• Journal of the Korean Society of Costume
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• v.52 no.5
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• pp.79-89
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• 2002

We can see various cultural elements appeared in modern fashion, of which Korean traditional cultural elements are being reinterpreted in many different ways. This study is to analyse on the basis of togetherness concept Korean traditional elements, which have been considered difficult to interpret by postmodernism and find the ways how to carry on our traditional culture practically in order to prepare the foundation for globalization of our tradition. Togetherness means 'with' or 'simultaneously', which also conveys the meaning of common cause and result, addition and annex, opposition and juxtaposition, or accumulation and integration. Characteristics of the togetherness appeared in Korean fashion are as follows. First of all, it shows the aspect of mixing and integration of different cultural fashion elements around the globe, which have been made possible in the course of globalization and development of information technology. The second characteristic is crossing and synchronization, which means that many different individual fashion elements in terms of time and space are being crossed over and integrated these days. Thirdly, continuation meaning 'without cease' and 'keep going' shows that togetherness is to create a whole new fashion trend by mixing postmodern revivalism and past clothing elements. Togetherness makes it possible for us to find reasons why tradition aspects are expressed so vividly in the modern clothing, gives us a standard to classify the reasons, establishes an identity and offers theoretical background for globalization of traditional clothing in the course of modernization of our tradition.

• The Journal of the Convergence on Culture Technology
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• v.6 no.3
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• pp.57-65
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• 2020

This study is places importance on health and safety in the era of untact, non-face-to-face care areas are increasing. To find out the fun factors and the effect of immersion on use satisfaction of health application users. Through the first factor analysis, we found the fun and immersion elements(joyful, interest, social intercourse) of users. Secondly, we looked at the impact of fun factors and immersion on satisfaction (viral intention, continuity). Finally, we looked at whether the user's characteristics affect satisfaction. The impact on fun factors and satisfaction was different depending on gender, which are characteristics of health application users. Both men and women showed significant results in oral tradition of pleasure, and in the case of women, elements of joy and psychological compensation were found to affect the continuation of use. It is thought that it is important to consider this in terms of marketing so that the elements of enjoyment among the fun factors of users through health application can continuously affect the continuation of use or oral tradition.

• Journal of Fashion Business
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• v.27 no.6
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• pp.99-109
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• 2023

Loewe Craft Prize is currently the most influential craft contest. During the contest, contemporary craftworks, as art with excellent aesthetic value, are selected as finalists but there are no enough studies on them as subjects. This study aimed to investigate contemporary textile pieces found in the fashion brand Loewe's Craft Prize, a Loewe Foundation Craft Prize and elucidate their expressive characteristics. The methodology of the study was a qualitative study that derives the expressive characteristics of the works within the scope of the study through case analysis along with theoretical reviews. The selection of research subjects was based on 22 works of textile pieces among the works selected as finalists for the last six years since the first year of the prize in 2016. The analysis of textile pieces showed first, the emphasis on traditional expression, second, the development of new expressive techniques for the material, and third, the pictorial character revealed in flat pieces. The expressive characteristics of contemporary textile art shown in the Loewe Foundation Craft Prize, derived based on such results were, first, the confirmation of the unique capabilities of craft through the inheritance of tradition, second, the rediscovery of textile properties through material experimentation, and third, the possibility of expanding the field of textile due to the pictorial character.

• Journal of the Korean Home Economics Association
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• v.31 no.4
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• pp.141-155
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• 1993

The purpose of this study is to investigate Korean youth's motivations for parenthood and concepts of parental role and to examine closely the relationship with the sociodemographic variables(age, sex, religious orientation, growth region, father's occupational level, parental education degree). the subjects are 465 students of the three universities in National Capital region. The data are collected by questionnair methods and analyzed by t-test, F-test, factor analysis. The major findings are as follows: 1) The motivations for parenthood are classified into five factors. These are acquisition of social status factor, continuation of self factor, achevement and creativity factor, tradition factor, primary group ties factor. The korean youth think the most of achievement and creativity factor among five motivation factors. 2) The korean students have somewhat stereo-typed concepts of parental role and place the stress on training the behaviors of the child and encouraging the development of the child. 3) The sociodemographic variables to have relationship with the motivations for parenthood are age, sex, growth region and father and mother's educational degrees. And the variables related with the concepts of parental role are sex, father's occupational level. 4) There are relationships between traditional role concepts of a father and motivation of acquisition of social status factor and tradition factor. And traditional role concepts of a mother are related with motivations of acquisition of social status factor and primary group ties factor among the motivations for parenthood.

