• Journal of Fashion Business
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• v.23 no.5
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• pp.1-18
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• 2019

The purpose of this study is to analyze the Muslim fashion that has recently appeared in the global fashion collection to see how the global fashion brand expresses Muslim's traditional costumes so as to provide references in design development to prepare for the larger Muslim fashion market in the future. In order to analyze Muslim fashion, keywords related to Muslims such as "Muslim," "Islamic fashion" and "hijab" were searched on Google, Samsung Design Net and Vogue websites, and a total of 370 fashion photos were selected for the final data, which was judged to reflect Muslim fashion styles after a review by four clothing experts. Muslim fashion styles have the following characteristics: Above all, the use of veils was most noticeable, with many T-shaped loose long tunic dresses. The hijab, which had the highest proportion of veils, was used to produce various images with wide range of materials and colors. Achromatic colors were the most common, but more than three colors were used to create an exotic image. There have also been cases of using direct religious images such as arabesque patterns and mosques and Muslim priests. As a final, Muslim fashion styles were studied follow: first, a unique style using a veil. Second, conservative style with minimal exposure, third, restrained long-and-lose fit style, fourth, exotic style by elaborate pattern. The domestic fashion industry is also expected to generate economic demand if it is designed with reference to such collection trends along with market research on Muslim consumers.

• Journal of the Korean Institute of Rural Architecture
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• v.20 no.4
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• pp.65-75
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• 2018

This thesis attempts to investigate and analyse the architectural characteristics of catholic churches in Gangwon province built in the 1950s. Catholic churches built at that time in Korea had many similarities basically since they were supported by UN forces after the Korean War and were established by priests connected to the Missionary Society of St. Columban. The results of study are as follows. In location, Except one catholic church, the catholic churches preferred low and gentle hill. In layout axis, catholic churches at Youngseo area preferred the north-south layout axis, whereas those at Youngdong favor the east-west layout axis. In approach, most of catholic churches around the Youngseo and Youngdong areas preferred entering the front entrance with a bell tower, whereas three of them at Youngdong did entering the front entrance with a bell tower around the rear corner. In floor plan, catholic churches at Youngseo preferred symmetry, whereas those at Youngdong preferred asymmetry. And every floor plan of catholic churches is rectangular type with transepts except one semicircular type. In apse shape, catholic churches in the Youngseo area preferred non-extruded types like a straight wall, whereas those in Youngdong have extruded types. Every catholic churches have no crypt under ground except one at Gangreung. Except one at Sokcho, every catholic church in this study has choir space in half story.

• (The)Study of the Eastern Classic
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• no.70
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• pp.407-434
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• 2018

This study took a look at the crossing the border into Liadong in the early Joseon Dynasty, which has nearly not been paid attention to in the history of the Buddhism in Korea, and the Chinese, Buddhist whereabouts of Monk Mangong and Jeokhyu, the periodical, Buddhist priests. Regarding the large-scale, Buddhist oppression measures of King Taejong in the beginning of the Joseon Dynasty and King Sejong, the Buddhist circle did not not respond helplessly, but, rather, it had made the resistance on its own way. Especially, the Naonghyegeum of Jogyeseonjong and the disciple affiliates of Taegobowu had stood out. The disciples of Bowu had mainly hit the Sinmungo or had advocated the self-purification of Buddhism. And the disciple affiliates of Naong either had reorganized the Buddhist circle with Muhak in the center or had opposed the suppression. And, by receiving the help of the Emperor of the Ming Dynasty, they had intended to protect the Buddhist circle, or they, also, crossed the border into Liadong. Although, while attempting the crossing the border into another territory, they were arrested like the sea ships, like Mangong of King Taejong and Jeokhyu of King Sejong, they succeeded in crossing the border into another territory, and they left the clear whereabouts in the Chinese, Buddhist circle. Mangong was one Buddhist monk among the 11 Buddhist monks who crossed the border into Liadong during the King Taejong. After crossing the border, Mangong had moved again from Beijing on a sea route and had settled for after going into a mountain in the Zen sect at the Tienchieh temple in Nanjing. Meanwhile, he had been close to the Joseon Dynasty, and he relocated to Mount Taishan, where there had been the history, thereby rebuilding the Chikurin Temple and the Buchauchan temple and widely publicizing the Buddhism. During the time of King Sejong, by crossing the border into Liadong together with a total of 10 Monks, including the Buddhist monks Shinnae, Shinhyu, Shindam, Hyeseon, Hongjeok, Haebi, Shinyeon, Honghye, Shinwun, etc., under the protection by the Emperor of the Ming Dynasty in Beijing, Jeokhyu went through Shanhaiguan and had moved to the Tienchieh Temple in Nanjing. Although their whereabouts can not be known, on the Guji Mountain in Beijing, Jeokhyu founded the Banyaseonsa Temple nearby the Ryeongamseonsa Temple, where the clergy and the laity of the Goryeo Dynasty had resided and, especially, where Naong and the disciples of Muhak etc. had stayed. As such, the Buddhist monks in the beginning of the Joseon Dynasty had either resisted the suppression by the country or crossed the border into another territory. Mangong and Jeokhyu of the times of King Taejong and King Sejong had led the Chinese, Buddhism circle, had rebuilt the Buddhist temples, and had contributed to the development of the Chinese Buddhism.

