• Cross-Cultural Studies
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• v.43
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• pp.377-404
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• 2016

In this paper, I intend to focus on the 1991 racial tension and violence portrayed in Anna Devear Smith's book Fires in the Mirror, which was published in book form in 1993. I make use of a series of interviews with many of those involved in the conflicts, which were based on the Jewish Holocaust and the history of African American enslavement. In Crown Heights, the black community and the Jewish community have each suffered terrible losses, but individuals and communities become rhetorically attached to foundational historical traumas that lie at the center of each group's cultural identity rather than try to understand each other's pain. Smith lets this rhetoric dominate Fires in the Mirror by putting contradictory monologues side by side in order to show how discourses on 'slavery' and 'the Holocaust' still have control over specific ethnic communities. My intention is not to delve into the conflict between the Jewish and black communities exclusively. Rather, I attempt to form an understanding of the problems of the critical/theoretical tenets proposed by 'the rhetoric of holocaust,' including the Jewish Holocaust and the black experience of enslavement. Such an understanding will help us see the failure in the theories, illuminating the ways that such rhetoric should have recognized its own violence and helped to forge a new relationship between racism and anti-Semitism. Fires in the Mirror mirrors back to us the ways that 'the Holocaust' betrays the possibility of error to indicate its own susceptibility to blindness. The cracks brought forth by conflicting narratives enable readers to observe wounds being healed and the possibility of new narrative looming up.

• The Korean Journal of Archival Studies
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• no.38
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• pp.125-187
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• 2013

This essay would focus on a kinds of new archival strategy. The main frame has been the kinds of activities regulated by laws, or formal activities since 1999. In the case of presidential archives has no another frame. There had never kinds of presidential archives system until President Noh, if anything. It means that the frame has some important points. Although it is, we have to say about the limits of the frame. This essay show 'metaphor frame' for archival system. I think that we have to guess there are methodologies below the two frames. One is quantitative study methodology, and another is qualitative research methodology. The later focuses on the experiences for making narratives. We have to know that this methodology is out of fashioned in the field of history department and cultural anthropology department for the purpose of alternative studies. This essay says about 'archival field description' and 'narrative records' for the new records in archival field. I have to say about that we needs to discuss about kinds of new archival discours. And to conclude, we should manage the records in culture.

• The Korean Journal of Archival Studies
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• no.39
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• pp.229-280
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• 2014

This essay focused on the critical review of Korean National Archives System(KNAS) since 1999. We think that KNAS could establish the backbone with basic records law on 1999. It's right. But it is not enough for explaining the full historical growth. there are some factors below the growth. This essay tried to the basic three factors below. That means the the demonstration discourse, archival system practices, and archiving technologies in the contexts of the unique standard by the basic records law. These three factors have been the powerful engine for the take-off of KNAS since 1999. However, the powerful history has shadows of growth. This essay narrated the shadows by the frame of 'counter-destiny'. The most dangerous shadow is the loss of archival cultures because the KNAS has been composed of efficiency mentality. That means that KNAS has no unique archival culture for citizenship. So, this essay tried to talk about 'Post1999' to Archives Community.

• Art History and Visual Culture
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• no.21
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• pp.126-147
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• 2018

This paper is to find the theme and meaning of the Beauvais Grotesque tapestry considered a conundrum. The three works are chosen from Beauvais Grotesque consisting of six tapestries, which are The Offering to Pan, The Musician and Dancers, The Camel in the J. Paul Getty Museum. I analyzed these works by dividing them into grotesque ornaments, chinoiserie motifs, and scenography. The Offering to Pan shows the influence of Raphael's Grotesque tapestry, but Beauvais work followed the design of Jean Berain's Grotesque with arabesque. In The Musician and Dancers, chinese ceramics, textiles, and Chinese people in edge were noted. Especially, the Chinese with yellow skin in the border reveals the European gaze on China at that time. In the 18th century, Chinoiserie was prevalent through stage designs rather than books. The Camel, playing Brighella, makes it clear that this tapestry is a stage of Comedia dell'arte. The characteristic of Comedia is a mixture of genres such as music and dance, with no scripting 'improvisation.' Features of Comedia are 'improvisation' without a script and a mixture of genres such as music and dance. Thus, the Grotesque tapestry transfers the stage of the Comedia into threads woven. In addition, the horizontal stage decoration with the disappearance of the perspective vanishing point is related to the era of regent of Philippe d'Orl?ans (1674-1723). Above all, the grotesque, Chinoiserie, and scenography are all fantasies separated from reality. Therefore, the Beauvais Grotesque tapestry represents of 'improvisation' and 'fantasy' in which there is no narrative theme or meaning, as if the script of Comedia did not exist.

