• 커뮤니케이션디자인학연구
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• 제60권
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• pp.402-412
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• 2017

1990년대 이후 정부역할은 거버넌스로 이행되었다. 거버넌스는 네트워크를 통한 정부와 민간기구의 협력체계를 강조한다. 정부의 시각예술지원 정책은 문화부를 중심으로 한국문화예술위원회, 지역문화재단과의 협력체계를 통해 다각적으로 이루어졌다. 1990년대 정부의 시각예술 지원은 이전보다 전시지원 건수가 많아졌으며, 2000년대 시각예술지원의 특성은 장르별 지원체계에서 장르를 통합 방식으로 변화하였다. 창작역량을 강화하기 위한 창작지원, 신진미술가들, 다원예술지원, 융복합지원사업이 증가하였고 작품제작비를 지원해 주는 방식이 늘어났다. 2010년 이후에는 장르별 통합한 '시각예술'사업지원이 시행되었으며, 2013년 협업을 통한 융복합 공동기획 프로젝트로 지원이 이루어졌다. 또한 해외레지던스프로그램 국제교류를 통해 보다 많은 전시지원이 활발하게 이루어졌다. 2005년 이후 독일뿐만 아니라 인도, 이란, 아시아 국가와의 협력으로 확대되었다. 지방정부의 비엔날레지원 외에도, 지역문화재단을 통한 창작공간지원과 지역협력형사업이 진행되고 있다.

• 미술이론과 현장
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• 제4호
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• pp.105-121
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• 2006

The term 'modern', in broader sense, refers to the concepts like modernity, modernization, modernism and the like, which came from Westernization impling the recognition of indigenous culture as being inferior to Western culture by comparison along with the expanded influences of the Empire of Japan. These concepts, however, rather than evolving from Western standards, came into being as a form of civilization led by Japan which had already tasted the fruits of modernization by 1920s. Since 1920s, the policy of, so-called, reconstructing Asian countries by Japan came to create eastern way of modernism, as a new East Asian trend mainly revealed in China which was against colonization after Japan's invasion and conquest of Manchuria. Therefore, Eastern' modern' unlike Western one could be understood in the widespread terminology, 'Modern(摩登)' in Shanghai, reflecting consciousness like 'Fashion' or 'Trend' in female images on a variety of visual media. By 1930s it was the most notable that 'modern' was accepted as something similar with 'Fashion', or 'Trend' in sociocultural contexts. These atmosphere had led commercial arts to enable to communicate with the public in a great deal of supports and success in Shanghai which was widely regarded as the citadel for the inflow of Western culture, among which transformations in female images were remarkable as a representative form of culture. It is also remarkable that 'historical modernity' transforming from the feudal age to modern society was considered a synchronic modernity, and nationalism was regarded as a sort of being modern, while involved in the newly-changed female images as a fashion mode. Changes in fashion including hair style in Shanghai by 1930s, as a way of expressions showing what was modern through commercial artistic productions, were easily noticed in visual media as an outlet of modern women's inner desire revealing their pursuit for new mode of life in metropolitan cities. As a characteristic of the time creating a new code of visual female images, it is notable that there existed another form of 'modern' satisfying socio-cultural needs of the general public seeking for being 'modern'.

• International Journal of Computer Science & Network Security
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• 제21권11호
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• pp.271-275
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• 2021

The article assesses the role of the human factor in management, analyzes the personnel policy, as well as the style and methods of management at the enterprise. The purpose of the article is to study the place and role of personnel management in the general management system of an organization. Particular tasks of the research have been solved: the place and role of personnel management in the system of general management theory have been determined; determined the place of personnel management in the system of modern sciences.

• 한국게임학회 논문지
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• 제18권6호
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• pp.49-58
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• 2018

본 연구는 개개인의 색채 경험을 고려하여 개발되는 게임 컨셉 아트를 기호학적 측면에서 분석한 것이다. 프랑크 만케의 여섯 단계의 색경험 피라미드를 크게 세 가지로 분류하여 게임 컨셉 아트가 각 단계에 어떻게 부합하는지 알아보고, 롤랑 바르트의 신화론-기호의 의미작용 모델을 이용하여 각 단계의 컨셉 아트의 기표, 기의의 의미작용 및 새로 도출되는 기호의 특징을 알아보았다. 그 결과 색상으로 배경 스테이지의 난이도를 인지할 수 있도록 만들어주거나, 특정 인상을 가질 수 있도록 의도할 수 있음을 알 수 있었다. 이와 같이 게임 개발에서 의도하고자 하는 것이 구현되는 게임 컨셉 아트를 통해 다양한 색의 조합으로 인상뿐만이 아닌 게임의 편리함을 제시하는 등 게임 컨셉 아트의 다양한 기능과 가능성을 확인할 수 있다.

