• International journal of advanced smart convergence
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• v.12 no.4
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• pp.328-333
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• 2023

Breaking the fourth wall is a very popular concept right now, and depictions of breaking the barrier between virtuality and reality are often used in game advertising. In VR games, game manufacturers describe the experience after breaking the fourth wall as an experiencer who will be completely immersed in the virtual world, as if they are actually living in the virtual world. At the same time, research in the field of traditional drama also shows that breaking the fourth wall can also bring a sense of alienation to the player, allowing the experiencer to clearly realize that he and the character are in a completely different world, and to conduct aesthetic criticism of related works of art.So why there are two completely different feelings after breaking the fourth wall will be the content of this article. This article will focus on the theoretical analysis of the relationship between two different cognitions and two completely different cognitions after breaking the fourth wall. Finally, it will be analyzed from three directions: game perspective, game art style, and different world views of the game. Finally, it was concluded that when players break the fourth wall in the game, these three factors will cause the experiencer to have two completely different cognitions.

• Fashion & Textile Research Journal
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• v.14 no.6
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• pp.889-897
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• 2012

This study suggests a direction for stage-costume design by making stage costumes based on amusement, eclecticism, and the masquerade, which are the criteria for approaching stage costume designs according to characteristics of the mask theatre presented by P. G. Bogatyryov. The conclusions of this study are as follows. First, criteria to approach stage costume design for mask theatre can be classified into amusement, eclecticism, and masquerade according to the characteristics of the mask theatre presented by P. G. Bogatyryov. Second, the stage costume of a mongrel dog showed amusement through the expression of the image of therianthropy through the combination of a fur-lined vest and wristlet, Korean traditional trousers with the paw-prints of a dog. Third, eclecticism contains diverse characteristics and escapes from being singularly defined due to the fusion of severally different heterogeneous objects. The stage costume differently used a method of wearing clothing in a different period, of choosing clothing materials, and of expressing color in every character to indicate ambiguity to which the drama points through the integration of various expression elements. Fourth, the masquerade present characters (Taembang, Daejang, and Changseok)who simultaneously play the role of fairies after having changed into a white mask and having worn Korean a traditional overcoat (Durumagi) on the original clothes; the, result is the change of the theatrical structure into another time and space inside the theatrical scene of imagination through a concealment of the original clothing.

• Journal of the Korea Fashion and Costume Design Association
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• v.15 no.2
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• pp.109-121
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• 2013

Modern Hanbok uses newly different color coordination based on traditional color coordination and symbolic meaning. Thus, this study would investigate the aspects of color coordination and symbolic meaning and present the characteristics of Hanbok as the data of corresponding period in the modern times. In order to investigate recent trend of preferred colors and color coordination of Hanbok, this study focused on the period of 2005~2010. When analyzing colors of Jegori(jacket), Wh, Y, B, YG, P and Gy series are shown in order. For trends for color of Chima(skirt), Pk, R, P, Gy and Bk series are shown in order. When you look into the color coordination of skirt and jacket on whole, color coordination of Pk-Wh represents the highest frequency. Color coordinations of Pk-Y, Pk-B, R-Y, R-G and Pk-G are followed in order. Color coordinations of R-YG, Bk-Wh, O-Y, P-Wh, Pk-YG, Gy-Y, R-Wh series and Gy-Wh are followed in order. When looking into characteristics of overall color coordination of Hanbok, it was shown that there were many opportunities to meet a variety of culture and various colors had emerged depending on individual taste and skin color in the modern times within the framework of basic colors of woman's 'Nokeuihongsang'(Green upper garment and red skirt) R-G, Y series, which are traditionally inherited. In addition, unlike existing traditional color coordination of five elements in the past, P, Gy and Bk series of color appeared in the skirt and Jacket. It could be affected by fashionable drama and films at that time and newly attempted colors ahead of fashion were reflected on the magazine. Therefore, it implied that it naturally gave new awareness of colors to the general public and the width of selection of colors became diverse.

