• (The) Research of the performance art and culture
• /
• no.18
• /
• pp.137-169
• /
• 2009

This paper pay attention to silent puppets which appear in the traditional puppet performance. Not only movement of silent puppets which are involved with expression of body of the mime, but also various methods overcome limits of the silent are studied in this paper. Through the study of performance method and historic unfolding aspects, I confirm two main points. First point is that overcome limits of the silent, through the diversity of performance aspects. Second point is that silent puppets have been existed since the early stage of history, and show typical unfolding aspects on their way. Combining two main points, We can say that silent puppets go through continuous unfolding aspects on their way and have meaning of existence. The meaning of existence are that silent puppets seek deviant desire which deviate from everyday life and transcendental desire which seek a freedom through an imagination or an idea. It is interesting that the reasons of existence are associated with the emphasis of necessity which is encouragement of audience's desire and imagination that are necessary of accomplish of mime. After all, silent puppets say that diverse attempts which overcome limits of the silent are accomplished with the performance aspects and historic unfolding aspects, and through that sought unusual communication. Through the performance methods and signification aspects, silent puppets say that diverse groping for which maximize of audience's imagination, stimulation of imagination for audience's spontaneousness, and diverse groping for audience mind performance have been performanced as well. I think that those are the voice of silent puppets for activity of mime in the korea.

• Journal of the Korean Chemical Society
• /
• v.63 no.2
• /
• pp.111-122
• /
• 2019

In this study, the characteristics of the reading materials in the chemistry domain of elementary school science and middle school science textbooks and chemistry I and II textbooks developed under the 2009 Revised National Science Curriculum were investigated. The criteria for classifying the reading materials were the types of theme, purpose, types of presentation, and students' activity. The inscriptions in the reading materials were also analyzed from the viewpoint of type, role, caption and index, and proximity type. The results indicated that more reading materials were included in the elementary science textbooks compared to middle school science, chemistry I, and/or chemistry II textbooks. The percentage of application in everyday life theme was high in the reading materials of elementary science textbooks, whereas the percentage of scientific knowledge theme was high in those of middle school science, chemistry I, and/or chemistry II textbooks. It was also found that the percentage of expanding concepts purpose was high in the reading materials of elementary science textbooks, whereas the percentage of supplementing concepts purpose was high in those of middle school science, chemistry I, and/or chemistry II textbooks. Several limitations in the use of inscriptions were found to exist; most inscriptions were photograph and/or illustration; most inscriptions were supplementing or elaborating texts; many inscriptions were presented without a caption or an index; there was a problem in the proximity of inscriptions to text.

• International Journal of Computer Science & Network Security
• /
• v.22 no.7
• /
• pp.259-267
• /
• 2022

With the rapid development and introduction of digital technologies, both everyday human life and technological processes of any production are changing, which stimulates the transformation of the economy and education. Digital technologies are not only a tool, but also a living environment of modern human, which opens up new opportunities: learning at any convenient time, continuing education, the ability to form individual educational learning trajectories and more. However, the digital environment requires teachers to take a modern approach to the organization of the educational process, the formation of new skills and abilities to work in the digital educational environment. As a result of the study, it was found that the system of vocational education should provide training for masters of industrial training who have a high level of digital competence. The purpose of the article is to single out, theoretically substantiate and determine the level of formation of structural components of digital competence of future masters of agricultural training. The structure of digital competence of agricultural master was analyzed on the basis of domestic and foreign scientists researches. Systematized research results indicate that digital competence consists of four components: motivational-value (combination of internal and external motives for the use of digital technologies in future professional activities), cognitive (a set of theoretical knowledge, skills and abilities of future master of industrial training to effectively build educational process with the use of digital technologies), activity-professional (expansion and deepening of knowledge, skills, necessary skills for effective implementation of digital technologies in the educational process) and evaluative-reflexive (ability to analyze and self-analyze own activities and its results taking into account professional characteristics, self-realization in professional activities through the use of digital technologies). These components are comparable with the indicators that describe the knowledge, skills and abilities needed by the future master of industrial training to organize the modern educational process. A questionnaire was conducted to determine the levels of this competence formation, which allows us to conclude that it is necessary to increase the level of formation of all components of digital competence of future masters of industrial training in agriculture. The results of the study can be used as a basis for the development of disciplines that form the special competencies of masters of industrial training in agriculture and programs of advanced training of teachers.

