• The Research Journal of the Costume Culture
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• v.16 no.3
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• pp.409-424
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• 2008

This study intends to analyze T-shirt designs, particularly in connection with pop art. 444 pieces of T-shirts which conveyed the pop art spirits of well-known designers were selected for five years from 2001 to 2005, through fashion magazines(Collection: Dong-ah TV, Collezioni: Italy). The findings are as follows. As for formative characteristics of pop art in T-shirts, previous studies were analyzed to set classifications criteria such as popularization of images, eroticism, lettering and graffiti, assemblage. The design factor of the image popularization includes everyday images, cartoon, celebrities, and caricature. Everyday images ranked first followed by cartoon, caricature and celebrities. The design factor of eroticism ranges from the see-through look, partial exposure of human body, symbolization of underwear, and to printing of sexy images. The see-through look was ranked first, followed by partial exposure of human body, symbolization of underwear, and printing of sexy images. The design factor of lettering and graffiti encompasses letters, numbers, symbols and logos. Adoption of letters, numbers or symbols was ranked first, followed by brand logos and graffiti. The design factor of Assemblage is closely related to a three-dimensional effect. Varied expressions are possible: combination of two different textiles and fusion of textile and non-textile. Combination of two different textiles are higher than fusion of textile and non-textile.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.3
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• pp.25-37
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• 2013

The purpose of this study is to draw reasonable management plans to reinforce essence of Ohyundan(五賢壇: Five sprit tablets), a sacred site and monument of Jeju, by investigating and analyzing current status and problems of cultural landscape elements(e.g. architectural structures, installation, letters carved on the rocks, actual vegetation, etc.) while grasping placeness contained in Ohyundan through consideration of its history and transition process of Ohyundan a future being and shrine of Gyulrim Seowon(橘林書院) in Jeju. Results derived from research are summarized as follows. Ohyundan is noted due to its placeness in that it was a place for Gyulrim Seowon, Jeju's one and only Saaek Seowon(賜額書 院) and it was a symbolic space of exile culture in Jeju. As it is inferred from Gyulrim Seowon, which is dangho(堂號: clan name) of Seowon, orchards surrounding all over places are a signature landscape element that shows placeness of the past Ohyundan. Joduseok(俎豆石: altar stone), representing a core installation of Ohyundan and ancestral tablet of five spirits, created a refined place by putting up common stones around altar and founding blocked stones to wall. This refinement and thrift served basic mind of Neo-Confucianism, and led to of Jeju's Jonyang mind(spend-thrift mind). In conclusion, a practice plan is a prerequisite to restore essence of Ohyundan by actively excluding installations not suitable for placeness or overly designed such as Jeju Hyangrodang(a center for the elderly) and numerous monument houses. On the other hand, together with Joduseok, as letters carved on the rocks such as 'Jeungjoo Byukrip(曾朱壁立)' and 'Gwangpoongdae(光風臺)' and Yoocheonseok serve as a signature landscape that well shows mind of five spirits and teaching of Neo-Confucianism, and also a trace from a confucian viewpoint deeply rooted in Jeju, they are judged as a cultural landscape corresponding to the essence of place in Ohyundan which requires proactive preservation and plans for public relations. Together with this, although many different old big trees such as Pinus densiflora , Pinus thunbergii, Quercus variabilis, Celtis sinenis, Zelkova serrata and Rhus succedanea are a landscape element that increases sacred Ohyundan and commemorative value, now required is thorough entity tree management by assigning serial number on them as many of them were dead or removed resulting from transition process of land use. Further, to reinforce quality of site location belonging to Gyulrim Seowon, a prerequsite is to review plans that create Gyulrim at reinstalled site of building and raw land.

• Conservation and Restoration of Cultural Heritage
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• v.1 no.1
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• pp.39-48
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• 2012

The first twenty-five years of scientific study within Korea on Korean traditional ceramics has been characterized as a bridging effort to understand the rich field of artistic ceramic masterpieces on one hand with analytic results gained from mounds of broken shards and kiln wastes on the other. First shard pieces were collected directly from the waste mounds, but most of the analyzed shards were provided by art historians and museum staffs directly involved in systematic excavations. The scientific study is viewed as one of many complimentary ways in learning about the multi-faceted ceramics culture, ultimately connecting human spirits and endeavors from the past to the present to the future. About 1350 pieces of analyzed shards have been so far collected and organized according to the production location and time period. From the experimental results of the analysis, the compositional and microstructural characteristics of bodies and glazes have been deduced for many kiln sites of Goryeo and Joseon dynasties. Except for a few local kilns, porcelain stone was used as body material in both dynasties. The principle of mixing a clay component with a flux material was used in Korean glazes as was in China. The clay component different from body clay was often used early on. In Gangjin a porcelain material appropriate for whiteware body was mixed for celadon glaze, and in Joseon Gwangju kilns glaze stone was chief clay material. The use of wood ash persisted in Korea even in making buncheong glazes, but in Joseon whitewares burnt lime and eventually crushed lime were used as flux material.

