• 수완나부미
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• 제8권1호
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• pp.17-53
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• 2016

Debates continue to multiply on the definition and rationale of Southeast Asia as a region and on the utility of the multidisciplinary field of area studies. However, we have now entered a post-colonialist, post-Orientalist, post-structuralist stage of reflection and re-orientation in the era of globalization, and a strong tendency on the part of insiders to pose these issues in terms of an insider-outsider dichotomy. On the one hand, the study of Southeast Asia for researchers from outside the region has become fragmented. This is for very obvious reasons: the strengthening and re-energizing of academic disciplines, the increasing popularity of other non-regional multidisciplinary studies, and the entry of globalization studies into our field of vision. On the other hand, how has the local Southeast Asian academy addressed these major issues of change in conceptualizing the region from an insider perspective? In filling in and giving substance to an outsider, primarily Euro-American-Australian-centric definition and vision of Southeast Asia, some local academics have recently been inclined to construct Southeast Asia in terms of the Association of Southeast Asian Nations (ASEAN): a nation-state-based, institutional definition of what a region comprises. Others continue to operate at a localized level exploring small-scale communities and territories, while a modest number focus on sub-regional issues (the Malay-Indonesian world or the Mekong sub-region are examples). However, further reflections suggest that the Euro-American-Australian hegemony is a thing of the past and the ground has shifted to a much greater emphasis on academic activity within the region. Southeast Asia-based academics are also finding it much more important to network within the region and to capture, understand, and analyze what Chinese, Japanese, and Korean scholars are saying about Southeast Asia, its present circumstances and trajectories, and their increasingly close involvement with the region within a greater Asia-Pacific rim. The paper argues that the insider-outsider dichotomy requires considerable qualification. It is a neat way of dramatizing the aftermath of colonialism and Orientalism and of reasserting local priorities, agendas, and interests. But there might be a way forward in resolving at least some of these apparently opposed positions with recourse to the concepts of culture and identity in order to address Southeast Asian diversities, movements, encounters, hybridization, and hierarchies.

• 농업과학연구
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• 제49권1호
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• pp.51-60
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• 2022

Cruciferous vegetables are rich in biologically active compounds such as glucosinolates and have various health benefits. Among these vegetables, Kimchi cabbage (Brassica rapa L. ssp. Pekinensis) is one of the most popular leafy vegetables due to the presence of the highest amounts of numerous vital phytonutrients, minerals, vitamins, and antioxidants. This study aims to investigate the effects of six cultivars (Chundong 102, Asia No Rang Mini, Hwimori Gold, Asia Seoul, Wol Dong Chun Chae, and Asia Bbu Ri) on hairy root induction and glucosinolate biosynthesis in the hairy root cultures of Kimchi cabbage. Seven different glucosinolates, in this case sinigrin, gluconapin, glucoerucin, glucobrassicin, 4-methoxyglucobrassicin, gluconasturtiin, and neoglucobrassicin, were detected in the hairy root cultures of Kimchi cabbage. Among the different cultivars, Asia No Rang Mini was the most promising candidate for hairy root stimulation, as it achieved the highest values for the growth rate, root number, root length, transformation efficiency, and total glucosinolate content. Overall, the Asia No Rang Mini cultivar of Kimchi cabbage performed best as a promising cultivar hairy root culture for glucosinolate production.

• 한국식생활문화학회지
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• 제3권1호
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• pp.23-27
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• 1988

일본, 한국, 중국의 식문화에 관한 용어들을 조사 비교하였다. 우선 맛의 인지를 표현하는 용어들을 수집 조사하고 이어서 삼개국 용어중에 서로 관계가 있는 단어들을 모으고 정의하였으며 맛 인식표현에서 삼개국 용어모델을 수립하였다.

• 지역과문화
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• 제7권1호
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• pp.99-126
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• 2020

본 연구는 복합문화공간이 지역문화 활성화에 끼치는 영향에 대해 알아보고자 진행되었다. 기존의 복합문화공간을 통한 지역문화 활성화에 대해 논하였던 선행연구들은 문헌연구법이나 양적 연구방법에 치중되어 있어 공간을 경험한 사용자들의 구체적이고 실질적인 반응에 대한 연구가 부족한 실정이다. 따라서 사용자들의 심층인터뷰를 통해 깊이 있는 자료를 수집하고, 이를 통해 향후 복합문화공간의 발전 방향에 대해 연구하고자 한다. 본 연구는 복합문화공간의 대표적인 사례라고 할 수 있는 광주 소재 국립아시아문화전당을 중심으로 연구하였으며, 구체적인 관점에서 연구 문제를 규명하기 위해 문화전당을 방문한 광주 거주 5년 이상 된 시민들을 대상으로 심층 인터뷰를 진행하였다. 심층 인터뷰와 문헌 연구법을 병행한 연구 분석 결과 광주시민들은 국립아시아문화전당이 지역 문화 활성화에 기여하고 있으며 지역을 대표하는 문화공간으로서 긍정적으로 기능한다고 인식하지만, 복합문화공간으로 인정받기에는 일부 취약하다고 생각하는 경향을 보였다. 콘텐츠의 대중성이 약하고, 전당의 운영 시간이 유동적이지 않아 사용자가 불편함을 느끼며, 사용자가 원하는 체험 콘텐츠의 양과 질이 부족하다는 점 등이 주요 근거이다. 따라서 국립아시아문화전당이 성공적인 복합문화공간으로서 위상을 떨치기 위해서는 지역 내 구성원들과 협업하여 구성원들의 콘텐츠와 공간에 대한 필요성을 조사하고 적극적으로 반영할 수 있는 전략방안을 마련해야 한다.

