• Journal of the Korean Society of Costume
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• v.34
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• pp.209-223
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• 1997

Religion has originated with mankind has developed with mankind and the ap-pearance of Christianity has made a greater contribution to forming the basis of European civilization than any other event. In the Middle Ages in succession to the Roman Ages the foundation of society was so laid centering around Christianity that the garments of religion leaders had greatly affected clothes of the common people as well as political economy. In this view-point it has an educational significance to study vestment of the time when Christianity was prevailing value of society. Thefore this study has tried to examine Catholic ceremonial clothes revolving around the Middle Ages when Christianity had been propagated and it has treated of the clothes of Catholic to have produced a great effect on the culture of the Middle Ages, The method of this study was to inquire into the definition and history of Catholic clothes through the first data of the real-thing data from the museums and the sec-ond of the literature data and photo sam-ples that show the application of above said elements to modern fashion. Results are eight pieces of work: four pieces of Computer Simulation and four pieces of the real-thing production to represent the image found in Catholic ceremonial clothes. The results of the study are as follows. First it has been elicited to be able to satisfy the costume aeshtics that modern society requires introducing brilliance and esthetic elements for these patterns to have by applying the ones expressed in the cere-monial clothes. Second it has been found to be able to make a fashion design with the modern style supported by history by making a proper mixture of the simple silhouette and a luxurious decoration shown in Catholic ceremonial clothes. Third it has been presented to be able to serve in the worldly area if even a religious motive get out of in the area of a solemn image and it is applied to a modern fash-ion.

• Journal of the Korean Society of Costume
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• v.59 no.8
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• pp.82-96
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• 2009

The purpose of this study is to present the basic approach of producing the luxury fashion brands containing of the Korean traditional traits on the basis of traditional transformation with the modern concept, taking the 'Vivienne Tam' 2000's collections. This study has focused on its transformation of the traditional one of China, and made this as the subject of investigation. It's design characteristic could be defined as "modern interpretations of China chic", and it would be divided into two groups. The ingenious mixture of Chinese tradition into the modern chic could be concluded like these. The external characteristics is categorized in the three ways (1) the aesthetic application of the Chinese traditional patterns(dragon, water waves, peony, Japanese apricot flower, bamboo, bats, Chinese characters etc.), (2)the modern application of Chinese traditional costume details(front opening of Chipao, mandarin collar and knot buttons) and (3)the modernization of Chinese traditional technique(knotting, embroidery, beading and paper cutting). To deal with the internal characteristics, (1)the aesthetic mixture of East and West, (2)the formative expressions of the traditional view on the universe and religion are remarkable. The Chinese embodiment and the view of the universe and religion was integrated into the patterns of dragon, water waves, clouds, fire, woods, and metals. In order to afford the creative designer capable of encompassing the East and West, the teaching about the Korean tradition along with the technical and practical aspect of fashion is most important, while encouraging the professional designer to make a sophisticated ones which are attributed to the Korean tradition, and thereby come to be attractive to the world customer. The study about the Korean costumes, traditional colors, the symbolic meaning of the traditional patterns, cuttings, compositions, extending to the various kinds of myths, songs, paintings and crafts are essential for the Korean designer brand to be the global luxury brands.

• The Korean Journal of Food & Health Convergence
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• v.7 no.6
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• pp.9-16
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• 2021

There are two forms of medicine that have existed over time and are important in the delivery of expert health care. The forms of medicine are traditional and modern medicine. This study was aimed at assessing the awareness and perspective on the use and integration of traditional and modern medicine in a rural area of Sokoto State, Nigeria. Two hundred and seventy-one (271) respondents were recruited and a self-administered questionnaire on the awareness and perspective on use and integration of traditional and modern medicine was used to assess the participant's view. Among the participants, 200(73.8%) were females. The mean±SD age of respondents was 30.55±9.73 years. 80.8% of the respondents were aware of traditional medicine while 100% were aware of modern medicine. All respondents prefer modern medicine but about 28.8% support integration of both healthcare services. The results were considered significant when p-value was less than 0.005. There is a statistically significant relationship between the integration of traditional and modern forms of medicine and age, gender, religion, education, ethnicity and occupation but not for marital status. Though all the respondents preferred modern medicine to traditional medicine, some people still feel it will be good to combine both for a better healthcare system.

