• Journal of Korea Entertainment Industry Association
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• v.13 no.5
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• pp.239-246
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• 2019

This study aims to examine the correlation between pectoralis minor, shoulder mobility, and neck range of motion on rounded shoulder posture for Life-care increase in Women university student. The 80 female adults with rounded shoulder posture were selected for this study. Measurements of shoulder height were obtained by measuring the rounded shoulder posture using a caliper. To measure the length of pectoralis minor, a tape measure was used to measure from the point where the 4th rib and sternum meets to the inferior medial side of coracoid process. Shoulder mobility was measured by holding fists in both hands, then raising one side of the elbow until the palm on that side can be placed on the back, while lowering the other side of the elbow until the back of the hand on that side can be placed on the back. Neck range of motion was used to measure the neck movement including the flexion and the extension, lateral flexion to the right or to the left, and rotation to the right or to the left. The results of this study showed that there are significant negative correlations between pectoralis minor index, shoulder mobility, and neck range of motion in rounded shoulder posture(p<0.05). From these results, in female students with rounded shoulder, the lateral flexion of the neck to the left decreased as the left shoulder mobility increased, the neck extension decreased as the right pectoralis minor shortened, and the rotation of the neck to the left decreased as the left shoulder mobility increased.

• Journal of Korea Entertainment Industry Association
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• v.13 no.5
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• pp.167-173
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• 2019

This study aimed to point out the social meaning of acting and art and the change of perception according to the time change. The research method was based on qualitative research through literature review. Based on the findings of this study, the following conclusions should be made. Acting is an art directly linked to the life of an individual. Therefore, the life of an individual is an activity that sublimates his or her life into art through acting. Every activity that we do in our daily life is acting, which is directly related to our talents. In other words, a talented person is recognized as a good actor, and a person with a lack of talent plays the role of an extra person. However, talent is influenced by effort and is also influenced by a given environment. That is, an individual's talent is not fixed but can be changed according to the situation. Education is the area that deals with the possibility of changing these talents. Education has been operating in a variety of ways, but with regard to acting, it has long been centered on apprenticeship education. However, as the 20th century began, systems gradually began to emerge, and in recent years, countries have developed into different educational systems. Therefore, it is necessary to practice the development and operation of various education programs so that the acting and the art are naturally applied in everyday education process and can be applied in daily life.

• Journal of Korea Entertainment Industry Association
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• v.13 no.7
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• pp.321-346
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• 2019

The cycle of human life has a limited time to death. Everyone cannot help but think how to live in the limited time and then they try to reach toward their happiness. Their pursuit for the happiness gives rise to the new trend called 'Well-bing'. Generally speaking, it means to eat well, to feel their own satisfaction with their lives and to spend a time on doing what they want to do. However, considering their current lives which are tough and harsh, it could be impossible for them to accomplish the well-being stated above. From this point, it is natural to think what real well-being means. Its real meaning would be understood by identifying its cause if well-being is the way to happiness. Based on the thesis stated above, let me look into the desire of human being. It has both side; it should be eliminated or overcome as a deficiency and disability in human life while it could be an driving force to let the human being keep their lives. They can find the real meaning of well-being and their happiness can be realized through the control of their desires. Above all, according to the control for them, they can accomplish their happiness or fail to do it. The trend of well-being can be kept in our culture when moral value is reflected to the well-being. Finally, it orients to the purpose of happiness. It also means that everyone shares moral and positive value one another in the process of challenge to achieve their goals. In order to realize it, they should be satisfied with their current situation and have a balance with everything related to themselves.

