• Journal of Information Processing Systems
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• v.16 no.3
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• pp.541-556
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• 2020

Wireless networks have become integral to society as they provide mobility and scalability advantages. However, their disadvantage is that they cannot control the media, which makes them vulnerable to various types of attacks. One example of such attacks is the evil twin access point (AP) attack, in which an authorized AP is impersonated by mimicking its service set identifier (SSID) and media access control (MAC) address. Evil twin APs are a major source of deception in wireless networks, facilitating message forgery and eavesdropping. Hence, it is necessary to detect them rapidly. To this end, numerous methods using clock skew have been proposed for evil twin AP detection. However, clock skew is difficult to calculate precisely because wireless networks are vulnerable to noise. This paper proposes an evil twin AP detection method that uses a multiple-feature-based machine learning classification algorithm. The features used in the proposed method are clock skew, channel, received signal strength, and duration. The results of experiments conducted indicate that the proposed method has an evil twin AP detection accuracy of 100% using the random forest algorithm.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.4-23
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• 2020

This study examines the universal meaning of the roof-end tile, our cultural property, and especially focuses on an ontological interpretation of the "Smile of Silla" roof-end tile. In addition, the problem of good and evil read here is considered in connection with the universal problem of philosophy. The issue of good and evil is a theme in philosophy, theology, religion, and culture that will endure throughout human history in both the East and the West. Augustine and Schelling inquired deeply into the source of evil and obtained an answer to this question based on their methods, but their answer is not universal or absolute, or an answer that applies to everyone. This is because the issue of good and evil possesses both a direct relationship with every human being and a characteristic that will remain unresolved. That is to say, the metaphysical question regarding the source of evil will always be one that is open. Nietzsche, however, repudiated the morals handed down through Socrates and Christianity, and urged that we reside "beyond good and evil." This brief review argues that good and evil exists in the form of a being in itself, whether it is within our grasp or not, and reveals that good and evil is more "this-worldly" than it is "other-worldly". The roof-end tiles with facial markings passed on to us also presuppose that evil is in full force in this world and exerts its influence. This review taps into several folk methods for coping with the existence of an invincible evil that surpasses human capability and contemplates the extraordinary and creative ideas of the Silla people through their "Smile of Silla" roof-end tiles with facial markings that were used to counter evil.

• Journal of English Language & Literature
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• v.55 no.6
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• pp.1221-1244
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• 2009

The death scenes are the culmination of both Doris Lessing's "To Room Nineteen" and Toni Morrison's Sula. Lessing's Susan, an intelligent white English woman, gradually loses the meaning of life as awealthy housewife in the patriarchal society and commits suicide as her solution in Room Nineteen of Fred's Hotel. Morrison's Sula, an African-American woman, grows up without having the normal ego under Eva's matriarchy in a black community named the Bottom. Sula, after Nel's marriage, becomes a symbol of evil to her community and drifts down to death in Eva's bed. Reading these two death stories from the perspective of Jung's archetypal psychology, Susan is not able to continue to live a meaningful life because her life energy is cut off from its source which is in the unconscious. According to Jung, the symbol is the medium of the psychic energy from the unconscious to consciousness. In modern society which is represented by intelligence, the religious and mythical symbols are removed by rationalism, which means disconnection of the flow of life energy from the unconscious. Susan's death can be read as a kind of creating symbol to connect the modern people to the source of life energy. Sula's case is the opposite of Susan's. She remains in the unconscious world without having the proper ego in the absurd reality of racial and sexual problems. Sula finally rises again in Nel's awareness, becoming a symbol of the feminine goddess like goddess Inanna.

• The Journal of the Korea Contents Association
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• v.15 no.8
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• pp.130-140
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• 2015

With the growth of media platforms and fierce competition in the media market, there have been focus on cross media storytelling, a remediation of content already proven successful to another type of medium. In particular, webtoons have emerged as being successful source media, and this study analyzes how the webtoon 's narrative is expanded and transformed in the remediation process into TV drama. The results showed that, the webtoon , which was targeted at a relatively more specific audience, objectively described stories of the life and hardships of an office worker through a contractual employee at a trading company navigating work life based on strategies of Baduk; while the TV drama version, which aims to appeal to a broader audience, strengthened popular narratives with topics of social issues such as 'hardships of the non-permanent employee', 'sexual discrimination and sexual harassment in the workplace', 'difficulties of a working mom', and 'romance between new colleagues'. In addition, in order to create dramatic enjoyment, the drama's storytelling strategy incorporated conflicts by creating confrontational relationships among good and evil characters, and added humanism and comedic effect.

