• (The) Research of the performance art and culture
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• no.32
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• pp.243-267
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• 2016

Deonum preexisted prior to it being named. Of course, the object designated as deonum at that time is not the same as the object designated as deonum at this time. There have been historical transitions in the definitions of the term deonum. This paper traced the term deonum to its origin from another angle. On closer inspection about the possible use as the everyday language and the technical language in the field of arts except for pansori, the term deonum was essentially a word for a tune. Deonum was in the same category as deureum, a great word in the Korean traditional music. But the definition of deonum as a tune used in the early part of the former period of eight master singers or before that gradually disappeared for a long time. When the term deonum as an everyday language first entered the field of pansori, it meaned characteristic tune singed by master singers. As pansori develop artistically, the term deonum changed into the word refers to the sori part, and this example become common in the former period of eight master singers. Most sori part acknowledged as a deonum in the former period of eight master singers was a deonum as a creative repertories, the master singer's creative work, but a deonum as a popular repertories, the master singer's specialty, began to be acknowledged as a deonum after the latter period of eight master singers. The differentiation between the definitions of deonum as a sori part occured. And most sori part acknowledged as a deonum after the modern era of five master singers have belonged to a deonum as a specialty. In this context, it was confirmed that Cheong Nosik wrote Joseonchanggeuksa, with carefully considering the historical change of definitions of deonum. This book includes three definitions of deonum, a deonum as a tune, a deonum as a creative work, and deonum as a specialty.

• Cross-Cultural Studies
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• v.44
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• pp.343-372
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• 2016

This paper introduces symbols from Ghana, the 'Adinkra', and expands upon the concepts associated with it. In other words, the world view, values and scalability that appear to form philosophical thoughts in everyday life. 'Adinkra' are symbols from Ghana in West Africa. Adinkra means 'goodbye' or 'farewell'. There are some 400 Adinkra symbols, but the meanings of the symbols have been lost. The first book on Adinkra is 'The Adinkra Dictionary' (1998) by W. Bruce Willis. Adinkra is related to the Ghanaian culture, and represents concepts such as philosophical ideology, history, historical figures, myths, legends, animals, plants, etc. In the old days, because of its meaning-'goodbye' or 'farewell'-Adinkra was generally used for funerals. But today, Adinkra is utilized in a full range of cultural events and activities. Each of the 'Adinkra' has various meanings. According to Willis, Adinkra is ever-evolving and constantly expanding. As a matter of fact, Adinkra continues to expand, evolve and develop. Nevertheless, no books have been published on Adinkra since Bruce Willis (5 May 2016 to the present). Adinkra provides insights into the rich philosophical, educational, and historical significance of Africa. Therefore, Adinkra requires evolution, expansion, and research. In this study, we will examine the Adinkra, divided into four categories. The first is related to God and the powers, the second is related to moral education. The third symbolizes 'love' and 'friendship'. and lastly, the fourth is 'life' and 'death'.

• The Journal of Society for e-Business Studies
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• v.23 no.3
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• pp.13-32
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• 2018

Btcoin has made a big progress through anonymity, decentralized authority, sharing economy, multi-ledger book-keeping, block-technology and the convenient financial vehicle. Bitcoin has the characteristics of mining and supply by decentralized suppliers, limited supply quantity and the partial money-like function as well as gold. The paper studies the hedge and safe-haven of Bitcoin and gold on daily frequency data over the period of July 20, 2010-Dec. 27, 2017 employing Asymmetric Vector GARCH. It finds that gold has the hedge and safe-haven against inflation and capital markets while Bitcoin has the weak hedge and the weak safe-haven. It shows insignificant effects of inflations of US and Korea on the volatilities of Bitcoin and gold. It also suggests the necessity of clearing of vagueness behind the anonymity for fair and transparent trade through the law application in the absence or fault in law (Lucken im Recht). following the spirit of the living constitution (lebendige gutes Recht oder Vorschrift). The relevant institutions are hoped to be given some of obligations such as registration, minimum required capital. report, disclosure, explanation, compliance and governance with autonomous corresponding rights. The study also suggests the reestablishment of the relevant financial law and taxation law. The hedge would not be successfully accomplished without the vigilant cautions of investors.

