• Korean Journal of Child Studies
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• v.33 no.1
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• pp.165-181
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• 2012

The purpose of this study was to verify the effects of the Orff Approach to music education programs on singing ability, the ability to play musical instruments, physical expression ability, musical improvisation ability as well as overall musical expressiveness in 5 year old children. The test subjects for this study consisted of fifty-eight children. They were arbitrarily assigned to the experimental group of 31 children and the control group of 27 children. The experimental group was engaged using the Orff music education program for a total of 16 sessions, while the control group conducted music activities according to the annual music education plan of M kindergarten. The main results of this study were as follows : The Orff Approach to music education program was effective in improving abilities in the sub-factors of the four kinds of musical expression ability (singing, playing musical instruments, physical expression and musical improvisation) as well as overall musical expressive abilities. These results indicate that the Orff Approach to music education programs can create positive effects in the developing musical expressiveness of young children.

• CELLMED
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• v.8 no.4
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• pp.21.1-21.2
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• 2018

The aim of this article is to argue that repeated singing helps to feel 'misery loves company.' Folksong is popular music in the past. Korean folk songs have almost repetitive chorus. The repetitive refrain is made easy for everyone to follow. So, people become comrades who share the chorus together. Repetitive music makes people more intimate and more intimate. So, people feel that they share thoughts and feelings with music. It gives me energy to never give in to destiny. So, they encourage each other to be worth living. They sing together and sympathize and comfort each other's pain. 'Hook song' is the most popular form in these days in Korean music. The form of K-pop (Korean pop), which is gaining popularity worldwide, has many repetitions and concentration of melody. BTS (Bang Tan Sonyundan, Boyband) also tells teens around the world through repetitive melodies that "Let's share our joy and sorrow." This is the highest value of music therapy. BTS is a Korean boy band that has gained a worldwide reputation. Recently, their songs are affecting teenagers all over the world. In this way, the author thinks that the repetition of folk songs was reborn as a 'Hook song' and the repetitive form of music is a good way to give support to anyone. The author thinks this is best accomplished by singing 'misery loves company.'

• Journal of Sasang Constitutional Medicine
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• v.18 no.1
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• pp.30-40
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• 2006

1. Objectives The present study purposed to examine the contents and the principles of music therapy according to Oriental medicine theories in order to prove that music therapy is not a new research area but its principle is found in the long tradition of Oriental medicine. 2. Methods We investigate the possibility of music therapy based on Oriental medicine theories and examine the meanings of music therapy from the viewpoint of Oriental medicine. 3. Conclusions and discussions (1) The principles of music therapy are the principle of homogeneity, catharsis and balance. (2) When one’s mind changes, there are naturally occurred sounds, which are called Oseong (五聲: the oriental five voices exhalation, laughing, singing, wailing and groaning), and the notes defined by arranging the Oseong according to the principle of Ohaeng (五行: the oriental five phases wood, fire, earth, metal, water) are Oheum (五音: the oriental five musical notes Gakeum, Chieum, Gungeum, Sangeum and Wooeum.). If Eum (musical notes) is classified into Ohaeng, it can be divided into Gakeum, Chieum, Gungeum, Sangeum and Wooeum. (3) Change of Sinji (神志: consciousness) induces change of Gigi (氣機: function of Gi), which can change the character of voices. Oseong controls the functions of Ojang (五臟: the oriental five viscera) by ruling one’s Jeongji (情志: emotion). It can reduce the damage of the viscera caused by excessive vent of emotion resulted from unconscious expression of Oseong - Hoseong (呼聲: exhalation), Soseong (笑聲: laughing), Gaseong (歌聲: singing), Gokseong (哭聲: wailing) and Sinseong (呻聲: groaning). (4) Yijeongseungjeong (以情勝情: Control emotion with emotion) therapies, which suppresses an emotion by stimulating another, include Noseungsabeop (怒勝思法: Control anxiety with anger), Heeseungbibeop (喜勝悲法: Control sorrow with joyfulness), (思勝恐法: Control fear with anxiety), Biseungnobeop (悲勝愁法: Control anger with sorrow) and Gongseungheebeop (恐勝喜法: Control joyfulness with fear). (5) Seongeum (聲音: voices and musical notes) can be applied to a stimulation method that not only harmonizes the rhythm of living organs but also controls the occurrence of diseases caused by mutual Pyeonseongpyeonsoi (偏盛偏衰: relative preponderance and weakness) through direct induction of the strength and weakness of Gi function of the oriental five viscera in a human body according to the individual character. Sounds preferred by the patient, the material of an instrument selected by the patient, the character of rhythm and music expressed by the patient and the sound or voice uttered frequently by the patient can be considered in diagnosis and treatments for the patient’s body and mind.