• (The)Study of the Eastern Classic
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• no.62
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• pp.263-289
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• 2016

Confucius, whose life coincided with the Warring States period of China, is one of the most respected sages in world history whose teachings and life produced countless disciples in China, Korea, and Japan. There are innumerable pictures, sculptures, and other artworks that portray memorable deeds of Confucius and interesting anecdotes that involve his pupils. One of the most popular subjects for these Confucian portrayals is the anecdote in which Confucius and his pupil, Zhi Ru, discover a tilting vessel at an ancestral shrine in the Lu dynasty and use it to understand the doctrine of the mean. The vessel becomes the basis for the famous Chinese expression, "the cautionary vessel beside one's seat," which is nowadays used to denote one's motto for life. Portraits of these tilting vessels can be divided between those showing the vessels only and others that show Confucius observing the vessels. The former serve as visual reminders, for rulers and policy makers, of the doctrine of the mean that is necessary to fair and righteous governance. The latter form part of the pictorial biography of Confucius with educational content and messages. Interestingly, portraits of Confucius observing or studying tilting vessels have been famous among members of the royal court and the literati, circulated either as single artworks or included in the folding screens of human portraits. Portrayals of other Confucian anecdotes are mostly found in albums that visualize the genealogy of the Way; in contrast, the portraits of Confucius and the tilting vessels were included in folding screens that were popular among the literati that enjoyed stylish works of art and antiques. The portraits of tilting vessels thus highlight the diverse functions and symbolic value of human portraits. This study classifies the portraits of tilting vessels into various forms, and analyzes the period-and objective-dependent changes and characteristics in these portraits. With its exploration of the diverse functions and aspects of portraits of Confucian anecdotes, this study will shed new light on how ancient artists reanimated the lives of great sages and how these artworks differ in their expressions and styles.

• (The)Study of the Eastern Classic
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• no.43
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• pp.93-123
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• 2011

is a work of art that was composed through fluid and laminating by being passed down orally for a long time like other ancient songs. As well as, it is given a history of literature's value in the point that it is a Korea's first poetry work, it is considered it casts a long shadow to establishing traditionality of our country's poetry. Even today, has been transformed and recreated into a variety of genres because its literary subject carry the universal emotions and win the sympathy. This manuscript examines modern poetry, modern novel and modern songs that consist of changed ancient song and looks modern writers' perspective about through characteristic that each of works has and then aims checking special situation and meaning that is implicit and recognizing the value of the original. As the has been recreated as modern poetry, it shows the current chaotic situation specifically by embodying it and actively seeks expressing human character, agony and longing, etc, by excluding factor of the original mythical interpretation. Also it rouses situation of reality as detained and repressed. , recreated as modern novel, expands narrative structure and shows portrait of various characters and speaks diverse human condition about reality and suggests plan for dealing with that. Basic emotions of the original is strongly passed to modern popular song . It makes us know that universal emotions which human has across generations can touch people transcending time and space and it is a fresh discovery and possibility that reaffirms the emotion of our people. Ancient song has been studied with emphasis on resignation and grief by focusing on the subject, simply parting and death. But recently, through transformation between a wide range of genres. it carries the spirit of the times that author toward, showing realistic and specific situations. Flexibility of ancient song is expected to continue its vitality transcending generations. Ancient song is assured that it can lead various aspects through active groping in era of change with a various possibility, that the original has, through communication between genres.

