• Fashion & Textile Research Journal
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• v.3 no.2
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• pp.105-114
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• 2001

The result of this study is on textile expressed in the costume of the Kazakh tribe, Kirgiz tribe, Tajik tribe. Basically the material of costume is fur, cotton flannel, felt, silk, cotton outwear, velvet cloth and beads, silver, earing, bracelet is used frequently. The tribes did embroider on the shoes, made of sheepskin or calfskin and collar, belt, button, pocket with the sketch of national trait. Eventually their cultures of costume seem to be very similar because of the resemblances in circumstance of nature, religion, custom of life but definitely they show conservatism in itself and independent culture. In the basic structure of traditional costume by races, there is no big difference. Then, in men, the trousers and the shirts of tunic type become the basic with the style which is convenient to act. And, to wear vest, or jacket, or chaban, over it makes a little difference. In women also, same structure shows with the form to wear vest or outwear, on the basis of one piece. But, in a small hat, head wear, color contrast, and decoration element etc., strict difference is showing. After all, they show very similar clothing life culture basically in natural environment, religion, and life habit etc., But, the discrimination is made in the detailed side. So, it can be said that they show the conservative nature of nationalities, and have preserved the unique identity of their own culture.

• Journal of the Korean Society of Costume
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• v.30
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• pp.117-126
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• 1996

This paper is a study on the shaman's costumes which were observed in the ritual of Jae-Soo-Kut held in Seoul. In this study the forms and functions of the shaman's costumes in Jae-Soo-Kut are compared with those of other Korean traditional costumes and differences are identified between them. The results of this study are also compaed with those of the study on the shaman's costumes in Chun-Sin-ut and other Koean traditional costumes. Shaman's costumes have undergone changes with the decrease in the number of believers in Kut resulting from the diffusion of foreign religion the weakening of believers' faith in Kut resulting from the improvement of science and technology and higher education and the invention of new textiles and development of sewing technology. The reasons why the Kut is performed even nowadays are also discussed. Among those reasons firstly Koreans hold to their own folk religions. Secondly the kut has peculiar artis-tic value for Koreans. Thirdly Koreans seek peace of mind through performing the Kut.

• Journal of the Korean Home Economics Association
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• v.42 no.2
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• pp.151-160
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• 2004

This paper researched and compared the Jangsam religious costume, of Buddhism in Yeongsanjae with that of Shamanism in Gutgeori. Jangsam is a full length, flaxen hemp dress used in both religions. (Ed-please amend this sentence as necessary but note that it is essential to give some description of the costume here for non-Korean readers) The religious point of view can cause Jangsam's features to differ Jangsam's meanings are as follows. First, the purpose of wearing Jangsam in both the Buddhist priest's and Shamans' costumes is to gain power from the Almighty in order to maximize the religious effect. Second, Jangsam in the Shaman's costume features universality mixed with Buddhism and folk religion and becomes symbolic in Buddhism. As society disregards Shamanism, it has become combined with Buddhism. Third, Jangsam for Yeongsanjae or Chukwon Gut has kept its religious specialty as a Pyoeui despite various modifications.

• Journal of Environmental Science International
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• v.13 no.2
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• pp.109-116
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• 2004

Nagan walled town is located on an axis connecting symbolic places, which is a lucky place from the Fengshui point of view because a mountain sits to the rear and a body of water sits to the front. It represents the environmental development of cultural space by blending folk belief, religion, social systems, adminstration facilities and living culture buildings. Therefore, it has a sustainable cultural view connected with a formed or formless religious view and an artificial view (walls, government buildings, living houses, cultivated lands, etc.) in a natural landscape. Environmental design techniques, enlarging the meaning and value of living on a mental level, can be found in the arrangement of space composition and settlement of Nagan walled town. The organised spaces of government and residential areas were constructed within the wall with the view of searching for lucky places (from best, better and good places) in order to construct ecological networks according to the outlooks of space and settlement.

• Proceedings of the Korean Environmental Sciences Society Conference
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• 2003.11a
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• pp.185-191
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• 2003

Walled town was located on the axis connecting symbolic places, which was a feng-shui lucky place of a mountain sits to the rear and a body of water sits to the front. It represents environmental development of cultural space by blend of folk belief, religion, social system, administration facilities and living culture buildings. Therefore it is sustainable cultural view connected of formed or formless religious view and artificial view(wall, government buildings, living houses, and cultivated land so on) in a nature landscape. Environmental design technique, enlarging its meaning and value of living to mental level was founded from space composition and settlement, which was constructed organized space of government and residence area of walled town within the wall for looking for lucky place(from best, better, and good places) in order to construct ecological network (天+地+人, 山＋水＋方位＋人, 地理＋生利＋山水＋人心) by outlook of space and settlement.