• 비교문화연구
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• 제22권
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• pp.29-49
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• 2011

This study is focused on looking into the essence and application in the modem history of 'Martial Art Culture' that is a representative cultural code in the East Asia. Doubting and reconstructing the paradigm of the past and present, Postmodernism in the 21st century has defined marital arts as a new cultural phenomenon. This study begins by doubting whether the essence of martial arts was a cultural conduct to train both bodies and spirits. Practically used as a fighting skill since the primitive age, martial arts has fallen into sports or cultural behaviors due to the invention of the state-of-the-art modern weapons. However modern people misunderstand that martial arts of East Asia is originated a kind of cultural behaviors. It implies there is a fundamental mistake in the wat Western civilization evaluates the orientalism. This study analyzes this mistake through access method based on realities of modern history. This trial will contribute to expanding the thinking range, inquiring into varied cultural phenomena including martial arts which are misunderstood in modern history.

• 한국식생활문화학회지
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• 제34권5호
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• pp.543-552
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• 2019

Indonesia has the largest economy in Southeast Asia and is one of the fastest growing economies of the world. This study was conducted to understand Indonesian food consumers, and to provide the marketing implications for food exporting companies in Korea. An online survey was conducted on 795 local consumers in Indonesia and the study analyzed their preference for Korean food and Korean culture. Then this study identified the relationship of these variables and consumers' intention to purchase Korean food. The results of this study were as follows. First, Indonesian consumers had a strong preference for Ramyeon, noodles, snacks and kimchi among Korean foods. Second, the preference for Korean culture was high in a descending order of Korean dramas, cosmetics, songs and news. Third, both Korean food and Korean culture preferences showed significant differences depending on gender, age and the frequency of eating out. Lastly, analysis of the relationships among the variables showed that there is a positive relationship between Korean food preferences and Korean food purchase intentions. Further, the consumers' Korean culture preference had a mediating effect within this relationship. The results of this study imply that marketers in Korea food companies need to consider the consumers' preference for Korean food and Korean culture when they build proper strategies for exporting Korean foods to Indonesia.

• 만화애니메이션 연구
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• 통권47호
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• pp.357-380
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• 2017

21C 이후 캐릭터는 대중 친화적인 요소와 이미지 통일화 계획(Community Identity Program), OSMU 활용 가치 등에 의하여 많은 기업, 기관, 단체 등에서 개발 및 활발히 운영되어져 오고 있다. 본 연구는 2014~2016년까지 국립아시아문화전당 어린이문화원 콘텐츠연구개발 사업으로 수행하였던 아시아문화기반의 국립아시아문화전당 어린이문화원의 캐릭터 개발 및 어플리케이션 제작계획에 의하여 진행되었다. 본 연구 개발 및 목적은 국립아시아문화전당의 CI와 함께 사용할 어린이문화원의 철학과 기능에 적합한 캐릭터와 어플리케이션 및 네이밍을 개발하여 어린이문화원의 브랜드 가치를 높이고 어린이문화원을 상징할 수 있는 아이덴티티 시스템의 기틀을 마련하는데 의의를 두고자 한다. 본 연구의 방법과 범위는 아시아를 5개 권역으로 나누어 아시아의 대표적인 스토리 100개를 선정하고 자문과 설문조사에 의하여 상징적인 동물들을 추출 및 분석하여 국립아시아문화전당 어린이문화원에서 추구하는 상징과 의미를 함축한 스토리텔링 기반의 캐릭터와 어플리케이션 및 네이밍을 개발하는 것이다. 국립아시아문화전당 어린이문화원의 캐릭터는 어린이문화원의 상징성을 널리 알리고 있으며, OSMU에 적극적으로 활용되어지고 있다.

• 수완나부미
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• 제2권1호
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• pp.55-94
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• 2010

