• 한국지역지리학회지
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• 제19권1호
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• pp.111-129
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• 2013

도시는 우리의 삶과 직결된 일상공간이며 삶터다. 일상공간은 문화의 총체적 산물이자 재현의 대상이다. 도시의 노후주거지역은 고유의 역사와 함께 서민들의 일상의 삶이 담겨있기 때문에 경제적, 정치적 시각으로만 바라보아서는 안되는 장소다. 광주광역시 북구 중흥동의 와우산 일대는 도시노후주거지역의 특성과 경관을 잘 유지하고 있는 곳으로서, 본 논문은 이 지역의 사례 연구를 통해 일상문화와 장소성 간의 밀접한 관계, 장소성 형성요소와 과정 그리고 장소가 가지고 있는 진정성 등 도시노후주거지역이 갖고 있는 의미와 가치를 도출해내고자 한다. 와우산 일대는 조선시대 경양역(景陽驛)을 기반으로 400여년의 역사적 가치와 구릉지 지형의 주거지역 환경, 근현대 서민들의 주거지역으로서 골목과 텃밭이 만들어내는 독특한 경관보유, 골목을 기반으로 한 서민들의 일상성이 살아있는 공간이라 할 수 있다. 이를 통해 도출해낸 장소의 진정성은 도시노후주거지역은 소통하고 배려하는 인간적 삶과 비정형성의 문화적 다양성이 살아있는 장소, 환경과 인간이 공존과 조화를 이루는 장소, 거주민의 공동체적 일상성이 살아있는 장소라는 점이다.

• 한국의류학회지
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• 제46권1호
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• pp.63-79
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• 2022

This study investigated the phenomenon of modern people enjoying tattoo culture in Korea from the perspective of post subculture. A qualitative study was conducted using both literature review and in-depth interview methods. For post-subculture perspectives, the theories of Maffesoli (2017) and Thornton (1996), which are suitable for interpreting contemporary tattoo culture, were reviewed in terms of seven concepts: sporadic network, grouping, fluid participation, temporary emotional bond, self-distinction, pursuit of underground culture, and display and concealment. Semi-structured questionnaires were constructed and administered based on the organized characteristics. Five cultural qualities of the tattoo phenomenon in Korea were derived based on post-subculture concepts. Sporadic formation is related to the pattern of inflow into tattoo culture, and "streaming" participation is based on fluid participation and temporary ties. Distinction within subculture is based on self-distinction and pursuit of underground. The costume-playing ordinary concept includes the characteristic of controlling the exposure of tattoos in society. Finally, formation of the consumer tattoo market was newly discovered in Korean tattoo culture.

• 한국지역사회생활과학회지
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• 제15권1호
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• pp.17-26
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• 2004

Not much is known about Korean clothes from past centuries. Fortunately, we are able to make some inferences based on various sources of data other than the actual clothes themselves. Historical records such as Kim Hong-do's Pungsokhwa Pieces, well known to us, vividly depict features of the costume and the lifestyle of his time along with contemporary Korean humor and atmosphere. Kim Hong-do is the artist who, having accomplished pictorial refinement, recognized social change and took this into his artistic world late in the 18th century. The ruling classes, in contrast, tended to adhere to anachronistic medieval philosophies in a gradually changing society. In this study, Kim Hong-do's Pungsokhwachop, Treasure No. 527, preserved in the National Museum of Korea, was viewed from a new perspective, and it was discovered to have assorted the costume and culture of ordinary people according to their life styles. Fourteen of the pieces depicted how common citizens made their living, three described love affairs, five depicted people at play, md the rest showed elements of education, wedding ceremonies, and shamanism, respectively. Various types of clothing were observed reflecting the life styles of ordinary people, and a somewhat bold exposure of body was noticed in women's fashion in the late Chosun Dynasty. They chose clothing as they pleased to fit their jobs and functions, which produced elegant self-regulation and creativity based on practical beauty. A hat - yet to be found as a relic - appeared in Blacksmith's Workshop, and revealed the changing social customs of the late Chosun Dynasty in the 18th century. It is hoped that the results of this study will serve as a valuable reference point for the globalization of Korean clothes.

