• 한국콘텐츠학회:학술대회논문집
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• 한국콘텐츠학회 2008년도 춘계 종합학술대회 논문집
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• pp.187-190
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• 2008

예로부터 중국에서는 Red Color를 선호하여왔으며, 이는 원시적인 태양숭배에 대한 고귀함, 순결함, 정직함, 흥망성쇠, 성공, 행복, 길함(吉), 경사로움 등의 상징으로 대대로 전해 내려온 것이다. 본 논문에서는 중국역사로부터 현대에 이르기까지 중국 포스터디자인에 표현되어진 전달대상에게 중국이라는 이미지를 강하게 나타나고 중국문화라는 것을 인식하게 되는 Red Color에 대한 분석이다. 20세기 중반부터 중국포스터에 나타난 Red Color는 당시 객관적인 영향으로 정치적 의미를 지닌 컬러로 변모 하였지만 오늘날에 와서는 글로벌화의 영향으로 다시금 중국 5000년의 문화를 대표하는 컬러로 재 표현되고 있음을 알 수 있다. 날로 발전하는 중국포스터디자인에서 Red Color가 세계인의 의식에 반영됨으로써 전달대상에게 중국이라는 이미지를 전달하는 매개체로 자리 잡고 있다. 이러한 Red Color에 대한 분석을 통하여 새로운 포스터디자인의 의미를 새기고자 한다.

• 한국실내디자인학회논문집
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• 제21권5호
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• pp.181-188
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• 2012

Body movements of humans have emotions and these movements have meanings of 'Living Spirits' and 'Emotions'. Also emotions of humans indicate all body movements which are made within the environment. This study aims at providing new potentials to emotional design research methods not only by understanding the characteristics of visual perception according to body movements and but by investigating correlations between sequence which arise by the visual perception and emotions through experiments. As for the scope and method of this study, the emotional space designs were analyzed through the emotional theory study, SD method was used to evaluate emotions and the movements in the modern village and traditional village with similar elements were compared and analyzed for the empirical study. As a result, first it was confirmed waling hours in the traditional village took more than the modern village and it is thought movements of humans are affected by the visual environments. Second, it was confirmed values of the emotional evaluation were higher in the traditional village than the modern village. Third, according to a result of the correlation analysis between space sequence and emotions, it was closed with negative emotions such as 'Closed', and 'Complicated' from positive emotional words such as 'Natural'. 'Open', 'Curious', etc. as spaces are experienced more through movements in the modern village. On the contrary, the emotional intensity of the positive words such as 'In Harmony', 'Beautiful' and 'Warn' through movements in the traditional village increased as spaces were experienced more. As a result of this study, it was confirmed the time, space and emotions have correlations each other.

• 한국콘텐츠학회논문지
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• 제9권9호
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• pp.180-190
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• 2009

본 연구는 '일본의 공영방송인 NHK가 '아침드라마' 등 드라마 콘텐츠를 통해 어떻게 방송의 공공성을 실현해가고 있는가'에 대해 주목하고 있다. 연구결과 NHK의 드라마 콘텐츠는 일본의 방송법이 정하고 있는 프로그램 편성의 규정에 따라 공공성을 최대한 유지하고 있는 것으로 나타났다. NHK는 드라마 콘텐츠를 통해 과거의 전통문화를 보존하고 새로운 문화를 육성 및 보급하기 위한 정책을 취하고 있는 것으로 나타났다. NHK의 드라마는 일본 사람들이 간직해온 가치관은 물론 전통문화와 직업정신까지 고스란히 담아냄으로써 방송을 통해 전통문화를 수호하겠다는 의지를 보였다. NHK는 또 드라마 콘텐츠를 통해 지역발전이라는 공공성에 충실하고자 한다는 사실도 밝혀졌다. 공영방송인 NHK는 아침드라마의 공익성 실현을 위해 드라마의 방송시기, 방송기간, 방송시간 등을 미리 정해놓고 이를 철저하게 준수하는 등 시청자와의 공적 약속을 중시하는 것으로 나타났다.

