reached the Japanese archipelago, and a Japanese-style unglazed earthenware called Sueki was produced. During the early period of the spread of technology, regional elements from all over the Korean Peninsula remained strong, with production on the Japanese archipelago carried out only in very limited regions. After that, production in all parts of the archipelago began gradually. The Sueki culture was introduced to the Japanese archipelago with the technology of the Korean Peninsula; however, many excavations have been reported in the Korean Peninsula(these excavations are even called Suekitype). Many of these excavations were conducted in Jeolla-do, Yeongnam, and the Yeongsan River basin. As revealed in previous studies, however, many imitations were excavated around Jeolla-do, while Sueki of the Japanese archipelago were excavated from tombs in the Yeongnam area. The excavation period was generally from the late 5^th century to the early 6^th century(especially from the TK23 to MT15 stage), which is fundamentally different from that of Jeolla-do. Regarding the locations where Sueki were excavated, the majority were found in the tombs of local authorities. They were rarely excavated from the tombs of the royal people. Furthermore, there is no evidence of special meaning given to funeral ceremonies or Sueki in the Japanese archipelago form; therefore, most of them are thought to have been treated the same as unglazed earthenware. Considering the tombs as a whole, influential people(groups, families, and forces) were not only connected to certain areas of the Gaya region but also had complex and larger relationships. In other words, the Sueki excavated from the Yeongnam area may reflect the rise and fall of the forces in each Gaya region and the changes of the Yeongnam period. The role of negotiation and exchange can be seen not only from the fact that influential people in the central government of the Gaya region were involved but also from the existence of areas(groups, families, forces) discovered in the Gaya region indicating mutual relationships.

• Cartoon and Animation Studies
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• s.41
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• pp.553-578
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• 2015

The Korean society was forcefully merged with the invasion of Japan in 20th century, and traditional culture of Korea was damaged severely by colonization from Japan. After liberation, Korean society experienced drastic social change with Korean War, and industrial economy and democratic system developed as modernization and democratization occurred. However, Korean traditional culture dissolved more severely as Korean society developed industrial economy and democracy. As criticism of existing Western center of society and the emphasis of cultural identity of non-western regions and third-world, world society preferred exchange of culture of diverse nations and people with each other in advent of postmodernism thoughts in mid-late 20th century. If the cultural identity of Korea was dissolving meanwhile, it was needed to be recovered again. Despite the research in Korean history, language, art, architecture was performed to recover cultural identity of Korea, it did not go in-depth with Korean mythology, for Korean mythology is considered as superstition or savage. Mythology shows subconscious group psychology of people who live in certain specific region. Studying Korean mythology is one of the ways to rediscover cultural identity of Korea. In order for Korean mythology to be known to many people, its stories should be told by media. There were movies, plays, drama, and novels produced based on existing Korean mythology as introduction, then these mythical stories are appear in subculture contents such as recent comics, animation, webtoon, games, and light novels. Then population of game players and webtoon readers increased as dissemination of PC and smart phones, and increasing market scale of subculture contents increased a population of consumers of comics, animation, and light novel. Consumers of sub-culture contents were interested as many of these contents were created, base on Korean mythology. Therefore, this paper is written as research on Korean mythology and its signification in sub-cultural contents which were produced base on Korean mythology.

• (The) Research of the performance art and culture
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• no.37
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• pp.249-293
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• 2018

The Musical Theatre was a popular art genre that originated from the western musical tradition represented by the European opera. In the twentieth century, it bloomed around Broadway in the United States. It is also one of the commercial arts which is popularly loved by the public in the field of performing arts all over the world at present. Due to the nature of this genre, the development of dramas and the expression of characters use music, not words or gestures, as the main medium. And the style of music reacts sensitively to the taste of the public, not to a particular class. When Japan colonized Korea, the empire strongly believed modernization equaled westernization and Japan was the one who could awaken Korean. The Japanese colonial music education was intended to bring cooperation and obedience to Japan by forcibly injecting Japanese ideology and culture into Joseon people. The music education of colonialism with the textbook of the "Songs for public education(보통교육 창가집)" compiled by the Japanese government was a sparkstone for the conversion of the Korean musical identity to Japanese and Western music. In addition to the capitalistic economical mechanism for establishing a South Korean government friendly with the United States during the Cold War after liberation, and the rush of American Pop culture represented by 'the show stage in 8th US Arm' and 'movies' which are to be the influence of invisible 'new cultural imperialism', our traditional music was confined to the meaning of 'Korean music', meaning 'past music'. In Korea, after the liberation, the musical was introduced by the influx of American popular culture. In accordance with the cultural policy of Park Jeong-hee regime, which aimed to spread the 'healthy culture' through the modernization of traditional arts, 'The Yegreen(예그린악단)' was founded. However, the plan to create a contemporary performing art based on Korean national arts showed the possibility of success in 1966 with the success of , but soon after, they have been destined to fall into an institution that has lost their ability to operate on their own due to the suspension of the sponsorship of the regime. Due to the cultural imperialist strategy of the influence of Japanese imperialism's colonial music education and influx of American popular culture after liberation, in the early days of Korean musicals, our traditional aesthetic style brought about the situation of the 1960 's, which did not become an independent ethnic art through the exchange and expansion with Western music. This is the background of the western licensed musicals led by the Korean musical market in the 21st century as well as the main cause of musical creation based on western music.

