글로벌 게임시장의 성장에 따라 국내 게임이용자도 손쉽게 다양한 국가에서 접할 수 있게 되 었다. 그리고 이러한 글로벌 경쟁 속에서 현실의 다양한 문화 창의적으로 반영한 게임이 점증 하고 있다. 대표적인 것이 중국의 호요버스가 개발한 해제 월드 형<원심>으로, 해당 콘텐츠는 캐릭터와 공간디자인에 다양한 국가의 문 것이 특징이다. 이때 의상디자인은 캐릭터의 성격과 매력을 효과적으로 이국적인 특색을 드러내는 기호라는 점에서 특히 중요하다. 이에 이 글은 먼저 캐릭터 의상과 의상 기호에 관한 검토하고, <원심>의 문화 활용 전략을 간단히 살펴보았 다. 이후 퍼스의 기호학을 활용해 중국의 문화적 특색을 반<원신> 캐릭터 ‘운근’을 분석하였다. 분석 결과, <원신>의 캐릭터 디자인전략은 중국의 풍부한 문화적 문맥을 중심 코드를 적극적으 로 빌리는 한편, 캐릭터 성을 부각하는 방향으로 의상 구성요소를 변형 시 나타났다. 이후 분 석 결과를 바탕으로 차후 연구를 위한 발전 방향을 제시하였다..

본 연구는 애니메이션 <만약...헬라가 텐 링즈를 발견한다면?>을 사례 로 의상 기호의 의미와 의복 문화의 이데올로기가 내러티브에 미치는 영 향을 분석함으로써 기호가 애니메이션 서사에 미치는 지도적 역할을 탐 구하고자 하였다. 연구는 다양한 문화적 환경에서 의상의 색상, 스타일, 소재가 갖는 부가적 의미와 의상 기호가 갖는 이데올로기를 롤랑 바르트 의 기호학을 통해 분석하고, 애니메이션에서 의상 기호의 서사적 역할과 애니메이션의 주제적 아이디어 전달에 대해 연구하였다. 연구 결과에서 는 애니메이션 작가들은 의상 기호를 활용하여 시각적 서사적 도움을 주 고 있으며, 기호의 통합을 통해 작가가 표현하고자 하는 주제적 아이디 어를 설명하고, 관객이 애니메이션 속 플롯의 전개와 등장인물의 감정 변화를 이해하고 느낄 수 있도록 돕고 있다. 이 연구의 결론은 기호학이 애니메이션 서사와 통문화적 기호 사용에 대한 이야기를 전달하는 데 도 움이 되는 아이디어를 제공하고, 더 나은 애니메이션 작품 창작에 학술 적 지원을 제공한다. 그러나 기호를 의상 층면에만 한정함으로써 애니메 이션 전체의 시각적 의미 전달에 대한 지침으로서 많은 한계가 있다.

This study was conducted to investigate the eating habits and food preferences of elementary school children belong to multi-cultural families and ordinary families. The data were obtained by interview based on questionnaire from November to December in 2012. The subjects of multi-cultural families and ordinary families were 99 and 376 children, respectively. In comparison with eating habits, the ordinary children showed higher scoring in the items of eating proteins, green and yellow vegetables, and fruits or fruit juice than those of multi-cultural children. The ordinary children ate less midnight-meals than those of multi-cultural children (p<0.05). Furthermore, the ordinary children ate kimchi more frequently than the multi-cultural children. It was significantly different (p<0.05) on the items of ‘eating-out types’ dietary habits between two groups. Education of mothers correlated with the ordinary children’s eating habits more than multi-cultural families. In the investigation of the food preference to Korean foods, ‘beef and radish soup’, ‘pumpkin porridge’, and ‘wheat flakes noodles’ were more preferred by children of ordinary families than by those of multi-cultural families (p<0.05). To conclude, nutritional education for their parents should be done and maintained to keep a right eating habit of children of multi-cultural families even at home.

