• Korean Association of Arts Management
• /
• no.50
• /
• pp.147-175
• /
• 2019

Gentrification is the process by which a working class or other disadvantaged area of a city changes into a middle class residential or commercial district. Gentrification, which has received much attention in arts management in recent years as part of a concern with urban regeneration, carries a generally negative connotation. In this paper, we interrogate this negative view of gentrification to explore ways arts entrepreneurship can convert the perceived threat of gentrification into opportunity. To this end, we examine the Mullae Cultural Salon in the gentrifying district of the Mullae Creative Village. Through a literature review of gentrification and arts entrepreneurship, we propose seven elements of art entrepreneurs responding to gentrification as an analytic framework for research. Our findings indicate that arts entrepreneurs were able to extend the maturity phase of gentrification and thus enhance the cultural and artistic value of the region for other artists and arts entrepreneurs.

• (The) Research of the performance art and culture
• /
• no.37
• /
• pp.187-221
• /
• 2018

The style of performance to contemporary nongak is not fixed in a specific period of time, but in conjunction with the total change in society that has occurred during its long time from traditional society to the modern times. It is important to recognize that the traditional performance art forms that we see and feel today, including nongak, are constantly interacting with the times and are a change in the design that has been shaped in the past. Now, we must get rid of the negative idea that there is some fixed prototype in Nongak. Also, the value and the need for preservation of current Nongak should not be evaluated according to the ' pure genealogy of village descent, ' which was possible only in villages with small population movements long ago. If can get rid of the stereotypes, can greatly expand the view that we read the values of a certain Nongak. Looking away from a few of these traditional fixed perceptions can significantly broaden the view of reading the winning values of some farmers ' songs. In this regard, this report determined the performing style and nature of Changwon's Toichon-noangak through a structural analysis of the Toichon-noangak in contemporary, and discussed the significance of the transmittion of Toichon-noangak. Changwon Toichon Nongak started out as an even-present ritual performance based on the religious nature of the village community and actively exchanged with the economic, social and cultural foundations of the Republic of Korea, which began to accumulate in the modern changes. Generally, the performance style of village Nongak has a combination of characteristics according to the ritual, Dure(collective labor), entertainment, and these three functions. Toichon Nongak is also a village Nongak style and in which of ritual nongak and village entertainment nongak are connected in parallel as one in the big total structure. The origin, background, purpose, and style of towing of Toichon noangak demonstrates that the Toichon noangak is originally ceremonial noangak derived from a prayer style of Dongje. Then, various factors influences are interacting with Toichon noangak within the orbit of modern society, such a style of playing, popular nongak, is believed to have undergone an extended change. Overall, Toichon nongak performance style can be called nongak, which maintains traditional customs and it also has the changed characteristics according to the times of village society.

• (The) Research of the performance art and culture
• /
• no.42
• /
• pp.107-146
• /
• 2021

This article examined the current status of performance activities in the theaters in Ulsan during the Japanese colonial period, and examined the characteristics and social roles of performance culture at that time.,The cultural space during the Japanese colonial period can be divided into theater space and semi-theater space.,The theater spaces in Ulsan include Daejeonggwan, Sangbanggwan, and Ulsan Theater. The semi-theater spaces include Ulsan Youth Center, Ulsan Youth Alliance Hall, Barrack Youth Hall, Eonyang Youth Alliance Hall, Eonyang Christian Hall, Eonyang Christian Hall, Eonyang Inn, Eonyang Public Inn, Eonyang Public Normal School, Seosaeng School, Ulsan Public Aid Auditorium, Night school.,These spaces not only held events or performances for a specific purpose, but also played a role as public spaces producing local discourse. The theater was a complex cultural space where performances are performed along with movie performances, and artists and audiences meet.,Furthermore, the theater provided a special experience of producing and consuming various issues such as colonial modernization, modern city formation, and the emergence of new popular culture beyond the meaning of stage space.,The theaters in Ulsan also functioned as a space to represent the foreign culture acceptance, leisure activities, the performance and viewing of cultural contents, and the artistic skills of local artists in accordance with the purpose of establishing local theaters.,It was a base space for local discourse production and enjoyment activities by holding political rallies, meetings, lecture activities, and various conferences.,Political rallies were also concerts, enlightenment activities were also accompanied by film screenings, and music performances were associated with dance performances and charity gatherings.,In particular, Ulsan Theater, which is the first theater in Ulsan, and the role of the public hall, held a lecture, debate, and oratory for public enlightenment along with performances such as musical drama, children's song contest, fairy tale contest, small-sized play performance,, It was widely used as a large-scale rallying place, and served as a public hall, such as a place to visit outside theaters. Thus, the theater and semi-theater space in Ulsan during the Japanese colonial period improved the cultural level of the region, fulfilling the aesthetic needs of the local people and faithfully fulfilling the social role as a public sphere leading the public opinion and agenda.,And it was also positioned as an alternative public area of ​​modern society and also played a role as a public institution.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.36 no.12
• /
• pp.1247-1256
• /
• 2012

