• SUVANNABHUMI
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• v.15 no.1
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• pp.149-180
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• 2023

This article explores religious responses to significant cultural and social change in a northern Vietnamese delta village from 1996 to 2008-the second decade after de-collectivization. Drawing upon extensive fieldwork in both the village and surrounding religious networks, the article teases out the meanings of the new religious movements for northern rural people in the new era of market economy; the symbols, language, and metaphoric resources people used in response to their uncertainty and mistrust of the new social landscape; and the unintended consequences of rapid societal development such as marginalization, tensions, and social disintegration. The article argues that as in milleniarism elsewhere, new religious movements in northern rural Vietnam embody unorthodox syncretism between world religious and local traditions, thus linking past, present, and future. However, when drawing upon a common reservoir of memories and experiences to cope with risks and challenges of the new market world, local people not only drew on the power and imperial metaphor of deities in their traditional religion and belief, but became more creative to recuperate meanings, standards, and symbols from revolutionary discourse to reorient themselves, and overcome alienation and marginalization.

• Journal of the Korean Society of Clothing and Textiles
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• v.21 no.2
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• pp.414-429
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• 1997

This study aides at investigating the chang of habit in 'the Korean Catholic Womens's Religious Society' and analyzing its characteristics during the period from 1888 up to now. The research was carried out by investigating a wide range of documents including those on museums of religious society, and by considering the questionnaires and interviews on the present habit. The religious habit changed as a result of the social, cultural, and religious influence of period. The characteristics of their habit are analyzed in terms of four differnt periods as follow; (1) From the arrival of 'the Congregation of Sistersof 57 Paul de Chartres' to the year of Korean Endependence. (1888-1945) : The western style religious habit was introduced and settled later in korea by the members of forign religious society. The design of this religious halite might be originated from the mediaval times. (2) From the year of Korean Independence througt before the Vatican Council ll (1946 -1965) : Traditional habit style had been slowly modified. In this periord, ancient style coexisted with the reformed style. Also ordinary clothing style were observed in the religious society. (3) After the Vatican Council II(after 1965) : 'Decree on the up-to-date renewal of religious life'of the Vatican Council II affected strongly the traditional habile design. This led to a change from the ancient habit design to practical, modern and hygienic one. In addition, the habit was suited to the time and place as well as to the need of the apostolate. (4) Currently Situation(1996) : Mostly religious habit of korea is maintaining the style changed after the Vatican Council II. Present style is very simplyfied than the traditional one. But many religious societies make efforts for keeping the symbolic meaning of religious habit. All over the world, religious societies allowing ordinary clothes, but most korean women's religious societies still hold on religious habit.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.87-119
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• 2015

Typology of religious organization is a useful analysis from the stand point of sociology of region. A study on the change of type of religious organization according to typology is a academic responsibility. This study can also make a religion prepare theoretical shape for the future of the religion. Although Daesoonjinrihoe now becomes a established sect, Daesoonjinrihoe should retain characteristics as a alternative sect. This feature as a alternative sect is an important identity of Daesoonjinrihoe which was established to criticize and overcome established sect. Dotongjingyeong is an ideal world of Daesoonjinrihoe. The foundation of Dotongjingyeong as an ideal world is essential value and reason of existence of Daesoonjinrihoe. For this reason, Daesoon jinrihoe should not just maintain its position but lead to reach the Dotongjingyeong here and now. Dotongjingyeong which should be built here and now is beyond Daesoonjinrihoe as a religious organization, because Dotongjingyeong is new heaven and new earth. Daesoonjinrihoe should put an guard against trial and error through change of type. Otherwise, Daesoonjinrihoe can not retain characteristics as an alternative sector. Now Daesoonjinrihoe may be at a revolutionary turning point for the foundation of Dotongjingyeong.