• The Journal of Art Theory & Practice
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• no.5
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• pp.83-107
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• 2007

The continuous struggle to establish virtual reality on the stage during the history of Western Theater has been centered upon the development of scenographic setting and devices. It began with the Classical Greek drama where the place of performance became separated from the place of the audience. These two places were united as the orchestra - the place of the Dionysiac festival in the earliest stage of the Greek theater. And the skene, once a storage building outside the theatrical area, became an essential factor of the scenic space to provide illusion of the other world where the actors dwell. As a natural consequence it followed the structural change of Roman theater where the stage became a high and wide platform and the skene converted into the permanent stone scaenae frons. Such a tradition of the Classical theater was revived in Italian Renaissance and Baroque theater, which succeeded Vitruvius' concept of scaenographia as well as the vestiges of Imperial Roman theater. The cases of Serlio, Palladio, and Andrea Pozzo reveal the way how Western theater conjured the fictional space by traditional representational scenery, including architectural background setting and painted devices. It resulted in the physical and emotional division of actors' space and audience's space. The rejection of representational scenery upon the stage by avant garde artists like Edward Gordon Craig in the early years of the twentieth century should be interpreted as an attempt to recover an emotional attachment of actors and the audience, which was the case of Greek antiquity. This new scenogrpahic endeavor in modern theater is to challenge the main purpose of traditional scaenae frons to establish the boundary of the illusional 'scene' of performance where the audience should remain as passive spectators, and instead, to try to unite the action of actors and the audience upon the stage as a 'place'.

• The Journal of the Korea Contents Association
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• v.14 no.4
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• pp.78-85
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• 2014

Europeans experienced the horror and cruelty of war through the first and second World Wars. They began to raise fundamental questions and doubt about the preexisting World Order of God and humans leading to the birth of Existentialism. The Theater of the Absurd is one of the genres in theater resulting from the existentialist theories. The Theater of the Absurd has a format opposed to the traditional Realist Theater and emphasize the absurdity of human and society's existence. In particular, Fernando Arrabal who is a French Absurdist playwright, expressed the absurd human conditions using his unique forms and contents and his work 'Fando et Lis' depicts the absurdity of the adult world through the eyes of a child. Many unrealistic elements typical and inherent in the Absurdist plays are present in his work. Especially, the actors were required to apply not only the realistic acting approach but also to study and analyze characteristics of all Absurdist plays and internalize them based on the creative foundation of recreation. Then, they were asked to examine the characters' personality, emotions, and actions and think hard about creating an unrealistic action of voice and movements. This creative process by actors is a must in developing the reliable and trustworthy Absurdist acting.

• Journal of Family Resource Management and Policy Review
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• v.10 no.1
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• pp.83-105
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• 2006

The purposes of this study were to classify types of consumption values and to examine 5 types of art appreciation of university students in Seoul. Five types of art appreciation included fine art exhibition(including photographs, architects, calligraphy works), classical and opera performance, traditional Korean music performance, drama and musical performance, dance performance. The sample for this study consisted of 422 university students of five universities in Seoul. The data were collected using the structured questionnaires. The statistical methods used for the analysis were descriptive statistics, chi-square, factor analysis, and cluster analysis. The major findings are as follows. 1. The result of factors for consumption values of students emerged four factors. These were called as 'materialism', 'honor centered', 'family centered', 'hedonism' value. 2. The cluster analysis was conducted based on these four factors. The result showed 3 groups of consumption value which were called as 'material' honor value group', 'family value group', 'hedonic value group'. 3. The consumption value of university students did not significantly differ according to their demographic variables. 4. The behavior of art appreciation of university students significantly differed by their demographic characteristics and consumption value. The material' honor valued group showed the least chances to make decisions on art appreciation for one's own, which reflected that this group appreciate art to satisfy their honors rather than to enjoy art itself. They also showed the most chances to consider the renownedness of the art work or artists among three groups. And they showed the least chances to pay for the tickets for art appreciation, all of those meant that they appreciate arts unvoluntarily in situational condition. The family valued group showed the most chances to pay for the tickets when they appreciate arts. And therefore they were most susceptible for the prices. The hedonic valued group showed the most interests in art. They decided to appreciate art for their own, and they considered the contents and the highness in the level of the art the most when they appreciate art. And they show the most intention of participation in drama/musical performances, which reflect their interests in hedonic values. Based on these results of this study concluded that the consumption values of university students affected their behavior of art appreciation. Thus, university students' behavior on art appreciation can be effectively developed by education according to their consumption values.