• 비교문화연구
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• 제42권
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• pp.313-342
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• 2016

본고는 촉한(蜀漢)의 무장(武將)에서 출발하여 신(神)으로 추앙받고 있는 관우의 생명력을 역대 왕조의 정치적 측면에서 찾았다. 관우는 위진남북조(魏晉南北朝) 시대에는 일개 장군으로 묘사되었지만, 수당(隋唐) 시대를 거치며 무성왕묘(武成王廟) 종사(從祀)를 통해 국가 사전(祀典)에 편입되었고, 다시 송원(宋元)시대에는 '후(侯)'에서 '공(公)'으로, 다시 '공(公)'에서 '왕(王)'으로 신분의 급상승을 이루었다. 관우 신격화가 절정에 이른 명청(明淸) 시대에 이르면, '왕(王)'을 넘어 '제(帝)'로 등극하면서 삼계(三界)를 통섭하는 최고의 권능을 부여받게 된다. 그는 백성에서부터 사대부에 이르기까지 생활신앙과 도덕 정신에 영향을 미쳤고, 결국은 정신적 수호신(守護神)으로 존재할 수 있었다. 역사상 통치자가 관우(關羽)에게 내린 봉호(封號)는 다양했지만, 그 속에는 국가의 재난 해소와 봉건통치의 유지와 보호라는 정치적 필요성이 깔려 있었다.

• 영미문화
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• 제17권1호
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• pp.55-79
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• 2017

Ella Hepworth Dixon's The Story of a Modern Woman is a pioneering female writer?s important work which was not deeply studied yet very influential in new women literature and its cultural global impact. Although women had been often praised for their beauties specially by romantic poets but their self-realization and innate values were not widely recognized until new women writers advocated their desires and active roles in the society at the end of the $19^{th}$ century. The new women writers including Ella Dixon gained popularity with their professional skills as the journalists or the contributors to the journals which were suddenly popular and actively circulated among Victorian women. From the 1880s to 1920s, in contrast with the traditional images of wives as ?the angel in the house?, these women new women writers broke the yoke of subjugated womanhood and instead tried to freely express their independent spirits and demanded their roles in the society. Although they were criticized sometimes as "the daughter of a new guise" "a lady of restless sex" or "the wild women," new girls? perky images in new women fiction brought into the new cultural phenomenon which led to the ?flapper? girl in the 1920s. Ella Dixon?s protagonist Mary Erle, strikingly similar to author herself, was a representative new woman who displayed a wide range of new cultural perspectives from a feminist?s viewpoint, but her untimely desire in the capitalized society was not fully accomplished, just promising the potentiality of the female solidarity which might be achieved later by her feminist posterity.

• 한국철학논집
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• 제31호
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• pp.173-202
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• 2011

엘리아데는 애초의 성스러움이 저절로 드러나는 것을 성현(聖顯)이라고 하였는데, 성현이 일어나는 대상이나 장소는 질의 전환을 이루어 그 자체가 성스러워진다. 사람들은 태초의 성스러움을 되살리기 위해 최초로 성스러움이 일어난 그 순간을 재현하고자 하여 원형의 순간과 동일한 시간에 동일한 장소에서 동일한 행위를 통해 성을 재현하려고 하였다. 이 논문에서 주목한 것은 성스러움이 드러나는 구체적 장소이다. 천제가 세운 지상의 도읍으로 신이 사는 영역이며, 지상과 천상을 이어주는 역할을 하는 우주산의 특성을 갖춘 곤륜, 하늘과 지상을 이어주는 매개인 하늘사다리의 역할을 하는 건목, 종교적 인간이 성스러운 실재적 공간에서 살고 싶은 욕망을 드러내며 성스러운 공간을 통해 신적 존재나 조상과 교류함으로써 태초의 순수한 영혼으로 회귀할 수 있는 공간인 도시와 종묘는 모두 고대 중국에서 볼 수 있는 성이 드러나는 구체적 공간이라고 할 수 있다.

• 영어영문학
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• 제60권2호
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• pp.315-338
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• 2014

In The Great Hunger (1942) Patrick Kavanagh opens an Irish postnationalist discourse. Taking advantage of historical revisionism and postcolonialism, he not only demystifies a romantic nationalist ideology rooted in rural Ireland but also searches for an autonomous literary tradition free of the Irish Literary Revival, supposedly an outcome of a colonial influence. As a farmer-poet, Kavanagh deconstructs in two ways myths of rural areas, to which the Revivalists aspire. Contrary to Revivalism, he reveals that rural Ireland is not an idealized place where national identity arises and individual spirits are restored. It is instead a cruel place where farmer Maguire, deprived of health, wealth, and love, is tortured by hard labor in the field, moral regulations imposed by the Church, and his mother's domestic authority, all of which leave him unmarried until age sixty-five. Kavanagh also challenges the Revivalist tradition, led by W. B. Yeats commonly referred to as the poet of the nation, by indicting its reliance on former colonial authority and its lack of a sense of communal autonomy, both of which are diagnosed as "provincialism" by Kavanagh. Given that modern Irish literature has been strongly colored as nationalistic during the course of anticolonial resistance, Kavanagh's critique of the Revival in The Great Hunger, whose proponents blindly beautify the lives of farmers, runs directly against the grain of the founding ideology of the Irish nation-state. His voice, like that of a whistle-blower, disclosing the harsh realities of rural Ireland, ushers in a "post"-nationalist perspective on nation and national myths in Irish poetics.