• The Research Journal of the Costume Culture
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• v.18 no.5
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• pp.1031-1047
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• 2010

This study examines the conceptual characteristics of fantasy movies. It also studies the process of socio-cultural changes of the mythical images such as heroes, goddesses and the devil that have often become the centre of fantasy movie characters. This study further examines the features of each character that correspond to specific mythical images. The purpose of this research is to suggest the conceptual and aesthetic characteristics of fantasy reflected in the characters and the costumes of fantasy movies, which were released since the year 2000. The followings are the results of the research: The conceptual characteristics of fantasy reflected in the characters and the costumes of fantasy movies are summarized as representation of reality, allegory and symbols, horror, desire, deconstruction and metamorphosis, otherness and counter-cultural sentiments. The aesthetic characteristics of the costumes of fantasy movies are defined as typicality and symbolism, grotesqueness, sensuality, hybridization, and otherness. These characteristics are very interconnected. The costumes of heroic characters appearing in fantasy movies show strong side of standard while the costumes of the evil characters revealed the limit of dualistic point of worldview centered on West. Heroic characters show realistic and human side that reflects the ethos of the time. Negative characters such as the devil or witches, which were created in human imagination and emotion, become the dynamic force of fantasy movies through their deviant actions. Their clothes, with variety and hybridization, become the source of creativity expected in present society.

• Journal of English Language & Literature
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• v.55 no.4
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• pp.597-618
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• 2009

Leslie Marmon Silko, in her novel Gardens in the Dunes, primarily focuses on revealing the white colonialists' plan to exterminate and destroy American Indians and their culture. In this regard, this novel is clearly an Indian counter narrative to interrogate and abrogate the authority of the oppressive and destructive discourse of the whites who are full of colonialist impulses to sterilize Indians and their culture. However, it should be noted that Silko is very careful not to insist on cultural exclusivism and reverse ethnocentrism, since these only mean a return to the violent colonialists' discourse based on dualism and cultural authenticity which, she believes, has led to the marginalization and eventual deterioration of Indians and their culture. White values and culture are something to recognize and tolerate as long as they are not the products of witchery, also known as the destroyer or evil for Silko, which promotes disruption and antagonism between races and classes. As she reveals in her interview, her major concern in the novel is to dismantle political and/or racial distinctions like Native Americans versus EuroAmericans and thus to enhance the idea of the reconciliation and coexistence of whites and Indians. Silko's Gardens in the Dunes can be regarded as an experiment in the possibility of the universal and homogeneous (at least in its roots) global culture which tolerates all forms of culture. Global culture does not mean a uniform totalitarian culture but a vision of a harmonious world characterized by hybridity and heterogeneity, in which different cultures associate freely without the notion of inferiority or superiority of any one culture. Silko's belief in syncretism emphasizes the spirit of tolerance and exchange between different cultures, dismantling the authority of exclusive ethnocentrism. The ultimate message implied in Gardens in the Dunes is that the syncretic spirit is not only an effective means to correct the white colonialists' hegemonic desire aimed at the extermination of Indians and their culture but also a source of energy for the life and prosperity of modern Indians and their societies.

• Journal of the Korean Society of Costume
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• v.40
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• pp.25-35
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• 1998

This thesis is a study of Kas ya, robes of buddhist monk, which is having peculiarity among human clothes. I kept my attention mainly on the symbolism of the color of Kas ya. To elucidate this, I chose the principle of T -chi and Yin-yang and Wu-shing as a frame-work of interpretation. In the first place, the original meaning of Kas ya mean a name of peculiar color. The concrete names of the color are color of persimmons juice, brown, yellow tinged with red, radish brown, non-primary color etc. The main motive to dye three robes of buddhist monk from white or primary color to the color of Kas ya was to differentiate buddhist monks from heathen or laymen. Therefore, as luxurious and primary colored cloths was donated to the buddhist monks, they are necessary to discolor them. Accordingly. they established 'non-primary color' as well-mate one for a ascetic. The non-primary color is called discolored color' as a result of discoloring primary colors. The discolored color is a synonym of Kas ya and the process of discoloring is necessary for making robes of buddhist monk. Secondly, discoloring means to mash five primary color. That is say, the process of discoloring means to return five primary colors back to 'profoundity·abstruseness·obscurity, namely darkness' as the source of them. Darkness as a condition amalgamated and not appeared all materials is the source and at the same time the terminus of all colors. Therefore, color of Kas ya symbolizes 'profound color' as the ultimate meaning of discoloring. Thirdly, discoloring garments of buddhist monk symbolize to destroy evil passions and haughtiness arising in ascetic's mind as well as means don't attach to the shaped materials'. Fourthly, discoloring means to return 'color'. namely 'all kinds of shaped material' to the inherent nature. Process of discoloring means to reture to the empty. nya. nya essentially do not make any colors, but over and over again come into being and become extinct as becoming colors. R pa, by one time Yin and the other time Yang'. R pa, color is a metaplasia of nya and nya is discoloring one of all colors. Then, discoloring means R pa is nya, R pa is nya at the same time and Because this is another expression of Dharma the original meaning of Kas ya symbolize true robes. Consequently, Kas ya means truth and beyond time and space do not be changed and conserve the color of the first till now.

