• SUVANNABHUMI
• /
• v.9 no.2
• /
• pp.7-34
• /
• 2017

Various models have been presented to describe early Southeast Asian political formations that draw on both indigenous and imported Indic ideas. The most influential of these are the "Mandala" (Wolters 1968, 1982, 1999), "Galactic" (Tambiah 1976), "Negara" (Geertz 1980), and Anderson's 1972 "The idea of power in Javanese culture." This paper represents an initial attempt to compare the salient features of these models with historical and archaeological data from South Sulawesi where, exceptionally and importantly, societies developed independently of Indic ideas. South Sulawesi is unique in being the only region of maritime Southeast Asia where there are sufficient written and oral sources, often substantiated by archaeological data, to document the social evolution of its society from scattered, economically self-sufficient communities with ranked lineages practicing swidden agriculture to large political units (kingdoms) constructed around indigenous cultural and political concepts with economies based on wet-rice agriculture. This wealth of data provides us with a much more detailed picture of the emergence, development and support structures of early kingdoms than found in the models, which makes South Sulawesi of fundamental importance in understanding the social and economic evolution of pre-Indic influenced Austronesian societies in Maritime Southeast Asia.

• Journal of the Korean Society of Food Culture
• /
• v.24 no.1
• /
• pp.33-38
• /
• 2009

Alcoholic beverages can be viewed as repositories of historical information reflecting agricultural environment, economic and scientific level, religion, literature and art of their country. Korean Alcoholic beverages are based largely on rice, which have been developed in the following order: Takju, Cheongju and distilled spirits, Soju. They are closely related with the development of agriculture and historical levels of science and technology, and thus can be seen as symbolizing economic and political changes as well as rises and declines throughout the culture's history. The present review assessed the past and present flows of Korean alcoholic beverage culture, which has had a significant influence on the mental world of Korean people, based on literature concerning the history of food in Korea. Another focus of the study was a discussion on the future transmission and refining of Korean alcoholic beverage culture, which is undeniably informed by the Korean people's unique imagination and cultural sense.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.39 no.4
• /
• pp.477-491
• /
• 2015

This study analyzes Chinese dresses featured in propaganda posters since the mid-$20^{th}$ century as well as explores the political characteristics of dress. This study used an in-depth interview method to investigate information from 10 Chinese familiar with public awareness and donning practices of the Chinese from 1949 to present. Interviews and analysis provided the following conclusions. First, Zhongshan-zhuang, Liening-Zhuang and Bulaji were widely worn in the Reconstruction because of the revolutionary spirit; in addition, Huayishang also became simultaneously popular as a means to reflect the new aspects of socialism. Second, Jufu/Junbianfu were the most common dresses during the period of Cultural Revolution because the government used various mechanisms to control public opinion. Third, Western fashion began to enter the Chinese market and suit wearing by the Chinese became a symbol of the Reformation and Open-door policy. Traditional dress is no longer a symbol of Feudalism and is a part of Chinese culture that has been reaccepted in the Reformation and Open-door times. Finally, during these 60 years, Chinese dress has obvious political characteristics, but began to change. The changes of political characteristics were, de-politicization expressed by the introduction of Western ready-made, permissions for traditional dress and diversification/ individualization.

• STI Policy Review
• /
• v.6 no.2
• /
• pp.54-86
• /
• 2015

The study examines the U.S. Small Business Innovation Research (SBIR) program, with a focus on the recent Reauthorization, and compares, in the political context, the U.S. and East Asian countries-Japan, Korea and Taiwan-that adopted the U.S. SBIR program. For the systematic analysis and cross-country comparison, the study employs Kingdon (2003)'s framework-his political theory and Garbage Can Model-to identify political participants and processes underlying the SBIR Reauthorization and to analyze the differences in problem, policy, and politics streams between the U.S. and East Asian countries. For the cross-country comparison, specifically, the study uses various data sources such as OECD, Global Entrepreneurship Monitor, Hofstede's Cultural Dimensions, and World Value Survey. Based on the analysis outcomes, implications of U.S. practices on East Asian countries are extracted as follows. East Asian countries tend to: Have higher entrepreneurial aspiration while lower entrepreneurial activity and attitude than the U.S.; bear higher long term orientation and uncertainty avoidance while lower individualism than the U.S.; and have greater expectations of technology development and higher confidence in political parties while participating less in political action than the U.S. Drawing on the differences, the following policy recommendations are suggested. East Asian countries should: Improve entrepreneurs' access to resources (in particular, financial resource) in order to link their high entrepreneurial aspiration to actual entrepreneurial activities; cultivate failure-tolerating culture and risk-taking entrepreneurs, for instance, by providing a second chance to SBIR-participating businesses that failed to materialize their innovative ideas; and leverage their high expectations of new technology in order to take bold actions regarding their SBIR programs, and update the programs by drawing out constructive dialogues between SBIR stakeholders.