• International Journal of Advanced Culture Technology
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• 제10권4호
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• pp.226-227
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• 2022

The most dangerous and safest place, the busiest and most serene place, the DMZ where the wounds of the bitter war melt away, but at the same time contain life and healing. In this space of paradox, we now want to look at 'peace'. The KTV documentary 'DMZ Coexistence' is made in the form of a human road documentary that consists of various perspectives looking at the DMZ, various characters, and the most unknown Korean story materials, and the stories related to the performers in UHD 4K. In this study, we will show the process of creating an 'opening title' of 'DMZ Coexistence' captured in 4k and make it usable in academia and industry in the future.

• 디지털융복합연구
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• 제18권8호
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• pp.401-406
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• 2020

이 연구는 시공간의 제약을 줄이고 접근성을 낮추는 미술 분야를 중심으로 온라인 취미 클래스 플랫폼의 사용자 경험을 분석하고, 더 나은 사용 경험을 제안하는 데 중점을 두었다. 이를 위해 국내외 온라인 취미 클래스 플랫폼의 사례를 조사하고 국내 2,30대 대학생과 직장인들을 대상으로 사용자 경험을 측정하기 위한 설문을 진행하였다. 연구결과, 사용자 경험을 만족하는 요소와 현재 국내 서비스와의 간극을 발견하였고, 이를 좁히기 위한 방안을 제시하였다. 본 연구는 여가문화 시장에 온라인 취미 클래스 플랫폼을 더욱 활성화하기 위한 방안을 제안하였다는 데에 의의가 있다. 이 연구가 향후 온라인 취미활동 플랫폼의 사용자 경험에 대한 자료로 활용되고 나아가 실질적 활성화 방안을 논의하는 데에 도움이 되기를 기대한다.

• 디지털융복합연구
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• 제12권3호
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• pp.377-382
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• 2014

문화란 라틴어의 cultura에서 파생한 culture를 번역한 말로 본래의 뜻은 경작이나 재배였는데, 나중에 교양 예술 등의 뜻을 가지게 되었다. 영국의 인류학자 E. B.타일러는 저서 ${\ll}$원시문화 Primitive Culture${\gg}$(1871)에서 문화란 "지식 신앙 예술 도덕 법률 관습 등 인간이 사회의 구성원으로서 획득한 능력 또는 습관의 총체"라고 정의를 내렸다. 그리고 문화란 인류에서만 볼 수 있는 사유, 행동의 양식 중에서 유전에 의하는 것이 아니라 학습에 의해서 소속하는 사회로부터 습득하고 전달받은 것 전체를 말한다. 따라서 활발한 문화의 보급은 왕성한 교육의 힘으로 가능하다 할 수 있다. 우리의 도자문화 역시 이러한 의미에서 교육의 중요성을 다시금 확인하고 재정비가 필요하다. 문화로 자리매김을 하기 위해서는 무엇보다도 교육의 힘이 크게 작용한다. 문화가 공급하는 자와 수요자와의 감정의 공유가 있어야 가능한 것임을 감안해 보더라도 수요자가 제대로 읽어내지 못한다면 문화의 형성은 불가능하기 때문이다. 본 연구는 이러한 관점에서 문화로서의 교육의 중요성을 실감하고 현재 우리나라에서 도자공예 교육의 실태와 그 활성화 방향을 제시하고자 한다.

• 대한가정학회지
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• 제35권6호
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• pp.1-13
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• 1997

Hipp8ie style was introduced in 1960s when young generation's movement against industrial society and mass culture was spread. Its value was to go back to "Real and Pure Nature". Hippie originated from "Human Be-in" which was on-violent revolution held in sanfrancisco. American Hippie style was represented through freedom and love based on drug and psychedelic culture which were created by the young generation who were against traditional esthetic value as well as the moral and material value. However, Hippie style was represented differently in France. The privilege classes such as artists who were interested in surrealism, art negro and primitive culture, the intelligentsia like Montparnass in Paris, accepted Hippie style faster than ordinary people did. therefor, Hippie style in france was represented as an esthetic mode not a symbol of anti-culture and anti-policy. The general public imitated the style of the privileged classes and coordinated their style according to their personality without any standard such as blue jeans, ethnic, psychedelic, mini, mods, beatnik, etc. Yves Saint Laurent who was influenced by hippies led the mode of Paris to introduce "Africa", "Saharienne", "Pathwork". therefore, in 1960's fashion in Paris, everything was possible because of too many changes in fashion and refusal of accepting vogue.

