• Journal of the Korean association of regional geographers
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• v.9 no.4
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• pp.576-591
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• 2003

This study examined how historical facts of the past were established as a symbol or identity of a region and reorganized in the present local communities. Janseong has reorganized regional symbols through a regional festival named Hong-gil-dong Festival based on its tradition and cultural resources and used them as a strategy for the regional revitalization. Jangseong was known as "a district of noble scholars" represented by the Philam Seowon(local school) enshrining Kim In-hoo, a superior one of the Confusion scholars of Joseon period. And it was considered as "a place of justice" because of historical fact that it was an important base of Donghak movement and the struggle by righteous soldiers who fought for the country in the late Joseon period. Moreover, as the place which is assumed as a birthplace of Hong Gil-dong, a hero of the Hong Gil-dong story was excavated, the local government has reorganized Mr. Hong as a symbol of the region and has held the Hong Gil-dong festival for its development. In spite of its short history, the festival was established as a representative of Janseong. It also created various regional cultural attractions such as regional logos of Hong Gil-dong and a tourist attraction of his birthplace. Jangseong reorganized its tradition for the regional revitalization through a business-oriented property of the event strategy enforcing a dynamic and external image. In the aspects of tradition reorganization and use for actual development, it is sure that the Hong Gil-dong Festival will work for true integration and revitalization of the region by providing experiences of reorganized regional tradition and culture along with various regional landscapes.

• Journal of Broadcast Engineering
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• v.16 no.1
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• pp.96-107
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• 2011

Recently, studies of 3D HDTV broadcasting technology have been processed actively. Korea is making efforts to modify Advanced Television Systems Committee (ATSC) 8-Vestigial Side Band (8-VSB) systems for terrestrial 3D HDTV broadcasting services. We intend to adopt a new frame structure to use PN (Pseudo-Noise) sequence as frame header, and VSB modulation. PN sequence is used to recover carrier freqeuncy offset, carrier phase error. In this paper, we will describe this system as the modified ATSC systems. The receiver of the modified ATSC system should be able to estimate and recover carrier frequency offset exactly. A existing ATSC systems inserts pilot to recover carrier frequency offset, on the other hand the modified ATSC systems use PN sequence to recovery carrier frequency offset without the use of pilot. In this paper, we introduce carrier frequency recovery (CFR) scheme for the modified ATSC systems. The proposed CFR scheme is composed of coarse CFR scheme using Fitz algorithm and fine CFR scheme using a simple PN sequence correlation algorithm. And, the symbol information of QAM modulated signal is contained in both In-phase (I)channel and Quadrature-phase (Q)channel. However the symbol information of VSB modulated signal is contained in I channel, and Q channel is just Hilbert transform of I channel. For the reason, VSB modulated symbols can not have fixed phase like QAM modulated symbols, and VSB modulated symbols is more sensitive to carrier frequency offset. Therefore we perform phase correction of received PN sequence to improve performance.

• Journal of the Korean Society of Costume
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• v.6
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• pp.121-143
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• 1982