• Korean Journal of Heritage: History & Science
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• v.55 no.4
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• pp.72-94
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• 2022

This study is about the architectural changes over time in Dongchun-gotaek, the house of Song Jun-gil, one of the representative figures of the Hoseosarim(湖西士林), also an architectural cultural asset representing Daejeon. Data related to Sangryang(上樑) found in the restoration process of Dongchundang(同春堂) and DongchundangJongtaek(同春堂 宗宅), the state designated heritage application report written by Daejeon Metropolitan City, Deokeun-gaseung(德恩家乘), a book which has been handed down from generation to generation from Dongchundang Munjeonggongpa(同春堂 文正公派) of Eunjin Song's Clan and the results of partial excavation surveys respectively conducted in 2010 and 2020 were used as basic research data, and these data were compared and analyzed to examine the changes of the arrangement of Dongchundang, Jeongchim(正寢), and ancestral shrine buildings. Dongchundang was built by Song Jun-Gil. Rather than a new building, it was a building that was basically relocated to its current area when Cheongjwawa(淸坐窩), which was built by his father, dilapidated, and the timing of its construction can be clarified through Sangryangmun(上樑文). However, in the estimated area of Cheongjwawa, no exact site was found in two surveys of buried cultural heritages. In the case of Jeongchim, it was possible to confirm that it had been relocated two times, and it can be said that the biggest achievement of this study was to confirm that the first relocation was outside the current fence. In addition, one of the building sites which was identified in the excavation survey for confirming the servants' quarters was estimated to be the first construction at the site of Dongchun-gotaek. In the shrine area, there were the first constructed Gamyo(家廟), including Byeolmyo(別廟) dedicated to Bulcheonwi(不遷位), and Jomyo(祧廟) dedicated to Checheon(遞遷), and it can be seen that it was a space where many changes such as new construction, demolition, or mutual exchange of location occurred over time. The present buildings arrangement through these processes was not far from the original plan of Song Joon-gil. Therefore, the name of 'Dongchun-gotaek' is appropriate.

• The Journal of Korean Philosophical History
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• no.54
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• pp.9-42
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• 2017

It is as necessary as ever to make constant efforts to overcome the regional strife between the eastern and western parts of Korea and come to a mutual understanding. To achieve this, we must endeavor to correct Korean people's distorted understanding of the history of Korean philosophical thoughts. Ordinary Koreans commonly and mistakenly associate the academic circles of Korean Neo-Confucianism with certain regions by which to divide them into Giho School and Yongnam School and then go as far as associating the schools and parties and pegging them 'Namin'(南人) to refer to as the followers of Yongnam School and 'Seoin'(西人) as the followers of Giho School. Such false notions must be corrected. During the reign of King Seonjo, political factions of Joseon were split into Yongnam and Giho, or East and West. At the time, the two cardinal directions East and West were only used to refer to the eastern and western parts of Seoul, and not Yeongnam(East) and Giho(West) of the Korean Peninsula. Therefore, the factional split at the time has nothing to do with regional cleavages. In fact, a majority of scholars representing Korean Neo-Confucianism maintained a friendly relationship regardless of the school, party, and region. Many leading scholars in the middle of the Joseon Dynasty namely Jo Sik(曺植)/Seong Woon(成運), Lee Hwang(李滉)/Ki DeaSeung(奇大升), Lee Hwang(李滉)/Lee Yi(李珥), Noh Susin (盧守愼)/Lee Yi, the ones in the late Joseon Dynasty -Jeong Gyeong Se(鄭經 世)/Kim Jang-Saeng(金長生), Jeong Gyeong Se(鄭經世)/Song Joon Gil(宋浚吉), and also those at the end of the Joseon Dynasty such as Kwak JongSeok(郭鍾錫) and Kim BokHan(金福漢) deeply respected each other and had a close friendship rooted in their academic commitment. The friendship between the leaders of Giho and Yongnam is a testimony to the high level of their character, academic achievement, and intellect. More than ever, such intangible intellectual and cultural resources drawn from Korean tradition must be utilized to the fullest. From this point on, we need to further promote the friendship and mutual understanding the scholars of Yongnam(Gyeongsang-do), Gyeonggi, Honam (Jeolla-do), and Hoseo(Chungcheong-do) enjoyed, and use them as a cognitive basis for harmony between the eastern and western parts of the country. These invaluable assets can be specifically used in the promotion of exchange between the local autonomous governments of the regions where above-mentioned scholars built an amicable relationship, joint commemorative events, exchange between families of the scholars of both regions, opening of special exhibitions dedicated to the harmony between Yongnam and Giho at museums in the two regions, co-organization of local festivals, joint operation of culture programs, and relationship and exchange between the 'seowons' in both regions, through which to promote the long history of exchange between the scholars of the past and utilize it in joint projects.