• Journal for History of Mathematics
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• v.10 no.2
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• pp.64-71
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• 1997

This paper is a sequel to [5]. We investigate a relation between the history of modern western logic and religion. The period from the seventeenth century to the present day is dominated by science; traditional religious beliefs remain important, but are felt to need justification, and are modified wherever science seems to make this imperative.

• Journal of Korean Historical Folklife
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• no.52
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• pp.197-250
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• 2017

Many kinds of ritual manual books for the four ceremonies (coming-of-age, wedding, funeral, and ancestral rites) were published and transcribed during the Japanese Colonial Period. The ritual manuals are classified by 5 different types: 'ritual standards', 'ritual books for the four ceremonies', 'ritual books for the written prayers', 'religious ceremonial books', and 'general manners books'. All of them contributed much to the formation of folk rituals and religions, even though the purpose and contents of each book were different. The ritual manuals were not intellectual results of elites, but rather compilations of pre-modern ritual books and contemporary manners. These were widely spread among the people with the help of modern printing techniques. The ritual manuals aimed at common readers who wanted to look for ritual references easily. They were not just made for the special upper class. We can understand the contexts and characteristics of folk ritual and religion of the $20^{th}$ century by comprehending the ritual manuals of the Japanese Colonial Rule.

• Journal of the Korean Home Economics Association
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• v.28 no.1
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• pp.105-124
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• 1990

The purpose of this study is to investigate 1) the level of the city housewives' sense and behavior of wedding and ancestral service according to the background variables, 2) the relationship of the sense of wedding and ancestral service and behavior, and 3) what the most influential factors are. For the purpose of this study, 700 questionnaire were distributed to the housewives who live in Seoul and collected during the February 1989. And the measuring instruments are composed of 9 questions, 11 questions of the sense of wedding service, 12 questions of the sense of ancestral service, 11 questions of the behavior of wedding service, and 12 questions of the behavior of ancestral service. To obtain the sense and behavior of wedding and ancestral service scale, item analysis through Pearon's correlation and factor analysis, frequency distribution, percentile, mean, standard deviation, t-test, F-test, Pearson's γ, Paired-t-test, Duncan's Multiple Range Test, and Stepwise multiple Regression were used for data analysis. The major fidnigs are as follows: 1. The general tendency of the city housewives' sense of wedding service was modern. That of the city housewives' sense of ancestral service was the mid level of the traditional and the modern. According to background variable (ie: age, educational level, the number of children, the duration of marriage, religion, the existence of job, the existence of married son and daughter), the city housewives' sense of wedding service is different significantly. Accoring to background variable(ie: age, educational level, the average home income a month, the number of children, the duration of marriage, religion, the existence of married son and daughter), the city housewives' sense of ancestral service is different significantly. 2. The general tendency of the city housewives' behavior of wedding service was modern. That of the city housewives' behavior of ancestral service was somewhat modern. According to background variable(ie: age, educational level, the number of children, the duration of marriage, the existence of married son and daughter, the form of family), the city housewives' behavior of wedding service is different significantly. According to background variable(ie" age, educational level, the number of children, the duration of marriage, religion, the existence of job, the existence of married son and daughter), the city housewives' behavior of ancestral service is different significantly. 3. There were positive correlation between the city housewive' sense and behavior of wedding and ancestral service(P<.001). And the housewives' sense of wedding service was modernized than that of ancestral service, the housewives' behavior of ancestral service was modernized than that of wedding service. 4. The city housewives' sense of wedding service was the duration of marriage(β=-.226), influential factor. And influential factors on that of ancestral service were educational level(β=.250), the existence of married son and daughter(β=-.123), number of children(β=-.101). The influential factors on the city housewives' behavior of wedding service were age(β=-.193), the form of family(β=.097). And that of ancestral service were educational level(β=165), the number of children(β=-.157).

• Journal of Acupuncture Research
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• v.35 no.3
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• pp.101-103
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• 2018

Cupping therapy (CT) is used in Asia, Europe, and the Middle East and is prevalent in Muslim communities where it is recommended by the Prophet of Islam. The majority of modern, medical practitioners interested in CT, view it as a medical technique and distance themselves from the mechanisms proposed by traditional medicine. However, modern medicine does not offer a valid explanation for the mechanisms involved in CT. There is growing evidence of CT's effectiveness, specifically in chronic pain management when compared to an inactive control, but not against sham treatment. CT accompanied by religion and prayer, as it is in Muslim communities, cannot be considered to be equivalent to any procedures in modern medicine. "Whole System Research" may be the most appropriate trial design to test the ancient practice of CT efficacy whilst pending development of a novel placebo for assessing the connectivity of body and mind interventions.