• Korean Journal of Culture and Social Issue
• /
• v.13 no.4
• /
• pp.29-52
• /
• 2007

This paper explored the differences in university students' e-Sports patterns(e-Sports behaviors, its meaning and personalities) based on the types of game-lifestyle. The results of this study could be summarized as follows. First, game-lifestyle was categorized into 5 groups, that is, 'game with someone', 'game alone', 'addicted to game', 'novice for game' and 'flow in game'. Second, there were remarkable differences in e-Sports behaviors, its meaning and personalities(altruism, sociality and aggression) among these 5 groups. Specifically, The group of 'addicted to game' was similar to the group of 'flow in game' in the amount of time/money for game. Moreover they were highly likely to regard e-Sports game defeat as the reflection of their self-esteem and as the tool of gaining popularity/superiority to peers. Even though these similarities, the group of 'flow in game' was inclined not to permit deviant words/deeds and to keep the good manner in the cyber space as well as the real space, while the group of 'addicted to game' was permissible wrong and aggressive behaviors in the both cyber space and real space. Third, the group of 'novice for game' was less likely to participate in e-Sports activities(playing e-Sports game and watching TV) and to be less attracted to e-Sports than other groups. Moreover they had negative perspectives on e-Sports. In specific, they regarded it as a dangerous and addictive leisure activity hindering everyday life(study, relationship with peers/family etc) and health. These results would be used to develop game/e-Sports education program

• The Journal of Korean society of community based occupational therapy
• /
• v.1 no.1
• /
• pp.79-89
• /
• 2011

The number of the disabled person had been increased for the industrial accident and the environmental pollution. Especially, developmental disability has the high prevalence rate between 5% and 10% of the whole children. The children with a developmental disability can be treated by the physical therapy, the occupational therapy, the psychology therapy, speech therapy, and art therapy. Visual preception which is function to recognize the external environment through the optic organ could be related to most behaviors on the everyday life. But because the children with disability could not develop the visual-preception enough, they came to have difficulties in executing daily life project. For this reason, it is most important to understand the estimation and the cure on the visual-preception in the pediatric occupational therapy. To improve the visual-preception power, we have many kind of methods including sensory integration, training program for the visual-perception and art-craft program. Particularly, the art-craft which is the representative activity for making something by hands, can be applied to anyone. As the study on the brain has been activated, it was proved that handicraft actives could have an good effect on the brain function and using brain. When the fine motor exercise and more delicate and accurate motion were carried, these motions need the essential help of the visual-perception. So it could be expected that using the repetitive hand function by art-craft makes the brain function improve, when a activity that needs a fine motor exercise and more delicate, accurate motion was carried, It also indicates that the art-craft program has a clear treatment value. Though the intervention between visual-perception development and visual-perception disability have a majority in the field of occupational therapy, there is a few study yet. Therefore, this study tried to look back on the necessity of applying the art-craft program to the children with disability as the prestudy for preliminary validity of the master's thesis.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.41 no.3
• /
• pp.13-26
• /
• 2023

Landscapes and gardens have emerged as an important medium of practice in contemporary cities. Among them, this paper examines the city through the frame of gardens. This is because gardens are being reconceptualized as a medium of activity for urban residents and have become an important subject of action in urban regeneration and the creation of urban villages. From this perspective, this paper examines and proposes an "integrated garden city theory" as a landscape theory suitable for the contemporary era by focusing on the urban structure and the behavior of urban residents through the medium of gardens, as well as the process and results. This is both a process and a result of looking back at the evolution of landscape for over a century and rethinking the identity of landscape. We first examined garden city theory, noting that Ebenezer Howard and Frederick Law Olmsted's positions on the relationship between gardens and cities were not so different, and that "working and responsive landscapes" were fundamental to cities and the beginning of landscape theory. We also examine how their ideals have not been fully realized in cities over the past century, but the prototype of gardens based on traditional garden culture is now being formed in East Asian cities, and the evolution of landscape theory in response. The conclusion is that a new version of the garden concept should be reestablished as a living infrastructure in our cities, and a new garden city theory is needed to make it work. To this end, each chapter examines three arguments, as follows First, the values of gardens and East Asian garden cultures in contemporary cities are shaped by the themes of community and integrity. Second, Korean communality, represented by apartments, is expressed through gardening and requires the reconciliation of city and life and the role of landscape architecture as a specialized field to support it. Third, we examine and consider an integrated garden city theory as a theory of practice in which city-based, everyday life, and garden mediums, i.e., city, life, and garden, are organic, based on an oriental view of nature. As a result, it is confirmed that contemporary gardens and cities are looking for important elements and values that still need to be rediscovered in East Asian landscape and garden cultures. Although the proposal of an integrated garden city theory cannot guarantee the continuation of landscaping, it can be an opportunity for all fields related to cities, not just landscaping, to collaborate and consider garden cities. Through this, it is hoped that "the concept of garden and city suitable for metropolitan or dense cities, ways to spread and support garden culture based on community, evolution of landscape theory/design theory suitable for lifestyle and terrain conditions, search for sustainable/resilient garden city theory that can respond to climate change, and establishing a new role for landscape in the 21st century" will be seriously considered.

