• 제목/요약/키워드: cultural consciousness

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Javanese Jamu Tradition: Medicine for Caretaking and the Health Named 'Tentram' (인도네시아 자바사람들의 자무(Jamu) 전통: '돌봄'의 의약과 '평안'한 건강)

  • CHO, Youn-Mee
    • The Southeast Asian review
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    • v.29 no.3
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    • pp.39-80
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    • 2019
  • This article examines the reason why Indonesian Javanese are using their traditional medicine jamu. Tracing the cultural logic of Javanese, this study observes the space and the process in which the demand on jamu is culturally constructed. In order to address this, the article focuses on Javanese family and their royal court, the spaces where jamu originated from and has been used. Then, the discussion proceeds to identify jamu as a medium to construct rukun(harmony) and tentram(peace), as well as to express and ensure Javanese cosmology. Along with the research, the article argues that: 1) jamu is an embodiment of Javanese local knowledge system into which Javanese consciousness, notions, knowledge, and techniques integrate; 2) the health achieved by using jamu is what Javanese call tentram, which encompasses physical, mental, spiritual and social dimensions of health; 3) the health of tentram has the value of a resource that becomes the foundation to build a good, prosperous society.

Faulkner's Narrative Strategies and the Nature of History in Absalom, Absalom!

  • Rhee, Beau La
    • Journal of English Language & Literature
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    • v.56 no.6
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    • pp.1091-1103
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    • 2010
  • Absalom, Absalom! is not only about family history but also about the nature of reconstructing history. Faulkner shows us what will happen if we give too much credit to the person having the authority; he first makes us listen to Rosa, so we just listen without doubt until we arrive at the question of the objectivity of her narration, when we get to know Sutpen's design. Meanings of "facts" change depending on who perceives the facts. The incremental repetition of the narrative in the novel resembles the process of our thinking mind and the process of history being constructed. Time is a significant element in determining the meaning of an event, not only because the event cannot be understood without its social, cultural context of the contemporary, but also because only the later events make it possible for the perceiver to categorize it in its proper place in history. Furthermore, through his narrative strategy, Faulkner suggests that imagination play a large part in recreating history. He blurs the distinction between facts and imagination, making us regard Shreve's and Quentin's conjectures as facts in several ways. The conversation between father and son, and the two brothers, which is an imagination constructed through the clues Mr Compson has offered, becomes a fact willingly accepted by the readers as well as Shreve and Quentin. The people in the past, present, and future may be very much unlikely to agree on the same event, because the gap in temporality will keep widening our perceptions. Faulkner demonstrates the nature of history in such a way that we can compare our understanding of the Sutpens' history in the earlier and later part of the novel through repetitions.

Study on Chinese Opera Masks Applied Fashion Design -Based on a Patchwork Technique- (중국 경극 가면을 응용한 패치워크 기법의 의상 디자인 연구)

  • Li, Xue Mei;Lee, Sang-Hee;Han, Sul-Ah
    • Journal of the Korean Society of Clothing and Textiles
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    • v.36 no.2
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    • pp.194-205
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    • 2012
  • Historically, garments have been spontaneously made with human instinct in order to warm and decorate the body using textiles that have been made and used by various peoples in different cultures. Contemporary garments have been used as a means of warming as well as express individual personality and a desire to pursue beauty. They have a unique formativeness and a symbolic nature according to cultural phenomena that reflect a cultural outcome that expresses contemporary thinking and ideology as well as their aesthetic consciousness. This study globally promotes Chinese opera mask culture and proposes the possibility of creative thinking through the introduction of Chinese opera mask elements into contemporary fashion, expressing them as patchworks. In order to endow artistic value (required in contemporary fashion) this study creates works by analyzing and applying a formative sense seen in patchwork techniques and the characteristics of Chinese opera masks; in addition, it sought the possibility of new expressions in garment designs. The results obtained from the research involve the following. First, the introduction of the traditional patchwork technique to contemporary garments may be a dynamic theme of garment expression and exceed stereotypical ideas that enable the creation of designs attuned to the globalization era. Second, it was possible to pursue independent formativeness which is in harmony with a modern sense through the restructuring of the harmony of colors and practical characteristics found in patchworks. Third, it was possible to demonstrate their artistry and unique effect in the expression of contemporary garments by the expression of the analyzed results of characteristic patterns of Chinese opera masks with a patchwork technique in creating works. Results show that it is necessary to conduct research into a patchwork technique that applies diverse materials as a new method to develop contemporary garment design also as a creative design. In addition, if the analyzed results of the characteristic patterns of Chinese opera masks can be expressed with a patchwork technique, they may be able to exhibit a genuine effect along with the artistry of expression in contemporary garments; thereby, relevant follow-up research should be further continued.