• Cross-Cultural Studies
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• v.25
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• pp.131-158
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• 2011

In the Sakha(Yakutia) Republic, culture and politics continue to be interwined. Shamanism recently has come out of hiding after Soviet repression, and into fashion. Images of the shaman are changing in villages, where traditional healers have maintained their practices in difficult conditions, and in cities, where a resurgence of spirit belief and healing has led to the revitalization of their nationalism. Shamans and folk healers manipulate their own images, and in turn are changed by the upheavals of politicized cultural revitalization. In this complex and interactive context, folklore about traditional shamans has become especially rich and accessible. I argue here that religion has become an idiom through which competing definitions of homeland and national pride are being shaped. Until September 2002, Yakutsk had never had a 'temple' devoted to the practice of traditional shamanic beliefs. Indeed the whole concept that a building 'Archie Jiete' could contain or represent the beliefs, values and rituals of the Sakha people was new, and highly controversial.

• Journal of Society of Preventive Korean Medicine
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• v.6 no.1
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• pp.95-95
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• 2002

This study was conducted to examine housewives' knowledge level of herb medicine and its related factors in Korea. Data were collected from 667 housewives from April 1, 1999 to June 30, 1999. The results of this study are summarized as follows. 1. According to general characteristics of the subjects, 29.1$\%$ of the subjects was over fifties. 28.6$\%$ was primary school graduate. while 25.5$\%$ was high school graduate. In case of job, the unemployed was 67.0$\%$ and professional／clerical worker was 19.6$\%$. 82.0$\%$ had spouses and 45.7$\%$ believed in Buddha. 50.8$\%$ of the subjects lived in big cities and 76.7$\%$ was the middle class. In case of their health condition, 33.4$\%$ was in good health, while 5 1.1$\%$ suffered from certain diseases and 43.9$\%$ was not satisfied with health conditions. 2. The proportion of experience in taking herb medicine was 86.4$\%$. The marital status and health condition were significantly related to the experience in taking herb medicine. When the respondents took diseases, 68.0$\%$ of them were experienced in folk remedy. The variables of age and religion were significantly related to experience in folk remedy. 3. According to the respondents opinions of the effect of the folk remedy, 'effective' was 78.5$\%$ and 'common' was 17.6$\%$, while 'not effective' was 3.9$\%$. 59.3$\%$ of the respondents thought that the folk remedy had scientific basis. 4. In case of information sources on herb medicine, 59.7$\%$ of the respondents obtained the information from TV or Radio. 13.7$\%$ of them got it from magazines related to Oriental medicine and 13.3$\%$ of them obtained it from newspapers or related books. The information sources were significantly related to age and health condition. The knowledge level of herb medicine was 20.76${\pm}$2.66 point on the basis of 30 points. The knowledge level was significantly related to age, occupation, health condition, information sources, experience in taking herb medicine, and opinions of scientific basis of the folk remedy. 5. The respondents marked 2.23${\pm}$0.64 points on the basis of 3.0 points in the question of the effect of taking herb medicine in summer, 2.30${\pm}$0.61 points in the question of the relationship between taking deer antlers and becoming clear-headed, 2.72${\pm}$0.56 points in the question of ginseng, 2.51${\pm}$0.56 points in the question of the relationship between taking herb medicine and being harmful to the liver, 1.94${\pm}$0.74 points in the question of taking herb medicine during the period of pregnancy, 1.84${\pm}$0.78 points in the question of the relationship between menstrual irregularity and motherwort, 2.00${\pm}$0.83 points in the question of the relationship between taking herb medicine and getting fat, 1.76${\pm}$0.89 points in the question of the relationship between Ssanghwatang and cold, 2.15${\pm}$0.76 points in the question of taking honey, and 1.45${\pm}$0.77 points in the question of selecting foods during the period of taking herb medicine. 6. The factors influencing decision of taking herb medicine were experience of taking herb medicine, intention of receiving treatment by folk remedy, occupation, health condition, and age. As seen in the above results, the knowledge level of taking herb medicine during the period of pregnancy, the relationship between menstrual irregularity and motherwort, Ssanghwatang, honey, and selecting foods during the period of taking herb medicine was very low. Therefore, it is necessary to develop education programs in order to provide community residents with basic knowledge of herb medicine. In doing so, the government, Oriental medical doctors, and associations related to herb medicine must make great efforts.