• Journal of the Korean Society of Costume
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• v.56 no.7 s.107
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• pp.1-17
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• 2006

This study purposed to examine Korean people's white clothes custom historically and to explain the aesthetic consciousness latent in the custom. Korean people preferred white clothes, even up to foreigners called them White-clad folk. Not only as in old historical literatures, but also in Soo-suh, Shin-Dang-suh including Sam-Kuk-Ji in China, white clothes were a real symbol to Korean people, ranging chronically far back to the age of ancient tribal countries, Sam-Kuk Period through Koryo Dynasty and even to modern age near the end of Chosun Dynasty, wearing with pleasure regardless of age, sex or social position. Even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. During the Koryo and Chosun Dynasty, white clothes were sometimes prohibited for various reasons including conflicts with the theories of yin-yang and the five elements but such regulations were not effective. To Korean people, white clothes were ordinary people's everyday dress as well as noble people's plain suits, saints' uniforms with religious meanings, ceremonial costumes, funeral garments, etc. The various uses show that white clothes have been worn by many people. The unique custom that a People have worn white clothes consistently for such a long time may contain very deep symbolic meanings representing the people's sentiments and spirits. The present study understood that the meanings come from religious sacredness, magical wish for brightness, the pursuit of purity originating from the people's national traits, assimilation with nature and the will to attain whole ascetic personality. Aesthetic attitudes based on aesthetic values summed up as sacredness, brightness, purity, assimilation with nature, asceticism, etc. are the aesthetic consciousness pursued by Koreans through their white clothes. For Koreans, white color is the origin of their color sense coming from primitive religions such as worshipping the sun and the heaven. In this way, Korean people's preference for white clothes began with primitive religions, was mixed with various social, cultural and religious influences and finally was settled as their durable spirit, symbol and beauty.

• Journal of architectural history
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• v.18 no.2
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• pp.65-83
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• 2009

This research was to analyze the direction ideas of residential Feng Shui. In ancient China residential places were been established by Xiangzhai(相宅) and Buzhai(卜宅) usages. And ancient Chinese always considered geographical features of mountains and waters for setting up their living places. Geographical features were also considered importantly ih representative residential Feng Shui books, Zhaijing(宅經) and Yangzhaisanyao(陽宅三要). In Zhaihing, 24 direction ideas are co-related with Fagui(八卦) and GanZhi(千支) theories, and they are most important residential Feng Shiui direction theories. The basic thoughts of 24 direction ideas of Zhaijing were already formed in Qin(秦) dynasty and modified in early Han(漢) dynasty. In Zhaijing, residential places were splited into Yangzhai(陽宅) and Yinzhai(陰宅) according to YinYang's Qi directions. Those were actually formed from meticulous observations on changing processes of YinYangWuXing(陰陽五行)'s Qi(氣). Constantly changed Qi of YinYangWuXing were studied by old chinese people from the observations on the sun, the moon, the five stars, the Great Bear, and ErShiBaXiu(二十八宿). The origin of Zhaijing's direction ideas is the direction system of ShiPan(式盤) in Qin and Han dynasty. On ShiPan TianGan(天干) Dizi(地支) Fagui TianDiRenGui(天地人鬼) were arranged very systematically into four and 24 directions. DongxiSizhai(東西四宅) theories of Yangzhaisanyao had edited more lately than Zhaijing(宅經), and formed according to Fagui(八卦)'s YinYang(陰陽) principles. But the basic ideas is same with Zhaihing's. It proves that residential Feng Shui theories were constantly improved and modified. And both residential Feng Shui direction ideas of Zhaijing and Yangzhaisanyao are the gentral ideas in old china. The point of that ideas is Sky's four or 24 directions are correspndence with the earth's. It came from the traditional thoughts that Heaven, Earth, and mankind are c0-related and influenced each other according to Qi's changing processes. Gather up above mentioned, the direction ideas of residential Feng Shui is a systematic thoughts of old chinese for harmonizing Tian-Di-Ren-Gui, and is their specific methods for harmonizing the nature's Qi, mankind and spirits.