• The Southeast Asian review
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• v.21 no.3
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• pp.1-42
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• 2011

In terms of seaborne contacts of Vietnamese court with foreign countries had two directions in the 19th century. One was with Island Southeast Asian ports such as Singapore, Malacca, Penang, Batavia, and Manila. The other direction was to Canton. The Canton contact of Vietnam again can be interpreted as one of the two directions of Vietnamese contact with China. The inland route far to Beijing was based on the political and diplomatic consideration, while the closer route to Canton by the court vessels was more for the economic consideration as the case for the contact with the Island Southeast Asia. In this article, author discusses three issues to illuminate the nature of the trips of the court vessels of the Nguyễn dynasty to Canton. First is to clarify detail itinerary of the trip from the Thuận An Estuary to the City of Canton via Đà Nãng and Hanan. Unlike to the Western ships that visited Canton but anchored at the Huang Fu, Vietnamese square-rigged/copper-bottomed ships sailed up the Pearl river to the Guangzhou city front to stay for four or five months before they returned to Vietnam. In the second chapter, various kinds of observation of the Vietnamese officials are discussed. If the objects of the observation are divided into two categories, one is the world Westerners in Canton, and the other is the world of Chinese. In a same place, Canton, the Vietnamese officials could have enough chance to compare the two worlds clearly. An important consequence for the Vietnamese officials was to conclude that the mechanical technology of the Westerners was better than that of Chinese. This kind of conclusion led the Vietnamese court to send court personnels to learn Western technologies and languages in the port cities of Island Southeast Asia and to enlarge contacts with them. In the last chapter, author tries to find out the items that the Vietnamese mission purchased in Canton in exchange to the Vietnamese products. The items that the Vietnamese mission purchased included ceramics, silk, books, and medicines. With the support of the Chinese settlers in Vietnam the mission was able to be involved in the deal of illegal items such as opium, and possibly some kinds of precious ginseng from Korea. Overall, the process of the itinerary, observation, and purchase during the trip to Canton was the way to form the new point of view of Vietnamese intellectuals towards China standing from the side of Westerners. To the Vietnamese who experienced both Canton/Macao and the Western worlds in the port cities of Island Southeast Asia China was not the only center of the world, nor the Westerners could be looked down as the barbarians. In Canton, a peripheral region looked from the imperial capital Beijing, but the most internationalized city of China at that time, Vietnamese officials were training themselves to overcome China.

• (The) Research of the performance art and culture
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• no.39
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• pp.581-607
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• 2019

Noting that exorcism play and mask play are different in their ritual nature, this paper aims to examine their ritual through the social drama theory of Victor Turner, a cultural anthropologist. Turner views every incident in human history as a social drama and interprets it based on the four-step structural theory of breach, crisis, redressive action, and reintegration. In particular, he believes that the redressive phase takes place through a ritual solution rather than a legal or political solution in the village community. Based on such Turner's theory, Chapter 2 analyzes Yeonggamnori, Jeju's typical exorcism play, and explains the process leading to reintegration in accordance with peaceful ritual. Chapter 3 then analyzes the Puppet Play on the same principle and examines that redressive action is being resolved through a sacrificial ritual in the case of this play. Chapter 4 checks whether the results from the previous two plays show similar aspects in other traditional plays. To this end, the exorcism play will be analyzed for Jeju's Seocheon Flower Play, Junsangnori, Segyeongnori and Sanshinnori, while the mask play will include Bongsan Mask Dance, Yangju Byeonsandae Play, Goseong Ogwangdae and Hahoe Mask Dance. As a result of these studies, it is the main point of the study to prove that exorcism play and mask play are different in their ritual nature. However, this research is only in the stage of seeking differences in its ritual, and the review on the historical and social causes of differences is left as a research task at a later date.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.1-36
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• 2014