• 복식문화연구
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• 제29권1호
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• pp.103-120
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• 2021

This study interprets Siberian shaman costumes from the perspective of Siberian shamanism's spiritual culture by combining theoretical and empirical studies. According to the natural environment and language families, the Siberian people are classified into the Altai, Tungus, Ural, and Paleo-Siberian groups. Se Yin's research classifies the spiritual culture of Siberian shamanism as cosmic, spiritual, and nature view. Eliade's research has divided Siberian shaman costumes into form, headdress, and ornament. According to the present study, shaman costume form and decoration reflect the Siberian three-tiered cosmic view, such that the shaman's head, body and feet correspond to the upperworld, middleworld and underworld. In addition, animism, totemism and ancestral worship appear in the shamanism's spiritual view. For example, the costume's form shows the totem of each tribe, while the costume accessories reflect animal worship, plant worship and ancestral worship. Finally, shamanism's nature view mainly manifests through three processes: personification, deification, and ethics. As an intermediary between man and the spirits, shaman use their clothing to reproduce the image of half man and half spirit. The shaman's costumes are deified and considered to have divine power. For example, the animals represented on the costume help the shaman travel through space. Generally, good animals help a shaman enter the upperworld, while animals that help a shaman enter the underworld are considered evil. Also, the number of hanging accessories represents the shaman's ability.

• 한국의상디자인학회지
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• 제24권1호
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• pp.59-69
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• 2022

Vyshyvanka, the embroidered folk costume shirt of Ukraine, originated during the early reign of the Slavs, and currently, it is also called Ukrainian embroidery. In cases of Vyshyvanka embroidery expressed in apparel elements, it is necessary to research formative characteristics for expanding the visual aspect through the diversification of techniques, but also the aspect of the psychological meaning to Ukrainians. This study aims to consider Vyshyvanka as a unique embroidery technique, and also analyze the formative characteristics expressed in apparel elements. The study of Vyshyvanka embroidery expressed in apparel elements can present meaning to understanding the Ukrainian fashion. The image materials for the analysis of Vyshyvanka design, included work photos contained in literary materials and foreign online visual materials. The results of formatively analyzing the Vyshyvanka embroidery expressed in apparel are as follows. First, the Vyshyvanka embroidery expressed in apparel elements held an incantatory meaning, protecting wearers from getting easily invaded by evil spirits. Second, the Vyshyvanka patterns utilized symbolism that implied the incantatory meaning. Third, a single color was used for the embroidery. Lastly, materials like cotton, that are easy to embroider, were mostly used. The formative characteristics of Vyshyvanka embroidery expressed in apparel elements implied the community spirit, nature worship, and folk beliefs. As an attempt to understand the Ukrainian fashion, this study is significant in the aspect of expanding, widely utilizing, and expanding the range of understanding of Ukrainian fashion. Therefore, there should be more active researches on Ukrainian fashion, so Vyshyvanka can be more widely used as a design element.

• 대순사상논총
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• 제22권
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• pp.317-344
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• 2014

There are many modern elements in religions appeared in the early Korean modern era. From the nationalism perspective, most religions had tendencies toward anti-feudalism and anti-foreign power. Pak Eun Sik(朴殷植) emphasized the importance to explain those religions as the National Religion in his writing 《Korea Painful History(韓國痛史)》. That is, he realized those as one of Korean spirits or souls keeping Korean identities like the Jew's Judaism or the Turk's Islam. In the paper, I try to analyze religions on Kang Jeung San(姜甑山) with Daesoonjinri-hoe as the central figure from Pak's perspective. In the early Korean modern era when Kang went his own the Savior way, Korea and its society got into uncontrollable confusion because of strong demands both of a feudal-state breaking and against pillaging foreign-power especially Japan. For all countries of the world, it is difficult to change from a feudal state into the modern nation state to keep existing society order. Because the reformation under old social systems means the incomplete reformation. So in this era new religions showed the neglected class of people the vision of new society. Meanwhile Korean society try to become a modern state, and now became a recognized modern state in international society. But it is still insufficient to debate on groups and their roles for Korea modernity in that time especially new religions. Since Korea independence, new religions including Daesoonjinrihoe have not receive good reviews because of a certain religion group expansion and the government's regulation and control toward new religions. Till today, I think, Independence Movement as well as reform of modern awareness have not relatively receive reasonable reviews. So I hope to serve as a momentum that in early Korea modern era new religions receive reasonable and positive reviews.