• International journal of advanced smart convergence
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• 제13권2호
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• pp.172-186
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• 2024

With the globalization of the film industry, ethnic minority films have been developed and studied by many scholars for their special ethnic representation. The film "Tharlo" directed by Pema Tseden carefully explores the identity anxiety of a Tibetan shepherd. Through the connection and separation between the protagonist and traditional culture, it shows a complexity of modern ethnic identity for minority people. This study explores what kind of cinematic techniques and symbolic elements the director uses to shape ordinary characters, build a narrative space, and show ethnic representation. This paper puts forward a theoretical framework combining cinematic quantitative methods with qualitative narrative and semiotic analysis, aiming to deepen our understanding of cinematic techniques and ethnic representation, and provides a new perspective and profound insights for discussing the complexity faced by ethnic minorities in contemporary films. This study finds that Tseden's "Tharlo" successfully portrays the complex transformation of Tibetan cultural identity in the context of globalization and modernization through cinematic techniques such as fixed camera positions, long take and black-and-white cinematography, combined with the use of symbolic elements like mirrors, lambs and identity cards.

• 비교문화연구
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• 제35권
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• pp.35-58
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• 2014

This article aims to explain the 'people-image' of Bakhtin's works in the light of "Transgredience" and "Transition." According to Bakhtin, the real core of every culture is the people. But he did try to answer the question "what is the people?" I think, the secret of Bakhtinian thought is located in the people-image, because it is the one of the territories that have not been explained. For this purpose, we have to examine four images represented by Bakhtin, - rogue, clown, fool, thief. These images are the concrete and individualized images of people, who can characterize the power of transgredience and transition. They commonly act for changing ordinary borders of identities formulated with nationality, property, status, classes, sex and so forth. In this sense, Bakhtin thinks that the masks are the real nature which can show the mutational power of Being. That is the kernel of Bakhtin's people-image that makes and changes every cultural world. When we accept and practise this perspective positively, we will realize that Bakhtin's position is close to the cultural politics, because a practical power of thought cannot help but being political. That's why we have to investigate Bakhtin's people-image from a vantage point of "Transgredience" and "Transition."

• 비교문화연구
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• 제37권
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• pp.31-49
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• 2014

Peking has peculiar features as capital city, and has gone through various transformations, with its name changed from Peking to Peiping to Peking. Even when it did not serve as a capital city, it still played an unrivaled role in cultural aspects. Laoshe, a great writer of 'Peking flavour' literature, is famous for works full of cultural charms of Peking. In his works, which show the manners, norms, art, culture and optimistic life style of Peking, Peking culture is described as an extension of cultural traditions of Qiren. In addition, his critical view of reality is also expressed in the works. Linhaiyin's literary works show ordinary hutongs she experienced in the 1920s in Chengnan, the southern part of Peking, and the quiet and simple life of warm-hearted people living there. Her vague memories of Peking, along with her nostalgia for the city, let her describe the city with recreated happy memories of it instead of the harsh critical view. Her works express the city in her recreated memory full of hope, with her dark memories of the city being glossed over. As seen above, Laoshe realistically described the tragic and difficult life of low class people in hutongs of Peking as well as lower middle class people of the city. Meanwhile, in ChengnanJiushi, Linhaiyin expresses the daily routine and ordinary life of people in Peking from the perspective of middle class people. In addition, she showed the sympathetic view of middle class citizens towards their low-class neighbors. In Peking Menghualu, Wangdewei mentioned that the 'castle of memory' which old Peking people in Taiwan tried to establish fills an important gap for the continuity of Peking cultural history and cultural imagination. This indicates that the 'Peking castle of memories,' which Linhaiyin, a Taiwanese writer well known for 'Peking flavour,' has established plays a big role in filling part of such gap. ChengnanJiushi, Wuyigong's film based on Linhaiyin's novel of the same title, also describes the daily sceneries and culture of the southern Peking in the 1920s, which both Taiwanese and Chinese people miss, through sophisticated images with 'profound yearning tinted with calm sadness', accomplishing an artistic achievement different from that of the novel.

