• Journal of Environmental Impact Assessment
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• v.27 no.4
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• pp.367-377
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• 2018

A cultural ecosystem service(CES), which is non-material benefit that human gains from ecosystem, has been recently further recognized as gross national income increases. Previous researches proposed to quantify the value of CES, which still remains as a challenging issue today due to its social and cultural subjectivity. This study proposes new way of assessing CES which is called Cultural Service Opportunity Spectrum(CSOS). CSOS is accessibility based CES assessment methodology for regional scale and it is designed to be applicable for any regions in Korea for supporting decision making process. CSOS employed public spatial data which are road network and population density map. In addition, the results of 'Rapid Assessment of Natural Assets' implemented by National Institute of Ecology, Korea were used as a complementary data. CSOS was applied to Namyangju-si and the methodology resulted in revealing specific areas with great accessibility to 'Natural Assets' in the region. Based on the results, the advantages and limitations of the methodology were discussed with regard to weighting three main factors and in contrast to Scenic Quality model and Recreation model of InVEST which have been commonly used for assessing CES today due to its convenience today.

• The Journal of the Korea Contents Association
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• v.12 no.1
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• pp.197-210
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• 2012

In this research, we executed a questionnaire survey targeting men and women in 20' or more who reside in the metropolitan area and have experienced purchasing the vehicles in order to study how Promotion Mix Activity affects Brand assets, and ultimately what kind of relation it has with Purchase intention. In the statistical process of collected data, we analyzed the data by using SPSS 12.0 for Windows statistical package and AMOS 7.0 program. As the result of analysis, first, when we analyzed the relation of the Promotion Mix Activity and Brand Assets of the companies, the more affirmative the assessment on the advertising activities of the companies was, the higher the brand popularity, royalty and image increased, And it appeared that as the assessment on PR activities of the companies got more affirmative, the brand popularity, image and royalty increased. Second, as the result of the analysis of the relation between salespersons' Promotion Activities and Brand assets, it appeared that salespersons' social capacity improved Brand awareness and royalty and their strategic capacity improved Brand awareness, royalty and image. Third, seeing the result of the analysis on the relation between Brand assets and Purchase intention, it was shown that Brand popularity had a meaningful positive(+) effect upon satisfaction and repurchase(oral) intention, and Brand royalty had a meaningful positive(+) effect upon satisfaction and repurchase(oral) intention. In addition, it appeared that Brand image had a meaningful positive(+) effect upon satisfaction and repurchase(oral) intention, and finally it could be known that Brand assets had a close correlation with Purchase intention. Therefore, this research established the color marketing strategy as follows. First, we shall build up the functional role such as aesthetic favor, information communication, protection of ecosystem, publicity reinforcement etc. so as to emphasize the properties of the package design; second, we have to construct the color marketing strategy to convey the images of the commodity besides the psychological and physiological utility which colors grants, the utility used in visual conveyance as communication media; third, we should build the color marketing strategy for the integration of company image; finally we have to compose the colors fitted for the company and product style and introduce design marketing using company colors.

• Journal of Korean Society of Forest Science
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• v.84 no.1
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• pp.10-21
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• 1995

This study was conducted to compare the changes in the forest resources and the process of establishment and characteristics of the Forest Law in five Northeast Asian Countries, who share the Chinese culture as a common background. The effect of Forest Law on forest resources of each countries is also compared. This study shows that the forest management scheme and the modernistic forest law in the five Northeast Countries were influenced by Japan around the early 20th century. The Forest Laws of the five countries were reestablished after the end of World War II, and now the five countries have their own Forest Law. At present, the five countries are depending on the import of foreign timber for timber supply because of the shortage of domestic timber resources. The Forest Laws of the five countries have a lot of similarities reflecting same cultural background, whereas there are differences originated from social and economic discrepancies. Currently R.O.K. is worst in forest resources compared to the other countries. The Forest Law of R.O.K. has too many articles, which has little direct relationship with forest resources management. Therefore it is recommended to consolidate the law system in the field of forest and forestry in R.O.K. including the amendment of Forest Law directing to sustainable forest and maintaining the efficiency of forest resources management.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.13 no.4
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• pp.197-209
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• 2018