• The Journal of the Convergence on Culture Technology
• /
• v.8 no.4
• /
• pp.435-444
• /
• 2022

There are three focuses in the paper. Firstly, the study identified what channels were most viewed by YouTube users to watch the 'Daejang-dong scandal,' which was the most powerful agenda to influence the candidate preference among voters during the 20th presidential election. Secondly, the study analyzed whether the political tone of the first videos was in line with that of the subsequent videos. Finally, we compared the sentiment of comments on the first and subsequent videos. The results showed that TBS 'News Factory' and 'TV Chosun News' represented liberal and conservative factions, respectively. Secondly, the political tone of channels that were viewed subsequently was neutral, but the conservative channel users left more negative comments and that was significant statistically. In addition, about 80% of the conservative and liberal channel users shared the same political tendency with the channel they watched first, and more than 90% of the comments left at the subsequent videos in line with that of at the first news. Based on these results, the study concluded that the voters tended to seek political news that was similar with their political ideology, and it was considered a sort of echo chamber phenomenon on the YouTube. The study suggests that the performance of high-quality journalism by traditional news outlet might contribute to decrease the negative influence of political contents on YouTube users.

• Fashion & Textile Research Journal
• /
• v.12 no.1
• /
• pp.31-37
• /
• 2010

The purpose of this study is to investigate the causes of clothes phenomenon of the ruling class women on the Heian period of Japan in the aspects of politics, economics, society, culture, and religion. The findings of the study are as follows. The main characteristics of the Heian period of Japan may include a rare sense of internationalism, low sense of nationalism, and frequent cases of political intrigue. However, noble culture, centered on royal court, was flourished and it enabled to develop sophisticated and graceful culture. During the Nara period and the Heian period (from $8^{th}$ to $12^{th}$ century), there were enormous changes in the clothes, starting from the mid $10^{th}$ century. The clothes of the ruling class in the Heian period underwent changes from the imitative clothes-imitating the clothes of the Tang age of China- to Japanesque clothes-adding the aesthetic consciousness of Japanese ruling class people. Particularly, the clothes of the ruling class women became massive, majestic, and decorative. The changed clothes had also features such as layered look, utilizing underwear as outer garments, using a wide variety of colors, and using hard and solid materials to make clothes. It can be concluded that the clothes of the ruling class people in the Heian period were affected by plural factors such as national and international political situation, economics, society, culture, and religion. The clothes were used by ruling class people as means of expressing their noble and sophisticated beauty, which led to produce humanistic beauty. The Heian period can be described as an era of the highest reach of humanity.

• (The)Study of the Eastern Classic
• /
• no.37
• /
• pp.473-507
• /
• 2009

The purpose of this study is to understand Zhuxi's Taoxuezhengzhi(道學政治) by reorganizing both his political opinion in each different political situation and his consistent political consciousness appeared in his whole political career. He concluded that the politics was the real problematic in Southern Sung, which made its structure distorted. This distorted structure of politics had widely rooted in whole sphere of society. In order to cure this political problematic, Zhuxi had focused on huangdi(皇帝) and chaoting(朝廷). That is why people is the basis of State and the result of politics, while huangdi and chaoting is the basis of politics and the beginnig of politics. According to Zhuxi, forming their political power group of their own will by using huangdi's power, the political elites close to only to huangdi made the function of chaoting unstable, with the result that the political decay produced. In chaoting, it resulted in the weakness of huangdi's power, the collapse of official discipline(紀綱), and the absence of public opinion(公論) and public aggreement(公議). Beyond chaoting, it resulted in the absence of political trust and the degeneration of public morals(風俗). In the Southern Sung were not altered the political orientation and culture based on the political decay, but only political orientation and characteristics of political elite only altered. This proves Zhuxi's approach that all problems in Southern Sung could resolve by the political approach. Zhuxi had suggested political issues in office. The alternatives for those political issues had basis of the theme, the one that saving people(恤民) is the purpose of politics. However his political ideas and the execution of them had been occsionally collapsed by the complex political structue, the mechanisms of political power, and the sameness and privatization of political geography in Southern Sung. Qingyuandanghuo(慶元黨禍) was the final stage of his political frustration, with the result that it led to the failure of Zhuxi's taoxuezhengzhi and interrupted the tradition of taoxue(道學) for the time being.