• Korean Association for Visual Culture
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• v.16
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• pp.131-161
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• 2010

This thesis investigates the cultural meanings of the first optical instrument, Camera obscura, in the pre-modern age, while it explains the development as well as the use of the Camera obscura in Europe and Korea. For this purpose the thesis traces the significant phases of the historical developments of the Camera obscura from L. da Vinci, G. B. della Porta, D. Barbaro, A. Kircher to J. Zahn etc. The Camera obscura was not only the symbolic instrument of the modernism in the sense that human being wanted to observe the outer world by himself and to be freed from the viewpoint of the christianity, but also was the forerunner of the modern visual culture, because it first time reproduced the artificial image of the natural world. Since the second half of the 17th century the box-type reflex Camera obscura had been produced, it began to be used as aid to drawing for painters like J. Vermeer, A. Canaletto and J. Reynolds etc. throughout Europe. It tells the evidence of the close relation between art and technology in the pre-modern age. Around the end of the 18th century the Camera obscura was brought to Korea, the closed country of the Fareast, by the scholars of the so-called 'Realist school' (Silhak-pa) who went to Beijing to acquire knowledges on the Western science from the European priests. In 1780s Yak-yong JUNG, one of the representative scholars of the Realist school, experimented the Camera obscura, and then, it was used for sketches of higher aristocrats' portraits by the supreme portrait painter of that time, Myoung-ki LEE. Those were possible only under the reign of the culturally liberal and reformative King, Jung-jo (ruled 1776-1800), and after his retreatment the inquiry of the Camera obscura had been dimished. It is not a historical coincidence that the Camera obscura could be examined and used in the period of the Enlightment both in Europe and Korea.

• Journal of the Korean Society for Library and Information Science
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• v.57 no.4
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• pp.5-24
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• 2023

In ancient Egypt, temples were not only religious sanctuaries but also community centers. One of the core spaces created in the temple is the facility where priests and scribes copied and preserved texts on papyrus and other media. Its common designation was 'pr-mḏȝ'(House of Books) and the 'per-(nw)-seshw'(House of Scrolls). The general term used during that time was 'Per Ankh', and the modern term for it is 'temple library'. Therefore, this study first identified the character and identity of the Per Ankh attached to the temple, and then traced whether it is appropriate to designate 'healing place of the souls' depicted on the hypostyle hall(Per Ankh) in the Ramesseum(mortuary temple) built by Ramses II of the New Kingdom as a library. As a result, Per Ankh, a hieroglyph combining the Per(house) and Ankh(life), was revealed to be a multi-purpose complex facility consisting of a learning and research center, a treatment and healing center with medical facilities and sanatoriums, a religious ceremony and a center for the celebration of eternal life, a scriptorium and a library. Therefore, the traditional argument that Per Ankh refers to a library cannot be justified. In the same context, the inscription 'Ψυχῆς ἰατρεῖον' on the doorplate of the hypostyle hall of the Ramesseum, which was first introduced by Greek historian Hecataeus of Miletus in the 4th century BC, was translated into Latin as 'Psychēs Iatreion' by Diodorus Siculus in the 1st century BC and described as the motto of the sacred library. However, Psyche is the goddess of Greek and Roman mythology, and Iatreion means hospital(clinic, healing center) and pharmacy, so Per Ankh in the Ramesseum is a space to heal the soul of the pharaoh (Ka). Therefore, 'Psychēs Iatreion = library' is a distortion and a mistranslation. It is not the motto of the library, but a metaphor for the Per Ankh.