A Study on the Maximalism Depicted in the Contemporary Costumes (현대 복식에 표현된 맥시멀리즘 연구)

  • 이효진
    • The Research Journal of the Costume Culture
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    • v.11 no.2
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    • pp.275-292
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    • 2003
  • The purpose of this study is to recognize the aesthetic characteristics of the Maximalism depicted in contemporary costumes of new millennium. This is done by analyzing and examining the social and cultural background of fashion in the few years of 21st century. The fashion trend of the beginning of 21st century was coexisted conflicting factors with ultramodern factor and past recurrent factor. For that reason, new millennium is to be existence background of Maximalism style in contemporary costumes. The social and cultural background of Maximalism was regarded as characteristics of the Glocalism, fusion style, bobos. Glocalism means a compound word of Globalism and Localism, and used various fields of policy, economics, society etc. Consequently, the aesthetic formativeness of Maximalism of the contemporary costumes was investigated as the 'Romantic Hippie Look' and 'Romantic Sports Look' 1) Romantic Hippie Look New millennium fashion trend is affected by hippie style of 1970's. That is major reason that the antiwar consciousness of 9.11 terror, USA-Afganistan war and the economic depression is similar to 1970's situation. Accordingly, fashion trend is developed into bright, light, romantic style and fashion designers chose materials with flowers, butterflies, dragonflies pattern. Because the clothing of these material reflects well modern people's feeling to escape misgivings, unrest of political terror, war etc. The characteristics of hippie style expressed freedom as the greatest merit was raised new trend, so called 'Romantic Hippie Look' on new millennium. That is, the romantic hippie look of the contemporary costumes is depicted as the formative beauty of the multiculturalism and nationalism. 2) Romantic Sports Look : The beginning of new millennium, many fashion designers intend to graft the details of sports wear on order made or ready made clothing and try to show luxury and cheerful fashion design with combination of sporty and romantic factors. Accordingly, theses fashion trends expressed 'Romantic Sports Look' with a harmony or disharmony of unusual factors. The fashion trend of new millennium centering around special cities like New York, Paris, Milan moved to various regional culture. Accordingly, the features of fashion depicted not unique theme but multiplicity of the clothing of dissimilar style or material by the mixture of 2 or 3 factors like the fusion of femininity and masculinity and the combination of past and present of details. That is, the romantic sports look of the contemporary costumes is depicted as the formative beauty of the multi-functional and crossover.

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"Poor Theatre, Poor Art" - Jerzy Grotowsky's Play and Arte Povera ('가난한 연극, 가난한 미술' - 그로토프스키 연극이론과 아르테 포베라)

  • Kang, Young-Joo
    • The Journal of Art Theory & Practice
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    • no.5
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    • pp.109-133
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    • 2007
  • What a concept of theatricality in modern art became more controversial is through a review "art and object-hood" on Michael Fried's minimal art, as having been already known broadly. As he had been concerned, the art following the minimalism is accepting as the very important elements such as the introduction of temporality, the stage in the exhibition space, and the audience's positive participation, enough to be no exaggeration to say that it was involved in almost all the theatricality. Particularly even in the installation art and the environment art, which have substantially positioned since the 1970s, the space is staged, and the audience's participation is greatly highlighted due to the temporal character and the site-specific in works. In such way, the theatricality in art work is today regarded as one of the most important elements. In this context, it is thought to have significance to examine theatricality, which is shown in the works of Arte Povera artists, who had been active energetically between 1967-1971. That is because the name of this group itself is what was borrowed from "Poor Theatre" in Jerzy Grotowski, who is a play director and theorist coming from Poland, and because of having many common points in the aspect of content and form. It reveals that the art called Arte Povera is sharing many critical minds in the face of commanding the field called a play and other media. Grotowski's theatre theory is very close to the theory and substance in Arte Povera in a sense that liberates a play, which was locked in literature, above all, renews the relationship between stage and seat and between actor and audience, and pursues a human being's change in consciousness through this. That is because Arte Povera also emphasizes the communication with the audience through appealing to a human being's perception and through the direct and living method, not the objective art concept of centering on the work. In addition, the poor play or poor art all has tendency that denies a system, which relies upon economic and cultural system, and seeks for what is anti-cultural, elemental, and fundamental. It is very similar even in a sense that focuses on the exploration process itself rather than the result, excludes the transcendental concept, and attaches importance to empiricism. However, Arte Povera accepts contradictoriness and complexity, and suggests eclecticism and tolerance, thereby being basically the nomadic art and the art difficult to be captured constitutively. On the other hand, there is difference in a sense that the poor play is characterized by purity, asceticism, seriousness, and solemnity. If so, which significance does this theatricality, which was introduced to art, ultimately have? As all the arts desire to be revealed with invisible things beyond the visual thing, theatricality comes to play a very important role at this time. If all the artists and audiences today came to acquire actual or virtual freedom much more, that can be said to be a point attributable to that art relied upon diverse conditions in a play.

