• Journal of the Korean Society of Costume
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• v.50
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• pp.33-50
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• 2000

A comparative and an analysis of the resemblance and the particularity of the women's headgear which has been developed in accordance with each of climate and historical beck ground of the Eastern Slavs: the Russians the Belarusians and the Ukrainians those are deeply influenced by the culture of costume of the Scythians which is considered as the origin of the Koreans culture of costume is presented in this study. A well-known Russian ethnographer D. K. Jelenin classifies the women's head gear of the Eastern Slavs as a platok a chepetch a shapka and a unmarried women's venetch by its structural figure. Those 4 kinds of head gears are the basic head gears of the Eastern Slavic woman. However the characteristics and the features of the head gears of the Eastern Slavic woman However the characteristics and the features of the head gears of each nations show us that they have been developed differently not only by the climatic and the geological influences but also by the influence of their historical background. Furthermore we could realize that the Eastern Slavs had classified a person's social position and a standing in family members by the head gear. The incantational and the religious meanings of the hair styles and the head gears are shown in this paper. For instance they has been considered that a married woman without a hat is a disgrace and it even affects to the harvest. Even they believed that a corn styled Russian woman's hat named "Roga" protects a mother and her baby from the evil spirit. It seems that such a ethnographical culture is caused by their own faith of Russian orthodox and a non-Christian ancient religious culture of those regions.

• SUVANNABHUMI
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• v.5 no.2
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• pp.101-126
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• 2013

The place where models of Indonesian templed and sculpture remain in best condition is in central Java. Central Java was a center of culture from the 8th century to the 9th century. After the mid-10th century, a dynasty moved from central Java to eastern Java, because of frequent volcanic explosions and illness. Eastern Java became the center of politics and culture until the 16th century, when Islamic culture gained superiority. The classical temples of Indonesia before the rise of Islam are called 'Candi', which we can divide into the western Java period (?~8th century), the central Java period (8th~10th century), the eastern Java period (10th~16th century).

• International Journal of Advanced Culture Technology
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• v.7 no.2
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• pp.151-157
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• 2019

This study tries to evaluate the similarities and differences between Paradise Lost and the Journey to the West through the characteristics of Satan and Monkey King. In Paradise Lost, the spirit of Satan revolts God is just like the spirit of Bourgeois revolts the Feudal Aristocracy; however, Monkey King's figure in the Journey to the West is a character with rebellious spirits. In the western world, they often advocate punishments afterward, while the eastern world notes social orders and rules. Although eastern epics have distinct differences toward western epics due to the different cultural and historical backgrounds, the results that the winners at the end always get supreme powers are the same.

• International Journal of Advanced Culture Technology
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• v.7 no.1
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• pp.216-224
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• 2019

The number of patients from Middle Eastern Arabic countries is steadily increasing in respect to the South Korean government's medical tourism strategies. Word of mouth is one of the main determinants concerning the Middle Eastern Arab patients' medical tourism destination. Further, patients' satisfaction affects repurchase and revisit intention. This study aimed to measure the level of Middle Eastern Arab patients' satisfaction, and to measure the effect of different medical factors on satisfaction in such patients who are seeking medical attention in South Korea. A 110 Middle Eastern Arab patients who visited South Korea for medical purposes participated in our survey between November, 2016 and April, 2017. All factors had a high mean (${\geq}4.24$; ${\geq}84.8/100$) except for one factor (hospital halal meals (3.82; 76.4)). To identify factors influencing participants' overall satisfaction we used multiple regression analysis. Physicians, interpreters, and halal meals were the main factors influencing overall Middle Eastern Arab patients' satisfaction. Physicians and interpreters in Korea are recommended to be oriented to basic Islamic beliefs and Middle Eastern Arab patients' behavior. Daily communication, such as speaking directly to the patient, limiting important issues to two or three at a time, and translating sentence by sentence, could help to improve Middle Eastern Arab patients' satisfaction. Enlisting Middle Eastern nutrition specialists in medical institutions in South Korea may substantially improve non-medical services satisfaction such as halal food and dietary restrictions.

• Journal of architectural history
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• v.13 no.4 s.40
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• pp.35-54
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• 2004

Perception of architectural experience is different in different culture. This paper aims to identify how the experience of architecture is understood to be different in Eastern and Western culture. The discussion is based on the idea that the Western architecture placed more emphasis on visual perception, while the Eastern, on mutual responsiveness between man and built environment. The fact that the Western culture is more visually oriented than other culture, and therefore visual aspect of architecture, too, is considered to be very important, is already widely agreed among scholars. But, then, what had been considered to be important in the architectural experience in the East? It is the degree and quality of mutual responsiveness between man and architectural environment. This fact influenced much on the making of architecture of course, and the same fact played the key role in making the Eastern architecture different from that of the West. We are so used to the way of architecture of the West, that the quality of responsiveness is unknown if not forgotten. However, it is not the quality that was useful only in traditional society of the East, but necessary in our modem period as well. The quality for responsiveness, therefore, should be rediscovered and restored as the prime value and quality of architecture in the future architecture.

