• International Journal of Costume and Fashion
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• 제8권2호
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• pp.32-49
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• 2008

The Torajan people who started to receive increased attention from the 1990 are one of the many ethnic groups of Indonesia. This paper intends to examine Torajan Ceremonies practied today in the modern world, driven by the Torajan people's age-old perspective of life and death (and the world after) that comes from their background on traditional lifestyle and (animated) folk religion/belief. It focuses on the ceremonial Dances, which is one of the most important element in Torajan Ceremonies, and gain deeper insight through its costumes and ornaments which traditionally revealed the social status of hosts and performers. In ceremony, the most important division is the classification of ritual into Aluk rampe matallo(life facing ritual ) and Aluk rampe matampu? death ritual). So Traditional Toraja dances may be classified into two genres: life related ritual dances and death ritual dances. Especially the funeral ceremonies in Toraja has been rather more famous on its spectacle aspect to outsiders however its relationships to the broader theme of Torajan Ceremonies and ceremonial dances are very less known and sources on this topic are also very scarce. Fortunately, I was able to witness one of such an ritual event. I did see one kind of the funeral rituals which is the most dramatic and symbolically rich performances in Toraja. Here, a brief account of its will highlight some dimension of ceremony, personfood, and potency in Torajan thought and action.

• 영미문화
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• 제18권3호
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• pp.65-92
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• 2018

According to Wenying Xu, Asian American literature abounds in culinary metaphors and references (8); subsequently, a growing number of critics have begun to recognize that food "feeds into the literary rendering of Asian American subjectivity [and] provides a language through which to imagine Asian alterity in the American imagination" (Mannur 13). Ann Mah's Kitchen Chinese: A Novel about Food, Family, and Finding Yourself (2010) is yet another text within which to investigate how food "operates as one of the key cultural signs that structure people's identities" (Xu 2). Even as Kitchen Chinese insists on underscoring that Chinese food, as much as the voyage to her "motherland" China, is critical to protagonist Isabelle's quest to gain a better understanding of herself, we are able to observe how Isabelle exploits Chinese culture and its foodways as "food pornography" in order to align herself with mainstream America. Needless to say, the novels' relegation of Chinese food as "food porn" is problematic in that it encourages readers to participate in the exoticization of Asia and its culture, and the reduction of its people as the other. Ultimately, this essay aims to consider how the consumption and rejection of food becomes a critical means by which the Asian American subject fashions her identity.

• 복식
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• 제67권3호
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• pp.66-80
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• 2017

The headdress is one of the most important clothing characters in China, as it was used to distinguish the 55 minority groups in China. Each minority group has a unique headdress culture. Among the 55 minority groups, the Zang, the Yi, and the Miao focus their ethnic costumes on the headdress, and have a more distinctive headdress culture compared to be other nationality groups. The Yi is one of the minority groups that linvd in Southwest China. They usually lived in compact communities in Sichuan, Yunnan, and Guizhou provinces, as well as the Guangxi Zhuang Autonomous region. The total population of the Yi is the sixth largest among the 55 minority groups. Modern scholars believe that the Yi people are descendants of the ancient Qiang people, which is a group that lived in Northwest China six or seven thousand years before. It is believed that the Qiang went down to the southern part of China and allied with the aboriginals in that region, and this group of people became the Yi, Due to its long history, cultural background, and the large number of people and settlements, they have produced a unique costume culture. The women's headdress culture is considered to be the one of the most important characteristics of their costume culture. There are four forming element of the Yi women's headdress, religious faith, myths, geographical distribution and customs & festivals. The first three elements play an important role in the protection and spread of headdress, while the fourth element provides potential for the modern headdress development. Because of much influence factors, more than 100 types of Yi women headdresses have developed. Depends on categories, Yi woman headdress can be divided into kerchief, hat, fascinator and other accessories wore on the hand. This study investigated the development of the Yi women's headwear, and screened and analyzed representative Yi women accessories, such as the headscarf, hat, and fascinator. This analysis will provide basic materials for further studies of Yi women's headdress or costume.

• 한국시스템다이내믹스연구
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• 제16권4호
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• pp.51-81
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• 2015

The main purpose of this study is to seek better approach which explains reciprocal causality associated with factors causing social conflict and improving social integration respectively. Throughout this study, there are several important implications how social conflict can be solved in South Korea. In particular, government and policy makers in political sector should create an environment of social integration through political reforms by switching from vertical structure to horizontal structure and by encouraging ordinary people to actively participate in the policy-making processes and political activities. In economic sector, government and stakeholder associated with a certain economic issue should induce a change in the economic environment for social integration, focusing on distribution of wealth and employment stability. In social and cultural sectors, it is necessary to solve social and cultural problems (e.g., generation gap and conflict between the young and the old, multi-ethnic families, and lack of communication) by exploring better ways to establish an altruism and to interact with each other. In psychological sectors, PsyCap(Positive Psychological Capital) will help ordinary people to crate positive thinking and lead to social integration. For instance, political leaders having PsyCap are able to communicate with the people and can help the people to build positive main influencing on social integration. Finally, the improvement of the system is required because the improvement of insufficient system is the basis for reasonable and equitable social integration.