• Journal of Society of Preventive Korean Medicine
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• v.6 no.1
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• pp.96-116
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• 2002

This study was conducted to examine housewives' knowledge level of herb medicine and its related factors in Korea. Data were collected from 667 housewives from April 1, 1999 to June 30, 1999. The results of this study are summarized as follows. 1. According to general characteristics of the subjects, 29.1% of the subjects was over fifties. 28.6% was primary school graduate. while 25.5% was high school graduate. In case of job, the unemployed was 67.0% and professional／clerical worker was 19.6%. 82.0% had spouses and 45.7% believed in Buddha. 50.8% of the subjects lived in big cities and 76.7% was the middle class. In case of their health condition, 33.4% was in good health, while 51.1% suffered from certain diseases and 43.9% was not satisfied with health conditions. 2. The proportion of experience in taking herb medicine was 86.4%. The marital status and health condition were significantly related to the experience in taking herb medicine. When the respondents took diseases, 68.0% of them were experienced in folk remedy. The variables of age and religion were significantly related to experience in folk remedy. 3. According to the respondents opinions of the effect of the folk remedy, 'effective' was 78.5% and 'common' was 17.6%, while 'not effective' was 3.9%. 59.3% of the respondents thought that the folk remedy had scientific basis. 4. In case of information sources on herb medicine, 59.7% of the respondents obtained the information from TV or Radio. 13.7% of them got it from magazines related to Oriental medicine and 13.3% of them obtained it from newspapers or related books. The information sources were significantly related to age and health condition. The knowledge level of herb medicine was $20.76{\pm}2.66$ point on the basis of 30 points. The knowledge level was significantly related to age, occupation, health condition, information sources, experience in taking herb medicine, and opinions of scientific basis of the folk remedy. 5. The respondents marked $2.23{\pm}0.64$ points on the basis of 3.0 points in the question of the effect of taking herb medicine in summer, $2.30{\pm}0.61$ points in the question of the relationship between taking deer antlers and becoming clear-headed, $2.72{\pm}0.56$ points in the question of ginseng, $2.51{\pm}0.56$ points in the question of the relationship between taking herb medicine and being harmful to the liver, $1.94{\pm}0.74$ points in the question of taking herb medicine during the period of pregnancy, $1.84{\pm}0.78$ points in the question of the relationship between menstrual irregularity and motherwort, $2.00{\pm}0.83$ points in the question of the relationship between taking herb medicine and getting fat, $1.76{\pm}0.89$ points in the question of the relationship between Ssanghwatang and cold, $2.15{\pm}0.76$ points in the question of taking honey, and $1.45{\pm}0.77$ points in the question of selecting foods during the period of taking herb medicine. 6. The factors influencing decision of taking herb medicine were experience of taking herb medicine, intention of receiving treatment by folk remedy, occupation, health condition, and age. As seen in the above results, the knowledge level of taking herb medicine during the period of pregnancy, the relationship between menstrual irregularity and motherwort, Ssanghwatang, honey, and selecting foods during the period of taking herb medicine was very low. Therefore, it is necessary to develop education programs in order to provide community residents with basic knowledge of herb medicine. In doing so, the government, Oriental medical doctors, and associations related to herb medicine must make great efforts.

• The Korean Journal of Rehabilitation Nursing
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• v.18 no.1
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• pp.46-56
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• 2015

Purpose: The purpose of this study was to identify health status and the use of complementary and alternative therapies in the community dwelling pre-elderly and elderly. Methods: A total of 193 subjects participated in this study. They were recruited from one senior welfare center, four senior citizen centers and subjects' home in two cities. Data were collected with self-reported questionnaires to measure health status and the use of complementary and alternative therapies. Data were analyzed by t-test, ANOVA using SPSS/WIN 22.0. Results: Health status in this subjects was different depending on their age, sex, education, religion, type of family, and average monthly living expenses. Most used items as complementary and alternative medicine are diet therapy, herbal medicine such as health supplement food therapy, vitamin therapy, and Korean folk remedies. There were statistically significant differences in using complementary and alternative therapies according to one's current health status (F=7.09, p<.001), comparing health status to peers (F=3.67, p=.013), and chronic disease having more than three months (t=-2.50, p=.013). Conclusion: This study suggest that individualized health care should be continued for the pre-elderly and elderly. Moreover, we need to prepare long term care plans such as educations for applying complementary and alternative therapies.

• International Journal of Costume and Fashion
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• v.8 no.2
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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.