• THE INTERNATIONAL COMMERCE & LAW REVIEW
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• v.78
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• pp.73-91
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• 2018

When existing trade creates a product, a series of processes is terminated when a seller or a buyer subscribes for transportation insurance and is guided through customs procedures according to the terms of the sales contract and then receives payment for it. Training practical Trade kowhow is also educated focusing on the procedures of these contracts. A new paradigm of the fourth industrial revolution was launched in the development of information communication technology and computer technology. Also, due to the Xinhuo tradeism triggered by the United States, the risk of commodity trading is further increasing. Currently, trade practical education of university and industry is carried out for most lecture and discussion. Since 2014, the curriculumof the department of trade has been increasingly managed by the NCS process. The curriculumof the department of trade department has the advantage of being managed in consideration of the characteristics of the company that wishes to find employment and the level of work content. Standardized, the curriculumcan faithfully reflect the characteristics of the company and the level of the work content. In the new era, a new educational method that reflects the trend of the 4th industrial revolution era is necessary. In this research, we propose that service trade practical education should be educated mainly on contracts, not on procedural basis as with traditional commodity trade education.

• Journal of the Korean Society of Food Culture
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• v.7 no.1
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• pp.9-17
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• 1992

Indonesian dietary life in relation to tradition, customs, variety of food, condiments and spices, processing food and religious way of ceremony was studied through reference books and field trips. The result obtained are as follows: 1. Indonesian food life style has been influenced not only by foreign countries like India, China, Arab and Western countries but also religious commandments of Islamism, Hindusim and Budhism. 2. Indonesia has a wide territory and consist of many islands. Therefore, various food life style can be found in every regional areas. Modern westernized style as well as traditional style coexist together. 3. Chinese has influenced Indonesian food life as well as that of Koreans especially in soy sauce and rice cake. 4. Various type of steamed rice by adding other ingredients can be found in daily life and religious ceremony. 5. Coconut milk, raw spices, pepper are widely & exessively used in cooking and Tempe (soya bean cake) is one of the major protein sources in Indonesia. 6. In religious ceremony, SELAMATAN, various kind and shape of food with different colors symbolize the desire of those who contribute.

• Journal of Fisheries and Marine Sciences Education
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• v.25 no.1
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• pp.274-286
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• 2013

The purpose of this study was to analyze educational functions of Kyujanggak(奎章閣) during King Jeongjo(正祖) and reflect its significance Kyujanggak was established by King Jeongjo in 1776. The main function of Kyujanggak was keeping and managing Eopil(御筆) and it continued to perform what Jiphyeonjeon(集賢殿) had done. Among the functions of Kyujanggak, there found several critical ones that today's educational institution needs to do: 1) library function including collecting, keeping, and utilizing books 2) education of elites like Chogyemoonsin(抄啓文臣) 3) writing and publishing to encourage writing customs(文風振作) 4) the classic-mat lectures(經筵) to facilitate King's learning. Across the ages and in all countries of the world, education is the dynamic force and bulwark, Also, library is the treasure house and center of traditional culture. Especially, Kyujanggak has been estimated to perform the functions of both education and library successfully. The results indicated that the practice of Kyujanggak reminds us that the educational mind and leadership of the top leader of nation is the primary and decisive factor in building a strong culture-nation.

• Journal of the Korean Home Economics Association
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• v.38 no.7
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• pp.133-152
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• 2000

This study was inquire into the state of the family ethics during the period of the beginning of 1880′s to the 3.1 independence movement of 1919 which has been the black period in the history of Korean family ethics. The research was conducted by analyzing the newspapers, magazines, related literature and articles of the period. It was the beginning of the 1860′s and by the "Cheondo-Kyo" (the Religion of the Heavenly) way that the issues regarding the equality of sexes as the central concern of the modem family ethics came to be the object of the social discourse for the first time in Korean history. The social discourse had come to be positively activated around 1900, when the intellectuals of the "Korean enlightenment" had begun to the feel necessity of the modernization of Korean socialite and the importance of the women education as the essential part of it. However, the activation of the social discourse itself, especially with the newspapers of that period did not mean the changes of the traditional Confucian family ethics, but the discourse of the modernizing forces had become the seeds for changing the family ethics of the Korean people. The made chauvinistic nature of the family ethics of the period was not so much different from those of the preceeding patriarch societies, but the state of the family ethics during the period are characterized by several social phenomenon such as the rising needs of using the "Hangle"(Korean alphabet) instead of Chinese character for the equal education of the both sexes, increasing practices of the early marriage, customs of trade marriage in accordance with the demand of excessive weeding presents, and regarding social consciousness of the traditional family ethics as patriotics attitude against the Christian rejection of the ancestor worship ritual.