• 한국조경학회지
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• 제34권1호
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• pp.69-80
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• 2006

The purposes of this study are to analyze the meanings of urban spaces which are the background of the Korean films, and to capture the interactions of ordinary culture and urban spaces. By reading urban spaces through films, it is possible to understand the variety of experiences that are hardly captured with direct eyes, specific and vivid urban images, and various events formed by the interactions of spaces and people. The scope of the study is the urban spaces revealed in Korean films portraying cities after the 1960's as their settings, and the total of 18 films was selected with every $4{\sim}5$ films for each time stage. With the selected films, analytical meanings were developed with considering three aspects; 1) phylogenetic meaning that simply reflects social-cultural and historical background, 2) the outer strum meaning that concerns the situation of special background and film scene, and 3) metaphorical and metanymic meaning on films. According to the appearance frequency, spatial backgrounds of film scenes are mainly alleys, main streets, railroad, loft, and riverside. And then the connection between spaces and meaning clusters was grasped, and reflected meanings were derived for every spaces. And the meaning of urban space in films was analyzed based on the meaning of developments and outer stratum. The fundamental characteristics and feelings of people in media such as films are more emphasized than in real world. Urban space is not considered as a simple visible shell, but is recognized as 'a real situation' created by people. The intension of this study was to open the possibility of the various views of urban spaces. The construction of the urban space should be approached from a perspective of creating new places at where the space and human beings interact with considerations of stories of various human lives. I hope new vistas can be opened up for the research subjects and methodologies about the hereafter study of urban spaces through the mutual communications with various adjacent regions including films.

• Asia Marketing Journal
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• 제14권3호
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• pp.185-197
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• 2012

Caffe Bene, one of the most notable coffeehouse chain brands in Republic of Korea, gives us some thought-provoking issues in terms of sustainable success. Despite harsh competition among various coffeehouse brands, Caffe Bene has been accomplished astonishing outcomes in domestic market and now ranked 2^nd place in sales among the global coffeehouse franchise in 2010 and 2011. These achievements were possible mainly because Caffe Bene adopted distinctive shop design, maintained aggressive marketing strategy, developed new menu, and combined the unique Korean culture with ordinary concept of café to make its place attractive. However, since Korean coffeehouse market is getting saturated and consumers are becoming savvy about coffee, Caffe Bene needs to find a new solution to overcome growth stagnation. Besides, many experts pointed out that irrational increase in the number of stores might hurt its business in the aspect of managing distribution channel and providing consistent services. Also, customers of Caffe Bene have shown that it has to complement its critical weaknesses: inferior coffee taste and relatively high price for a cup of coffee. Especially, some people view that the company is shifting its high rental fee, interior cost and PPL marketing cost to consumers by charging high price for coffee. To get over the problems, Caffe Bene is currently using C/S Consumer Management System though experts are questioning about the efficacy because of the conflict between purpose of the system and the headquarters' plan. Present CEO Kim also announced that the company will complete its logistics system in the latter half of 2012 to provide stores with more high quality coffee beans to improve taste of coffee. Thus, in this case, we describe how Caffe Bene succeeded in Korean market and enumerate its key success factors. Also, we specify the long-term goals of Caffe Bene and introduce the current policies and strategies to show how the company is working on to achieve its ultimate goal. By reading and analyzing this business case, students could get useful insights regarding franchise management and think about issues on competing in a saturated market. Also, it would be worthwhile to generate creative solutions for the problems that Caffe Bene is now facing to broaden the practical perspective.

