• Journal of the Korean BIBLIA Society for library and Information Science
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• v.21 no.1
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• pp.43-57
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• 2010

The purposes of this study are to examine how food and culture and Korean foods are reflected in the classification systems and to propose improvements of DDC to classify various subjects related to the materials of food and culture. For the study, six classification systems - DDC(Dewey Decimal Classification), UDC(Universal Decimal Classification), LCC(Library of Congress Classification), KDC(Korean Decimal Classification), NDC (Nippon Decimal Classification), China Library Classification - were analyzed in aspects of eating and drinking customs, eating etiquette, nutrition and diet, food and drink, meal and table service, beverage technology, and food technology. As a result, there were few headings about Korean food in six classification systems and it was necessary for DDC to have new headings for classifying Korean and Asian traditional foods and table services. Due to the literary warrant in classification systems, it is required to publish and disseminate various Korean food recipes and publications to add new headings or notes in future classification systems.

• The Journal of the Korea Contents Association
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• v.5 no.3
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• pp.151-157
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• 2005

There are successful multinationals like McDonald's, and International hotel chain. The reason is efficiency managing diversity workforces. Therefore, purpose of this study suggests practical guidelines to handling global workforce for creative ideas, diversity for network, and pool for superiority workforces. 1. The company or university we provided by training program for cross-culture seminar, and education program for global culture & manner. 2 The employees express their perceptions and feelings in their own language, the discussions were videotaped, and used for decreasing misfactors such as misperceptions, misevaluations, and mistrust. 3. It builds up various program for understanding cultural difference like seminar, world business manner, and costume & food culture for each country. 4. Top manager should keep in mind that cross-culture has diversity and consistency at the same time.

• The Research Journal of the Costume Culture
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• v.15 no.6
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• pp.939-951
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• 2007

This paper is about bridegroom's wedding robe, danryung(團領, a kind of official uniform) which can be found in the scenes of wedding ceremonies such as Chohaeng(初行, a ceremony that the bridegroom goes to the bride's house for wedding) and Hoehonrye(回婚禮, a ceremony that celebrates the $60^{th}$ wedding anniversary) in the genre paintings from the $18^{th}$ century to the $19^{th}$ century. In the documents of the $18^{th}$ and the $19^{th}$ centuries containing the wedding information of that period, danryung was described in various red tones ranging from Ja(紫, purple), Gang(絳 crimson), to Yeonhong(軟紅, pale pink). Similarly, red danryung(紅團領) was seen most frequently at the Chohaeng sights of the genre paintings. On the other hand, it was often depicted that the bridegrooms put on various colored danryungs at Hoehonrye. This was because bridegrooms at Hoehonrye wore their full dress according to their official ranks. In the genre paintings of the 18th century, all bridegrooms wore simple danryungs without hungbae(胸背, official insignia panel) except those in Hoehonrye painting where officials used hungbae. On the contrary, hungbae was discovered in the $19^{th}$ century Chohaeng paintings even though it was not precisely painted. This change of the bridegroom's danryung with hungbae attached was related to that of the official uniform system itself, in which black danryung with hungbae was exclusively used for officials. Afterwards it became the basis of the blue danryung of the present day.

• The Journal of the Korea Contents Association
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• v.15 no.5
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• pp.98-107
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• 2015

This study analyzed the story of 'Good Morning, Ladies of the World', a multicultural program of a community radio Gwanak FM. Furthermore, the study performed an in-depth interview on Korean producing staffs and migrant casts in order to figure out the contents for the improvement of awareness and for the design of multicultural media story telling. As a result, the migrant women presented overall public discourses on their own culture, climate and customs as a sense of representative. While Korean staffs wanted to understand and communicate with their culture and to share private experiences, migrant women wished understanding and respect to their culture and removal of discrimination or prejudice. Accordingly, the storytelling design for the improvement of multicultural awareness must be a private discourse on the basis of a public discourse, and it turned out that the user of a mediator who experienced and knew culture of Korea and the migrant is necessary. And, this study recommended the need of education of migrant women and media support for a proper story planning, structuring and delivery.