• Journal of Forest and Environmental Science
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• v.32 no.1
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• pp.82-93
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• 2016

This article presents an overview of the Native Customary Rights to forests and its role in protecting the future of native people of Sarawak, Malaysia. The native people have had a long history and strong relationship with their forests. Existing documents and studies have been critically reviewed and analyzed in order to elaborate the Native Customary Rights which are critical to the native people of this region. To have a better understanding on Native Customary Rights, it is important to answer three related questions: (i) Who is a native of Sarawak, (ii) What is 'custom', and (iii) What is the nature of 'rights'? The roles of Native Customary Rights for economic, political or social reasons, operate through informal rules embedded in the natives' customs and traditions. These rules have never been codified into formal laws because the adat system merely functions to manage the human relations which are tied to culture thus making it difficult to codify the culture into laws. It is evident that there are several issues underlying the development of Native Customary Rights: (i) Native Customary Rights are considered as inferiority to those of the State, (ii) the issue of over-shadowing of traditional laws by the colonial rule and the current statutory laws and, (iii) projects and land schemes involving the Native Land. It is understood that the challenges of promoting Native Customary Rights are daunting task; however, the constitutional laws need to carefully revise to provide a better future for the natives.

• Journal of the Korea Fashion and Costume Design Association
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• v.7 no.3
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• pp.167-179
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• 2005

Skirts hold an important position in dress culture among various dress forms, being worn by more than half of mu. In this study, Chima is defined as garment for lower part of the body without crotch sewing, contrasting with trousers. The authors classify and compare the formation of the skirts of minority races in Yunnan area, based on Korean Chima, understanding the forms of skirts and examining the composition, color, pattern and material. For the study, the authors investigated 57 pieces of skirts among 341 pieces of minority races dresses from Yunn Nationality Museum collection exhibited at Korea Folk Village in May 2003, and referred to customs materials and photos in various literatures. Skirts in Yunnan area are divided into 6 areas, that is, seamless one-piece skirt area, wrapskirt area and mixed type skirt area. Skirt formation factors from the effect of environment such as climate, lifestyle and means of production were studied, and characteristics, differences and similarities were reviewed. Figure of skirts are studied by compostion, color, material, and technique. By composition, they can be classified based on the similarity to Hanbok (traditional Korean dress). By color, worshipped color and preferred color vary by races and by area. Materials vary in kinds and thickness by area with various climate. By technique, national characteristic patterns are inherited through national traditional dyeing and embroidery. It is not easy to conclude based on single item of skirt, but we suggest that national dresses have been settled through the mutual supplements between the effect of social and cultural exchange such as historical inheritance, geological environment, religion and production activity and the various forms of skirts from changes in shape, color, material and wearing form of dresses.

• Journal of Fashion Business
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• v.11 no.6
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• pp.125-138
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• 2007

The modern fashion contains the religious factors or theories out of numerous cultural traits. Shamanism is a product of the very complicated combination of diversified cultural phenomena and whose traits are depicted as spiritual and artistic forms, reflecting on the materialism culture, social relations, customs, and religious faith. The Shamanism that lies in the life of humans gives much impact on their clothing life up to date, consciously or nonconsciously as well. The Shamanism clothing studied as yet has been focused on the costumes that a Shamanism priest and a shaman, the principal Shamanism performer wears and on the symbolic meaning or formativeness of the traditional shaman clothing that is only confined to certain local regions. The Shamanism in the modern costume influences not only on the traditional clothing unique to shaman but also on the other apparels in a widely extended sense. Nevertheless, the research on the modern costumes related to Shamanism is yet to be progressed. In this context, it is believed that the examination of Shamanism interrelated with a contemporary clothing expression is needed. This work would take a look specifically at how the Shamanism is given in the modern clothing fashion and review the inherent aesthetic characteristics. A fact was driven through this study that the shamanism shown in fashion is not only expressed in the modern style of shaman clothing but also unconsciously absorbed in the fashion on the whole. A finding was also revealed that the geometrical and abstract expression, the implication of animistic components, and the application of inherent shaman's costume on to design in regard to clothing are related to a view point of studying about shamanism. The meaning in each expressive method is focused on the superhumanistic desire of shamanism.

