• Korean Institute of Interior Design Journal
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• v.21 no.6
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• pp.100-108
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• 2012

Modern architecture tends to split the everyday life and the space of human. Position of architecture should be on the relationship between nature and human need. It will be study on the everyday life of architecture from architecture and everyday life of human relationships. Based on this study, it makes clear the visual aspects of architectural experience to acquire spatial tones for analyzing architectural Everyday-ness. In this case, Portugal's modern architectural space was impressing, because of the construction of local color and architectural vocabulary of the Everyday-ness. Therefore, the Everyday-ness of Architecture by relationship analysis reveals the space of these spatial tones. Spatial characteristics of the Everyday-ness of architecture be analyzed of simplicity, purity, locality, reminiscent, continuity, and transition, etc. Expression elements of spatial tones can be derived into five classes such as light, color, material, pattern (texture), and depth. In conclusion, spatial characteristics of the Everyday-ness and expression elements of spatial tones consist of configuration matrixes to analyze the spatial tones of the contemporary architecture in Portugal. As a result of this study, the expression characteristics of spatial tones of contemporary architecture in Portugal are background-ness, one-ness, and inherence. I hope this study will be applied to the basic data of the architectural Everyday-ness.

• Architectural research
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• v.13 no.1
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• pp.11-16
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• 2011

This article illuminates the relationship between the human being and the surrounding things by referring to the philosophy of Martin Heidegger and Maurice Merleau-Ponty. Criticizing our habitual approaches to apprehending 'what a thing is,' the two thinkers elucidate how 'what a thing is' can be understood only in conjunction with situations in the everyday and how humanity is joined with the qualities of the thing. In addition to the situated-ness of a thing, this article demonstrates the situated-ness of the human being, too, by referring to the notion of the horizon in the tradition of phenomenology. The last part of the paper discusses the basic premises of sustainability in reference to the situated-ness of both things and human beings. Framing natural things such as light as the alternative sources of energy propagandized in sustainability seems progressive. However, this attitude maintains fundamentally the same instrumental attitude we had towards nature, an attitude that has caused the current ecological crisis. By pointing this out, this article seeks to shape a ground for a broad spectrum of sustainability that embraces non-instrumental dimensions such as the practical, the ethical and the spiritual. This article also points out the limits of some of the currently available versions of ecology such as Shallow Ecology and Deep Ecology. In so doing, it seeks to lay out the parameters that any future version of sustainability and ecology needs to address.

• Korean Institute of Interior Design Journal
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• v.22 no.6
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• pp.79-87
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• 2013

The purpose of this study clarifies an expression characteristic of the phenomenal space. The architecture is an interface between human and nature. Nature presents herself as phenomena. Thus, the phenomenal space should be approached as the essence of architecture that is to accommodate nature. Phenomenon is related to everyday life and shares flow naturally within it. The phenomenon and everyday life form a relationship through the mediating elements that are time, place, and image. If these mediating elements are developed as spatialized elements, time becomes the converse, place becomes the overlap, and shape becomes the revealing. Also, spatial components that are substituted with these elements are void/solid, form, and materials. The relational characteristics of phenomenal space can be identified through these, and such characteristics are one-ness, continuity, and coincidence of opposites. Phenomenal space is expressed with spatial tones and accepted as spatial atmospheres. For the analysis, 15 works of swiss architects were selected to which spatial elements were applied. And It were composed that analysis by arranging these components as the relational network found that expression characteristics. Trough the analysis, It was found that expression characteristics of phenomenal space of the architecture of Swiss architects were prototypicality, primitiveness, and originality. As a results, It is considered that the role of the space that contains the value of everyday life, the value of the phenomenon is necessary.

• Cross-Cultural Studies
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• v.31
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• pp.95-118
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• 2013

Robert Frost's poetry has generally been considered fairly readable partly because of the simplicity or down-to-earth-ness of the messages that go along with the poet's projected public image and the 'traditional' forms he used. Against the grain of such general perception, this study reads some of the early poems of Robert Frost to re-characterize the beginning of the poet's career as a modernist attempt to challenge the dominant poetic conventions of the time: the genteel conventions. In reading the poems, this study focuses on frost's strategic method of using the speaker or persona regarding the delivery of meanings. Those readers who would like to find the immediate presence of Frost's voice in the poems, fail to distinguish the speaker and the poet, readily accepting the face value of what the speaker tries to convey: those messages which are in line with liberal individualism, like self-reliance, autonomous self, work ethics, etc. Frost's speakers, however, are rarely the mouthpiece of the poet himself. Rather, they are fictional characters who, while on the surface of the text appear to be hammering out a stable theme out of their everyday experience, under a heuristic scrutiny of the textual structure, turn out to be undermining the logic or the rationality of the theme, which can be identified as a modernist textual strategy that challenges the traditional conventions regarding the stability of meaning in a poetic text.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.289-332
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• 2012