• Journal of Korean Society of Forest Science
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• v.33 no.1
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• pp.68-90
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• 1977

A survey was made to ascertain the indigenous folkcrafts preserved in "Hwajeon" farms in deep mountain areas with the following findings: The folkcrafts which had been handed down from generation to generation of "Hwajeon" farms were very scarce presumably because of the dwellers' frequent moves from place to place owing to their insecure liveli-hood. Moreover, the surges of modern civilization and especially the recent New-community Movement could not have by-passed the "Hwajeon" areas; nowadays, the modernization surge has all but extinguished the folkcrafts that had come down from their forefathers. The recent government policy of farm community electricalization has further helped to transform these "Hwajeon" hamlets into the modernized communities. However, in the isolated hamlets rooted deep in the trackless mountains, we can still, though very rarely, find the folklore and folkcrafts closely associated with the inhabitants' livelihood, through which we can deepen our understanding about their versatile adaptability to the desolate environment.

• Journal of the Korean Society of Costume
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• v.64 no.8
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• pp.164-178
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• 2014

Historically, white clothes have been passed down through the generations as the symbol of the Korean people. This study was motivated after coming across a text written by Lee Ok(李鈺, 1760~1815), a writer during the Joseon dynasty. Lee wrote that "Koreans mostly wear blue clothes." This raised questions regarding the wearing practice of the white clothes at the time of King Jeongjo's reign(1776~1800), and led to further studies on the matter. The results show that discussions were held about changing the color of the government official's changui(氅衣) from white to blue. An order was also given replacing white boots with black boots. Therefore, it is supposed that blue clothes phenomenon was influenced from the blue changui policy. However, this change was temporary as later generations wore preferred white with the exception being women's skirts. Women preferred blue skirts to white skirts for a long period. Detailed analysis of the white changui showed that people were burdened by high dyeing costs, and this was a big factor as studies indicated a large gap in wealth disparity. In a society that put funeral and ancestral rites as one of its priorities, the white clothes could have been favored due to its multi-functional use. Also, the noblemen who set importance on Gija(箕子) Joseon connected white clothes custom to Gija. This connotes that the reason for wearing white clothes differed depending on the class. And as white clothes were widely worn, people developed different ways of wearing the clothes for aesthetic purposes.

• Korean journal of food and cookery science
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• v.17 no.2
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• pp.139-148
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• 2001

This paper is intended to find out how much the university students in the Kyung-book area recognize Korean traditional foods and what their attitudes toward the seasonal manners and customs are, and to analyze the differences according to their life styles. The average recognition of 27 kinds of Korean traditional foods is found to be 2.17 in general, 2.00 with male students and 2.34 with female students, which figures are thought to be low. The recognition of female students is significantly higher than that of male students. 94.4% of the subjects for this study wish traditional foods to be handed down. The reasons for handing them don are Korean unique culture, which is the highest (78.4%), good nutrition(7.2%) and good taste(14.5%). No student points to low price as a reason, which shows that university students think traditional foods more expensive than western foods. There is a positive correlation(p＜0.05) between the evaluations and uses of traditional foods, so those with high evaluations of them use them more. The recognition of traditional foods is positively correlated to the attitudes toward the seasonal manners and customs, monthly family income(p＜0.01) and mothers' educational levels(p＜0.05). Based on life styles, the individuality-centered type shows the highest recognition of traditional foods(2.39), while the leisure-valuing type shows the lowest(2.03). There is a significant difference between the two.