• Journal of Digital Convergence
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• v.13 no.11
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• pp.409-415
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• 2015

Summary. With the advent of the internet and the concept of social network service, people of present days are flooded daily with new varieties of the communication channel. One of the most affected group of people may be singing artists. This over-growing number of communication channels pushes singers to put just as many efforts to establish and groom his or her unique identity as an artist. In old 'pre-internet' days, any singing artist's superficial features, like the tone of voice or stage presentation, were the only transcriptive criteria upon which the artist was adjudicated. New developments in technology, however, have set a new paradigm for singing artists of the present day. Respective criteria of today extend beyond the realm of music and comprise musicianship, requiring much scrupulous attention on the various area to propagate and protect one's unique identity as an artist. In light of this phenomenon, this study looks into Mr. Lee, Seung Hwan whom may undoubtedly be one of the most representative ballad singers of 90's. We can probably see his music in 5 features such as Rock Sound based on using various instruments, World Music Sound, Massive Choir, Challenge for the New Style, Lyrics of Life. As a singer-songwriter, he colored numerous albums and influenced the era, unlike many others. He still works vigorously, worthy of his epithet, a 'present-progressive' artist. The object of this study is how Mr. Lee has been proactively dealing with the phenomenon above.

• Sijohaknonchong
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• v.19 no.1
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• pp.235-260
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• 2003

Recently, I presented Gagok(歌曲) Collection Yeong-eon永言 to learned circles. Yeong-eon is very similar to Yukdang-version六堂本 CheongGuYeongeon靑丘永言. Compared with Cheong- Yuk, it is the same age or little bit early time of Cheong-Yuk in culture Icon. This paper paid attention to the considerable difference between Yeong-eon and Cheong-Yuk in the way of the distribution of Yisakdaeyap二數大 葉's Woo mode羽調 and Ke-myeon mode界面調. There was the way of gathering ‘real name’+‘namelessness’ in Yisakdaeyap, which is the feature of the 18th century Gagok Collection. I found this way just put on the 19th century Gagok Collection way which is the distribution of Yisakdaeyap's 'Woo mode and Ke-myeon mode' in CheongYuk. Then I proved in this paper that the way of gathering Yisakdaeyap in Cheong Yuk didn't correspond to an actual singing in the early 19th century when 'Woo mode and Ke-myeon mode' was fixed. In case of Yeong-eon, however, it was not written any writers' names at all, when it was researched retroactively, I knew it was distributed evenly both the works of 'real name' and 'namelessness' in Yisakdaeyaps 'Woo mode and Ke-myeon mode'. Consequently, I found Yeong-eon is the good Gagok Collection for an actual singing at that time. In addition, there was discord in the mode or key distribution among many Gagok Collections. I found this issue of the application had kept on make Gagok Collections edit during 2 centuries. Because the actual Gagok enjoyment in the specific time is connected the way of the mode application directly.

• Journal of Korea Entertainment Industry Association
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• v.15 no.3
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• pp.27-40
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• 2021

This study aims to propose and apply a song analysis method for musical songs and acting. Prior to rehearsing a musical on stage, students and actors practice diverse exercises ranging from singing, acting and dancing. Among them, singing a musical song requires the actor not only to learn the pitch, beat and melody of the music but also to express the story and scene of the character in combination. Previous studies on analysis focused on research from the perspective of individual elements of singing, acting, and dancing rather than the proposal of comprehensive analysis methods. It is time for comprehensive analysis methods to be developed to practice musical songs and demonstrate them on stage. This study selected "Epiphany" sung by Todd from the musical Sweeney Todd(1979) as the subject of analysis. The song was analyzed in five stages: synopsis, music analysis, lyrics analysis, Uta Hagen's The Six Steps analysis, and Michael Chekhov's Psychological Gesture analysis. Through proposing and applying this step-by-step analysis method, this study verifies the usefulness of musical song analysis for practising both musical theory and practical skills at the same time and provides a base for future studies.