• The Korean Journal of Archival Studies
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• no.67
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• pp.205-236
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• 2021

This study examined the record destruction problem systematically implemented by the Japanese colonial rule during the wartime period, centering on the persistence of the remaining records of Government-General of Chosen. It became clearer to recognize the historical probabilities that the decisions made by the Japanese cabinet were carried out on official documents in the same way throughout the empire, including mainland Japan and colonies. It was also confirmed that a system for disposing of records, such as reduction and organization of public documents, and recycling of paper resources, has already been established against the backdrop of the situation where the war spread and the war situation worsened after the late 1930s. In addition, it was attempted to extract the types and characteristics of documents discarded by the Japanese colonial rule through a review of the regulations on handling secret documents of the Government-General of Chosen and the regulations on the police department. At the same time, it was found that various chiefs (subsidiaries) that could know the status of documents to be retained or the status of preservation according to the governmental regulations revealed that there was no single book, and this was directly related to the massive destruction of official documents by the Joseon Governor-General immediately after defeat.

• (The)Study of the Eastern Classic
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• no.69
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• pp.233-258
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• 2017

The purpose of this paper is as follows: The book, , which Yi Yang-o read, is to find out what kind of series it was. Second, I will examine the way of expressing the preface that I wrote after and try to analyze the part where Lee Yang-ho took interest in . Lee Yang-o was more concerned about the soft-handedness and the eavesdropping than the person named Sasu and Kyo. It can be understood in connection with the social problems of the 18th century and the situation of Lee Yang-ho. In other words, there was a great interest in the reality, the torture of the reins of war wanted the world to live, and the was a work that reminds us of the torture of reeling. I was able to find out that Lee Yang-o was involved with the problem of reality in which he lived, criticized concrete reality contradicted reality, and struck down his intention to do so.

• (The)Study of the Eastern Classic
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• no.68
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• pp.209-235
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• 2017

This study was conducted for a review of Park Se-chae's Theory of Rituals and eclectic features. He was in agreement with Song Si-yeol's allegation and Seoin's theory of rituals(西人禮論) in the 1659 controversy over propriety(己亥禮訟) and the 1674 controversy over propriety(甲寅禮訟). After that, he was cautious and criticized for Song's claims in 1683 discussion of Hyojong's sacrifices and Taejo's posthumous name. This tendency can be seen in his paper of rituals. He wrote "服制私議"(Private opinion of mourning clothes) etc. in his early life and wrote "關西昏喪契約束"(Covenant on wedding ceremonies and mourning ceremonies in the Gwanse province), "喪祭値疫痘說"(Mourning ceremonies and sacrifice when there is an epidemic) etc. in his later life. By comparing the books, we can identify changes in Park Se-chae's eclectic features. Early in life, he reviewed Gorye(古禮, Rituals of the old such as Liji) and the timely institutions(時制) on the "朱子家禮"(A book written by Zhuzi about family rituals). However, later in life, he reviewed Gorye and the Zhuzi Jiali on the timely institutions. The following is a summary of the above. His theory of rituals can be said that the eclectic features have changed from 'on Zhuzi Jiali' to 'on the timely institution'.

• (The)Study of the Eastern Classic
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• no.73
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• pp.361-384
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• 2018