Many studies have done on Egyptian Clothing because its unique characteristic culture. However, I was facinated by the exhibitions of Tutankhamen burial treasures which were shown in San Francisco and New York in 1978 and 1979. I found out myself that there are several interesting aspects of clothing to compare 18th dynasty king, Tutankhamun and other dynasties in Egyptian culture. Therefore, I tryed to analized the Egyptian clothing including accessaries with theigr symbols durin 18th dynasty King, Tutankhamun. The most of people were shocked and amazed when they toured the exhibition of Tutankhamun articles which were the most incredible burial treasures in existence today. The body of the King has been embalmed, bandaged and fitted in eight layers of coffins with pure gold mask to represent the god Osiris. Among eight layers of coffins, one is pure solid gold in mummiform, two of mummiforms are made of compact wood covered with sheets of gold and inlaid with multi-colored glass-paste and semi-precious stones. The Egyptian belived that the soul continued to exist throughout eternity if it had passed on examination of its deeds on earth at a "Last Judgement" presided over by Osiris. They also believed that the mummified body could exist in the tomb as a habitation that the soul could revisited. Thus a proper burial was vital for a full existence in the hereafter. They buried dead person in the sealed vault of the tomb with some of the possessions he had used during his life time, such as his furniture, clothing and jewels. In this studies, I've tried to research to various clothings, and accessories with their symbols used during 18th dynasty king, Tutankhamun. The studies are shown as: I) Clothings of Tutankhamun dynasity of Kalasiris, Sheath skirt. Gala skirt, Loin skirt, Hike and Dalmatic. The Dalmatic was first seen in this dynasty. Probably the Roman Christian borrowed the Dalmatica from Egyptian Dalmatic. No where has the same design at the period. II) Egyptian of 18th dynasty Tutankhamun wore big headdress, broad collar necklace passium, pendants, armlets, rings and earrings with very beautiful, exquisite handcraft. They seem the first people who wore earrings in Egyptian history. III) The symbols of decorated items vulture, lotus...Upper Egypt Uraeus, papyrus...Lower Egypt scaravaeus, Nile Riber...rebirth man(Ankh), +...eternal life solar disc, gold...sun ostrich-feather...nobleness God, Horus' eye...protection against enemy IV) Also Egyptian prefered the straight line and a right angle which were the basic principles of architectural arrangement.

• Journal of the Korean Society of Costume
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• v.38
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• pp.83-100
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• 1998

The purpose of this study is to figure out how stage costume of Peking Opera communicates what the character wants to inform to spectator. The stage costume means the clothing, shoes, headdress, accessory that the cast is worn for communicating personality of character. Stage costume not only reveals the character of new spirit who the director and the work is like to create, but also makes the style of play harmonizing with the atmosphere of the work. So, the stage costume in the play is a sort of symbol system that forms the depth of play. The stage costume of Peking Opera was formed on the basis of the Chinese traditional stage costume in the Qing period, however the style of stage costume was beautified the costume of Ming period and here contained the factors of successive costumes. But the stage costume of Peking Opera don't have the same rank system with real history costume and don't have demarcation according to period and history. Only it is that transformed and created the real history costume with Chinese fine view and made how they wear Chinese fine view and made how they wear the costume according to position, age, personality of character in the play. In the stage costume of Peking Opera, the color is cultural language that director can communicate to spectators and can inform spectator of sex, age, personality, position of the character. The color of the stage costume of Peking Opera reflects the principles of Yin and Yang and the five elements of the Chinese cosmogony. The pattern of decoration also makes the personality and characteristic of the character. The dragon pattern symbols the authority and majesty, so only the character of high position can use it. The pattern of tiger and leopard symbols bravery, so the military officer can use it. Civil officer decorates with the pattern of Japanese apricot, orchid, chrysanthmum, bamboo that symbols integrity and honor. The stage costume of Peking Opera communicates the identity of character with the special form of costume. Kanjien is a costume of the young priestess, Houyi is the Sunwukong'costume. Chayi is a costume of boatman. Lingzi, Sweixiu, Kaoqi is the props for the foramtive effect of stage costume, also they play an important part in expressing the emotion situation. In the result of study, we could know that the form, color, pattern of the stage costume and props of Peking Opera play important parts in communicating informations that let spectator can understand the play. So, the stage costume of Peking Opera is an‘picturizing costume’that the form, color, pattern of the stage costume is a sort of symbol system. It makes spectator feels actually the viewing Peking Opera.

• Journal of Korean Ophthalmic Optics Society
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• v.19 no.4
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• pp.435-443
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• 2014