• (The) Research of the performance art and culture
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• no.37
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• pp.327-363
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• 2018

Bhutan's mask dance drama, Cham is performed in the festival of Tshechu. Originating from the 17th century, Tschechu is a religious ritual as well as a traditional festival held to commemorate the birth of Padmasambhava, who spread Buddhism in the kingdom of Bhutan. Bhutanese Cham and Tibetan Cham share similar traits in their content of , , and in their characters of Pawo and Pamo. Meanwhile, , , , , , , , are distinctive performances of Bhutanese cham. Moreover, the clown character Atsara in Bhutanese cham is a character that does not appear in the Tibetan Cham. Atsara, a humorous character, can be identified by its use of a long phallus ornament on the head or by a distorted face mask with a phallus in its hand. Bhutanese Cham, originally from Tibet, is a religious mask dance drama handed down in Lamaism temples. In later generations, new performances reflective of Bhutan's history, myth, legends, and religion were added in large amount. Thus, the Cham of Bhutan now has very independent and characteristic aspects.

• (The) Research of the performance art and culture
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• no.32
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• pp.209-241
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• 2016

"Women's Nong-ak (農樂, Traditional Korean music performed by farmers)" was born together with "Maiden group." This study focuses on the reason why women appeared as principal agents of Nong-ak which was almost exclusive to men previously and especially, on the appearance of women Nong-ak Artists who was previously worked in Traditional Drama Troupe. This study empirically deals with details of activities of Maiden's (娘子) Nong-ak troupes and Girls' (少女) Nong-ak troupes through newspaper articles. Women Nong-ak Artists enjoyed popularity with their peculiar attractions. Participating in Nong-ak contests and collecting money for their performances, women Nong-ak Artists learned their skills form masters of Woodo Nong-ak and attracted attention with their colorful costumes. Women of Nong-ak circle especially saw through the trend of the time, expanded their arena of activities and exercised flexibility and ability to react quickly to changing situations while mixing with various genres. In particular, young girls were mobilized to show value and marketability of Korean culture as cultural medium who decorated "Pure Nong-ak art stage." They were no different from "Pretty dolls dancing like angels" who could not purse their interest and economic benefit or incite political cause and their patrons were domestic and overseas political figures. Women artists, who put Nong-ak on the stage in the name of Maiden's (娘子) Nong-ak troupes and Girls' (少女) Nong-ak after the liberation from Japanese colonial rule, contributed to expansion of market base. Women Nong-ak artists, who dominated a century in such troupes as Sadangpae, Hyuprulsa, Maiden's (娘子) Nong-ak troupes, Girls' (少女) Nong-ak troupes and Women Nong-ak troupes, were the very heroines who overturned the conventions of "male predominance (男尊女卑)" which filled Nong-ak arena and cultivated a new tradition of Nong-ak culture.