• Proceedings of the Korea Society of Costume Conference
• /
• 2003.10a
• /
• pp.70-70
• /
• 2003

As the most closest everyday culture in connection with human lives, we can say that dress and its ornaments are the important elements in formation of human culture reflection political, economical, social and artistic reality as a cultural aggregate in that era.

• Proceedings of the Costume Culture Conference
• /
• 2004.10a
• /
• pp.3-8
• /
• 2004

As human beings, it is in our power to take a correct turn, which would make the world safer, fair, ethical, inclusive and prosperous for the majority, not just for a few, within countries and between countries. It is also in our power to prevaricate, to ignore the road sings, and let the world we all share slide into further spirals of political turbulence, conflicts an wars. (World Commission on the Social Dimension of Globalization)

• Journal of the Korea Fashion and Costume Design Association
• /
• v.7 no.3
• /
• pp.113-127
• /
• 2005

From the ancient times, incense was used for various usages including a means of beauty expression with flavor, a medicine for disease treatment and a device for religious event or ritual. The period of T'ang was the times when cultural and material exchanges with foreign countries were very actively made under the political openness of the Chinese nation. Here the exchanges were made mainly through inland trade, called Silk Road(絲綢之路) and marine trade routes, Incense Road(香料之路). This indicates that incense was one of the main items actively traded at that time. In addition, literatures of the T'ang period show that in the Chinese nation, a wide range of classes from the imperial family to the public used incense for many different purposes. This suggests that the culture of incense was deeply prevailed and very socially significant in T'ang. This study investigated social factors that promoted the incense culture of T'ang and the applications and types of incense widely used in the period of T'ang. First, influential religions and the openness of sex culture were main social factors that made incense culture flourish in the period of T'ang. Above all, two main religions of the Chinese nation, Buddhism and Taoism became secularized under political protection by the imperial family. As Buddhism was popularized, the Buddhist ritual of incense burning made a contribution to making public incense culture. Providing its doctrines of eternal youth and eternal life, Taoism necessarily used incense to form a Taoistic climate. The flourishment of the foresaid religion in T'ang added more fuel to that of incense culture in the Chinese nation. The openness of sex culture brought about the Inauguration of the empress, improvement in female position and free relationships between man and woman. It was accelerated by sexology as a method of eternal youth provided by Taoism. The opened culture also developed the culture of kibang where female entertainers called kinyeo consumed lots of incense for decoration and sexual desire stimulation. These open climates of T'ang society made a great contribution to making incense culture, especially for decoration, prevailed throughout the Chinese nation. Second, types of incense prevailed and widely used in the period of T'ang included olive incense, germander(廣藿香), olibnum(乳香), myrrh Resinoid(沒藥), jia Xiang(甲香), clove(丁香) and Shen xian(沈香), all of which were imported from foreign nations and had various applications. Specifically, olive incense, germander(廣藿香), olibnum(乳香) and myrrh Resinoid(沒藥) were used for religious purposes while, jia Xiang(甲香), clove(丁香) and Shen xian(沈香) for the purposes of religion and decoration. In conclusion, a number of social factors including political, religious and medical purposes and the openness of sex culture set fundamentals on which the culture of incense was extensively developed and established as a social trend in T'ang. In the Chinese nation, incense culture was not just an option for taste, but a part of life style social members needed to know. People of T'ang not only enjoyed incense mainly for purposes of religion, pleasure and make-up, but also had the wisdom to know various effects of incense, curiosity about such new things and the will to imitate and pursue alien culture, resultantly flourishing incense culture. Thus the culture of incense represented many social aspects of T'ang.