Purpose: The purpose of this study was to analyze the design identity visual elements of optical shop brand$\underline{s}$ in order to provide objective data necessary for optical shop brands' design development. Methods: This study examined the design identity concept of the optical shop brands and analyzed visual elements of brand design identity with a focus on the symbols of domestic franchise optical shops, type of a symbol mark, representation style of logo type, color usage, use or non-use of character, etc. Results: Many symbols were directly associated with the eyeglasses, such as eyeglasses and eyes, face and iris. Along with that, letters or figures were also observed. For the type of symbol, most types were found to have the designs that took spherical and word mark shapes. Particularly, the word mark type had English words more often than Korean words. For logo types, the gothic format was dominant. In relation to the thickness of letter, thick boldface type was commonly used. The combination of 2 degrees was the color frequency used most often in the optical shop brand design. For the frequency of color usage, black and red colors were used most often. Particularly, the orange color, as well as the black color, was also often used for the main color of symbols or logo types. Meanwhile, the characters were used only in some optical shop. Most characters were animals and expressed in the cartoon and graphical forms. Conclusions: Typifier, symbol mark, logo type, color, and character are the elements forming the basic development system for brand design identity. Systematic design is needed which clearly ensures the function and role along with the mutual consistency as a important visual component of the optical shop brand.

• Cartoon and Animation Studies
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• s.41
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• pp.487-510
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• 2015

In recently, thanks to the development of computer and internet, and reinforcement of digital media literacy of ordinary people, many users of comics and animations recombine contents into various ways, including UCCs. In a glance, it seems these outputs violates the copyrights of contents. But in reality, they helps the growth of the ecosystem of contents market, with increase of contents users. The reason of these reproductions inclines the characteristics of animation media. Animation, which are constituted by plastic symbols, auditory symbols, and narrative symbols, and Comic, which supports stories of Animations, affects as 'Imaginary signifier'. These signifiers helps users of contents to dismantle and reassemble stories. These aspects are seen in doujin culture, animation soundtrack fandom, and voice actor fandom. But In this article, we will concentrate into cosplay culture. Cosplay culture shows more active appearances than another fandoms. In especially, cosplay stage and daily cafe show more active reproductions of characters and communications. However, they are done by youth fans, which has not enough financial abilities: therefore, events are not sustainable and discontinued. And they have another limits, like lack of opportunity of performance. In the reality of Korean society, which needs of community making by community member, and hybrid culture, comics and animation productions in Korea are in need of access positively and encourage reproductions of active receivers of animations.

• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.5
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• pp.122-133
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• 2010

Humans desire the achievement a of sense of unity between themselves and place to create an identity of place as a realization of his or her sense of belonging. Humans develop ideas from their culture and environment to be expressed physically within the landscape through symbols. Symbols are formed within a place through the structure of the space and, more visually, through the details. The purpose of this paper is to examine the structure of space and the details of 'the Courtyard of the lions' in the Alhambra and to study how the details influence the formation of the identity of place. This paper also compares the structure and details in terms of the meaning of symbols, design languages, cultural, social and historical background and the experience of the place. The structure of the space in 'the Courtyard of the Lions' represents Paradise in the Islamic religion a common theme in the composition of traditional Islamic gardens. The design languages expressed within the structure are order, balance, accent and enclosure; the inherit meanings of the structure are religion, the natural environment and way of life. The details tell of the ideology of Paradise, royalty, nature, and praise of God, while their design languages include physical and visual continuity, accent, variation, the feeling of movement, rhythm, and depth perception. The details also express the historical background of the Dynasty of Nasrid and the style of Mudejar. The name 'the Courtyard of the Lions' was taken from the detail of the lim figures, details within the landscape which are important in building an identity of place. This study demonstrates that the details at 'the Courtyard of the lions' achieved a sense of unity between man and place. In conclusion, details have immense influence in building of the identity of place.

• The Journal of Korean Institute of Communications and Information Sciences
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• v.25 no.9A
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• pp.1290-1298
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• 2000