• (The) Research of the performance art and culture
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• no.42
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• pp.205-231
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• 2021

Noung-kun(a farmer as a soldier) Parade, one of the Choseon folk plays/dramas, was recorded in its chapter titled of the booklet 'Guk-Geuk-Yo-Ram', which was published in 1932 by Waseda University Tsubouchi Memorial Theater Museum in Tokyo, Japan. The general understanding on the Korean culture of that era was that 'there is no theater in Choseon'. However, a few examples of existence of Korean theater were recorded in the book mentioned above, which was mainly the record of Japanese theater. This study specifically focused on a 'famers' parade' recorded in the chapter 'Traditional theater'. Seok-ha Song, a folklorist, revealed that the Noung-kun parade recorded in that book is a cultural asset of Ulsan. On the basis of these records, this study asserts that the Noung-kunParade is an intangible cultural asset of Ulsan, which had been performed by the local residence of fishing villages during the Japanese Colonial Rule. Therefore, the outcomes of this study would be as follows: First, the clear understanding of Ulsan traditional village festival. Second, the festival is named as 'Ulsan Noung-kun Parade' on the basis of the previous records researched in this study. Finally, I have laid a foundation for full restoration and embodiment of this intangible heritage of Ulsan.

• Journal of Popular Narrative
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• v.26 no.3
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• pp.45-86
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• 2020

In this article, the "modernization of the tradition" constructed on the cultural politics and the way in which it appropriated in the korean theatre in the 1970s were analyzed. It is trying to reveal its implications. It is also a work to critically review the aspects of self-censorship in the korean theatre in the 70s. To that end, we looked at the theatre company Minye Theatre, which preoccupied the traditional discussions in the 1970s by creating national dramas. Until now, the evaluation of the theatre company Minye Theatre in the 1970s has focused on the achievement on the directing of Heo Gyu, who promoted the succession and transformation of tradition. However, the traditional ideology constructed in the state-led cultural politics in the 70s and the way in which it was operated cannot be evaluated only in terms of artistic achievement. The ideology of tradition is selected according to the selective criteria of the subject to appropriate tradition. What's important is that certain objects are excluded, discarded, re-elected, re-interpreted and re-recognized in the selection process of selected traditional ideology. This is the situation in the '70s, when tradition was constantly re-recognized amid differences between the decadent and the disorder that were then designated as non-cultural, and led to a new way of appropriate. The nation-led traditional discussion of the '70s legalized the tradition with stable values, one of the its way was the national literary and artistic support. Under the banner of modernization of tradition, theatre company Minye preoccupied the discussions on the tradition and presented folk drama as a new theatre. As an alternative to the crisis of korean theatre at the time, the Minye chose the method of inheriting and transforming tradition. It is noteworthy that Heo Gyu, the representative director of the theatre company Minye, recognized the succession and transformation of traditional performance as both a calling and an experiment. For Heo Gyu, tradition was accepted as an irresistible stable value and an unquestionable calling, and as a result, his performance, filled with excessive traditional practices, became overambitious, especially when it failed to reflect the present-here reality, the repeated use of traditional expression tools resulted in skilled craftsmanship, not artistic creation. The traditional ideology of the 70s unfolds in a new aspect of appropriation in the 80s. In 1986, Son Jin-Cheok, Kim Seong-nyeo, and Yoon Mun-sik, who were key members of the theatre company Minye Theatre, left the theatre to create the theatre company Michu, and secured popularity through Madangnori(popular folk yard theatre). Son Jin-Cheok's Madangnori is overbearing through satire and humor. It gained popularity by criticizing and mocking state power. On the other hand, not only the form of traditional performance, but also the university-centered Madanggeuk movement, which appropriated on the spirit of resistance from the people to its traditional values, has rapidly grown. In the field of traditional discussions of the 70s, Madanggeuk was self-born through appropriation in which the spirit of resistance of the people is used as a traditional value. Madanggeuk as well as Michu that achieved the popularization of Madangnori cannot be discussed solely by the artistic achievement of the modernization of tradition. Critics of korean theatre in response to state-led traditional discussions in the 70s was focused only on the qualitative achievement of performing arts based on artistry. I am very sorry for that. As a result, the popular resistance of the Madanggeuk and the Madangnori were established in the 'difference' with the traditions of the theatre company Minye Theatre. Theatre company Minye Theatre was an opportunity for the modernization of tradition, but the fact that it did not continuously produce significant differences. This is the meaning and limitation of the "tradition" of the theatre company Minye Theatre in the history of korean theatre in the 1970s.