• Journal of the Korean Society of Costume
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• v.20
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• pp.191-201
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• 1993

As a part of study examining Korean costume remaining in Yanbian China, this study explored changes in ceremonial clothing for marriage worn by Korean(Chosun race) in Yanbian China. About one hundred years ago, Koreans moved to Yanbian China and had worn traditional clothing for marriage ceremony until before 1940. Data were collected by true interview and field observation while staying in that area. Samo and Dalyung for bridegrooms, Wonsam and Jockdoory for bridegrooms, wonsam and Jockdoory for brides were usual costume for wedding ceremony, however, for couples in inferior conditions of life, Bazy and Jeogory for bridegrooms, yellow Jeogory and red Chima for brides were accepted for ceremonial costume. As western culture came to this area in about 1940, bridegrooms wore western style suit, while brides dress in white Chima, Jeogory and Neowool. To date, Korean brides have worn traditional Chima and Jeogory for marriage ceremony though slight change has occurred in clothing material and in the forms of Chima, Geogory and Neowool. As the pratice reflected the fact that Korean in Yanbian China as established and sustained traditional China as established and sustained traditional costume and Korean identity even in hush socio-cultural environment.

• The Journal of Art Theory & Practice
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• no.6
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• pp.101-121
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• 2008

An artist, Oh Yun(1946~86)'s theory of people's art during his final period is summed up in his essay 'Expansion of Artistic Imagination and World' (1985). Emphasizing the mystic and traditional characteristics of Oh Yun's artistic oeuvre during his final period, some critics focus on Oh Yun's experience of medical treatment and shamanistic custom at Jin Do island, and his belief in Jeung San Do, the dao of Jeung-san, the Ruler of the Universe. However, they forget the practical intention and implication of his theory of art during his final period, which aimed to overcome the contradiction of revelation itself. Oh Yun's essay criticized the loss of artistic imagination and the ignorance of traditional culture that resulted from the elevation of science to a religion, and insisted that the stereotyped idealism, scientism and elitism in art should be overcome in order to recover the full reality in realism and to continue traditional cultures. The essay is comprised of 18 paragraphs. Oh Yun criticized monochromatic art, conceptual art, hyper-realistic art, objet d'art, and neo-dadaist art, saying that they were simply mechanical forms of modern art derived from scientism and a fetishistic lens culture. In addition, he criticized naturalism in art, which had continued as a tendency in the development of western art, for the same reason. He pointed out that even the world of realism had been diminished by elite stereotypes and diagrams. He declared the need to overcome the imitation of shells or stereotyped propaganda, and recover full realism, which seems to have started with a reflective examination of current problems in 'Reality and Utterance', in which he participated. Especially, he thought that universality and the extension of full realism could be achieved by building on the views of traditional cultures, which is meaningful. This logic is same as the theory of epic theatre that Bertolt Brecht(1898~1956) has developed under the ancient Greek masque and Pieter Bruegel the Elder(1525~69)'s story-like picture style. The universality of realism and the extension of acquisition to include incantation art, rather than move toward incantation art, is what Oh Yun intended to propose in 'Artistic Imagination'. This attitude is same as Bertoh Brecht's aesthetic viewpoint in the 1930s. But regrettably, Oh Yun's style wording, which seems covert and far-sighted, is often misunderstood as 'mysticism'. In the flow of people's art in the 1980s, Oh Yun was a traditionalist in a narrow sense, and an realist in a broad sense. However, his critical mind, which comprehends tradition and reality, was attempting to expand universality and extend full realism, and this attempt found many sympathizers and had an influence on the next generation of people's artists, such as "Levee" which is field-centered, to which we should pay attention. This means that while their works thought about 'tradition', we should be careful not to connect them with 'aesthetic conservatism' or 'classical art'. This is the why the meaning of Oh Yun's theory of art during his final period should be closely examined again.

• Journal of the Korean Society of Clothing and Textiles
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• v.34 no.11
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• pp.1836-1843
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• 2010

This research examines the possibilities of a traditional costume revival and digital exhibition as well as the application of 3D virtual clothing modeling data in order to preserve and record a disappearing costume heritage to realize it as a social education tool through the newly emerging technology of 3D virtual clothing. A 3D revival of costumes worn by royal families and aristocrats was accomplished through the 3D animation and simulation technology of Maya 2011 (Autodesk, Inc.) and Qualoth (FX Gear, Inc.). The simulation shows the possibility of a 3D revival and digital exhibition of costume heritage. However, further technology support to analyze and realize the composition and design is still necessary to develop the digital contents of traditional garment culture that includes skirt pleats, petticoat silhouettes, that exaggerates the skirts and knots of traditional upper garments (Jeogori). Further studies on design attributes of historic costumes and the upgrading of 3D simulation software are required to realize 3D virtual clothing. Korean traditional costumes will be revived as a cultural content in the digital era as a result of outstanding issues detected by this study.

