• The Journal of the Korea Contents Association
• /
• v.20 no.9
• /
• pp.648-658
• /
• 2020

In essence, Musical theatre is a multimedia show, so when you listen to musical numbers, you will experience it through multiple senses. Therefore, in order to analyze musical numbers, emphasis should be placed on its interaction with various media such as lyrics, dance, and theatre, which have a direct association with the music. Through the Conceptual Blending Theory, which can comprehensively consider the combination of text and music, the combination of movement and music, and the combination of visual elements and music, this study analyzes the music of Musical . By exploring the result of interaction between lyrics and music, the interaction between choreography and music, and the interaction between stage and music, the artistry and intrinsic value of the work can be proved. In addition, we can discover the process and system of integrated interpretation through music analysis applying Conceptual Blending Theory. Therefore, Conceptual Blending Theory has sufficient utility as a methodology for music analysis of musical theatre.

• 보존과학연구
• /
• s.25
• /
• pp.171-195
• /
• 2004

This research presents an evaluation of the weathering and deterioration state of the Wanggung-ri five-storied stone pagoda in the Iksan (National Treasure No. 289) and suggests conservational schemes. A deterioration map of the pagoda was drawn from the aspects of petrological, physical, chemical, biological, structural and artificial weathering.The rock properties consisting of the pagoda were medium-grained biotite granite that had leucocratic phenocryst developed in parts. The body of each story suffered severely from the secondary contamination that turned the colors into light grey, pitch dark, yellowish brown, and reddish brown as well as granular decomposition, exfoliation and peel-off. The roof stones were heavy exfoliated or peeled off in most of the cases. In addition to the fine cracks, there were layered cracks on the corners. The roof stones of the3rd and 4th story in the north and west side had some stones fall-off, while those of the 2ndstory in the north side had steel reinforcement filled for a fixing purpose. Those of the 5th story showed big gaps that must have originated from cracks and were easily subject to granular decomposition and rainfall. The inside clay filler was missing in the lower part of the roof stones of the 4th and 5th story and the supporting stones, which were thus covered by light grey or pitch dark sediments. The contact area of the materials was about 70 % in the parts where there was a space due to the filler missing and washigher than 90 % in the lower parts of the pagoda. About 90 % or more of the roof stones surface of each story were covered by aerial plants that formed a thick biological mat. Thus it seemed necessary to come up with the conservational measures to remove the plans living on the surface of the stone materials, with the plans to prevent rain from falling inside, and with the water repellent and hardening treatments to postpone the surface weathering of the rock properties. All those measures and plans must be based on the results of long-term monitoring and thorough detail investigations.

• Korean Journal of Heritage: History & Science
• /
• v.53 no.4
• /
• pp.250-273
• /
• 2020

The three-story stone pagodas in Hyeon-ri and Hwacheon-ri,Yeongyang Gyeongsangbuk-do are stone pagodas that exhibit the typical style of Unified Silla. The two pagodas are believed to have been built in the mid- and late 9th centuries at the latest, considering the style of the three-story roof stone on top of the double-tier base. This is also confirmed by the reliefs carved at the base and the first-story of the pagoda. The Four Heavenly Kings and the Twelve Zodiacal Animal Deities were first combined in the late 8th century in the stone pagoda at the Wonwonsa Temple Site, and the Eight Classes of Divine Beings was also the most popular carved pagoda reliefs in the 9th century. However, the two Yeongyang stone pagodas are characterized by a combination of the Four Heavenly Kings (1st story), the Eight Classes (top base), and the Twelve Zodiacal Animals (lower base), and the stone used for the pagoda consists of sedimentary rocks of the sandstone family, which comprise most of the geological strata in the Yeongyang area, rather than ordinary granite. The new combinations of the three types of guardian deities and the Eight Classes changed from seated to standing poses is interpreted as an attempt to enhance the Buddhist faith and cultural status of the Yeongyang area, along with the fact that the stone pagoda was built using local natural materials. The Eight Classes of the Yeongyang stone pagoda does not follow the two types of arrangement of the pagodas with the Eight Classes, but some of the deities have been relocated to a new location. Composed of AsuraGandharva on the east side, Naga-Mahoraga on the south, Deva-Garuda on the west, and Kimnara-Yaksa on the north, this form can be classified as a unique 'third layout of the Eight Classes' in the Yeongyang area. Such changes in the shape and posture of the reliefs reflect a new perception of the pagodas. The reason why the Gandharva and Yaksa statues were carved on the east and north sides, respectively, was because they were deemed subordinate to the Four Heavenly Kings, and the fact that the Naga and the Mahoraga were carved on the south side was presumed to have influenced the geographical location of the two pagodas on the northern side of Banbyeoncheon Stream. The Hyeon-ri and Hwacheon-ri three-story stone pagodas inherited the tradition of typical Unified Silla-period pagodas, while also bearing their own new regional characteristics.