• Journal of the Korea Fashion and Costume Design Association
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• v.14 no.4
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• pp.99-111
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• 2012

This study intends to explore the collaborative expression in the modern fashion design by analyzing the collaboration of motifs symbolizing Korean cultural identity. As for the data research, in order to examine the expressional objects of collaboration in the collections of the fashion designers from Korea and overseas who have applied the Korean culture among their collections posted on the Internet sites, www.firstview.com, and www.style.com from 2005 to 2012 were collected for analysis. 923 pictures used in the analysis sheet. As for the research method, the content analysis method was used. In the modern fashion design, the collaborative expression in the motifs symbolizing Korean cultural identity are limited to tangible expression, intangible expression, integrated expression. The results of this study were as follows. First, in the tangible expression, traditional tangible assets are used in the shapes, items, colors, materials, patterns and details to symbolize uniquely Korean image. The intangible expression, the applicability for Korean intangible assets include the master's (intangible cultural assets) and the craftsmanship of the modern designers being collaborated onto the contemporary customs to express the Korean traditional culture in a realistic or an abstract trend. The hybride expression, it is to represent Korean thoughts and values using the tangible elements. Second, The expressivity of collaboration of each year mostly shows integrated expression, intangible expression and tangible expression were shown respectively. The trend of seasonal collaboration expressivity was muchly the integrated expression in most seasons, and intangible expression and tangible expression followed respectively. It is recognizable that the expressivity of collaboration of each designer was; integrated expression was muchly shown in Lie Sang Bong and Lee Young Hee's works, Duri Jung showed much of intangible expression, and much tangible expressivity was shown in Carolina Herrera.

• Journal of the Korean Society of Costume
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• v.61 no.8
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• pp.114-126
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• 2011

Many varieties in folk costumes have inspired fashion designs for a long time. Each country, with a unique style of its own reflects their own traditions, beliefs, customs and morals into their traditional costumes. The traditional methods of creating different ways of drapery methods by using only a rectangular piece of cloth have been passed down from generation to generation and it is still used today. This way of styling has been developed mainly in the Middle East, Asia and Africa and the modifiable ways of creating drapery wearing methods are as follows. The first modifiable styling method is changing the purpose of wearing costumes according to the needs and the wants of the person who wears it. The second method is exposing the knots on the surface of the garments and by doing this, there was no visible difference on the aesthetic formation and it did not alternate for a long time. This means that simple knot shapes have been used to tie edges of rectangular fabrics. The third method is a wrapping type of modifiable styling method, which has been used most commonly in folk costumes because there are lots of ways to wrap a rectangular cloth around the body. The fourth way is the fixed type of modifiable styling method and this method can only be noticed only in the Moroccan Izar using fibulas and belts to alter the shape of the Izar. The fifth method is the composite type of modifiable styling method. This method starts by cutting out cylindrical shapes of fabrics and then wraps or twists it to fit the body. The most significant character of modifiable styling methods in folk costumes is to use rectangular cloths, which varies only in ratio of length, width and sizes. Therefore, this study suggests that rectangular cloths can create enormous amounts of fashion styling which can be easily adapted and created in everyday fashion life.

• Journal of the Korea Society of Computer and Information
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• v.20 no.2
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• pp.157-167
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• 2015

There is literature addressing to cultural aspects of alcohol and alcoholism. However, scholars have paid little attention to study what will happen to alcohol consumption behavior and alcoholism if there is a national government cultural intervention, so that the alcohol drinking culture would change in association with the change of internal institution in a society. This work attempted to study this research question. For this purpose, I selected Mongolia as a research case and examined survey data, statistical data, and data from research-based resources, referring to the last 70 years profile of Mongolian alcohol per capital consumption and alcoholism as well as studying Mongolian historical sources for measuring Mongolian traditional alcohol drinking customs. The data I gathered and observed during this research proved that there is a huge difference between the current drinking culture among younger generation and Mongolian traditional cultural context that was respected and strictly followed by their ancestors. Findings suggest that there has been a parallel increase between the change of alcohol drinking culture and alcohol consumption in connection with the modernization.