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A Study on the Operation Condition and Improvement for Japanese Language Continuing Education - Focused on Social Welfare Centers Located in Seoul - (일본어 평생교육 프로그램 운영 실태 및 개선 방안 - 서울시 소재 종합사회복지관을 대상으로 -)

  • Kim, Hwal Ran
    • Cross-Cultural Studies
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    • v.35
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    • pp.315-338
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    • 2014
  • The purpose of this study is to propose actual operation condition of Japanese lecture based on social welfare organizations located in Seoul to investigate the current status and problems of Japanese language education in terms of lifelong education. According to the result of this study, the remarkable point was that a majority of Japanese lecture courses are highly focused on the elderly and 86% of the welfare organizations are providing free education. Regarding the effect of specialized business for the aged run by social welfare community center, it says, as Korea changing to aging society at the beginning of 21st century, it has put focus on strengthening personal competences of seniors through opportunities for participation in lifelong education, recreational activity programs and culture classes. It means foreign language classes are operating as one of the lifelong education programs for reinforcement of individual capability. Considering this tendency, it is expected that the lifelong education participation rate of the elder in Seoul will be raised. So, systematic improvements will be needed for this. First, it is required to recognize the existence of Educational and Cultural Industry and work hard to make it public so it could be invigorated and utilized by people usefully at the same time. Second, Japanese language training that mostly 55-year-old or more than 60-year-old people receive at the welfare center needs to be systematized for preparations on proper studying environment which provides the older with appropriate education method and content as well. Third, stable and systematic operation should be available through the link with experts in the field of Japanese language education and elderly education. Fourth, education program development is needed, which is able to satisfy one's desires for learning. Hence, targeting Japanese learners at each welfare center, we need to know the estimation of satisfaction degree and consciousness on learning Japanese. Finally, it has not been studied sufficiently regarding the instructors on teaching Japanese language in this paper, but it has been reported that most of social welfare centers, where Japanese language lectures are provided, are run by volunteers who can teach Japanese. Thus, the study on actual condition for Japanese language instructors will be conducted as well later on.

A Study on the Role of Social Support for Low-Income Households of Youths or Adults with Disabilities that Devoid of Cultural Capital (문화자본 결핍 저소득 장애청소년과 장애가정청소년을 위한 두드림 프로그램의 효과성에 관한 연구)

  • Ohem, Mi-Sun;Kwak, Jee-Young
    • 재활복지
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    • v.20 no.4
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    • pp.55-78
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    • 2016
  • This society faces problems from unequal access to quality education which eventually lead to unequal distribution on wealth. Specifically, those youths with disabilities have a higher risk of living in poverty and becoming marginalized. First established in 2009, the Dodream program has addressed the issue of poverty fixation by establishing long-term supports for households of youths or adults with disabilities through case management. This study analyzes the effectiveness of Dodream program for youths with or youths whose parents are with disabilities on low-income households. The results of the study indicate that the Dodream program leads to improvements in self-concepts and career consciousness among youth. The program was particularly effective in improving the career preparedness of those who were involved. By establishing connections and collaborating with regional case management base institutions and cooperation centers, the program secured various social support resources. Finally the study presents plans on vitalizing the youth support by thoroughly investigating the cases of each study and establishing the program as long-term Human Capital Investment Model.