Turbo Code decoder is an iterate decoding technology, which extracts extrinsic information from the bit to be decoded by calculating both forward and backward metrics, and uses the information to the next decoding step Turbo Code shows excellent performance, approaching Shannon Limit at the view of BER, when the size of Interleaver is big and iterate decoding is run enough. But it has the problems which are increased complexity and delay and difficulty of real-time processing due to Interleaver and iterate decoding. In this paper, it is analyzed that MAP(maximum a posteriori) algorithm which is used as one of Turbo Code decoding, and the factor which determines its performance. MAP algorithm proceeds iterate decoding by determining soft decision value through the environment and transition probability between all adjacent bits and received symbols. Therefore, to improve the performance of MAP algorithm, the trust between adjacent received symbols must be ensured. However, MAP algorithm itself, can not do any action for ensuring so the conclusion is that it is needed more algorithm, so to decrease iterate decoding. Consequently, MAP algorithm and Turbo Code performance are analyzed in the nongaussian channel applying Robust equalization technique in order to input more trusted information into MAP algorithm for the received symbols.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.299-331
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• 2020

In Daesoon Jinrihoe, the Supreme God descended into the mortal world by incarnating as Kang Jeungsan to save the world from imminent disaster. Daesoon Jinrihoe is regarded by some Chinese scholars as a new Korean Daoism, and Jo Jeong-san, the Lord of the Dao in Daesoon Jinrihoe, revealed the Supreme God's name to "Gucheon Eungwon Noeseong Bohwa Cheonjon Kangseong Sangje." Comparative studies are often conducted to highlight the similarities between this god and the nearly identically named god in Chinese Daoism. However, this Chinese god is only a god of natural phenomena and has no previous connections to descension into the world via human incarnation. My research has determined that the closest basis for comparison would be Emperor Huizong within the context of Northern Song Dynasty Daoism. In the Daoism of that time period, he was understood to be the Supreme God who incarnated as a human to save the world. Borrowing Eliade's Phenomenology of Religion, this paper has discovered that core archetypes of these two godheads are different due to their different soteriological missions. In order to solve the grievances among humans, divine beings, heaven, and the afterworld, Kang Jeungsan actualized the Earthly Paradise of Later World. Drawing on the archetypal notion of an Original Time, he reshaped the world into the beginning of chaos to completely eliminate the past, and to create a fundamentally and qualitatively new era. On the other hand, Emperor Huizong tried to absorb what he viewed as heretical Buddhism into something sacred that could be used to save people from its harm. He established a hierarchy radiating from the archetypal notion of the Center of the Universe, and he cosmosized Buddhism, which he viewed as barbaric, into that order. Their core godheads mainly show differences in terms of time and space. Additionally, their extended sub-godhead symbols are quite different. Emperor Huizong, like the common supreme gods of other religions, established law of order, and then retreated as the symbol of heaven, the abdicated god. His divine power was specialized as Lin Lingsu's symbol of natural phenomena. Kang Jeungsan was completely different. He always proved his power over the three realms through different symbols. The main symbols he used were the moon for healing and resurrection, water for establishing order from chaos, and light for enabling secular individuals to experience sacred profundity.

• Journal of the Korean Society of Marine Environment & Safety
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• v.28 no.4
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• pp.533-541
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• 2022

An analysis of marine accidents that occurred in the last five years, revealed that 77.0 % of all grounding accidents and 66.1% of all marine casualties involved small vessels, which was a very high level relatively. The Mokpo Regional Maritime Safety Tribunal (Mokpo-KMST) inquired on 72 cases of marine accidents in 2021, of which 10 cases were grounding accidents. Furthermore, eight cases of grounding accidents occurred in small fishing vessels. This study analyzed eight cases of grounding accidents on small fishing vessels that inquired in the jurisdictional area of Mokpo-KMST in 2021. I found out that this grounding occurred in clear weather with good visibility (2-4 miles) and good sea conditions with a wave height of less than 1 meter. Furthermore, I found that the main causes of grounding were drowsy navigation due to fatigue, neglect of vigilance, neglect of checking ship's position, overconfidence in GPS plotter, and lack of understanding of chart symbols and tidal differences. To reduce grounding accidents of small fishing vessels, I suggested the following measures. First, crew members who have completed the able seafarer training course on bridge watchkeeping should assist to the master. Second, alarm systems to prevent drowsiness should be installed in the bridge. Third, the regulation should be prepared for the performance standards and updating GPS plotter. Finally, the skipper of small vessels should be trained periodically to be familiar with chart symbols and basic terrestrial navigation.