• Journal of the Daesoon Academy of Sciences
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• v.49
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• pp.229-263
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• 2024

The purpose of this article is to elucidate the origins of the symbolic significance of traditional Korean talismanic ornaments such as dried pollack, bokjori (luck-bringing strainer), silk threads, and sokotture (a nose-block). Previous studies have primarily interpreted the magical meanings of these ornaments based on their shapes or functions, but such approaches are limited due to this likely being an ex-post-facto interpretation. This study argues that the symbolic meanings of these ornaments originated from the socio-economic characteristics of the time. These items were food resources or products closely related to the economic activities of the people of the time, and therefore, could be considered symbols of abundance and fortune. In particular, dried pollack served as an important food resource and commodity during the Late Joseon Dynasty, even functioning as a quasi-currency, and considering that fish are seen as symbols of abundance and fertility in various cultures around the world, its symbolic significance becomes clearer. Bokjori and sokotture acquired the meaning of abundance by being associated with major goods or properties of the time such as rice and cattle, and silk thread was linked to sericulture, a significant source of income for farmers of the time. These economic characteristics form the basis of the symbolism of these ornaments, and the function of these talismans can be seen as a secondary symbolism added in the process of social justification of these customs. This study reveals that economic motives underlie magical-religious customs and suggests that a broad consideration of the cultural and ecological environment of the time is necessary to understand the origins and transformations of cultural phenomena.

• Journal of Radiation Protection and Research
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• v.4 no.1
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• pp.14-20
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• 1979

For accurate and easily shielding irregular shaped organ, its minimized penumbra region and a low melting point alloy 'Lead Y' and synchronizing instrument have been developed. The 'Lead Y' is the quaternary eutectic alloy and it is composed of Lead 30.0% Tin 11.5% Bismuth 48 5% Cadmium 10.0% The density of its at $22^{\circ}C$ is $9.8g/cm^3$ and the melting temperature has $40^{\circ}C\;to\;68^{\circ}C$. The thickness of 'Lead Y' for perfect shielding of Co-60 gamma ray and LINAC 10MeV x-ray is 6cm and 7cm respectively. The 'Lead Y' shielding block is casted directly on the styrofoam from which is cut with hot wire of synchronizer device. The special features and advantages of the Lead Y shielding block could be summarized as follows; 1. The shielding block for radiotherapy is rapidly processed only with boiling water and styrofoam. 2. It is not injure one's health and not danger of a fire, because of not generating of any metals vapor and evil smelling. 3. It is very effective to minimize secondary penumbra for the protection of healthy tissue from unnecessary ionizing radiation regardless of the magnification source to skin distance. 4. The HVL of the Lead Y is 1.2cm for Co-60 gamma ray and it's shielding effect is almost same as the pure lead block. 5. The hardness of Lead Y is 1.5 times higher than lead block. 6. It's reavailability is higher than lead block and then one block of Lead Y is reavailable about 30 to 40 times. 7. It is usefull for shielding of x-ray, gamma ray, beta-ray, electron and neutron radiation. 8. The materials for Lead Y are easy to acquire with reasonable price and tractable.

• Cartoon and Animation Studies
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• s.32
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• pp.289-313
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• 2013

According to many researches on brand management, the decision makings on brand marketing should center on the brand identity. Based on the brand management theory, Brand Identity-based OSMU Strategy has been suggested, in which the decision makings for culture content's OSMU should be focused on the brand identity of content to maximize the brand equity. In this study, the effectiveness of suggested brand identity-based OSMU strategy model is empirically studied, together with the effect on the brand equity. The study on the consumer's attitude toward the Harry Potter T-shirt with the associations of 'magic, courage and confrontation against evil' proved that consumers respond more favorably in terms of their recognition of the fit-to-content, preference and perceived quality. With this result, the positive effect of brand identity-based OSMU on consumer attitude is verified. On the other hand, the study on the effect of brand identity bearing T-shirt on brand equity did not support the hypothesis that the brand identity-based OSMU has the positive feedback effect on the brand equity of culture content. Still, while the brand equity is established through the long period of time with consumer's consistent experience on the certain culture content, the effect of brand identity-based OSMU on brand equity has a room for further discussion and research. While the ultimate goal of marketing is to create the power brand with high brand value, the further discussion on the effective culture content OSMU strategy to create a power brand is needed.