Even Faxian(法顯)'s Gaosengfaxianchuan (『高僧法顯傳』) and Iching(義淨)'s Nanhaijiguineifachuan (『南海寄歸內法傳』) are regarded as very important and useful documents to study the southeast asian buddhist culture, it is very difficult to grasp the contemporary state of those area because their descriptions are very brief and implicit. Therefore this essay aimed an in-depth reading their documents as original texts of modern understanding of those area, and tried to make a new views to approach the southeast asian buddhist culture by some more historically and concretely. At the early 5th century when Faxian(法顯) arrived, Buddhism was flourished in Sri Lanka. Because already a long time passed since the Saṇgha was schismatized into conservative and progressive at around the dominical year, he mentioned nothing about the conflict or disharmony of two orders. And the faith of Buddha tooth relic, which had been uprisen at 50 years ago from Faxian's visiting, was concretely established as a representative religion of Sri Lanka. According to his record, the carrying ritual of this Buddha tooth was performed very magnificently as similar with recent Korean Youngsan ceremony(靈山齋). In the mean time, it looks there were many sculptures of Buddha image made of precious stone of special product from Sri Lanka. The faith of Buddha-pāda(the Buddha's foot-prints) was also generalized at that time. The most famous monk of his contemporary Sir Lanka was Buddhaghosa, the author of Visuddhi-magga, but it is not sure that Faxian had met him. It can be suspected that the funeral in which Faxian participated could be belonged to him, or the Visuddhi-magga was writing at the peak during Faxian's staying. On the way to return to China, Faxian embarked an indigenous ship around Indonesia. It means there were no chinese trade ship which he can use. So the trade between china and southeast asia was advanced by south asian ships, and the chinese ships were not yet joined at that time so activity. And at least until that time, it looks there were no any remarkable buddhist movement in the southeast asian countries by where he stopped. In contrast, the southeast asian world which be seen by Iching had already experienced a lot of changes. He was impressed by the high quality buddhist culture of those area, and insisted to accept it to china. Further, he analyzed the sects of buddhism which were prevalent around the southeast asia in his contemporary time, and tried to make a good relationship with each native monks for learning from them. It looks the center of those exchanges may be Śrīvijaya of Indonesia. He also mentioned the situation of the late 7th century's Funan(扶南) in Cambodia. At that time, the buddhist Saṇgha was oppressed by newly rising Khmer(眞臘). On the other hand, he described the points of sameness and difference in detail between Indian and southeast asian buddhist culture in the field of ritual as like the practical use of garments, buddha images, and daily recited scriptures. There must be a lot of another aspects which this essay couldn't gather up or catch from these documents. Nevertheless, I hope this essay can help the researchers of this field and will wait for any advices and comments from them.

• 비교문화연구
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• 제33권
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• pp.77-94
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• 2013

This article aims at analyzing melodramas in films of Northeast Asia for seeking comparative studies of popular narrative which have been widely favored in Korea, China and Japan since the 1990s. It is explored of expectation and desire of public who have taken pleasure in watching the films in each countries of Northeast Asia as well. It is selected to Letter(1997) made in Korea, The Road Home(1999) in China and Love Letter(1995) in Japan for the research as above Melodrama of each countries has been searched at not only maintaining the traditional melodramatic convention but also corresponding to sociocultural environment of each countries for meeting tastes of public 'in the 1990s' when cultural interchanges have been more active along each countries of Northeast Asia. It will be concretely pursued to the interchanges and influence-reception relation of melodrama for follow-up research as it has been sprightly enjoying as well as transforming common cultural contents at each countries of Northeast Asia since the 1990s.

• 한국패션뷰티학회지
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• 제6권1호
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• pp.28-38
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• 2008

Balhae was an ancient Korean kingdom that existed almost 1,300 years ago. It was a dynamic time in the Korean history when the national strength was building up in terms of politics, economy and culture, thereby called as "Haedongseongguk, the powerhouse in the East". Balhae had dominated parts of Manchuria and the northern part of the Korean peninsula between the late 7th century and the 10th century, occupying the center stage of the northern Korean history. It serves as a window to the East Asia in the present as well as in the past. Yet, due to its geography spanning from the North Korea to Kilin Province of China to part of Heilongjiang Province and to the Littoral Province of Siberia, Balhae has been the center of historical disputes among neighboring countries that insist it is part of each of their own history. China argues that it was a prefecture of the Tang Dynasty, established by the Mohe, not a successor to Goguryeo, which is a China-oriented viewpoint of history. In addition, Russia recognizes Balhae as their first-ever medieval feudal state since the Littoral Province is now under their sovereignty. Therefore, the restoration of Balhae history is in line with the veritable establishment of the ancient Korean history. For this, it is necessary to embrace inter-disciplinary achievements and to continue efforts to adopt them rather than to blame the shortage of historical documents and the difficulty of the excavation of relics. If fashion is "a visual symbol" of our society, beauty culture serve as a mirror to reflect our civilization and culture directly or indirectly. Still, it is not easy to draw similarities by analyzing and comparing the attributes of various cultures and civilizations party because the essence of culture lies in diversity. Nevertheless, it is believed that cultural liaison as well as geographical liaison can be a medium to compensate for the limits of the foreign exchange history of Southeast Asia in proving the relationship between Goguryeo and Balhae, by examining and speculating beauty culture that reflect their period. It was confirmed by various documents regarding Goguryeo out of relics, historical sites and documents. Mural paintings showed how the people of Balhae wore and accessorized themselves. They also allowed us to speculate their way of living. As the contemporary historians can assert that Balhae is part of the Korean history thanks to the realism scholars in the late Joseon Dynasty, who rediscovered the Balhae history and conducted practical researches, it is expected that researchers who study beauty culture contribute to completing the restoration of the Balhae history by thoroughly examining our history, costume and beauty culture.