• Journal of the Korean Society of Costume
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• v.58 no.9
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• pp.38-50
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• 2008

In the late Joseon period, as Korea suffered from two battles such as Byeongjahoran and Imjinweran, the people wanted to find comfortable shelters, which caused Bigi to prevail. That is, as an alternative to find a shelter which is physically prosperous and mentally comfortable and to get out of turbulent days, the people desired the utopian world of Sipseungji. The Sipseungji of 'Namsako' was deeply rooted in the society, which had a great impact on it. However, it is very surprising to find that the Sipseungji is metaphored in the process to make the shapes of Korean $J{\check{o}}gori$ which are a represented product of our culture. In other words, the ideal world we desired is a clothe itself which wraps human bodies, not any mysterious place that can not be found. They wanted to deliver the assumption that the ideal world is in humans themselves through clothes. Though a shaman sign of Sip (meaning ten), the Sipseungjiseol of Namsako became rooted in the living of the common people, which caused social confusion, but the Sipseungji suggests that as humans are the very lucky place, the utopian world is in themselves. Therefore, it should not be overlooked that the shapes of Korean $J{\check{o}}gori$ have instructional values that can not be found in those of other foreign cultures.

• Journal of the Korean Geographical Society
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• v.40 no.2 s.107
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• pp.172-186
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• 2005

I examine in this paper how the contemporary sacredness of Mt. Chirisan has been modified through the reworking of the embodied experiences of the mountain. 1 examine the theme of escapism through the cases of mountain men and Chonghakdong. The two mountain men, Huh Man-Soo and Ham Tae-Sik, tacitly suggested a modem aesthetic and environmentalist view of nature by articulating a typical form of appreciating nature in a transition period from pre-modern to modern society. Mountain men mediated their own personal dreams of revitalizing the Taoist utopian place with their social practices of modernizing and democratizing the appreciation of nature. Ultimately, the appearances and practices of mountain men symbolize the end of the pre-modern geographical imagination of the mountain as distinctive plate outside society (real world). Therefore, the vision of modem civic-national landscape, national park, was made concrete at the very site where the people's dreams of utopia, the inherited sacredness of the mountain and people's religious beliefs in its protective power were terminated.

• Cross-Cultural Studies
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• v.40
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• pp.91-110
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• 2015

Both Plato and More imagined alternative ways of organizing society. What is common to both authors, then, is the fact that they resorted to fiction to discuss other options. They differed, however, in the way they presented that fiction. The concept of utopia is no doubt an attribute of modern thought, and one of its most visible consequences. But one of the main features of utopia as a literary genre is its relationship with reality. Utopists depart from the observation of the society they live in, note down the aspects that need to be changed and imagine a place where those problems have been solved. After the two World Wars, the twentieth century was predominantly characterized by man's disappointment at the perception of his own nature. In this context, utopian ideals seemed absurd and the floor was inevitably left to dystopian discourse. Both The Road by Cormac MacCarthy and The Childhood of Jesus by J. M. Coetzee can be called critical dystopia and critical utopia as they represent the imaginary place and time that author intended a contemporaneous reader to view as better or worse than contemporary society but with difficult problems that the described society may or may not be able to solve. As a changed adventure narrative, they have something in common like open ending, father and son relationship and religious allegory. But the most important thing is that they express the utopian impulse that is still energetic and transforming in the post-modern society.

• Journal of the Korean Institute of Landscape Architecture
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• v.26 no.4
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• pp.82-94
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• 1999