• Journal of English Language & Literature
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• v.60 no.2
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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.

• Journal of Korean society of Dental Hygiene
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• v.10 no.6
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• pp.1037-1048
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• 2010

Objectives : The awareness of health care need increasing attention from the public along with changing professional human-resources activity. As there are increasing social demand for the roles and professionalism of dental hygienists, the purpose of this study was to examine the job performance, creativity and organizational climate of dental hygienists by their own self-diagnostic evaluation in an attempt to help enhance their work ability. Methods : According to the data released as August 2008 by the Dental Association and public health centers in Gwangju, 735 dental hygienists worked at 425 dental clinics. The subjects in this study were 156 dental hygienists at 85 dental clinics who were selected by proportionate sampling method from among the dental hygienists. After an interview survey was conducted in person, the answer sheets from 132 respondents were analyzed except 24 incomplete ones. The questionnaire used in this study consisted of 49 items. A five-point Likert scale was used and SPSS 12.0 program was analyzed the data. Results : 1. As a result of checking the types of works, treatment cooperation(54%), and oral health education often(45%), They weren't responsible for preventive treatment(42%). 2. When they made a self-diagnostic evaluation of creativity and organizational climate, they put the highest value on their autonomy(2.21), followed by positive attitude(2.10). Out of seven organizational climate, challenging spirits(2.81) ranked highest, followed by reliability(2.66). 3. Major management eopmubyeol individual creativity compared with three business relationships and a positive attitude in the case of the high group received oral health education and care management services in a group doing the most was General office work and office assistance work in the medical assistance group that was doing business primarily. 4. In the relationship between self-assesment score and three performance duties, Positive difference was noted in the group with positive attitude and elevated autonomy in terms of performing oral health education. Conclusions : As a result, individual creativity and organization of the atmosphere, each detail, through analysis of the self-assessment model, developed guide on the investigation by doing a dental hygienist, a unique business promotion and Enlargement of the study suggested the need to be considered is.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.1 no.1
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• pp.127-156
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• 2006

This paper introduced successful case studies of the EIP (Entrepreneurship Intensive Programs) programs that are planed by 5MBA (Small and Medium Business Administration) and executed by Hoseo University and Jinju National University in 2004. Therefore, the illustrations and examples used in this paper are based on the EIP programs of those schools. Currently there are five graduate schools for Entrepreneurship educations that are originated from the EIP program models and those graduateschools are actively and successfully working. The purpose of this paper is to find out the diffusing strategies of the Entrepreneurship spirits and Entrepreneurship Education programs after careful analysis and review of the EIP programs. The main factors of the Success of the EIP are as follows. First, there were excellent modules of the education process. Second, there were firm and clear goals of the education. Three, there were differentiated contents of the entrepreneurship education programs. Four. each and every education performance was monitored. Five, during the programs, real start-up cases were actually handled and students had many opportunities to present their cases. However, there were some shortcomings to improve and change of the entrepreneurship education. First of all, it was very difficult to make proper education formation that is fit in the purpose of the program. Second, motivating students to find out their own business opportunities so as to turn them into real business was not satisfactory or easy. Third, there were some limitations in distributing and executing the EIP budgets. Therefore, to improve the efficiency of the Entrepreneurship education, following expanding strategies should be complemented. First, continuous redesigning of the entrepreneurship education programs is very important. Second, the specialization of the contents of the entrepreneurship education programs is essential. Third, there should be some discretionary room for the management of the entrepreneurship programs. Fourth, it is also important activating the entrepreneurship networks among schools of the entrepreneurship education. Finally, it is necessary to give some incentives and motivations based on the proper performance evaluation system.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.81-89
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• 2011