• Journal of the Korean Society of Food Culture
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• v.9 no.4
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• pp.355-367
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• 1994

This study aims at exploring the nature of the traditional Korean wines brewed throughout the Southern Region of Korea-Chulla-do, Kyungsang-do and Cheju-do describing their varieties and brewing methods and also comparing the similarities and differences of their features. When compared with the wines produced in the Central Region, the Southern varieties are very fastidious and complex in their brewing methods, which in turn show a wide range of diversity. First of all, all the 29 kinds of wines investigated, not a single one shows any resemblance to any one of the remaining, each exhibiting peculiar and particular characteristic features of its own. Especially, the distilling methods demonstrate very complex processes. Secondly, the majority of the Southern spirits are made from grains, added with fragrant flavor of pine tree, wormwood, chrysanthemum leaves and other medicine herbs such as Chinese matrimony vine and tankui. Thirdly, they are brewed with yeast made from wheat into kodupap(steamed rice) type of spirits, emerging as in the form of blended liquor. Fourthly, in brewing, different fermenting temperature and duration are required. Typewise, the temperature required for the basic spirit is $15{\sim}20^{\circ}C\;or\;25{\sim}30^{\circ}C$ : in the case of blended secondarily fermented liquor, from the minimum of $0{\sim}5^{\circ}C$ to the maximum of $75{\sim}80^{\circ}C$. The brewing duration is $3{\sim}5$ days for the basic spirits. In some cases, from the minimum of 3 days to the maximum of 100 days are consumed for fermenting. Fifthly, the wine extraction gadgets are yongsu (wine strainer), the sieve, filter paper, Korean traditional paper, the utilization of which implies that the brewers endeavor to observe and preserve the traditional and indigenous methods of wine making.

• Journal of the Korean Society of Food Culture
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• v.9 no.4
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• pp.341-353
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• 1994

This study delves into the general characteristics of spirits brewed in the Central Region of Korea-Seoul, Kyonnggi-do, Chungchung-do-paying particular attention to their varieties and fermenting methods and also comparing similarities and differences of their features. It is found first of all that there are a wide range of variety in the kinds of liquors. Among the 21 spirits investigated, not a single one resembles any one of the remaining in terms of the raw material, and the brewing method and process. Secondly, all of them use locally produced grains and can be classifiable as belonging to the common category of yakju (clean spirit) with fragrant elements added for the purpose of enhancing health or decreasing any harmful effects after drink. Thirdly, these traditional folk wines are characterized by the addition of secondarily fermented spirits. The more secondarily fermented spirit a wine has, the more fragrant and palatable it becomes and also the less harmful. Fourthly, all the spirits of this region are fermented by using yeast kodupap (steamed rice). The brewing temperature is usually around $15{\sim}20^{\circ}C$ for $5{\sim}8$ days or $3{\sim}4$ days for the majority of the cases. Fifthly, purifying is done with the yongsoo (strainer), the sieve, traditional Korean paper, etc. As such, we can say that all the brewers endeavor to maintain Korean traditional methods of wine making.

• Journal of the Korea Fashion and Costume Design Association
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• v.22 no.4
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• pp.63-78
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• 2020

Korean Chinese, immigrants to China, have developed their own traditional costume culture. This paper aims to analyze the traditional costume culture of the Korean Chinese and to provide data for posterity. The research methods are literature research, survey research, and analysis research. The results are as follows: According to the changes over generations, the top of women's Hanbok has changed in length as has the jeogori (jacket), the git (collar), and the gooreum (breast-tie). The width of the git, dong-jeong (thin white cloth-covered paper collar of Hanbok), the sleeve, and gooreum have also changed. The git and the barae (the curve part of the sleeve) have changed from straight patterns to curves. The skirt had changed in wrinkles arrangement, length, and silhouette. The men's Hanbok jeogori and sleeves were lengthened; the pants became wider and were lengthened, and the collar also became curved. The vest has not changed and the du-ru-ma-gi (coat) that once disappeared is being worn again; the bae-ja (vest) and magoja (over-jacket) are worn frequently in modern times. The garments mainly used natural fiber until the development of synthetic fibers, but the treand has been the use of luxurious natural fibers in modern times. The initial color pattern was achromatic, but that changed with the appearance of synthetic fibers, and nowadays it is mainly the garmetnt can display a variety of colors. In addition, hairstyles and shoes have been eveolved from traditional to modern styles.