In this paper, based on the theory of performance studies and community-based theatre, I venture to explicate the socio-political significance of director Yim Jin-Taek's community-based performance called 'madanggut', which is heavily based on elements of indigenous culture. Yim's madanggut utilizes elements of indigenous cultures and searches for 'the Korean ethnic (arche)type' as 'the ideal Korean type' or 'genuine Korean-ness' for the reconstruction of 'the Korean ethnic community.' This paper interrogates the major task of Yim Jin-Taek's madanggut, which ideologically promulgates the idea of ethnocentric patriarchy supported by the traditional (mainly Confucianist) notion of 'community' - inquiring if this type of theatre can provide useful and practical prospects for imagining a more democratic and plural civilian society in Korea today, when the interaction of globalization, nationalism, regionalism, and localism simultaneously impact our everyday life and cultural identification. Regarding the recent global phenomenon of the resurgence of nationalism, I looked at madanggut's use of symbolic resources from the past for imaginative communal bonding as a nation. But, the claimed homogeneity of the national past by means of 'nation conflation' of different social groups is an illusionary conceptualization, and the national historiography silences memories of the marginalized groups and denies their histories. It is certain that in Korea nationalism has historically performed an important function during the colonization and democratization period. Nevertheless, as Yim's Nokdukkot realized, it cannot be overlooked that as a representative of 'the Korean ethnic community,' 'the protecting man/the sacrificial woman' is contradictory to the plural and lateral thinking of participatory democracy in community-building. It is time to think about a new political language that relates individuals to the community and nation. 'The ethnic type' cannot represent the whole nation and the members of the nation should be the examples of the community they belong to for a more democratic society. I have selected Yim's several community-based works mainly from the 1970s to the 1980s since the works provide grounding images, symbols, metaphors, and allegories pertinent to discussing how 'the Korean ethnic community' has been narrativized through the performances of madanggut during the turbulent epoch of globalization. I hope that this paper presents Yim's grounded aesthetics of community-based theatre with fully contoured critical views and ideas.

• Cartoon and Animation Studies
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• s.30
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• pp.139-168
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• 2013

This article aims to explain the significance and value of cartoons in the 1910s which were largely passed unnoticed in the preceding cartoon studies by scrutinizing cartoons published in Maeilsinbo in the 1910s. Until now, Korean cartoons in the 1910s has been neglected just because it were published in Maeilsinbo. However, this writing analyzed cartoons in this period on the base of the fact that the cartoons in the 1910s printed in Maeilsinbo diversified the horizon of the Korean cartoon. Cartoons in Maeilsinbo functioned as a bridge connecting cartoons published in Daehanminbo in 1909 reputed as a root of Korean cartoon and 1920s, the time when satirical cartoons and comics started being printed in newspapers. The characteristics of Maeilsinbo as a bulletin of government general and periodical characteristics that the agent of popular culture begun to move reside as multi layers in the cartoons in the 1910s. In this article, the process and the development of how cartoons published in Maeilsinbo. As pleasure became important in everyday life in Korea, cartoons were able to earn a portion in the newspaper. In the beginning, modern cartoon style seemed vague, but as time goes by, its own style gradually settled. Cartoons in this period were not fixed in specific section but various kinds of cartoons were developed during the time since works of Korean as well as Japanese cartoonists and illustrators were published. Among them, representative cartoons in Maeilsinbo were analyzed in this article under three categories: first, cartoons represented 'Choseon-ness' through scenes of daily life and customs concurrently contained a view of anti-civilization/enlightenment; second, cartoons represented the accumulation of wealth as valid from the view point of public interest; last, cartoons divided Koreans who suffered from hardships of life in Kyungsung and Japanese in Jingogae in order to divide space. In conclusion, Maeilsinbo disciplined the colonized, Koreans, and exposed the discourse of the colonial power via cartoon.