The Burial Type and Wooden Coffin of Iksan(益山) Ssangneung(雙陵) (묘제(墓制)와 목관(木棺)을 통해 본 익산 쌍릉(益山 雙陵)의 의미)

  • Kim, Nak-jung
    • Korean Journal of Heritage: History & Science
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    • v.47 no.4
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    • pp.162-177
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    • 2014
  • This article examined the burial type, wooden coffin and its historical significance of Iksan Ssangneung, the royal tombs of Baekje. Ssangneung was found to be the royal tombs of King Mu(武王) and queen through the burial type, wooden coffin, articles such as chinese jade ornaments and the deep relationship between King Mu and Iksan region. The reason of constructing Baekje royal tombs in Iksan region can be examined at many aspects. First, Iksan was a very important place for King Mu. Because Iksan was the basis of his political growth. Also, Iksan was a important geopolitical location in relation with Silla(新羅). For this reason, Iksan was developed in earnest. The construction of major facilities such as royal palace and temples in Iksan suggest the transfer of the capital from Sabi(泗?) or the preparation and partial execution at least. However, the transfer of the capital was not completed. It can be seen as the incomplete city. However, even after King Mu Iksan was maintained as the important region by King Euja(義慈王). It can be seen through the maintenance of great temples such as Jeseoksa(帝釋寺) and Mireuksa(彌勒寺) built at later period of King Mu and royal palace area, even though royal palace had turned into the temple. These inherited consciousness may have been embodied in the act of building royal tombs of King Mu and queen.

The evolvement of new composition of painting in Gwaebul (Buddhist Ceremonial Painting) at late Joseon dynasty (조선 말기 괘불(掛佛)의 새로운 도상(圖像) 전개)

  • Yi, Un-hui
    • Korean Journal of Heritage: History & Science
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    • v.38
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    • pp.223-284
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    • 2005
  • Gwaebul, created during late Joseon dynasty, especially from 1885 to 1926, now exist 18 ones. And 12 of them are owned by Buddhist temples located in Seoul city and Gyeonggido province. Royal Tomb praised and Royal household praised Buddhist temples in early Joseon dynasty were supported by Royal Family. As a renovation of Buddhist temples by king Taejong's reign(1400-1418), they became impoverished with reduced Buddhist ceremony. But they maintained their lives in intimate connection with royal family, and went prosperous from late 18th century. At that times, a new trend in Gwaebul appeared, which have popular idea for wishing peace of the dead, the nation and the royal family. The new composition of painting expressed in Gwaebul starts in Amitabha-Triad paintings which carved in first volume of ${\ll}$Amita-yohaegyeong${\gg}$ made of wooden plate. And Gi-heoh(A.D. 1820-1872) carved it in 1853 at Naewonam Buddhist hermitage of Samgaksan mountain And a return of Suwolgwaneumdo which had been popularized in late Goryo dynasty is worth noticing as a new issue of late Joseon dynasty. It is related with a composition of Gwaebul that expressed 'a leading the dead to the good', a Buddhist consciousness of falsehood and fancy. The saturated and blurred style of painting, the fact that centralization-powered lineage of painter who used composition of multi-used basic pattern, are characteristics of this period.

A Study on the Research of tradition thought and its implications of Lee Neung Hwa (이능화의 전통사상 연구와 그 의미)

  • Cho, Han Suk
    • The Journal of Korean Philosophical History
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    • no.52
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    • pp.185-211
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    • 2017
  • Lee Neung Hwa is a scholar of the late Joseon Dynasty, renowned for his studies of Korean studies. In this thesis, the study of Confucianism and Buddhism removed the research and teachings of Confucianism as a traditional study of Confucianism. Lee Neung Hwa criticized the social functioning of Confucian texts during the late Joseon Dynasty. His criticisms reflect the historical consciousness of the late Joseon Dynasty. Lee Neung Hwa is also known as the Buddhist religion. The History of Chosun Buddhism is his masterpiece. He pointed out the differences between the Buddhist scriptures of the Joseon Dynasty and the Japanese Buddhist scriptures. Moreover, the Joseon Dynasty felt more integrated into the Japanese Buddhist kingdom than in Japan. And ineunghwa also studied the mythology of Korea. He established a universal cultural phenomenon as a universal cultural phenomenon, which belongs to any ethnic Koreans. He insisted that the Sin Gyo of Dan Gun is the identity of Korean culture. His Founding Myth was not a matter of historical fact. His Founding Myth was a tool of ideological struggle to fight against Japanese imperialism.