• Journal of the Korean Society of Food Culture
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• v.30 no.5
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• pp.552-561
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• 2015

This study compared recipes of Korean Traditional steamed dishes, Noodles, Rice cake & Confectionary in Choi's Recipe ("Choi's Eumsikbeop") with those in other literatures written during the mid-Joseon Dynasty. Through this work, it aimed to explore the value of Choi's Recipe ("Choi's Eumsikbeop") in the history of cooking and the meanings of its recipes. Choi's Recipe ("Choi's Eumsikbeop") contains recipes for a total of 20 kinds of food. Specifically, there are seven kinds of Fermented dishes (kimchi (6), and salted fermented food (1)), four kinds of Steamed dishes, seven kinds of Confectionary and Sweet (rice cake (4), jeonggwa (1), and dang (2)), and two kinds of Noodles (dumpling (1), and noodle (1)). Among them, the steamed dishes revealed characteristics of 17th-century food as in other cooking books, and some of them utilized unique ingredients handed down only through head families. Moreover, some recipes showed different cooking methods using similar materials. This suggests the originality of the recipes in this cooking book.

• Journal of the Korean Society of Food Culture
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• v.27 no.5
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• pp.434-444
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• 2012

The purpose of this study was to develop children-friendly education materials based on food replicas for the dietary education of lower grade elementary students. Through a literature review on current dietary problems and dietary education for children, five education themes were chosen: balanced diet, seasonal food, traditional food, noodle culture, and making instant noodles. A total of 304 key food items for food replicas were selected based on the themes: six basic food groups (113 items), balanced meals (37 items), dietary habits (74 items), spring foods (13 items), summer foods (17 items), autumn foods (16 items), winter foods (11 items), Korean traditional foods (52 items), Korean native noodles (18 items), noodles from foreign countries (19 items), and making instant noodles (46 items). Next, a food replica database was developed consisting of name of the food, picture, size, ingredient, recipe, reference, and attached code. Powerpoint slides and teaching plans for all education themes were developed utilizing the food replicas in order to raise interest and understanding of serving size and intake amount. This research provides a basis for the development of food replicas as effective dietary education materials for elementary students and their use in extra-curricular activities, after school programs, community health centers, or food companies.

• Journal of the Korean Society of Food Culture
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• v.30 no.1
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• pp.41-53
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• 2015

This study aimed to examine the cooking methods used in the Joseon Dynasty using cooking books. We chose "Suwoonjabbang" (1500's) and "Eumsikdimibang" (1610) as the subjects of this study. Cooking methods from these two recipe books were categorized into staples, side dishes, rice cakes, Korean traditional sweets and cookies, drinks, fermented foods, seasonings, and storage methods. Firstly, "Suwoonjabbang" contains a total of 121 cooking methods divided into two volumes. In contrast, "Eumsikdimibang" includes 146 cooking methods. There are 18 methods for noodles and dduks, 74 methods for fish and meat, and 54 methods for drinks and vinegars, and others. Secondly, "Suwoonjabbang" written by Yu Kim in Chinese characters can be described in simple terms. It provides caution against indulging in the taste of food. In contrast, "Eumsikdimibang" by Kye Hyang Jang contains detailed cooking methods that have disappeared. Thirdly, "Eumsikdimibang" introduced more diverse cooking methods for noodles, dumplings, side dishes, rice cake, Korean traditional sweets and cookies, and fermented foods as compared to "Suwoonjabbang". In conclusion, unique cooking methods introduced in these two cooking books, which are rare these days, are expected to be further applied and developed.

• Journal of the East Asian Society of Dietary Life
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• v.23 no.4
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• pp.391-402
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• 2013

The purpose of this study is to understand the characteristics and improvements of Korean foods by using the ISA (Importance Satisfaction Analysis) targeting Korean students in international schools in the Seoul Metropolitan area. It also analyzes the difference in the importance and satisfaction of Korean foods, and to provide basic data for developing various healthy diets which are suitable for target students. Target groups are 7 to 12 graders which consist of 62 male students and 42 female students, and most of them had lived in the United States with duration of staying abroad from 1 year to less than 3 years and duration of attending schools from 1 year to less than 2 years. Most of their family structures are the nuclear family, and most of their fathers work in management positions and mothers are mostly full-time housewives. The most favored and consumed food is fruits and the least favored is seaweeds. Perceptions regarding Korean foods are mainly positive and more female students than male students consider Korean foods as well-being foods. The important factor for choosing Korean food is the flavor, and the highest satisfaction lies in the cleanliness of food and tableware, and food temperatures appear to be less important than other factors regarding both importance and satisfaction aspects. The flavor turns out to be the most influential when consuming Korean foods, and information on Korean foods is mostly acquired from advices of those around and through words-of-mouth, and many comments point out that the levels of sanitation should be improved. The result of ISA regarding determinant factors in choosing Korean foods by Korean students in international schools shows that efforts for aggressive improvements should be made in areas for 'the amount of food', 'the price of food', and 'the curiosity on food'.