• The Journal of the Convergence on Culture Technology
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• v.8 no.1
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• pp.379-384
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• 2022

The year 2021 is a monumental year for the history of Korean cinema that inferiority of the sci-fi genre, by the appearance of two sci-fi blockbuster films- produced by Netflix and produced by TVing-at the same time. Coincidentally, both of movies are sci-fi films which appear post-human such as robot and clone. As can be seen in 『Frankenstein』 story, the progenitor of science fictions, the mankind have imagined beings similar to humen or post-human who are another human being for a long time. deals with the unusual subject matter of a space scavenger and a space janitor, and the main character is a robot that very familiar with human. is the story of a man who lives for a limited life protects and accompanies a clone named Seobok who was created as a test subject. This film deals with the philosophical themes like death and eternal life through the existential concerns of two characters. use Korean Shinpa -Korean specific senimental code-sentiment on narrative, and has the character of a road movie set in Korea's geographical space.

• SUVANNABHUMI
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• v.1 no.2
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• pp.21-41
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• 2009

The Art of the Buddha's Life which depicts the life and before-life of Buddha flourished in Sanci and Bharhut in the ancient India and in Gandhara during the Kushan period. More than one hundred scenes from Buddha's life were represented in the form of relief sculpture or wall painting. They are found in Gandhara and Mathura during the Kushan period, Amaravati and Nagarjunakonda during the Satavahana period, in Mathura and Sarnath during the Gupta period, and during the Pala Period. They unfolded in various forms and styles according to the text(Buddhist scripture), layout, and expressive technique. In Mathura, where the Evolution of the Buddha image was made about the same time as in Gandhara during the Kushan period, the Buddha's life was presented in a number of scenes related to the sacred sites; in four or eight scenes. In the case of the Eight Great Events of the Buddha's Life, the four scenes out of eight were different from those that were represented in Sarnath during the Gupta period, manifesting a transitional period. The Gupta period is widely known as the time when the classic artistic style was established. The art of Buddha's Life was produced only in Sarnath during this period, and it was the time when the Eight Great Events of the Buddha's Life was established as iconography, providing a model for those of the Pala period. Also, it was the time when the single image of Buddha was produced such as the 'Buddha delivering his first sermon,' 'Buddha's Enlightenment,' and 'Buddha's Death,' thus showing the emergence of the single Buddha image from the narrative Buddha's life image. In this paper, a general introduction of the relief sculpture of the Buddha's life from Sarnath during the Gupta period was given. The art of Buddha's life gave great influences on that of China, Korea, Japan and Southeast Asia, and can be emphasized as an important subject in understanding the development of the Buddhist art in East Asia. A further study will be made on the art of Buddha's Life of Southeast Asia in the future, which will enhance the understanding of the art of Buddha's Life in East Asia as a whole.

• Women's Studies Review
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• v.29 no.2
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• pp.3-35
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• 2012

This paper attempts to examine complicated relations which the nineteenth-century English novel of female development has with the Bildungsroman genre, and to discuss that the story of female development effectively realizes the potential dynamics of the genre. It looks into the history of discussions on the Bildungsroman which began at the end of the nineteenth-century in Germany and developed among twentieth-century Anglo-American critics, and those on the female development which didn't start until feminist criticism ventured out at the end of 1970s, and have developed into various perspectives ever since in accordance to the progress of feminist criticism. In general, Bildungsroman criticism considers that it portrays the process how the protagonist develops self and achieves an accommodation with society. However, this paper points out that the Bildungsroman is the narrative form which represents conflicts between self and society caused by idealizing the infinitive possibility of self-determination while simultaneously presenting the limited goal of social integration. It argues that the subversive dynamics of the genre can give full play to its potential when it reveals contradictions and tensions between individual subjectivity and integration into society and connects them with criticism of political and social structures. It is the stories of female Bildungshelds depicted by nineteenth-century female writers that exquisitely embody the subversive potential of the Bildungsroman. They acutely experience alienation from society where independency or autonomy is fundamentally impossible because the ideology of separate spheres does not allow them to live a meaningful life economically and sociologically outside the marriage. An example of a female Bildungsheld whose conflicts between development of self and integration with society are doubled by gender is Jane Eyre. Jane Eyre is a representative Bildungsroman with subversive dynamics, which tells the story of female development but splits itself through various techniques inserting contradictory and opposite meanings, thus resignifying female development and questioning social and political structures.

• 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.