The purpose of this study is to research the religious-ethical meaning of the scripture (Jeongyung, 典經) of Daesoonjinrihoe, one of religious orders in Korea. It is 'the reorganizing in the order of heaven and earth' (ROHE, 天地公事)that the believers of Daesoonjinrihoe regard as the essence and basis of their religious belief in Jeongyung, and so I focus on it in this paper. And I have applied the method of religious ethics that recognize the relation religion and morality for understanding religious-ethical meaning of moral principles and norms. In the process of this study I have selected a lot of moral principles, norms and activities in ROHE, and sorted them with their social context of ROHE. In this research I have found some characteristics of ethical norms in the ROHE according to three divisions of ethical category such as personal, social and natural ethics. The understanding of mind is an important point of personal ethic in the ROHE. The mind is understood as the subject and object of personal ethical attitude and volition. So one could have ethical attitude by oneself with mind as subject, and reflect and correct on his ethical faults with the mind as ethical object. The distinctiveness of social ethic in the ROHE is special concerns to the weak at that time such as sick person, illegitimate children, shamans, farmhands and etc. This is a logical consequence of the ethical altruism of the ethic of mutual beneficence(相生) and the dignity of human(人尊) in ROHE. And the ethics of mutual beneficence is applied to natural ethic of ROHE. Since natural world including all sort of plants and animals is intimately related to the human worlds, so it is a desirable attitude for to accommodate to the changes of nature. Even if these characteristics of ethics in ROHE are justified by the religious beliefs, the norms from them are available in our religious pluralistic societies, since they have common ethical values of other religious ethics. It is my concluding remark that religious orders or denominations have to offer a lot of moral norms suitable to religious pluralistic situation. Because it is needed for our society to conquer various sort and kind conflicts among religions, and to act harmoniously together for public peace.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.113-134
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• 2004

According to Hans Kippenberg, the foundation of an academic study of religions coincided with the beginnings of modernization. Since the second half of the nineteenth century most European countries were involved in a process of rapid social change. The repercussions that this had for daily life were momentous. Instead of working for their traditional needs, people now had to produce goods for a market. Old customs ceded to private contracts and political laws. The superior knowledge of science replaced the inherited worldview. This deep changed severed societies from their ties to the past. Many educated people in Europe believed in an imminent end of all religions. Had not the scientific progress superseded the religious worldview? Historians had to come to terms with that expectation when they directed their attention to historical religions. Friedrich Max Muller introduced a new science, so-called Religionswissenschaft through the study of the ancient Vedic sources. He thought that genuine religion was a taste for, and sense of, the infinite. From his point of view, the Indian sources confirm that nature is more than mechanical laws. Thus his interpretation sought to contradict the materialist ideology of his day. Edward Burnett Tylor described religions as a kind of natural philosophy. His notion of 'soul' functioned to explain natural events. This legacy of the past cannot be missed even in modern society. Only the concept of the soul may preserve human dignity in an age of materialism. Gerardus van der Leeuw, also tried to perform the same function of the cultural critique for the renewal of the religious imagination in modern, rationalized Europe imprisoned in the iron-cage. In this respect, we could think that the interpretations of the history of the History of Religions in the light of the intellectual history are very suggestive for the korean student of religion. It helps them to describe the early history of the study of religion in Korea. For example, Yi Neung Wha(李能和) is regarded as 'a father of korean religious studies, but no one could present a proper answer for the question of why and through which connection of his intellectual milieu he was interested in the religious history and the study of religion. We would discover its signification in his confrontation of the prevailing social thought, such as social evolutionism.

• Korean Journal of Culture and Social Issue
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• v.19 no.2
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• pp.203-234
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• 2013

This study was performed to clarify 'jajonshim' which is different from self-esteem in its social representation and concept in Korean society. In order to refine the notion of 'jajonshim', we first referred to literature and short essay on jajonshim and analyzed its cultural meaning and social representation in Korea. As a result, jajonshim was considered necessary condition for human beings in Korean culture. Although jajonshim was not well recognized normally, it became critical when it was threatened by others and considered to be what one must save as well. Furthermore, the ground theory designed by Strauss and Corbin was utilized in order to analyze Korean interviewees' experience of jajonshim. Koreans believed that their jajonshim was injured when others disrespected their values, which consequently produced negative emotions. When their jajonshim was damaged, people also used 3 coping strategies to recover it. Based on the results, jajonshim was distinguished from self-esteem. First, jajonshim is a type of self-awareness people experience when they are disrespected; thus, it is different from self-esteem which is maintained stable regardless of any events or situations. Second, unlike self-esteem which is solely evaluated by oneself, jajonshim is evaluated by other people's point of view. This study shows that jajonshim exists in the context of Korean culture and has significance in clarifying the cognitive structure and experience process of jajonshim.