• Journal of the Korean Society of Costume
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• v.65 no.3
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• pp.91-103
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• 2015

This study examined the image identity of the Celine fashion house, which went through a successful re-branding using its tradition and succession, a process that was heavily influenced by their new designer, Phoebe Philo. The purpose of this study is as follows: first, to encourage the use of the fashion house in a domestic fashion market. Second, to increase awareness about image identity. Third, to provide suggestions of maintaining sustainable brand by examining a fashion house, which does not follow fast-changing fashion trends but rather leads and creates fashion styles. The study extracted the characteristics of the Celine fashion house by analyzing data, which were collected from fashion literature, its designs, and its marketing. From the data, the study found ways that a brand could use to develop continually. Phoebe Philo re-branded the Celine by using minimalism to redesign its logo and create a new brand image. Her method included the use of diverse and vivid colors via color-blocking, a feature of modern minimalism. This is a modern minimalism, which differentiates itself from others with the elaborate tailoring and delicate detailing effectively. The modern minimalism like this has, caused the new mood beyond the flow of certain art trends and led the revolution, not the advent, of the minimalism in the 1990s. This study believes that the aspect of the fashion-house following and succeeding the tradition is not just in the fashion house. This study should be seen as a significant step forward at a time when we desperately need the continuation of the unique brand recognized as fashion house in the long-term domestically.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.125-143
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• 2005

This study offers an analysis of how Protestant Christianity in South Korea incorporated many beliefs and practices of Korean traditional religions in order to make the new faith more appealing to the masses. The paper also examines the way in which specific Protestant doctrines and practices were modified or accentuated to suit the disposition of the Korean people. In agreement with Confucianism, for example, Protestant churches in general emphasized the values of diligence, self-cultivation, righteous living, and, most importantly, filial piety. By overtly and subtly permitting ancestral rites to be conducted by Christians, moreover, Protestant Christianity evaded successfully the potential alienation of the tradition-bound Koreans. From Buddhism, Protestant Christianity syncretized such elements as the daily dawn prayer and all-night prayer as well as the practices of baekilgido ("a hundred-day prayer") and chunilgido ("a thousand-day prayer"). Hundreds of prayer centers that exist deep in the mountains also manifest a Buddhist influence. Shamanistic influences are also evident in Korean Protestantism, replete with the latter's emphasis on this-worldly success (health, prosperity, long life, etc.), faith healing, and conceptualization of God as being merciful and generous. What all of this reveals is that Christian conversion in South Korea did not involve an exclusivistic change of religious affiliation, meaning that it did not require the repudiation of traditionally held beliefs. Instead, millions of South Koreans eagerly embraced Protestant Christianity precisely because the new faith was advanced as an extension or continuation of traditional religious practices.

• Bangmulgwan gwa yeongu (The National Museum of Korea Journal)
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• v.1
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• pp.96-119
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• 2024

Some inscribed bricks excavated from the western region of North Korea have been found bearing an era name used after 314 when the Nangnang and Daebang Commanderies had been completely ousted from the region. Others have been found with an era name used in the early fifth century. This indicates that the tradition of constructing brick chamber tombs was sustained for a century after the disappearance of the two commanderies. However, brick chamber tombs were never adopted as a burial system for the ruling class of the Goguryeo Kingdom. The Tomb of Jang Mui built in 348 and the Tomb of Dongni built in 353 both departed from the typical brick chamber tomb style of the region, and elements associated with stone chamber tombs were added to them. The Tomb of Dongsu (Anak Tomb No. 3), which is similar to the other two tombs in that its occupant is of Chinese descent, was constructed in 357 not as a brick chamber tomb, but as an earthen mound tomb with a stone chamber. Still, the continuation of brick chamber tomb tradition in the next half century has been somewhat puzzling. Although dated inscribed bricks have served as important evidence for understanding the continuation of the brick chamber tomb tradition, there has been a problem of continually repeating previous studies. It has also been pointed out that there was an error in the interpretation of era names in some of the dated inscribed bricks that had been believed to have been produced in or after 357. For example, "second year of Taean" (Taian in Chinese), which had been understood to correspond to 386 (during the Former Qin Dynasty), in fact refers to 303 (during the reign of Emperor Hui of the Western Jin Dynasty). In the case of "first year of Geonsi" (Jianshi in Chinese), which had been believed to indicate 407 (during the Later Yan Dynasty), it actually refers to 301. "Geonsi" is the era name used during the period when Sima Yun ousted Emperor Hui of the Western Jin Dynasty and briefly occupied imperial throne. Outside these two cases, the remaining dated inscribed bricks thought to have been produced in or after 357 are those dated to the "third year of Wonheung" (Yuanxing in Chinese). However, a reexamination of these bricks reveals that what is really "Yeongheung" (Yongxing in Chinese) has been misread as "Wonheung." The third year of Yeongheung corresponds to either 306 during the Western Jin Dynasty or 352 during the Later Zhao Dynasty, but it is highly probable that it refers to 306. This means that there is no conclusive evidence to support the hypothesis that brick chamber tombs were built in the area until the late fourth century and even into the early fifth. Accordingly, the Tombs of Jang Mui and Dongni should be viewed as the latest known brick chamber tombs to be constructed in the western region of North Korea. Moreover, brick chamber tombs appear to have been no longer built in the area around the time when the Tomb of Dongsu was constructed. These speculations accord with the historical circumstances of the time.