• Journal of Digital Convergence
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• v.14 no.9
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• pp.73-87
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• 2016

The purpose of this study is to investigate the cultural difference between eastern and western culture in the online community in view of Hofstede dimensions of national culture through social network analysis. And this study tries to interpret the cultural dimensions by using social network indexes. The results show every cultural dimension offered conflicting results except uncertainty avoidance. The eastern culture shows individualism, and low power distance compared to western culture in the online community. Moreover the communication speed of eastern culture is faster than western culture. But eastern culture shows high uncertainty avoidance in the online community similar to an offline culture. This results of this study show that because of certain differences between the offline and online culture, the typical framework we use to analyze offline culture should not be applied to analyze online culture. Therefore we believe that the most important contribution of this study should be related with the finding that we need very different approach to be able to correctly understand the prevalent culture in the online community than the one that we use in the offline community.

• The Korean Journal of Community Living Science
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• v.11 no.2
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• pp.29-42
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• 2000

It has long been believed that European clothing style has been developed independently without the Eastern influence. This deductive assumption has limited the understanding about the contents of Eastern clothing style, and there has only been limited studies on the Eastern influence on the European clothing. The lack of understanding and interest made the traditional Eastern influence on the European clothing. The lack of understanding and interest made the traditional Eastern clothing to be considered as merely exotic and relatively unimportant. Therefore, a thorough study and understanding of the contents of the Eastern clothing style and its influence on the western world is very much needed. The objective of this study is to see how the clothing of the Islamic Osman Turk had influenced Europe during the Gothic and Renaissance period and to find the relationship between the development of the East and West clothing style. This study also has the purpose of re-evaluating the importance of the Eastern culture in the present multi-cultural global era of the 21 st century. The most typical clothing of the Osman Turk was kaftan and other traditional clothing included narrow pants and head dress. Through trade, war and other channels, the Turkish influence changed the styles and colors of previous European fashion that can be characterized by the simple designs of tunic and mantle into a dynamic dress culture. Cotehardie adopted the styles of the Turkish kaftan. The new weaving techniques enabled new clothing such as Pourpoint, Houpplelande made of brocade and velvet with elegant patterns come into European fashion. Also, head dresses, which before were not used except for religious reasons were widely worn. As such, Turkish fashion gave significant influence on the development of European clothing style.

• SUVANNABHUMI
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• v.14 no.1
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• pp.89-108
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• 2022

Using Peter Barry's conception of "outdoor environment" in discoursing nature and culture, this article analyzes images of the countryside in the short stories "Dưới bóng hoàng lan" ("In the Ylang-Ylang Shade") by Thạch Lam (Thach Lam) and "Антоновские яблоки" ("Antonov Apples") by Иван Бунин (Ivan Bunin). The two share portray the Eastern Lands, as may be seen in Vietnamese northern countryside and the East Slavic, Byzantine. The paper focuses on three aspects of the countryside-cultural values; traces of urban life and; the aspirations of people. The article aims to emphasize people's desire to return to a type of nature that bears traces and harmonizes with human cultures.

• Journal of the Korea Fashion and Costume Design Association
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• v.14 no.1
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• pp.175-191
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• 2012

It is said that the mainstream of the oriental culture is Confucian culture, but not be the unique culture of Korea. The religious object in Taoist ideology of immortality reflecting the awareness of cultural community and Korean identity was three spirits. Three spirits are one spirit in terms of main subject. Three spirits were named because they rule the heaven, the earth and human beings each in the reality. The custom performing the religious service to the heaven and the earth is not based on the Taoist ideology of immortality but only the superstition which we can't understand. However, we can clearly understand the reason why the ideology has been transmitted up to now in our awareness and culture when we understand the basis of that ideology. The theory on the origin based on the birthplace of Taoist ideology would be based on the shamanism of Eastern barbarianism and their cultural features. Accordingly, this paper aimed to identify the formative features of phoenix pattern and background of the formation of phoenix pattern based on the unique culture of Korea. Furthermore, the traditional craft works of Korea with the phoenix pattern which secured its position as the representative pattern of Korea will be investigated.

• Korean Architects
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• s.592
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• pp.140-151
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• 2018