The paper details the development of a Korean style loungewear based on traditional Korean hanbok clothing. For this, we surveyed and collected data from 3,500 adults over 20 years of age. The questions were on their preferences of hanbok for both traditional and contemporary styles as well as loungewear. The survey showed that preferences for hanbok were high for both traditional and contemporary styles. The survey also suggests how a successful mass-produced Korean style loungewear should be designed to increase its popularity. It should feature comfortably simplified silhouettes, a selection of contemporary colors from Korean symbolic colors, modernized Korean textile surface designs, and easy-to-maintain healthy fabric. Based on these results, the development direction of Korean style loungewear was set and various loungewear samples were produced. Another group of survey participants were asked to try on samples and their preferences were surveyed. At the conclusion, a version that was most preferred among the participants was obtained. We suggest one-piece style and two-piece style designs with silhouettes based on the characteristics of traditional Korean costumes. The preferred fabric for loungewear was natural and soft cotton. We suggest the necessity and effectiveness of loungewear made with environment-friendly hanji-fabric. The main colors for loungewear were selected based on survey: blue, red, white, and saekdong (color stripes). We made color combinations with the main colors then applied the textile surface designs. The traditional Korean patterns of Hangeul (Korean letters), taegeuk (yin-yang), geometric figures, and samjogo (three-legged crow) were also chosen, and then loungewear using the textile designs was developed. The results have been shown on the "Han Style Fashion Show" by Jeonju City and exhibited in the "Seoul Living Design Fair" and the "International Art & Craft Trend Fair" in COEX, Seoul.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.16 no.10
• /
• pp.6743-6750
• /
• 2015

The purpose of this study was to examine the perceptions between teachers and parents on the role and operation of Sejong Special Self-Governing City Early Childhood Education and Development Institute (ECED). The conclusions were as follows: First, more than 96% of the teachers and parents perceived that it was necessary to establish ECED, and the major role of the institute should be providing experience-based educational program. Second, the program of the institute should be organized based on interest induction of children and their creativity development, and cultural art experience-based education was the most desirable program for the weekend. Third, for the teacher support programs, professional development and empathy ability improvement were the key of the program, whereas the parents perceived that communication skills with their children and understanding of child development were essential. As a result, it was obvious that the needs of ECED establishment from teachers and parents were high, and the perceptions of both sides were not different.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
• /
• v.8 no.6
• /
• pp.417-426
• /
• 2018

This study aims to figure out what kind of competences Chinese teachers need when teaching foreigners Chinese and if there is a difference between the importance degree they cognise and the practical level they keep, which could help to indicate improving directions of teachers' cultivation and training. To achieve this purpose, we chose 56 in-service Chinese teachers in Q City, Shandong Province, China as the subject of investigation. As results of this study, about the importance degree of competences of teaching foreigners Chinese, the average score is pretty high, which could assure the competences Chinese teachers need, but as for practical level, the average score is relatively low, which could help to assure the improving directions. In conclusion, competences of teaching foreigners can be divided into knowledge, skill and attitude. To improve the practical level of Chinese teachers, it's necessary to attach more importance to Chinese culture, methods of language education, cross-cultural adaptation, research on teaching and so on in Chinese teachers' cultivation and training programs.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
• /
• v.7 no.7
• /
• pp.193-201
• /
• 2017

The purpose of this study is to examine the effect of creativity education on creativity of college students through educational medium such as film, animation, documentary, cartoon, advertisement, etc. Therefore, D university in Busan Metropolitan City held a 15-week creativity program for team college students in the second semester of 2016 "creative convergence". In this study, the data collected by the pre - test and post - test using the creativity questionnaire were analyzed by SPSS 18.0 program. The results of this study are as follows. First, the creativity of college students showed a significant difference in problem solving ability scores in the curriculum for media literacy. Second, the creativity of university students showed a significant difference in creative tendency score in media literacy curriculum. The fact that various media such as movies, animations, documentaries, cartoons, advertisements, etc. are educational media that can be easily accessed in everyday life, suggests that the improvement of creativity suggests educational effects to college students and future students.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.15 no.11
• /
• pp.6478-6483
• /
• 2014

Media facades project images on the external walls of a building as a screen. Such facades can recover the cultural emotions of users tired of a high level of market competition in urban spaces and develop into urban aesthetics and be reinterpreted as an image design as the city becomes a topic as well as the target projected. From a cultural perspective, the artistic possibility and strengthening of publicness of media facades are discussed. One of the considerations is that it should be the medium communicating with the building or surrounding of the projected target. Urban landscape media facades, such as 2014 Gwanghwamun media facade, 2014 Sejong Center for the Performing Arts media facade and 2013 Namsan media facade were compared and analyzed. As a result, four types of image design components could be derived such as motifs, concepts, stories and projection types. Media facade, which is establishing itself as a new technological genre beyond canvas and theater screens, should contain messages, themes and technological advances as a higher level of the urban symbolic art form in the future. This paper derived the components of image design through the comparative analysis of symbolic urban landscape media facade.