• 한국콘텐츠학회논문지
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• 제16권4호
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• pp.204-210
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• 2016

문화 콘텐츠 리부트 시대가 도래함에 따라 오프 브로드웨이를 통한 브로드웨이 성공 신화를 쓴 <캐리>는 뮤지컬 분야만이 아닌 다양한 관점으로 연구될 수 있는 유용한 가치를 가지고 있다. 아직 국내에 올려지지 않은 작품이지만, 이 작품이 얼마나 오늘날 많은 영향력을 끼치고 있는지는 유튜브 채널이나 국제 공연 예술 전문지를 통해 한국에 전해지고 있다. 더욱이 뮤지컬 <캐리> 대본은 드라마의 극적 소재로서 학교 폭력, 가족간의 소통의 부재, 극단적인 종교 심취만이 아닌 오늘날 사회문제를 뮤지컬을 통해 해석하고자 하는 이론서와 같이 세상을 바라보게한다. 오늘날 STEAM을 활용한 스마트러닝이 다양한 교육 방법에 도입되면서 학생들은 스마트폰, 아이패드를 비롯한 다양한 스마트 기기를 활용한 디지털 시대 정보와 기술 습득을 위한 속도감있는 교류를 하고 있다. 하지만 STEAM 교육에 감정(Emotion)이 포함되어 있음에도 불구하고 소셜 네트웍크를 통한 소통은 유대감보다 가상 현실을 통해 현실에서 극단적인 집단 이기주의와 소외감을 경험하게 한다. 뮤지컬 <캐리>를 통해 해석되고 있는 청소년 문제를 바라보고, 뮤지컬 작품을 통한 사회문제를 진단해본다.

• 한국조경학회지
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• 제41권6호
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• pp.72-83
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• 2013

본 연구는 옛 문헌과 그림에 담긴 탁족(濯足)의 문화현상과 그 기저에 담긴 배경 및 의미를 고찰함으로써 탁족 문화를 계승하기 위한 조경적 대안을 제안해 보고자 한 것으로 주요 결과는 다음과 같다. 자연 질서에 순응하고 세속으로 부터 초연(超然)한 삶을 비유한 '탁영탁족(濯纓濯足)'의 고사는 '은일(隱逸)'을 통해 유유자적하는 탁족지유(濯足之遊)로 승화되었다. 선비가 유연(柔軟)한 계류에 발을 담그는 것은 자연과 물아일체(物我一體) 함으로써 도(道)와 상합(相合)되고자 하는 것으로 이러한 모습은 자유로운 정신세계인 '유(遊)'의 경지이자 본질과 상통한다. 탁족의 문화현상은 고려 말 이후 조선시대 전래경관에서도 잘 드러나는데 팔경시(八景詩)에 나타난 탁족은 고답적(高踏的)인 것이라기보다는 일상에 깃든 생활경이기도 하였다. 탁족도에 묘사된 맑은 물이 흐르는 계류[淸溪]와 바위, 그리고 소나무 등 교목이 우점(優占)하는 산수는 뜻 높은 선비의 은일공간으로 기호화되고, 그 정신세계는 더욱 부상되었다. 중국의 탁족도에서는 '청계(淸溪)'와 '창랑(滄浪)'을 강조함으로써 더러움에 대비되는 청류(淸流)의 이미지와 상고성(尙古性)이 강하게 부각되고 있는 반면, 조선시대 그것은 상대적으로 은일과 탁족지유라는 내면적 즐거움이 더욱 부각되고 있다. 탁족도에 나타난 자연관은 자연의 섭리를 그림 속에 그려진 선비의 상황 및 태도로 비유하여, 산수에 대한 사랑과 그 속에서 여유를 즐기는 가운데 무위자연(無爲自然)의 도를 깨닫게 하는 도가적(道家的) 관점의 표현이 잘 드러난 것으로 이는 중국은 물론 조선의 시대정신과 미의식의 한 단초를 보여준다. 요컨대 양국의 '탁족지유'는 인격수양이나 처신, 또는 은둔과 고답(高踏)의 상징으로 해석되면서 한편으로는 현실세계에서 납량의 수단으로 수용되어 왔다. 탁족 행위에는 선비들의 이상과 상고주의(尙古主義) 정신이 깃들어 있을 뿐 아니라, 일반 서민의 더위를 이기는 지혜가 담겨 있음은 깊이 되새겨 봐야 한다. 이러한 관점에서 환경적 지원성에 입각한 수공간과 탁족바위 그리고 물의 활용은 휴양 레크레이션 공간에서 새롭게 조명되어야 할 대상이며, 탁족 행위에 깃든 정신이야말로 고전적 치유(治癒)의 정신문화였음을 일깨워 준다.