• MALSORI
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• no.42
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• pp.15-24
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• 2001

판소리의 특질을 연구하기 위하여 여덟 명창의 소리를 분석하였다. 그 결과 모두에게서 유성음임에도 불구하고 비주기성인 소리를 찾았다. 이러한 현상은 매우 높은 성대밑 공기압에 기인한다고 보았다. 이 비주기성 유성음은 명창들의 일반 대화에서도 나타나서 이러한 현상이 곧 성대의 영구적인 변화에 의한 것임을 추정할 수 있었다. 또한 판소리에서 나타나는 vibrato는 서양의 오페라에 비해 주기가 훨씬 길고 범위는 훨씬 넓음이 확인되었다. 그 외에도 모든 명창의 경우 고주파수 영역에서 매우 높은 에너지를 보여주어서 일반인의 발성과 차이가 남을 알 수 있었고, 특히 일부 명창의 경우는 1000Hz 바로 이하에서 유별나게 강한 harmonics가 나타나서 서양 음악의 소위 singer's formant와 대조를 이루었다.

• Journal of the Korean Society of Laryngology, Phoniatrics and Logopedics
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• v.22 no.2
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• pp.103-105
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• 2011

The voice defines man. The voice and speech have built all of the human civilizations. Man can communicate with each other by voice and enjoy his/her spare time with singing a song. Actually the voice is the most beautiful and the first musical instrument in history. The aim of this review article is to considering the voice as a musical instrument.

• Proceedings of the KAIS Fall Conference
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• 2009.05a
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• pp.208-211
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• 2009

발성법은 좋은 목소리로 크고, 아름답게 노래를 부르기 위한 훈련 방법이다. 그러나 결국 이러한 발성의 표현은 무대 위에서 이루어져야 한다. 성악이나 판소리의 경우는 주로 정적인 상태에서의 감상을 위한 음악인데 반해 대중음악은 동적인 상태에서 관객과 함께 즐겨야 하는 경우가 대부분이다. 따라서 대중가요 가수들에게는 관객과 함께 호흡하며 노래하되 절대 흥분하지 않는 상태에서 올바른 발성을 해야 하는 냉정함이 요구된다. 발성은 노래를 부르기 위한 사전과정이며 가수는 무대에서 노래를 해야 한다. 따라서 좋은 노래를 부를 수 있도록 기초 과정을 거쳐 만들어진 발성을 올바르게 노래에 표현하는 방법을 연구해보도록 하겠다.

• 중국학논총
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• no.68
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• pp.115-139
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• 2020

颐斋自10岁开始一直到63岁去世, 坚持进行记录, 留下了《颐斋乱稿》这一庞大的著书。根据该书, 我们可以把握他对《诗经》的众多观点。他的《诗经》诸说主要引用了陆机的《毛诗草木鸟兽虫鱼疏》, 朱熹的《诗传》, 星湖李瀷的《星湖僿说》, 根据自己的观点进行了整理与批评, 简单明了地进行了说明。从研究结果来看, 颐斋黄胤锡的《诗经》诸说具有以下特征:第一, 提出了毛诗的圣贤传授说, 毛诗通过孔子-子夏-孟仲子这样的传授过程, 一直保留至当时。第二, 关于《诗经》大序和小序的作者, 颐斋支持衛宏說, 坚持比较合理的观点。第三, 对于"郑风"淫乱说, 颐斋认为淫乱是因为音乐的演奏方式与所奏之乐导致的, 与诗的内容无关。第四, 颐斋在日常中对《诗经》进行了灵活引用。这是继承了《诗经》断章取义的遗风, 颐斋在日常生活中教授《诗经》, 并对其进行活用和意思疏通, 他对《诗经》有着深入了解。第五, 颐斋对《诗经》的演唱具有很大的关心, 对其进行了说明, 特别是对弹奏玄鹤琴演奏《诗经》的情况进行了阐明。