• The Southeast Asian review
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• v.22 no.2
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• pp.95-131
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• 2012

This study compares the two biggest Islamic organizations in Indonesia, Nahdlatul Ulama(NU) and Muhammadiyah. As previous studies focus on their theological and ideological aspects, this study tries to analyze not only their religious orientation but also position of religious leaders, organizational structure, leadership system, routine activities and susceptibility to new religious change. The second part of this paper deals with religious and socio-political backgrounds under which the two organizations were established and with differences in the ways of interpreting Islamic teachings. This will provide the basis for understanding the dynamics of their later development. The third part explores religious authority supported by both. For this, perspectives on established religious schools, rational interpretation of the Scriptures, mystical practices and hereditary succession of religious leadership are to be analyzed. In addition, the ways different attitudes towards religious authority have impacted on organizational structure are to be examined. The topic of the fourth part is leadership composition, and blood and teacher-student relationships among chairpersons are to be analyzed. The last part deals with how different orientations of the two have impacted on their activities and especially on the ways of accommodating new religious ideas. For this, the ways 'liberal Islamic thought' has been introduced, accommodated and negotiated in each organization are to be compared with. With these discussions, it is expected that religious orientations, organizational structure, leadership system and organizational flexibility of the two can be understood. This analysis can help to have a glimpse on Islamic development in Indonesia and of socio-cultural and political influences the two have exerted on Indonesian society.

• Journal of the Korean Society of Costume
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• v.66 no.1
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• pp.42-57
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• 2016

The Tibetan people are an ethnic group that is native to Tibet who have adapted to the region's harsh climate and environment, and developed their own culture. Religion played a central role in maintaining its traditional culture and society in the history. The objective of this study is to understand Tibetan costume and religion, and examine patterns that appear on the costume to study their religious symbolism. The significance of this study lies in explaining the symbolisms of the patterns that appear on the costume in terms of cultural maintenance and change. Based on literature review, I summarized the data about Tibet's environment, history and religion, and divided the residential district into three: ${\ddot{U}}$-Tsang, Amdo, Khamba. Then, I organized each region's characteristics and clothes, and studied Tibetan Buddhism (Vajrayana) costumes and features of the patterns that appear on the costumes. Through combining these data, I would like to examine the religious symbolism of the costume pattern of Tibet. Buddhism is at the heart of cultural and social maintenance and change in Tibet, and the patterns shown in the costume is influenced mostly from Buddhism. The features of general Tibetan costume vary with the region and life style, but the patterns that appear on the costume are used over a wide area to represent good luck and the spread of Buddhist teachings. The costumes for religious rites vary with religious sects, but most of the patterns are commonly used. The symbolism of pattern is a form of figure that represents the human psyche and physical world. The symbolism of pattern implies meanings such as compensation or futuristic wish. First, the lucky omen normally means long life, happiness and peace, and means religious salvation in Buddhist perspective. Second, warding off evil spirits normally means avoiding misfortune, and means dignity and self-protection, and protection of Buddhadharma in Buddhist perspective.

• Korean Institute of Interior Design Journal
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• v.14 no.6 s.53
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• pp.193-201
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• 2005

In this study we analyzed and interpreted the phenomenologlcal characteristics and meanings of water space in religious architecture through field studies and phenomenologlcal approaches, focusing on the religious architecture Introducing water space in contemporary architecture. The phenomenological experience elements of the research ate light, time, place and context. As the results of this study, first, light as a phenomenological element not only induces a contrast and change between light and the shadow in architectural space and various changes of light in inner space, but also operates as an element which expresses building features outward with time. Second, time as a phenomenological perception experience makes us feel changes of the environment and physical properties and experience space visually and physically. The continuity of time shows the change of a day, night and daytime and seasons. Third, water space makes the sense of place more remarkable, connected closely with surrounding nature In outer space, and creates a new space. Fourth, water space is a contextual element which harmonizes with surrounding environment by connecting surrounding natural environment with architectural space. Fifth, water space in religious architecture is a symbolic and central element, and emphasizes the atmosphere of architectural space. In addition, it makes the people who experience water space perceive the place by triggering sensitive response.

• The Research Journal of the Costume Culture
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• v.11 no.5
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• pp.737-752
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• 2003

The purpose of this study is to understand the medieval culture and medieval religious costume by analysing and grasping the formative characteristics of image of medieval religious costume in the modern fashion that were represented to the modern fashion, and also to offer materials to predict the history of fashion in the future by considering the progress of modern fashion and recognizing the fashion to be progress. To examine the image of medieval religious costume in the modern fashion, this thesis divided it into avant-garde image, symbolic image, and mysterious image. These can be summarized as follows. First, in avant-garde image, the harmony between characteristic eroticism and heterogeneous materials are expressed and the formative change of religious costume into general costume are expressed. Second, in symbolic image, the symbolic meanings of the medieval clergy man's costume is expressed in modem fashion while its religious meanings and senses are expressed with symbolic image. Third, in mysterious image, the abundant and profound lights and colors express the mysterious senses of the costume and sanctity applied with mosaic painting and stained glass techniques, utilizing the splendor jewelry, spangle and materials, and most of its image reflects exotic and embellish tendency. As a result, this thesis could be described as follows; Previous religious costume of clergy man was used as a mediator between general devotee and God in ceremony, and it was worn by the general devotee to express devotion. This religious costume was utilized in modem fashion, and it gave the avant-garde image and symbolic image of religion. In addition to it, mysterious image was expressed with exotic and embellish tendency.