• 한국농촌건축학회논문집
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• 제17권1호
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• pp.105-112
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• 2015

The purpose of this study is to analyze characteristics of literature on the residential environments of Korean-Chinese people residing in China. The number of such studies on residential environment is a total of 123, of which 86 (69.9%) are Korean studies and 37 (30.1%) are Chinese studies. Research has been conducted in China since the 1980s, but from 1990s onward, research was conducted in Korea following the establishment of diplomatic ties between the two nations. More studies related to history, society, and tradition have been conducted in China than Korea because China is a multiracial nation and Korean-Chinese people comprise an ethnic minority. In terms of residential environment, the majority of studies are related to architecture and space and are typically focused on villages and housing. Studies on traditional housing of the Korean-Chinese focus on general characteristics of traditional housing, targeting China's three northeast provinces and the Yanbian Korean Autonomous Prefecture of China. Studies on modern housing of the Korean-Chinese have mainly been conducted in Yanji City in China. The reason for this is that 41% of Yanji City's population is Korean-Chinese, a distinct difference can be seen between Yanji City and other areas regarding changes of modern housing, and ondol (the traditional Korean floor heating system) is commonly found in modern housing there.

• Asian Pacific Journal of Cancer Prevention
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• 제13권11호
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• pp.5439-5444
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• 2012

Objective: To explore the correlation of human papillomavious (HPV) infection with expression of p53 and proliferating cell nuclear antigen (PCNA) in patients with different ethnicity in Xinjiang, China. Methods: 166 biopsy specimens from 83 laryngeal squamous cell carcinomas (LSCC), 63 laryngeal papillomas (LP), and 20 laryngeal inflammatory polyps (LIP) were included in this study. HPV infection was determined by polymerase chain reaction (PCR) using specific types of HPV primers. Expression of p53 and PCNA was assessed using immunohistostaining. Results: The frequency of HPV 6/11 was higher in LP (33.3%) than in LSCC (9.6%) (P<0.0005), whereas the frequency of HPV 16/18 was higher in LSCC (37.3 %) than in LP (6.3%) (P<0.0005). Patients of the Han ethnic group with LSCC had a higher infection rate with HPV 6/11 or HPV 6/11 and HPV 16/18 coinfection than those of Uygur and Kazak ethnicity (P<0.05). Overexpression of p53 and PCNA were higher in LSCC (62.7%, 57.8%) than in LP (38%, 33.3%) (P<0.005, and P<0.005, respectively). That of p53 was not associated with lymph-node metastases and clinical stages, but overexpression of PCNA closely correlated with clinical stage. Conclusions: These results strongly implicate HPV6/11 infection in the carcinogenesis of LSCC and LP, respectively. There was a higher coincidence of increased malignancy of laryngeal tumors with overexpression of p53 and PCNA. Overexpression of p53 may serve as an early risk marker for malignant transformation in HPV infected cells while the overexpression of PCNA may serve as a late marker for progression of LSCC.

• 복식문화연구
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• 제28권2호
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• pp.199-214
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• 2020

The study investigates Atlas fabrics, the Ikat weaving method used by the Uygur People in Xinjiang, China. Based on domestic and foreign papers and other literature, different cultural characteristics of Ikat fabrics from various regions are compared. Following a theoretical investigation, characteristics of fabrics from the Indian Patola, Indonesian Ikat, Japanese Kasuri, and Uzbekistan Adras are summarized and compared with the characteristics of pattern, color, and manufacturing process of Atlas silk from Xinjiang China (also an Ikat fabric). The results are as follows. First, although the weaving process used for Ikat fabrics differs from country to country according to different national cultures, lifestyles, colors, patterns, and usage methods, they are all Ikat dyed fabrics. Therefore, they are all regarded as precious objects symbolizing a certain social status, and are used as a gift for special occasions, such as weddings. Second, the form of the pattern varies. Indian Patola has clear outlines and regular patterns, while the patterns of Japanese Kasuri are mainly inspired by folk life ideas. Indonesian Ikat contains influences from indigenous tribes, and Uzbekistan's and China's Atlas textiles are influenced by geography, religion, and national culture, including bright colors and pattern designs inspired by plants, musical instruments, and geometric figures. Finally, the patterns and colors of Xinjiang Atlas fabrics present strong ethnic characteristics. Unlike the Uzbekistan fabric which is mostly influenced by Islam, human and animal patterns would not feature in Xinjiang Atlas patterns, which mostly consist of long strips, repeated in a neat and orderly form.