Recently, many start-up failures occur as the number of attempts to start a business increases in a social atmosphere that encourages start-up. In particular, young entrepreneurs have a lower survival rate than general entrepreneurs because young entrepreneurs are challenging just with a simple idea to overcome the difficulties of employment while lacking prior knowledge and experience of business. Therefore, the reason for the failure of start-up is lack of preparation for start-up and lack of entrepreneurship. The purpose of this study is to develop a measurement tool to build a basic framework for entrepreneurship development and start - up preparation activities for young people. To develop an entrepreneurship measurement tool, researchers developed a preliminary question through qualitative research methods such as literature research, focus group interview, and expert verification. After that, researchers surveyed 102 entrepreneurs using quantitative research method and to verify the construct validity of the measurement tool, the final entrepreneurship measurement tool was completed through exploratory factor analysis and confirmatory factor analysis. The entrepreneurship measurement tool developed through this research process consists of 7 components and 15 measurement items. First, in the step of 'confirming entrepreneurial intention', two items of 'self-analytic competence', three items of 'ability of establishing start-up philosophy'are contained. Second, in the step of 'drawing up a start-up model', two items are contained in each category such as, 'ability of eliciting entrepreneurial idea,' 'ability of analyzing idea validity,' 'competence of planning a venture start-up model'. Third, in the step of 'planning the venture start-up,' two items are contained in each category such as, 'business-plan presentation competency,' 'ability of implementing organizational system.'. The measurement tool of entrepreneurship is meaningful as it could help young entrepreneur find out their lacking competence in preparing their start-ups and strengthen necessary competences by measuring their own entrepreneurship. Rather in the entrepreneurship education, basic data that can diagnose the entrepreneurship of young entrepreneurs is provided.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.184-203
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• 2020

The Confucian ruling class of the Joseon Dynasty regarded Buddhist rituals as "dangerous festivals." However, these Buddhist ceremonies facilitated transitions between phases of life from birth till death and strengthened communal unity through their joint practice of the rites. Ritual spaces were decorated with various utensils and objects that transformed them into wondrous arenas. Of these ornaments, Buddhist paintings served as the most effective visual medium for educating the common people. As an example, a painting of the Ten Kings of the Underworld (siwangdo) could be hung as a means to illustrate the Buddhist view of the afterlife, embedded in images not only inside a Buddhist temple hall, but in any space where a Buddhist ritual was being held. Demand for Buddhist paintings rose considerably with their use in ritual spaces. Nectar ritual paintings (gamnodo), including scenes of appeasement rites for the souls of the deceased, emphasized depictions of royal family members and their royal relatives. In Chinese paintings of the water and land ceremony (suryukjae), these figures referred to one of several sacred groups who invited deities to a ritual. However, in Korean paintings of a nectar ritual, the iconography symbolized the patronage of the royal court and underlined the historicity and tradition of nationally conducted water and land ceremonies. This royal patronage implied the social and governmental sanction of Buddhist rituals. By including depictions of royal family members and their royal relatives, Joseon Buddhist paintings highlighted this approval. The Joseon ruling class outwardly feared that Buddhist rituals might undermine observance of Confucian proprieties and lead to a corruption of public morals, since monks and laymen, men and women, and people of all ranks mingled within the ritual spaces. The concern of the ruling class was also closely related to the nature of festivals, which involved deviation from the routines of daily life and violation of taboos. Since visual media such as paintings were considered to hold a special power, some members of the ruling class attempted to exploit this power, while others were apprehensive of the risks they entailed. According to Joseon wangjo sillok (The Annals of the Joseon Dynasty), the Joseon royal court burned Buddhist paintings and ordered the arrest of those who created them, while emphasizing their dangers. It further announced that so many citizens were gathering in Buddhist ritual spaces that the capital city was being left vacant. However, this record also paradoxically suggests that Buddhist rituals were widely considered festivals that people should participate in. Buddhist rituals could not be easily suppressed since they performed important religious functions reflecting the phases of the human life cycle, and had no available Confucian replacements. Their festive nature, unifying communities, expanded significantly at the time. The nectar ritual paintings of the late Joseon period realistically delineated nectar rituals and depicted the troops of traveling actors and performers that began to emerge during the seventeenth century. Such Buddhist rituals for consoling souls who encountered an unfortunate death were held annually and evolved into festivals during which the Joseon people relieved their everyday fatigue and refreshed themselves. The process of adopting Buddhist rituals-regarded as "dangerous festivals" due to political suppression of Buddhism in the Confucian nation-as seasonal customs and communal feasts is well reflected in the changes made in Buddhist paintings.