• Journal of the Korean housing association
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• v.16 no.3
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• pp.89-99
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• 2005

This study aims to give an architectural meaning to the process of change in villages formed to maintain the religious lives. We can draw the following conclusion by reviewing and analyzing primarily the details in relation to the bibliography and actually evaluating and analysing the current status of relevant villages secondly in order to understand the architectural meaning of Catholic village. The architectural Image contained in physical architectural phenomenon displays the change in religious values while the social and cultural characters are responding to the architectural space of Cheonho Village, and this, as a cultural byproduct, is the architectural phenomenon that encompasses the process by which religion takes root in the farming society of Korea that reveals the change in value inherent in the community. The result from study that we conducted via the architectural space of Cheonho Village is interpreted as an architectural phenomenon that encompasses the religion as part of routine lives in a way that is different from the process of becoming in-cultural, and this can be interpreted to have a meaning and character as incultural architecture phenomenon.

• Management & Information Systems Review
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• v.31 no.4
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• pp.363-376
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• 2012

In Korea, religious bodies are being given tax benefits like tax exemption and reduction in accordance with the Local Tax Law. By the way, there's no difference between tax benefits given to religious bodies and other kinds of non-profit corporations. In other words, tax exemption and reduction for religious bodies are being made without considering the very nature of the bodies. This is causing lots of problems. Currently, tax supports to religious bodies are mostly focusing on tax items related to their property, considerably diverting from the ultimate purpose and objectives of tax exemption and reduction for religious organizations. This is not also weakening local finance, but also diverting from the basic intent of so-called the induction system that if necessary, tax supports are given, but they have to be minimized. To solve these problems, comprehensive actions need to be taken, for example, reducing tax benefits given to religious bodies' property and motivating the bodies to make a variety of donations like in developed countries. Now, religious bodies should change their consciousness of tax liability that is imposed by the Local Tax Law. And the government should be more systematic in the collection and management of data that are necessary to levy taxes on religious bodies. If required, the government show the data to religious bodies, convincing them to positively fulfil their tax liability without complaint. This study discusses the current state and problems of existing local tax systems in relation to religious bodies and then propose how to improve the systems. If the systems of tax exemption and reduction for religious bodies under the Local Tax Law can be improved, it would contribute to improve the finance of local autonomous bodies.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.109-152
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• 2014

This paper deals with the artistic expression of religious thought in terms of the uniqueness of different images and creativity. The relationship between religion and art is complicated but popular in modern society. Film becomes the icon of modern culture to enhance the knowledge of religious traditions. Among many Korean religious films, Kang Daejin's work, The Way of Peace (1984) contains the life and thought of Kang Jeungsan(1871-1909), the highest god of Daesoonjinrihoe. First, the film, The Way of Peace, pays attention to the legitimacy of succession from Kang Jeungsan to Cho Jeongsan(1895-1958). Korea was beset with trouble both at home and abroad. China, Japan, Russia, and the US had the colonial desire to conquer the lands of Korea and to explore natural resources. Though the people of Eastern Learning(東學) protested government and Japanese colonialists, Jeungsan applied the principle of non-violence to the world. In order to save all the living beings of the world, he reordered the universe and renewed the harmonic relationship of human beings and their spirit. Second, The Way of Peace proposed the soteriology of peace and change to audience regardless of seekers(道人) or not. Jeungsan transformed the closed society to the open society, changed divided religions to the transcendent truth(道). He empowered the marginalized people such as women, the lowly, the elderly, and the sick, who were oppressed in the Confucian society. And he redeemed the people from the disease by healing all diseases and correcting disorders. In conclusion, The Way of Peace is a good resource of religious education by which we can overcome the religious illiteracy. The knowledge of new religious movements and Daesoonjinrihoe is necessary for us to understand the diversity of human nature. In the near future, the new images of Jeungsan should be created through multi-media and cultural contents for the new generation.