• Proceedings of the Korean Institute of Navigation and Port Research Conference
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• 2021.11a
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• pp.78-80
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• 2021

This study is based on Degree of Recognition and AHP surveys for experts, this study investigates changes in the demand of seafarers in response to changes in the shipping industry environment in which Maritime Autonomous Surface Ships(MASS) emerge according to the application of the fourth industrial revolution technology to ships, and it looks into changes in seafarers' skills. It also analyzes and proposes a plan for cultivating seafarers accordingly. As a result of Degree of Recognition and AHP analysis, it is analyzed that a new training system is required because the current training and education system may cover the job competencies of emergency response, caution and danger navigation, general sailing, cargo handling, seaworthiness maintenance, emergency response, and ship maintenance and management, but jobs such as remote control, monitoring diagnosis, device management capability, and big data analysis require competency for unmanned and shore based control.By evaluating the importance of change factors in the duties of seafarers in Maritime Autonomous Surface Ships, this study provides information on seafarers educational institutions response strategies for nurturing seafarers and prioritization of resource allocation, etc. The importance of factors was compared and evaluated to suggest changes in the duties of seafarers and methods of nurturing seafarers according to the introduction of Maritime Autonomous Surface Ships.It is expected that this study is meaningful as it systematically derived the duties and competency factors of seafarers of Maritime Autonomous Surface Ships from a practical point of view and analyzed the perception level of each relevant expert to diagnose expert-level responses to the introduction of Maritime Autonomous Surface Ships.

• Proceedings of the Korean Society of Crop Science Conference
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• 2022.10a
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• pp.170-170
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• 2022

Grain filling traits of rice were traced to determine the critical temperature that ceased grain filling process, from the late transplanted temperate rice varieties in the field conditions of2020 and 2021. The tested three varieties were transplanted six times with four target heading dates of 20 Aug. (control), 10 Sep., 20 Sep. and 30 Sep. Nine times of sampling were made from a week after heading with three replicates for each treatment. Development of grain filling percentage, grain dry weight and milled rice weight demonstrated sigmoid curves in the first and second transplants of 2020, and in the first to third transplants of 2021. The three grain filling traits in the 2020 third transplants and in the 2021 fourth transplants initially increased with the progress of grain development, and reached the peaks at certain time points, then decreased thereafter. Non-linear regression analyses, performed for the traits in the transplants that showed sigmoid curves except control, indicated that 95% of the final data (95% FD) was attained when the seven-day moving temperature (Sd-MovT) was 8.4-9.6℃, which excluded the cases when the temperature before the dates of 95% FD was lower than that on the dates of 95% FD. Sd-MovT on the date of peak data was 8.5-9.8℃ in the 2020 third transplants and 6.9-8.3℃ in the 2021 fourth transplants. Grain development was observed when seven-day mean temperature (Sd-MT) from 35 to 41 days after heading date was 9.4-10.8℃ in the 2020 third transplants and 10.1-11.9℃ in the 2021 fourth transplants. But Sd-MT of 8.7-9.1℃ in 2020 and 6.9-7.6℃ in 2021, at 42-48 days after heading, resulted in no progress of grain development. Overall, Sd-MovT at the point of stagnated grain development appeared in the range of 6.9-9.8℃. The lowest Sd-MT that showed the progress of grain development was 9.4-9.5℃ and the highest Sd-MT that showed no grain development was 9.1℃, both of which appeared in Odae and Haiami of the 2020 third transplants Therefore it is concluded that critical temperature for the grain development of temperate rice in natural conditions exists between 9.1℃ and 9.5℃.