• Archives of design research
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• v.17 no.2
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• pp.413-424
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• 2004

This paper defines the telepresence as a particular type of experience, rather than a collection of hardware. Defining telepresence in this way provides a means for examining telepresence in relation to other types of mediated experience. Presence refers to the natural perception of an environment, and telepresence refers to the mediated perception of an environment. Factors influencing whether a particular mediated environment will induce a sense of telepresence include the following: the combination of sensory stimuli employed in the environment, the ways in which participants are able to interact with the environment, and the characteristics of the individual experiencing the environment. Telepresence art invites the people from remote worlds to networked cyber space and creates the experience of 'being there' by making participants control the virtual reality system and receive feedback from their teleactions. It is the way to produce an open and engaging experience that manifests the cultural changes brought about by remote control, remote vision, telekinesis, and real-time exchange of audiovisual information. The principal determinants of telepresence are sensory immersion, sensory fidelity, cognitive fidelity and personal factors. This paper applies the 4 determinants to telepresence art works such as Ken Goldberg's Telegarden, Monika Fleischmann & Wolfgang Strauss' The Home of the Brain, Paul Sermon's Telematic Dreaming, Telematic Vision, Eduardo Kac's Uriapuru, Simon Penny's Traces and Paul Sermon & Andrea Zapp's A Body of Water.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.1
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• pp.71-81
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• 2013

This study analyzed the consciousness and attitudes of local residents to the development plan of Sobaeksan Jarackgil by applying the social exchange theory to provide basic data for the establishment of the Mountainous Ecology Trail Development Plan, collecting opinions of local residents. For this, we conducted a self-administered questionnaire survey and personal interview targeting 150 residents of seven villages. Summarizing the results, first, because of analyzing the consciousness of the residents, most of the local residents turned out to be aware of the Sobaeksan Jarackgil development plan and agreed on it. Second, as a result of analyzing the consciousness of residents, for attitudes according to gender, females expected more than males of exchanging with visitors and excavation of cultural assets. Furthermore for attitudes according to age, groups aged under 60 turned out to be concerned about the increase of environmental pollutions, rise in crimes, destruction of cultures, and the induction of conflicts among residents. For attitudes according to occupations, farm workers were worried about the destruction of ecology, and for local characteristics and damages to the landscape, all of the local residents turned out to be concerned. It was shown that groups that agreed on the development plan expected positively on most of the items of economic, environmental, and sociocultural aspects, while those that disagreed on the plan were anxious for negative effects such as landscape damages and the increase of environmental pollutions from the environmental point of view, and the induction of conflicts among residents from the point of sociocultural perspective.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.15 no.5
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• pp.113-127
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• 2020

Based on the social exchange theory and innovation diffusion theory, this study is to identify the correlation between factors influencing investor's funding intention in crowdfunding and to analyze moderating effect of trust in the relationship of shared value, communication and individual innovation. The purpose of this study is to consider the funding trends of crowdfunding investors from a personal point of view through the results of the study and to help fundraiser of crowdfunding establish specifically strategies for financing. In order to conduct empirical analysis, an online survey was conducted on people who had participated in crowdfunding, and a total of 228 questionnaires were collected and a total of 186 responses were finally analyzed, excluding outliers. For data analysis, structural equation model analysis was conducted using SPSS 26.0 and Smart PLS 3.0. The results of this study showed that shared value in the relationship between fundraiser and investors has a significant effect on the perceived risk. High level of communication between fundraiser and investors showed positive effects on the level of commitment of the crowdfunding project and the innovation of the individual investor. And commitment had a positive effect on the funding intention. According to the results of this research, trust has moderating effect only in relationship between shared value and perceived risk. It is significant that investors share the value of fundraiser together is a motivation factor to fund in crowdfunding and an opportunity to recognize the risk. Through this study, it is expected to utilize them in establishing strategies for start-ups and marketing plans to raise funds through crowdfunding and to empirically identify factors influencing the funding intention through individual levels of crowdfunding investors.