• (The) Research of the performance art and culture
• /
• no.38
• /
• pp.349-383
• /
• 2019

This discussion is focused on Donghaeanbyulsingut's 'gutchum-pan to pray'. 'Gutchum-pan to pray' is repeated in almost all of the geori in Byulsingut, so it is a crucial chum-pan that can never be disregarded in understanding Byulsingutchum. Meanwhile, it supposes that Donghaeanbyulsingut is grounded on the activity of producing 'praying (words) and dance (motions)' within its relationship with the structure of capitalistic society along with the context of traditional rituals. The motion that is newly generated as a response to the concrete expression of 'praying' conducted by a mudang (a shaman), that is, the expression coming from the inside associated with the praying is seen as gutchum. This dance is bound to be in competition and interest among shaman groups, and they tend to influence one another. If praying leads to dance, a mudang can gain profits from capital as well as the value of labor. When the mudang succeeds in forming a bigger bond of sympathy with her praying, the object of praying gets more eager to select byulbi and dances a heoteunchum (impromptu dance) more vigorously. This means that a mudang's ability to perform a ritual is associated with the object of praying's consumption. With his impromptu motions, the object of praying comes to go into 'the field of consumption' within the structure of capitalistic competition before he is aware of it. Behind the communication that praying leads to dance, a lot of things are associated with one another organically. 'Gutchum-pan to pray' is generated by the continuous movement of diversity and unity that the time has within the ritual of the mudang and the object of praying. It continues to create the future 'self' that is different from the present 'self', and it means that he expects variability from the present 'self' through 'gutchum-pan to pray'. The mudang also prays for him arranging the variability of the other (the object of praying) inside her labor. In a big picture, of course, the mudang expects the variability of herself, too, which is connected to the value of her labor. The variability that they expect forms a crucial axis that determines where the flow of time and space that the 'gutchum-pan to pray' has is directed to. The contents of praying are directly related with the villagers' lives, and what leads to dance is mostly related with their jobs. This implies that what the mudang experiences in her everyday consuming activity is directly associated with the villagers' activity for earning money. In other words, the contents of that praying change constantly according to the flow of capitalistic economy. Also, those striving to respond to it before anyone else also expect better life for them by substituting their self to the 'gutchum-pan to pray' eagerly. If so, who are the ones that generate 'gutchum-pan to pray'? This can be understood through relationship among mudangs, relationship between the mudang and villagers, and also relationship among villagers. Their relationships can never be free from the concepts like labor in capitalistic society, consumption and expenditure, or time; therefore, they come to compete with the other, the present self, or the better self within the diverse relationships. This gets to be expressed in any ways, words or motions. And the range that covers the creation of either group or individual 'gutchum-pan to pray' in the village is the village community. Outside the range, it is upsized to the competition of the village unit, so individual praying may become diminished more easily. Although mudangs pray in each geori, it does not mean all praying leads to dance. Within various relationships between mudangs and villagers, 'gutchum-pan to pray' comes to be generated, repeated, and extinct. As it is mitigated to more positive competition, it does not lead to gutchum any longer. In other words, repeating 'gutchum-pan to pray' previously created has turned the object of praying into the state different from the former. Also, the two groups both have experienced the last step of Byulsingut, and at that point, praying does no longer lead to dance. In other words, from the position of the shaman group, it is the finish of their labor time and ritual performance, and from the perspective of the villagers, it means the finish of consuming activity and participation in a ritual. The characteristics of 'gutchum-pan to pray' can be summarized as follows. First, it goes through the following process: competition in the village group → competition in the group → competition among individuals. Second, repeated praying does not lead to 'gutchum'. Third, in the cases of praying for each of the occupation groups, the mudang can induce a bond of sympathy from the objects of praying directly, and this lead to dance. Fourth, the group that fails in being included in the category of praying gets to be alienated from 'gutchum-pan to pray' repeatedly.

• Journal of The Korean Association For Science Education
• /
• v.36 no.4
• /
• pp.539-550
• /
• 2016

The purpose of the study is to conceptualize SSI-PCK by identifying major components and sub-components to promote science teachers' confidence and knowledge on teaching SSIs. To achieve this, I conducted extensive literature reviews on teachers' perceptions on SSI, case studies of teachers addressing SSIs, SSI instructional strategies, etc. as well as PCK. Results indicate that SSI-PCK include six major components: 1) Orientation for Teaching SSI (OTS), 2) Knowledge of Instructional Strategies for Teaching SSI (KIS), 3) Knowledge of Curriculum (KC), 4) Knowledge of Students' SSI Learning (KSL), 5) Knowledge of Assessment in SSI Learning (KAS), and 6) Knowledge of Learning Contexts (KLC). OTS refers to teachers' instructional goals and intentions for teaching SSIs. Teachers often present a) activity-driven, b) knowledge and higher order thinking skills, c) application of science in everyday life, d) nature of science and technology, e) citizenship and f) activism orientations for teaching SSIs. KIS indicates teachers' instructional knowledge required for effectively designing and implementing SSI lessons. It includes a) SSI lesson design, b) utilizing progressive instructional strategies, and c) constructing collaborative classroom cultures. KC refers to teachers' knowledge on a) connection to science curriculum (horizontal/vertical) and b) connection to other subject matters. KSL refers to teachers' knowledge on a) learner experiences in SSI learning, b) difficulties in SSI learning, and c) SSI reasoning patterns. KAS indicates teachers' knowledge on a) dimensions of SSI learning to assess, and b) methods of assessing SSI learning. Finally, KLC refers to teachers' knowledge on the cultures of a) classrooms, b) schools, and c) community and society where they are located when teaching SSIs.