• Architectural research
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• 제17권4호
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• pp.127-137
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• 2015

A typology study is a comparative study of the physical characteristics of the built environment divided into distinct types such as architecture, culture, and environment. Lao vernacular dwellings were initially created based on the Lao people's behavior in terms of beliefs, traditional culture, lifestyle, and local wisdom with regard to the environment, climate, geography, and materials. The main research method used in this study is a comparative case study of three ethnic dwellings. The multiple data collection tools employed included second source data and primary data to analyze the findings of the unique characteristic typology of Lao vernacular dwellings. The objective of this paper is to compare the cultural and physical contexts, the patterns and origins of settlement, the architecture, the cultures, and the local indigenous knowledge related to the dwellings and settlement of the three main ethnic groups. These three groups are rich in tradition and their documentation is therefore essential for the intellectual history of the society of Lao; this research could therefore aid in enhancing our understanding of the three typologies of Lao vernacular architecture and settlement within the historical and sociocultural contexts of each ethnicity to convey an understanding of Lao vernacular dwellings by analyzing their different types to help identify the differences and similarities among architectural artifacts by recognizing the invisible connections between them, whereby the figurative ornamentation is based on the relationship between man and nature. This study also provides a glimpse of the living culture and characteristic features of Lao vernacular architecture.

• 한국의상디자인학회지
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• 제16권1호
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• pp.27-39
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• 2014

The purpose of this study is to investigate the formative characteristics and the aesthetic values of denim dresses from the 19th century until the $20^{th}$ century and analyze those changes shown in Paris Milan London New York collections from 2001 S/S to 2013/14 F/W. The results of this study are as follows; 1) In the mid-$19^{th}$ century, the denim pants were working suits. In the 1920's, they started to be recognized as ordinary clothing and they were supplied to women in World War II. In the 1950's, denim pants stood for youth and resistance, and they became popular among teenagers. In the 1960's, hippies who protested against the Vietnamese War would wear worn-out denim pants symbolizing peace and freedom. As they became more common in the 1970's, people all around the world wore the clothes. In the 1980's~90's, the waves of high class brand fashions brought in sensualism, extravagance, reactionary tendency, and so forth. Consequently, the aesthetic values of denim dresses have connotations of practicality, resistibility, ornamentation and femininity. 2) Practicality in recent collections is represented in classic fashion which features typical details and raw denim and modern fashion which is made with glossy denim and minimized details. Resistibility is represented in avant-garde fashion which features deformed or over-layered jackets and pants with damaged denim and vintage fashion which is made with wash-out and wild stone denim. Ornamentation is represented in ethnic fashion which is made with wash-out denim and ethnic prints and romantic fashion which features details such as ruffle, frill and shirring as well as lace and flowery decorations. Femininity is represented in sexy fashion which designs to expose or to focus in women's body and elegant fashion which is made with soft and glossy denim and hourglass silhouette.

• 한국콘텐츠학회논문지
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• 제13권7호
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• pp.473-483
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• 2013

21세기 세계인들은 다른 문화적 배경을 가진 사람들과 만나고 소통할 기회가 많아졌다. 최근, 국제결혼의 증가, 외국인 노동자의 유입으로 우리 사회는 다양한 국가와 인종, 민족들이 섞여 사는 다인종 국가(multi-ethnic society)로 급변하면서 "다문화주의"는 정부의 정책, 대중매체, 교육과정 의 방향설정의 역할을 하는 막강한 단어로 부상하고 있다. 이번 연구에서는 우리나라 중등 교사 양성기관의 다문화 교육 현황과 함께, 미국의 4년제 대학 10개를 선정하여 음악교육 교사교육 프로그램의 교과과정과 함께 음악교과교육 영역에서 다문화 교육이 어떠한 콘텐츠를 가지고 실시되고 있는지 개론과정, 연주, 지역, 종족음악학, 지도법의 분야로 나누어 살펴보았다. 한국의 다문화적 음악교육의 발전을 위해서는 다문화 음악교육에 대한 인식과 필요성에 대한 이해를 바탕으로, 다문화적 원칙에 근거한 음악 수업 방법과 내용을 포함하는 실질적인 교과관련 교사교육 프로그램 개발이 필요하다. 또한, 교육의 내용의 다양화를 위한 악곡의 선정이나 지도 방법적 측면의 연구가 지속되어야 한다.