• Journal of Korea Entertainment Industry Association
• /
• v.13 no.2
• /
• pp.111-122
• /
• 2019

The advent of the Fourth Industrial Revolution provides new civilized convenience, while the humanistic ecological environment is at stake. Therefore, looking at our culture and arts ecological foundations is ultimately for the preparation of a rich life for the future. Therefore, establishing a desirable cultural ecosystem begins with an enduring tradition of traditional art.This study examined the dancing characteristics of gabbigochanong-ag, which maintains the nongsapul-inong-ag performance pattern. Two field studies and image analysis studies showed that gabbigochanong-ag maintained the characteristics of traditional nong-ag, which strengthened the solidarity and cooperation of village community members and shared community identity. gabbigochanong-ag encourages the participation of the members of the village community through mechanistic dance movements based on soundness, imitative dance movements with minimal movement, repetitive dance movements, and communicative dance movements, As a result of the change, the members of the group were attracted to each other. Although gabbigochanong-ag was not sophisticated or sophisticated, it had a dancing structure that could create aesthetics and marginal aesthetics of slowness from the swiftness and convenience of civilization and bring harmony among the members of the community with warm emotion.

• (The) Research of the performance art and culture
• /
• no.36
• /
• pp.441-471
• /
• 2018

East Coast Gut, Korean shamanism ritual on its east coastal area, is a Gut held in fishing villages alongside Korean east coastal area from Goseong area in Gangwon-Do to Busan area. East Coast Gut is performed in a series mainly by a successor shaman, Korean shaman, who hasn't received any spiritual power from a God, and the implications of this thesis lie in that we look over the learning aspects of Seokchool Kim shaman group among other East Coast Gut successor shaman groups after dividing it into 2 categories, successor shaman and learner shaman and based upon this, we reveal the meaning of the learning aspects of East Coast Gut. For successor shamans, home means the field of education. Since they are little, they chased Gut events performing dance in a series to accumulate onsite experiences. However, in the families of successor shamans that have passed their shaman work down from generation to generation, their descendents didn't inherit shaman work any longer, which changed the way of succession and learning of shaman work. Since 1980's, Gut has been officially acknowledged as a kind of general art embracing songs, dance and music and designated as a cultural asset of the state and each city and province, and at art universities, it was adopted as a required course for its related major, which caused new learner shamans who majored in shamanism to emerge. These learner shamans are taking systematical succession lessons on the performance skills of East Coast Byeolshin Gut at universities, East Coast Byeolshin Gut preservation community, any places where Guts are held and etc.. As changes along time, the successor shamans accepted the learner shamans to pass shaman work down and changes appeared in the notion of towners who accept the performer groups of Gut and Gut itself. Unlike the past, as Gut has been acknowledged as the origin of Korean traditional arts and as the product of compresensive learning on songs, dance and music and it was designated as a national intangible cultural asset, shaman's social status and personal pride and dignity has become very high. As shaman has become positioned as the traditional artist getting both national and international recognition unlike its past image of getting despised, at the site of Gut event or even in the relation with towners, their status and the treatment they get became far different. Even towners, along with shift in shaman groups' generation, take position to acknowledge and accept the addition of new learning elements unlike the past. Even in every town, rather than just insisting on the type or the event purpose of traditional Gut, they think over on the type of festival and the main direction of a variety of Guts with which all of towners can mingle with each other. They are trying to find new meanings in the trend of changing Gut and the adaptation of new generation to this. In our reality of Gut events getting minimalized along with rapid change of times, East Coast Gut is still very actively performed in a series until now compared to Guts in other regions. This is because following the successor shamans who have struggled to preserve the East Coast Gut, the learner shamans are actively inflowing and the series performance groups preserve the origin of Gut and try hard to use Gut as art contents. Besides, the learner shamans systematically organize what they learned on shamanism from the successor shamans and get prepared and try to hand it down to descendents in the closest possible way to preserve its origin. In the future, East Coast Gut will be succeeded by the learner shamans from the last successor shamans to inherit its tradition and develop it to adapt to the times.