This paper aims to introduce Park Seon-su's ShuowenJiezi YIzheng from the perspective of Epigraphy, and incorporate it into the fields of Korean Epigraphy. Korean Epigraphy, which now categorized as a study since Kim Jeong-hee's powerful work in 19th century, can be listed either by studies published before and after Kim Jeong-hee's and by name of influential writers who have successfully presented each study and strive for the development of Korean Epigraphy. Earlier studies show that Korean Epigraphy has more books of data collection rather than the books of research on the epigraph. Regardless of the nationality of the author, all books containing Korean epigraph were counted as Korean Epigraphy, and those books made for religious reasons were not excluded from Korean Epigraphy as well. This indicates how wide the scope of Korean Epigraphy is. In this The reason Park Seon-su's research is ignored at present time, which was assessed as excellent in the late Chosun Dynasty, may come from lack of understanding on the ShuowenJiezi YIzheng. His book, ShuowenJiezi YIzheng, focuses on graphology but more broadly it includes translation of Epigraph and Epigraphy which leads to interpretation of scriptures. Such Park- Seonsu's great work must be presented in Korean Epigraphy studies to broaden its scope, also it is important to look for yet unfound pieces on the fields of Epigraphy.

• (The)Study of the Eastern Classic
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• no.43
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• pp.305-328
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• 2011

This study examines a study of communication factor in the Chinese augury bone, as a communication text, a communication history text and a communication thought text, in terms of sender message channel audience effects, interdisciplinary research. In many respects, it is generally accepted that the Chinese augury bone have been the generic references of the Oriental culture. Based on various research results about The Chinese augury boney as a communication text, this paper explores factors of communication text related with meta-communication as the definition of communication and a structure of communication, a method of communication. The Chinese augury bone consider graphic element as communication tool, its manager as sender or communicator, the record as message, the bone as channel, its reader as audience, text understanding and behavior as effects, the augury bone producer as journalist, the tying bone in a bundle as old style book. In the Chinese augury bone, one property of communication thought is that the political ideology, which is related to the strong and weak of the graphic style and determines the naming method of kings.

• (The)Study of the Eastern Classic
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• no.34
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• pp.387-414
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• 2009

This paper seeks to provide an overview on the newly-discovered manuscript in gasa style. It is significant in that the entire in gasa style has not been seen before, although occasionally scripts incorporate sijo or gasa as inserted songs. The author of this manuscript is believed to be Bae Hyung (裵珩: ?-?), who lived in Daegachon, Yongdu-Myun, Sunchon-Gun in Jeonra-Namdo Province. It is estimated that the manuscript was written in April of King Gojong 37 years (year 1900). This , so-called the Yang Jee-Uk Collection Script, applies Samdan Pyunun Daewoo Method (三段片言對偶法), using Jongbae style (縱排法) to over 27 pagesof the book. The author seems to have collected the main scenes of and changed them into gasa style. It is also possible to postulate that the author might have simply divided the lines to make it resemble the existing gasa style, as the original was already in the form of lyrics. There are a few mistakes found in the manuscript. They seem to have been made while the author was recording the sung P'ansori, rather than while copying from a different manuscript.

• (The)Study of the Eastern Classic
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• no.69
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• pp.373-400
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• 2017

The objective of this study is to compare the modern transformation of a folk tale in each country. A folk tale is a story about a man who obtained an ability to see the original look of humans with tiger's eyebrows successfully found a new wife suitable for him by using them. In Korea, China, Japan, and India, folk tales similar to have been transmitted. 'Tiger's Eyebrows' is differently shown in each country like 'Wolf's Eyebrows' in Japan, 'Tiger's Whisker' in China, and 'Vulture's Feather' in India. This paper looked for works that modernly transformed this folk tale in each country. In the results, there were diverse works in each country such as fairy tale book, musical, short story, and game in Korea, full-length novel in China, and fairy tale, animation, and cartoon in Japan. Meanwhile, in India, there was only a mention of the folk tale in a collection of papers. Among them, there were works showing the significance of modern transformation in the aspect of genre or contents like a short story of Korea, a full-length novel of China, and a cartoon of Japan. The Korean novel shows that human is a being with the animal's instinct while human tries to ignore it. On the other hand, the Chinese novel shows that humans are not much different from animals especially in case when facing pains or death. The Japanese cartoon shows that it is meaningless to feel shame as human in the world which is filled with monsters or animals. In India, there were no works modernly transformed because Indian folk tales might be stories based on the mythic belief rather than fun.