• 한국복식학회:학술대회논문집
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• 한국복식학회 2001년도 19th International Costume Association Congress
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• pp.81-81
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• 2001

R.O.C. has experienced successively the development of previous dynasties that creates out the unique traditional culture of each stage. The Chinese nation is not a one-fold race; each dynasty absorbs the culture of the outside race. It is Tang Dynasty blends mutually however yield unusually brilliant results. The Tang Dynasty's national strength is forceful and the economy is prosperous. Above all, social custom and current of thought both break the constraint of previous dynasties' conservative thinking and keep positive and aggressive. While in the contact with extraterritorial culture, not only changes the feminine social status, but also produces unprecedented innovation and reform on the feminine dress. The Tang Dynasty's varied feminine suit is affected by the western regions of China culture, such as expose of chest, low collar, short top garment and skirt with narrow sleeves or wide sleeves, sleeve gown with plate collar or turndown collar, man's wear, and military dress, etc. An epoch can be known by Tang Dynasty feminine dress's special features, for example, the make-up of Tang-Shien-lon's Uan-Ho period presents dress style of late Tang days. However, the Chinese people compete mutually pursuing the strange costume, and accepting different cultural incitement This reveals that the changes of popular culture would result in the big transform of the Tang's dress style. This paper studies inherit of Tang Dynasty's culture and east-spread of the western regions of China culture. While understanding the Tang's favor in the western regions of China customs, all follow the western regions of China without exception, such as dance music, painting, dress, food, amusement, etc. Because of emperor's progressive race policy and forgiveness attitude to the foreign tribe that makes Tang Dynasty's feminine dress much easier to accept and blend the special features of the foreign tribe culture. While joined with west culture, and pick the dress's essence of the western regions of China, the original possessed of culture consciousness and esthetic sense improve and create their own dress, as well as enrich more inner part of dress art and the spirit.

• 미술이론과 현장
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• 제1호
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• pp.109-144
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• 2003

Orientalness is a concept that expresses the collective identity of the Orient in relation to the West. The concept itself is mutable and defined by the relationship between the two regions at different points in time. Changes in the concept depend on a number of factors, such as cultural influence, the political balance of power between the two regions, and on the interpretative scheme that defines the relationship. In addition, the geographical notion of the concept evolves culturally, socially and politically. During this process, Oriental-ness becomes Oriental-ism at times. I will attempt to survey and measure the progression of Orientalness from its emergence in early 17th century to its subsequent transformation in modern Korea as reflected in art theory and art works. The recognition of the comparative characteristics of Oriental art began when the Orient was exposed to the art of the West in the late Ming dynasty during the early 17th century. The changes in the artistic climate in China affected the late Chosun. I will start with a brief introduction of this time and the birth of Orientalness. The concept gradually changed during the period of Enlightenment(開化期) towards the end of the 19th century, and during the colonial period( 1910-1945) it took on a new form. Establishment of the concept of "Orient"as a single, unifying concept spanning across cultures and national boundaries has been attributed to late Meiji period Japan, whose intention at that time is believed to have been to build a pan-Asia(亞細亞) empire with Japan at its commanding center. It has been stressed that the real motive behind the formation of one single cultural unit, where the shared common written language was Chinese and Confucianism and Taoism were the common metaphysical traditions, was to build one political unit. When the notion of a geographical unit of Asia was replaced by the concept of Asia as a cultural and political unit, a massive growth of interest and discourse were provoked around the concept of Orientalism. When Orientalism was being formulated, Korea automatically became member of "one Asia" when the country became colonized. For Koreans, the identity of the Orient had to be defined in cultural terms, as the political notion of a nation was non-existent at that time. The definition of identity was pursued at two levels, pan-Asian and local. If Orientalism was an elite discourse centered in pan-Asian philosophical and religious tradition, localized Orientalism was a popular discourse emphasizing locality as the byproduct of natural geographic condition. After the liberation in 1945 from colonial rule, a thrust of movement arose towards political nationalism. Two types of discourses on Orientalism, elite and popular, continued as central themes in art. Despite the effort to redefine the national identity by eradicating the cultural language of the colonial past, the past was enduring well into the present time. As discussed above, even when the painting themes were selected from Korean history, the tradition of using history painting as a manifestation of political policy to glorify the local identity had its founding during the Meiji period. The elevation of folk art to the level of high art also goes back to the colonial promotion of local color and local sentiment. Again, the succession of the past (colonial) ideal was defended as the tradition assumed a distinct modern shape that was abstract in style. The concept of the "Orient" is of relative and changing nature. It was formulated in relation to Western culture or civilization. Whatever the real motive of the adoption of them had been, the superiority of the Orient was emphasized at all times. The essence of the Orient was always perceived as the metaphysical tradition as a way to downgrade Western culture as materialistic. This view still prevails and the principle of Orient was always sought in Confucianism, Taoism, and Buddhism. Even when Orientalism was employed by imperialist Japan in an effort to establish her position as the center of the Orient, the spiritual source was still in Chinese philosophy and religion. In art also, the Chinese literati tradition became the major platform for elite discourse. Orientalism was also defined locally, and the so-called local color was pursued in terms of theme and style. Thus trend continued despite the effort to eradicate the remnants of colonial culture long after liberation. These efforts are now being supported politically and also institutionalized to become the aesthetic ideal of the modern Korean art.