The results of tracking the symbolism of plants in the introduction factors of Sokhwa(folk painting) are as the following. 1. The term Sokhwa(俗畵) is not only a type of painting with a strong local customs, but also carries a symbolic meaning and was discovered in "Donggukisanggukjip" of Lee, Gyu-Bo(1268~1241) in the Goryo era as well as the various usage in the "Sok Dongmunseon" in the early Chosun era, "Sasukjaejip" of Gang, Hee-mang(1424~1483), "Ilseongrok(1786)" in the late Chosun era, "Jajeo(自著)" of Yoo, Han-joon(1732~1811), and "Ojuyeonmunjangjeonsango(五洲衍文長箋散稿)" of Lee, Gyu-gyung(1788~?). Especially, according to the Jebyungjoksokhwa allegation〈題屛簇俗畵辯證說〉in the Seohwa of the Insa Edition of Ojuyeonmunjangjeonsango, there is a record that the "people called them Sokhwa." 2. Contemporarily, the Korean Sokhwa underwent the prehistoric age that primitively reflected the natural perspective on agricultural culture, the period of Three States that expressed the philosophy of the eternal spirits and reflected the view on the universe in colored pictures, the Goryo Era that religiously expressed the abstract shapes and supernatural patterns in spacein symbolism, and the Chosun Era that established the traditional Korean identity of natural perspective, aesthetic values and symbolism in a complex integration in the popular culture over time. 3. The materials that were analyzed in 1,009 pieces of Korean Sokhwa showed 35 species of plants, 37 species of animals, 6 types of natural objects and other 5 types with a total of 83 types. 4. The shape aesthetics according to the aesthetic analysis of the plants in Sokhwa reflect the primitive world view of Yin/yang and the Five Elements in the peony paintings and dynamic refinement and biological harmonies in the maehwado; the composition aesthetics show complex multi-perspective composition with a strong noteworthiness in the bookshelf paintings, a strong contrast of colors with reverse perspective drawing in the battlefield paintings, and the symmetric beauty of simple orderly patterns in nature and artificial objects with straight and oblique lines are shown in the leisurely reading paintings. In terms of color aesthetics, the five colors of directions - east, west, south, north and the center - or the five basic colors - red, blue, yellow, white and black - are often utilized in ritual or religious manners or symbolically substitute the relative relationships with natural laws. 5. The introduction methods in the Korean Sokhwa exceed the simple imitation of the natural shapes and have been sublimated to the symbolism that is related to nature based on the colloquial artistic characteristics with the suspicion of the essence in the universe. Therefore, the symbolism of the plants and animals in the Korean Sokhwas is a symbolic recognition system, not a scientific recognition system with a free and unique expression with a complex interaction among religious, philosophical, ecological and ideological aspects, as a identity of the group culture of Koreans where the past and the future coexist in the present. This is why the Koran Sokhwa or the folk paintings can be called a cultural identity and can also be interpreted as a natural and folk meaningful scenic factor that has naturally integrated into our cultural lifestyle. However, the Sokhwa(folk paintings) that had been closely related to our lifestyle drastically lost its meaning and emotions through the transitions over time. As the living lifestyle predominantly became the apartment culture and in the historical situations where the confusion of the identity has deepened, the aesthetic and the symbolic values of the Sokhwa folk paintings have the appropriateness to be transmitted as the symbolic assets that protect our spiritual affluence and establish our identity.

• 대한공업교육학회지
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• v.36 no.1
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• pp.149-166
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• 2011

The purpose of this study was to develop a creative problem-solving competition program in order to provide an opportunity for junior high schoolers to solve problems on the basis of technological hands-on activities by deploying their creative problem-solving skills and to foster their cooperative and challenging spirits by tackling the given problems in group. Relevant literature and competition programs were analyzed to develop a junior high school competition program for creative problem solving on the basis of technological hands-on activities. This study was implemented in three stages: preparing, developing and applying. In the preparation stage, the content structure of technology and the fields of corresponding hands-on activities were investigated, and creativity theories were analyzed. Besides, domestic and foreign creativity-related competition programs were checked. In the development stage, an overview of the nature, object, question making and evaluation of a competition program for creative problem solving on the basis of technological hands-on activities was presented, and a program was developed, which consisted of three stages: planning, operating and evaluating. In the application stage, every student in a selected junior high school participated in the competition program. The findings of the study were as follows: First, the competition program developed in this study intended to offer a chance for every junior high schooler to solve problems on the basis of technological hands-on activities to display their creative problem-solving skills. Second, the program was designed to include planning, operating and evaluation stages, after the nature and object of the competition program and in which way question making and evaluation should be fulfilled were determined. Third, the competition program dealt with five areas according to the content structure of technology: manufacturing technology, construction technology, transportation technology, communication technology and biotechnology. And questions for each area and student worksheets were developed. Fourth, the program was utilized in a junior high school to give an example.