• Korean Journal of Human Ecology
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• v.8 no.2
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• pp.327-337
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• 1999

Primitive men's primordial formative activity derives from incarnation contained in intensive vitality and strong creativity mind. The trend of modern fashion requiring the boundless imagination can be called that it, just, itself, has something in common with basic spiritual activity that primitive men had. What is concerning how modern fashion designers have developed formative language through enchanting primitive art is as follows. 1. The nature's mysterious power appears to be transformed into personified image. The incarnation for acquiring beauty, power, prestige of genius appears in the form of personification, making use of mask in modern fashion. 2. As for primitive men, the whole universe has a potentiality as a symbol. The symbolism of primitive art based on religion and myth appears in modern art as the form of presenting oppositional objects together in one space. 3. Primitive art is the purest form and the most unpolluted. This shows the natural quality being assimilated into nature, which is expressed in modern fashion as intensity, free-spirit, simplicity, etc. 4. The primitive men's anxiety to the outside world appears as impulse. The geometrical form of primitive art occurred in the shape of impulse appears in expressional form of modern fashion. 5. The real existence in primitive art inducing real materials and objects, in themselves, into formative world appears in modern art in the way of expression such as repetition, enlargement, exact reproduction.

• The Critical Review of Religion and Culture
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• no.29
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• pp.101-133
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• 2016

The term 'myth' is modern terminology. It was introduced to the East Asia from late 19th century to early 20th century. Under the rule of Japanese imperialism, some Japanese historians insisted that Dangun(檀君) has no relation with Kochoson(古朝鮮). Some Korean historians have refuted their conjecture. The arguments between Japanese and Korean historians bring about the motives of making the concept of Shinwa(神話) The purpose of this study is to investigate the historical procedures of making myth of Homogeneous Korean as a case study of "teaching religion". For the scholar the historic beginning is to be distinguished from later myths of origins. The scholars, particularly among the historians of China, Japan and Korea take it as the beginning of the history to investigate myths, for the ending parts of narratives are in themselves involved in a social constructs in order to give legitimacy to the story. It is apparent to satisfy for the current social demands of the nation-states building. It is also an act of casting and projecting their national values into the far distant past which is considered to be authentic and authorative. The western term 'myth' had been made up in Japanese historical context in order to build "nation-state concept". In Korea, the myth of homogeneous ethnicity of Koreans had been also reconstructed as modern myth during the late 19th and the early 20th century. We can call it the invention of the tradition accordingly.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.113-134
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• 2004

According to Hans Kippenberg, the foundation of an academic study of religions coincided with the beginnings of modernization. Since the second half of the nineteenth century most European countries were involved in a process of rapid social change. The repercussions that this had for daily life were momentous. Instead of working for their traditional needs, people now had to produce goods for a market. Old customs ceded to private contracts and political laws. The superior knowledge of science replaced the inherited worldview. This deep changed severed societies from their ties to the past. Many educated people in Europe believed in an imminent end of all religions. Had not the scientific progress superseded the religious worldview? Historians had to come to terms with that expectation when they directed their attention to historical religions. Friedrich Max Muller introduced a new science, so-called Religionswissenschaft through the study of the ancient Vedic sources. He thought that genuine religion was a taste for, and sense of, the infinite. From his point of view, the Indian sources confirm that nature is more than mechanical laws. Thus his interpretation sought to contradict the materialist ideology of his day. Edward Burnett Tylor described religions as a kind of natural philosophy. His notion of 'soul' functioned to explain natural events. This legacy of the past cannot be missed even in modern society. Only the concept of the soul may preserve human dignity in an age of materialism. Gerardus van der Leeuw, also tried to perform the same function of the cultural critique for the renewal of the religious imagination in modern, rationalized Europe imprisoned in the iron-cage. In this respect, we could think that the interpretations of the history of the History of Religions in the light of the intellectual history are very suggestive for the korean student of religion. It helps them to describe the early history of the study of religion in Korea. For example, Yi Neung Wha(李能和) is regarded as 'a father of korean religious studies, but no one could present a proper answer for the question of why and through which connection of his intellectual milieu he was interested in the religious history and the study of religion. We would discover its signification in his confrontation of the prevailing social thought, such as social evolutionism.