• Journal of architectural history
• /
• v.31 no.6
• /
• pp.17-32
• /
• 2022

Ijidang(二止堂) is a private village school (seodang, 書堂) established in Okcheon, north Chungcheong province where Jungbong Jo, Heon(重峯 趙憲, 1544-1592 AD) had trained for his sound mind and body(yusangcheo, 遊賞處). Jo, Heon was a notable Neo-Confucian scholar of the Kiho School and also a righteous general leading soldiers in Joseon Dynasty. According to Ijidanggi(二止堂記), Ijidang was constructed to honor Jo, Heon and to train local talents in 1647 with the support of Song, Si-yeol(宋時烈, 1607-1689 AD),a representative scholar belong to Kiho School and other local Confucian scholars. Ijidang currently consists of Main Body(本體) in the middle along with the East(Dong-lu 東樓) and the West Pavilions(Seo-lu 西樓) attached to each side. The Main Body and the Dong-lu firstly constructed were to give lectures and to rest within. Ijidang has undergone several changes in its form so far. The surrounding nearby Ijidang shows characteristics of the Confucian architecture for training(J eong-sa, 精舍) and the building itself was to be built in a scenic place apart from the secular world in which scholars stayed, cultivated their body and mind or taught disciples within. The lecture space of Ijidang is positioned next to the main hall(Dae-cheong 大廳) unlike other typical forms of a three-bay building(samganjije 三間之制) at that period. West lu, a two-story building added afterwards in the early 18th century representing characteristics of the Gate Pavilion(Mullu, 門樓) of Neo-Confucian Academies(Seo-won, 書院) in Joseon Dynasty was typically located where the entrance and the ground floor of the main building are visible simultaneously.

• Journal of architectural history
• /
• v.29 no.1
• /
• pp.51-64
• /
• 2020

Southern Royal Villa served as an accommodation for the prince in early Joseon Dynasty, and as an official residence and banquet room for Chinese diplomats in the later period. It was facing south and was located at the southern part of the old town of Seoul and to the north of the Southern Gate. The place was divided into four parts: the outmost, the middle, the inner-middle and the inner part beginning from the south and with important buildings placed in the inner part. The residence for the first and the second highest diplomats was situated at the northernmost location. The residence for the highest diplomat was a two-story building. On the west side of the residence was the large scale Western Banquet Room. It consisted of a single wide hall suited for a grand ceremony, and had the greatest formality and solemnity. On the southwestern side of the diplomatic residence was a building which was called Momchae before the early 17th century and Namru(南樓) after the 19th century. Namru in the inner-middle part is the half-sized remnant of Momchae, which used to be the largest building in the Southern Royal Villa. The title 'Momchae (meaning Main Buildling)' signifies that the building represented the entire Villa when it was built as an accommodation for princes. The layout of the Villa in early Joseon Dynasty, which was centered around Momchae, is highly likely to have been a common structure of royal villa for princes during the period.

• Sim-seong Yeon-gu
• /
• v.25 no.2
• /
• pp.224-264
• /
• 2010

A brief story of the tale follows : Mokdoryung was a son of an arbor tree and a fairly. When the boy was 7-8 years old, mother-fairy returned to the sky. By using father-tree, Mokdoryung survived from the flood where he saved ants, mosquitos, and a boy with the same age. They arrived on top of the highest mountain, met an old woman with two daughters, worked as servants. With help of insects, Mokdoryung passed the trials, married to a wise daughter and 2 couples became the ancestor of the mankind. Interpretation of the tale starts with amplification of tree which symbolizes Self and Libido. As the son of the tree-spirit and a fairly from the sky, Mokdoryung is a kind of 'divine child' which represents a psychic possibility to understand archetypal nature of unconscious. Adversities of early childhood due to mother's absence regarded as necessary condition for 'divine child' to attain highest good. Flood can be compensation of absence of feminine as well as to bring a new life. The notion of father·tree becomes a kind of life-boat has to do with union of opposite(vertical phallic tree and horizontal feminine boat). Ants and mosquitoes represent upper and lower level of unconsciousness, they mediate divine power. Therefore respecting insects means respecting unconscious, and reward of insects means salvation come from unconscious. The boy saved from the flood presents emergence of psychic energy in its latent unconscious condition to create mental dynamism. The old woman is Great Mother or anima, the controller or guider of unconscious. Working as servants can be an active service for the divine marriage. Trials of separating millet from sand, and finding right direction relate to separatio, means one needs to be separated from unconscious before conunctio, union of opposite. Two sets of couple becoming ancestor of man-kind has to do with number 4 (quaternity) as well as regeneration. Although the tale includes both positive couple (Mokdoryung, wise daugther in east room). and negative couple(shadow side of Mokdoryung, step daughter in west room)as ancestors of mankind, "Good" seems to be more valued than "evil".