Student and dietitian reactions to a multicultural food service menu were studied. Food habits in a multicultural family could delay the acculturation of the children to traditional Korean food and could cause the isolation of children from the community. Also, Korean students need to be exposed to other cultures and foods because it can be a challenge to eat novel foods when students grow up. To help both multicultural and Korean children adjust to new foods, a multicultural menu was included in a school's food service. Students regarded the multicultural menu as access to another culture, but they felt that improvement of the food quality and menu diversity were required. The degree of satisfaction with the food quality, appearance, freshness, temperature, and menu diversity were all moderate. The multicultural menu was served as a single menu item or a combination menu item. The main dish single items - pasta, jajangmyeon, onigiri, hamburgers, rice and curry, kaupatmu, kaupatkung, and donburi - were liked, but nasi goreng was liked only moderately. The soup - based dish single item, tempura soba, was liked, while tomyum was disliked. The side dish single items - tangsuyook, Japanese donkatsu, baked sausage and potatoes, tandoori chicken, chicken britto, Vienna schnitzels, tender tortillas, and fried chicken wings - were liked. The desserts single items-sandwiches, pineapples, waffles, pizza, bread with strawberry jam, mangoes, and tacoyaki - were liked. The combination menus - Italian, Indian, and American - were liked, but the southeast Asian menu was the least favored. Acceptance of combination and single menu items were similar. Male students liked multicultural menu items more than female students in all categories. Approximately 60% of dietitians had experience serving the single menu items for multicultural food service. The appropriate serving times were twice per month. Dietitians guessed that 80% of the students liked the multicultural menu. The dietitians preferred serving American or Chinese foods to southeast Asian food. There were two difficulties in serving the multicultural menu, which were voiced as as lack of skill in cooking the items and improper cooking utensils and tableware for the items. Despite all the difficulties, the dietitians served the multicultural menu because it provided menu diversity, rather than for educational reasons.

In this study, the symbols and visual expressions employed in the food culture content of official website designed to promote three cities in Korea, Seoul, Jeonju and Jeju, were subjected to semiotic analysis. In this study, it was assumed that these websites reflected the varying perspectives of the people behind the development and management of these routes of Internet communication, and the semiotic choices made in order to exemplify each city’s food cultural image. The aim of the study was to analyze the communication strategies of food cultural branding in the terms of the online content regarding Seoul, Jeonju, and Jeju with a focus on the comparative points in these cities’ official websites. This study included conducting semiotic content analyses of the aforementioned cities’ official web pages in an attempt to determine the food branding strategies used to differentiation and produce more favorable perceptions of these three cities. Building upon the findings drawn from this comparative study, the present work can be used to determine more effective ways of strategically differentiating the images of local food culture associated with these cities from the view of brand communications. This study also demonstrates viable directions for designing web content for a city where the food cultural messages can be delivered in a thoughtful and effective manner.

Vesely explains, the main source of our confusion and nihilism comes most probably from the ambiguous relationship between modem architecture, technology and aesthetics. Also, to overcome such crucial problems, many theorists recently emphasize to take part in cultural civilization and to preserve creative genes of great culture that is based on our interpretation of 'ethical and mythical nucleus of mankind,' rather than in technical modernization that constitutes a sort of subtle destruction of mytho-ethical nucleus of a society. They for architecture also strongly stress on a mythopoetic imagination and an ontological construction of building, which could make a form symbolic and mythical rather than mathematical and aesthetic representation. On this point, 'myth' becomes a vital idea for constructing and construing architectural form and space. And it is also one of the essential concepts to understand both the motive power of cultural continuation of place and the meaning of architecture. Nevertheless, its meaning and the citation of word in architectural essay are still obscure. It might be because the original concept of myth not only has been lain in the matter of philosophical contemplation. Thus, the intention of the research is focused on lightening the meaning of myth in architectural term. Especially, it is, first, concentrated on interpreting philosopher Ernst Cassirer's reflections which were written in order to emphasize the importance of 'mythical consciousness' for the world's cultural civilization. And, the second, it will continue to interpret the myth as a sign within the semiotic concept of Charles Sanders Peirce, and further to emphasis the significance of mythic signs for the continuance of artistic and cultural idea including architecture. The contents of the paper is not that of architectural planning and design methodology, rather architectural philosophy and epistemology. Nevertheless, in regard to architecture, the research will, against today's un-discriminated use of symbolic motifs and instrumental representation of form, suggest a concrete architectural and aesthetic theory of myth and sign, especially of the relationship between the idea of semiology and the function of cultural continuity.