• Cross-Cultural Studies
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• v.52
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• pp.195-222
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• 2018

Bernard $Dadi{\acute{e}}$ expresses virtue, justice, and goodness by mixing reality and fiction through the life of the spider Kacou $Ananz{\grave{e}}$ in The Black Cloth (le Pagne noir). In Black Africa folktale, especially $Co{\hat{o}}te$ d'Ivoire, virtue, justice, and goodness are important factors. The spider's life is full of imagination and tricks that reveal a variety of lessons: i) material abundance and frustration in the 'Spider and the Tortoise', ii) an autistic life that refuses to separate from the mother in the 'Spider's Hump', iii) leaving a trace of violating the taboo on the sheep in the 'Spider's Ox', iv) the failure of a ploy by hurting others to satisfy individual desire in 'The Dowry'. These diverse stories enable us to understand human characteristics and imperfections by questioning customs of society and value of customs, reinterpreting folktale, and clarifying instructional intentions.

• Journal of Korea Entertainment Industry Association
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• v.13 no.3
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• pp.343-350
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• 2019

As an important visual element, color in animated films can not only depicts the reality, but also conveys emotion and meanings, which play an important role in shaping the space of animated films. As one of the most outstanding animated films, Coco uses bold and unique color language to shape the film space. It uses the national color to blend the Mexican culture into the story space making it full of Mexican regional and cultural connotation, uses color contrast to shape the physical space, highlighting the three-dimensional and deep sense of the physical space. And also uses color association to create the psychological space, leading audience into the spiritual world of the film. Based on the analysis of the Coco, we an see that when shape the film space of animation, the film maker should give full play to the characteristics and function of color, and apply different color language to shape different space according to the role of the film space, so as to expand and deepen the connotation and expressiveness of film space.

• SUVANNABHUMI
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• v.3 no.2
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• pp.79-123
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• 2011

문화정체성은 실로 구성적 성격을 지닌 개념으로, 문화정체성의 구성은 상황 (그리고 역사)과 상념 사이에서 발생하는 역동적인 상호작용의 결과에서 비롯된다. "다약인"이라는 개념의 형성 및 구성에 있어서도 서로 다른 다양한 힘이 작용해왔다. 식민 지배기에 탐험가들과 학자들은 서구적 방식으로 "다약인"의 구성을 구체화시켰고, 이것은 해방 이후 인도네시아 국가의 향방에 순차적으로 영향을 끼쳤다. 다약인 정체성의 구성과 그 동인에 관한 논의는 머리사냥, 긴 형태의 가옥들, 종교 등과 같이 다약인을 그려내는 특정한 이미지에 다만 집중하고, 다약을 그려내는 이러한 이미지들이 오늘날 다약인 정체성과 어떠한 연관성을 지니는가에 관한 논의이다. 과거 머리사냥 풍습에 관해서도 다약인에게 있어서 머리사냥의 의미와 관례를 충분히 설명할 수 있는 분석이 현재 전무하다. 다약인 사회의 또 다른 주요 특징은 독특한 주거양식에서 찾을 수 있다. 주거양식은 대부분의 문헌에서 추정해온 것처럼 독특한 것이 아니라 오늘날에 이르기까지 다약인은 껜야인처럼 종종 연립가옥(라민)을 그들의 중심문화로 여긴다. 깔리만딴 동부에 위치한 롱메카에서 문화와 청년축제가 개최되었는데 이 축제의 전체 진행은 자문화의 재건과 밀접하게 연관되어있다. 2006년에 끄라얀에서 개최된 이와 유사한 한 문화축제는 페뭉 에라우 펜제라니(Pemung Erau Pengerani)라고 불린다. 종교 역시 다약인의 인류학적 설명에 있어서 주요 특징으로, 다약인은 보르네오에 거주하는 비(非)무슬림교도들로 정의된다. 과거에는 거의 대부분의 사람들이 정령신앙을 숭배했으나, 다약인들 사이에서 기독교로의 대규모 개종이 일어나면서 다약인은 기독교도와 일반적으로 동일시되었다. 깔리만딴 지역의 무슬림은 다약인이 될 수 없다는 게 일반적인 생각이다. 실로 다약인이 된다는 것은 수많은 힘들의 집합체로부터 그 구성이 이루어진다는 것을 의미한다.