According to Korean's geographical features of Taek Li Ji, the best location for human settlements is on the vicinity of a stream among a stream, an river and a sea, and not far from a ridge. The researcher chose one of best village which is called Yougokmaeul in Bonghwa-Gun, Kyungsang-Do. This village was created a gathering village with the same surname, can be translated as a hen and the front mountain can be seen as a rooster in the view of the shape of geographical features. As it were, the shape of this village and the cultivated land seems to be an egg inside a nest of a parent's chicken in the respect of the analogy of the theory of P'ungsuchiri which is known as Feng Shui in China and geomancy in the western world, and to effect the defensive psychology of the living environment in the terrain inland. This village is the studying place, Suckchunjungsa as the lecturing and studying place for their following students within the Chunghadonchun, the studying Yougok village, and even the ritual place performing ancestral sacrifices and the first incoming ancestor's graves in the same geographical system. The house site of the first incoming resident is surrounded the countian and is located in the front of Backsulryount which is the main mountain through Moonsu-san in the branch mountain of Korean's mountain system. Backsulryoung which is to be seen as the white peak, is symbolized the head of a hen which is to relate to a mysterious turtle in the view of P'ungsuchiri. And the pavilion which is called Chungamjung is sited on the rock of a shape of turtle which is symbolized to live longer. In the section of the mountain and water, Lee Jung Hwan mentioned a living place near the mountain stream is the best residential area and a landscape which is composed by a stream between mountains make a pleasure spirit and a bright feeling and make a refined person. If one can reach in the graceful mountain make a pleasure split and a bright feeling and make a refined person. If one can reach in the graceful mountain half day away, this kind of place must be a best living residential area to live. But this village was structured all in one place. And one of the ideas tangibly reflected in traditional Korean society's view of life and nature is the seclusion based on the Taoism. This kind of a dreamy thoughts make a dream to keep the paradise in our ancestors' mind. This kind of utopia is Chunghadonchun which is structured 5 aspects from the utopian gate near the Samgaesuewon to the village. These 5aspects is expressed by some Confucian thoughts as a small cosmos individually. On the third aspects which is the center among these aspects, the Suckchunjungsa which was made a seclusion place to devoting himself to his studies with refined tastes. The word of Jiju-am, Gangpung-dae, Jaewol-dae and Biryoung-pock are all expressed to cultivate one's moral character and to seek the truth by the Confucius'theory through the nature.

• English & American cultural studies
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• v.17 no.1
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• pp.27-54
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• 2017

Brian Ascalon Roley's American Son, one of the outstanding Filipino American novels after the LA riots, critically deals with a racial issue of his community which has been intermingled with the myth of model minority. Gabe and Thomas, considered as obedient Filipino younger immigrants, are asked to achieve the American dream as a way to place themselves at the center of the mainstream white society. However, they recognize that they cannot be accepted as a suitable subject for the invincible racism deeply rooted in the society. While Tomas refuses to become a model minority by identifying himself with the Mexican, Gabe is expected to become an idealistic subject of model minority by his mother since he complies with the rules of the mainstream society. However, he accepts his brother's violent way of life in that violence is necessary to protect his family from the racial discrimination in America. Though he is his mother's hope for model minority, he recognizes the only condition to achieve her expectation is the American society where there is no racism at all. However, by taking the case of Gabe and Thomas, Roley suggests that the younger generation of Filipino American immigrants have no choice but to accept violence to survive in the American society because racism always threatens their life.

• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.3
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• pp.115-125
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• 2010

A theme park is not just a recreational space for leisure activities, but also a place of storytelling as collected around abstract boundaries called themes. These stories are 'a space that tells the meaning' that the visitor is looking for and the Robot Land space offers robots, humans, and nature. This study is a description of the design strategy and content of the work which was elected as a subject of the subsequent rank negotiation of the Masan Robot Land design contest for the selection of a private contractor. The focus of the plan is, first, the organizational power of each space and the delivery power of a theme for the history of revisits, which might be considered depending on whether or not the theme park has been successful in the visitor's mind. Second, it is to actively use the potential of Masan, which is not only the key hub of the mechanical industry but also has beautiful coastal resources. First, they created a space that can flexibly react depending on the user's desire and the change of form, minimizing environmental damage by using a linear metabolism that can provide an amalgam of the elemental characteristics of robots, humans, and nature as motifs. They introduced a planting plan for the admissions square, an existing forest, slope, vacation spot, the inside of a complex, and Eco Island, etc. by utilizing symbolic meaning and adjusting to the spatial characteristics of each space. In addition, they sought a detailed space by setting up zones tailored to the use and character of the subject area, having exhibitions and education about robots, vacation facilities for lodgers, various recreational and commercial facilities, and space for utopian gardens as themes. They planned Masan Robot Land to be a true cultural space that creates mental richness on the basis of not only the economical effects but also local emotion.