• Cartoon and Animation Studies
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• s.48
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• pp.333-358
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• 2017

Mainland China is under different conditions both socially and politically than other countries, so there is a lack of practical researches on cartoon characters. With a profound interest, the researcher has selected a character that is realistic and loved by many Chinese. The subject of the study is "Shan Mao Series." Out of 16 seasons, the most famous one is the Chronicle of Shan Mao's Wander. I analyzed the character thoroughly, dealing with the beginning of the character, the process of character development, and a reality shown in the chronicle, etc. on chapter II, and the character's image component on chapter III. Chinese modern cartoons were affected by a situational anxiety because of foreign powers and war. Thus satire cartoons went in fads among the public. The epitome of a typical cartoon was the Shan Mao Series. From 1935, when the character was first created, to now it has eaten into Chinese people's hearts. It's because the story happens during a war period and it deals with a playful, humorous main character's life and these facts show the hidden side of the unfair social system. Most of readers prefer a smart, playful, righteous, and brave character. Shan means three and mao, hair in Chinese, so Shan Mao is a child who has three hair. The character is not just a simple cartoon character; it has developed into a national figure among many Chinese. The reason why the researcher has chosen the series created by Zhang Leping, the author of the cartoon, is because a good cartoon, good animation, and even good movie stimulate the feelings that we get from our surroundings. The character which is created in China seems very unique and bizarre but there is a sense of friendliness. Also its character image and scenes make people laugh and it has become a typical symbol of a modern cartoon in China.

• Cartoon and Animation Studies
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• s.45
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• pp.397-415
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• 2016

This paper will investigate how animated practice can be a research form as practice-led research in an ethnography approach. This practice-led research will explore the issue of the construction of contemporary identities (based on the strange case of Dr. Jekyll and Mr. Hyde) and in particular, the Korean youth culture and identity, exemplified, for example, creation of 'avatars' in the virtual characters of animated online games such as Massively Multiplayer Online Role-playing Games (MMORPGs). In this proposed discussion, I will argue that the sudden period of change in contemporary Korea bears some resemblance to the Victorian era as explored in gothic fiction (e.g. Jekyll and Hyde). In this sense, my animation investigates the connection between the fictional Jekyll and Hyde and a real murder incident by a young Korean boy, which actually happened on the 16th November 2010, in SouthKorea.I will, therefore, construct this practice-led research to obtain the primary data consisted of online and offline practices in 'social ethnography'. These practices engage with specific Korean youth identity, comparing the 'avatar' with the real lives of participants. However, this paper will only focus on the (ethnographic) research process and strategy, using animated (visual) practices, rather than giving the meaning of the specific case of 'Korean-ness'. Eventually, I will explore the four different animated representations as it presents the distinctive animated realties or documentaries by online and offline practices. My intention is to visually interpret the issue of 'Korean-ness' within its socio-cultural context, adapting the convention and code of Jekyll and Hyde concept into an animated documentary in the 'virtual' world (auto-animated documentary by recording avatar interviews and online game footages) and the 'real' world (self-created animated documentary, based on real people and events).

• Cartoon and Animation Studies
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• s.45
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• pp.321-343
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• 2016

The purpose of this thesis is to look through the political and social background of China preparing for a new era after getting out of the Communist Party of Mao Zedong, rapid inflow of the Western modernism and the avant-garde art arising in China with the focus of art works of Xu Bing, which contributed to the expansion of printmaking of China. Particularly, 85 New Wave Movement arose by young artists since 1985 and the China/Avant-Garde Exhibition held in Beijing in 1989 are the two important issues which reflect a new change from the traditional Chinese art. The artists of 85 New Wave Movement, who pursued a historical revolution and novelty, worked very actively by leading private exhibitions. Since the Cultural Revolution, the government owned the National Museum of Fine Art Beijing had exhibitions on a large scale displaying various visual arts such as performing art, installation, painting, sculpture but the Chinese government interrupted exhibitions two time due to bold performing art and unconcealed installation. Some artists were even taken to the police when performing art. Under these circumstances, Xu Bing, who majored printmaking, produced one of his major works, Books from the sky(1988), while he was working on various experiments focusing on the production process of printmaking and its repetitiveness. Xu Bing devised letters, carved them in trees and finally created approximately 2000 characters. Going further he displayed it as installation work, which means the developed characters go beyond a printed form, for audiences. This made him earn favorable reviews since it was a form of western art coupled with Chinese contents 'Chinese character'. After he received unfavorable reviews, however, he went to America leaving his last work in China, Ghost Pounding the Wall, in 1990, which was not able to exhibited. In those days, China society was going through a chaotic era thanks to the extinction of the Cultural Revolution and Deng Xiaoping's(1904-1997) reformation after the debacle of Tiananmen Massacre. This study looks into Xu Bing's artworks from his initial print works until he went to the US in 1991 and examines how he performed experiments utilizing reproductivity and plurality of prints tinged with Chinese traditional elements, and ultimately became one of the avant-garde artists representing the period.