• Korean Journal of Heritage: History & Science
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• v.49 no.3
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• pp.136-153
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• 2016

This paper investigates the transmission of food as an intangible cultural heritage and tries to answer what maintains and promotes traditional food culture, though researching into the specific example of 'making traditional soy sauce.' For that, I chose three different cases to research into the continuation and change in the transmission of traditional soy sauce making. The first instance is when the informant makes traditional soy sauce by herself. The second example is when the informant makes traditional soy sauce with ready-made soybean lumps.The last case is that people sharing the same ideology about food organize a community('kye') and make soy sauce together each year and reserve 'seed soy sauce.' This is a new type of food community. The changes in tools and skills, in production and consumption, and in food communities caused changes in the transmission of traditional soy sauce making. Because of these factors, the way of making traditional soy sauce is changing a lot. The informants, however, believed that the tradition of 'making soy sauce' will last, as far as the taste of soy sauce made in the traditional method stays the same. Therefore, we need to make an effort to sustain communities of people who remember and enjoy the taste of traditional soy sauce in order to keep the tradition of making traditional soy sauce.

• Industry Promotion Research
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• v.9 no.2
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• pp.163-174
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• 2024

The purpose of this study is to analyze the relationship between social change and ritual change and to reveal the differences between Confucian funeral rites and modern rituals based on that relationship. In addition, we attempted to examine the process of change in rituals over time in connection with changes in institutions. The periodization of funeral rites was analyzed by dividing them into the pre-modern 'Confucian funeral rites', the 'modern funeral rites' during the Japanese colonial period, and the 'modern funeral rites' based on ritual capital with the implementation of the Healthy Family Rituals Standards in 1999. In addition, the understanding of the rites of the times must be understood through the process of moving from pre-modern to modern funeral rites and modern funeral rites, escaping the logical contradiction of succession of tradition through division of time. This study is meaningful in considering that Koreans' perception of death continues to reflect the times from the perspective of change and continuation of rituals.

• Journal of the Korean Institute of Landscape Architecture International Edition
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• no.1
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• pp.150-158
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• 2001

Maintenance open spaces and community development in large scale housing development is one of the most important issues. We(UDC) established a resident participation activity for maintenance and use open space with community development in Hachioji New Town from 1997. The purpose of this study is to establish resident participation activities for maintenance and use open space with community development in Hajichioji New Town, and to clarify the characteristics and to on sider about efficiency of the activity. We established Minamino Shizen-Juku as a methodology for maintenance and use open spaces at the same time Hachioji New Town was opened in 1997. The activity has continued by now in 2001. We conducted questionnaire survey to make sure efficiency and characteristics of the activity past three years. Minamino Shizen-Juku (nature friendly lessons) is a resident participation activity in Hachioji New Town. It was established in 1997 as soon as the new town was opened, this year is fifth since it was started. It has three objects. 1)Maintenance and use woody environment, 2) Community development, 3) Continuation and renewal native culture. And it has general course, three special courses and one extra course were established in the activity. 1) General course is an activity participated all of member. It's included farming experience in the native field and seasonal events. 2) Rice growing and woods maintenance course is rice growing and wild wood maintenance in the park as a series of annual farming activities. 3) Benefaction from farm course is started from planting spring vegetable at Mizukoshi(Leader of Minamino Shezen-Juku)'s field. There is the number of participant limit because of the area of the field. 4) Watching nature course is watching seasonal wild flowers, trees, animals and plants to know about native nature. 5) Extra program is programmed to know about native history and tradition. It's planned including participant's ideas. Not member can participate in this course too.