• Cartoon and Animation Studies
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• s.49
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• pp.465-491
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• 2017

This paper analyzes the short animation film which faithfully follows the external dimension of cartoons, and studies the hidden subject and the way of narrative in the back of the figure. In this process, we analyze the theme of using the analysis method of mosaic image. The narrative of cartoons is usually the majority in discussing the differences in the aspectual part. However, this animation uses cartoons to reach the linear narrative of ordinary narrative movies. As Janet Murray explains, if a 'mosaic image' approaches a theme through a mosaic approach, we can limit the 'mosaic film' that are introduced in the film format among them. First of all, conceptually uses the characteristics of 'mosaic image', at the same time, it utilizes a work utilizing the narrative features of 'mosaic film'. By analyzing this animation film by bifurcation, the first half reveals the characteristics of open-minded mosaic video platform, and the second half introduces the linear narrative method of film narrative. This paper divides the narrative method of 'multi plot Film' into three types: mosaic narrative film, network narrative film, and multi-draft film. Thus, we can analyze the ending of as a narrative method of 'network narrative film' which is composed of parallel or juxtaposed stories. In other words, if the early part of the animation follows the 'mosaic narrative' as an 'extension of ensemble film', the latter part faithfully follows 'network narrative'. Even in the way of talking about the subject, this animated film uses the way of speaking the mosaic image. Considering the aspectual tendency of cartoons, it can be said that this film derives the meaning of 'humor' or 'satire' in an open way. If the first half refers to 'the ambiguous routine of modern man', the latter half draws a profound theme called 'the reality of human selfishness in modern society'. is a film for a wide range of social criticism designed for adults who can interpret meaning.

• Cartoon and Animation Studies
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• s.49
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• pp.25-52
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• 2017

As the expansion of the cultural industry expands, various competitive structures are formed and the methodologies for producing commercial success are being discussed. Among them, Hollywood studios use political relationships and apply ideologies that can produce the best interests. Also, they use a structure that can convey this ideology, which is a mythology. The myth has satisfied the public for a ling time. Campbell suggested that strategies come from the myth, and the ideology emerged as a result of what mythology has to do with existing powers. Disney and Dream Works use the mythology and combine their own values into ideology. Disney and Dream Works choose conflicting ideologies in a different growth background. If Disney is recognized as an educational animation by the ruling class, Dream Works are supported by the public for their actions against Disney. Disney has conservative and patriotic personality, Dream Works is more liberal and progressive. Disney's structure came out first, and Dream Works parodied it. So we can compare Disney and Dream Works with similar myths to create a storytelling structure that embodies ideology. As a result, Disney and Dream Works have been choosing the 9 stages the key of Ideology form the 17 stages of the mythology and reduced them to the introduction, growth and completion. In the first units of the introduction, Disney dealt with the subject of social leaders who sacrificed to the ruling class and Dream Works hinted at the overthrow of the ruling class through the irony. If Disney had deployed colored races in the main characters, Dream Works used a variety of races from the main characters to others. In the second units of growth, Disney organized the process of accepting the value of the ruling class, and Dream Works showed the individual values, not the values of society. In the third units completion, Disney showed the main character who live in the world of the ruling class rebuilded, and Dream Works removed the ruling class and went back to the Individual life. Through the structure of Disney and DreamWorks, we learned how to utilize the mythical structures that transform according to ideologies. The right way to organize works will require the strategic approach to storytelling.