• Korea journal of population studies
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• v.34 no.3
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• pp.55-84
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• 2011

This study initiated with the intention to reveal the social consultations and fissures through a comparative analysis on generational characteristics by indicating occupation-related identities with the concept of social identity supported by theoretical resources. According to the three dimensions of social identity which are evaluation, potency and activity, there was more generational agreement rather than difference toward occupation-related identities. Among the 44 identities, only evaluation dimensions on minister, congressman, plane captain, farmer and potency dimensions on CEO of a major companies, professor, medical doctor, nurse, celebrity, shaman, unemployed person were statistically significant. For 'Leader and Professional', the respondents in their 50's gave high scores in both evaluation and potency dimensions. On the other side, the 30's had negative viewpoints while the 20's and 40's had neutral perspectives. For the potency dimension, the age groups were divided into the 20's, 30's and 40's, 50's; having the younger generations underestimate the potency dimension of such categories. Also for the 'General Occupation', 20's and the 30's relatively devaluated with more distinctive degree toward evaluation dimensions. For religion, 20's and 30's were positive toward buddhist monks while the 40's and 50's were more favorable with priests. For the non-economically active population, the lifetime cycle influenced each generations. When performing a two dimensional analysis toward the 'Leader and Professional' with evaluation and potency on each axis, the 50's highly evaluated both evaluation and potency dimension of such identities. However, for the 40's, 30's and 20's, the average value fell while the focus of the distribution deepened. The 30's had negative perspective toward the evaluation dimension while the 20's reflected critical attitude toward the potency dimension.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.25 no.1
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• pp.239-264
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• 2014

The study aims to study the user perception and satisfaction on the current church library services in Korea. 100 registered attendees and 10 priests, from three different groups were randomly selected for the survey. Three groups - the one with its own library, another with a community type library, and the other without church library - were compared. A literature review and survey were executed, and the questionnaires of the survey for analysis in this research contained demographic information, usage of church library, mission and function of the church library, library space, librarians, collection, community services of the church library, and perception on the effect of the library's community service on a specific religious activity (evangelism). The analysis revealed that the satisfaction level on church library service was relatively high (3.5 point on average, 5-point Likert scale), even though the frequency of using the church library service was relatively low. The study also found that users perceived the library as a community library or archives of the church, and study rooms and reading rooms as its major functions. It reveals that religious materials were preferred as the church library collection and the service of the church library to its community was perceived as being a effective and positive factor on evangelism. Applying church library service should be considered in order to enhance the understanding on the religion and effective results of evangelism.

• Journal of the Korean Society for Library and Information Science
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• v.56 no.4
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• pp.29-49
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• 2022

The book is a footnote of life and memory, a sign of knowledge and intelligence, including divinity and reason, idols and destruction, praise and curse, arrogance and prejudice, truth and falsehood. The past emperors, monarchs, priests, and rulers have been controlled or slaughtered by censorship and prohibition, burning and destruction, etc. In ancient history, archaeology, war history, cultural history, and library and information science, many studies have been conducted on the burning and destruction of books, but the Western perspective is dominant, and there are nationalistic approaches and logical leaps. This study traced the truth about the destruction of the Royal Library of Alexandria in Egypt, destruction of the Baghdad libraries by the Mongol Empire, and burning more than 200,000 volumes of Korean historical documents of Japanese Government-General in Korea among the major bibliocausts with many mysteries and controversial issues in the East and West. As a result, the Royal Library of Alexandria is most likely destroyed under the rule of the Roman Empire. The massacre of the Baghdad library by the Mongolian army is a historical fact, not the manipulation and extreme exaggeration of western society. And Korean historical documents have been stolen and burned by the Government-General of Chōsen for 35 years and should be recognized as '200,000 + α'. Lastly, On the premise of excavating historical materials, research to investigate the truth behind the blibiocaust or libricide should be continued.

• Journal of Christian Education in Korea
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• v.75
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• pp.7-31
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• 2023

Purpose of study: The purpose of this essay is to seek an alternative direction for confirmation education within the context of Korean Protestant Church, addressing the following issues: 1) Confusion in the use of terminology on confirmation, 2) Superficial understanding of confirmation, and the absence or privatization of confirmation theology, 3) Formalized confirmation education based on the concept of rites of passage, and 4) The absence of denominationally structured confirmation education. Research content and method: To achieve this purpose, this essay attempts to foster an intradisciplinary and interactive dialogue on confirmation through a biblical, historical, and theological approach. Biblically, confirmation is to be understood as the unity of the baptism of water and the baptism of Holy Spirit, associated with the consecration of the baptized as royal priests through the baptism of Holy Spirit. Historically, as a part of the rite of Christian initiation, confirmation was a unified rite that has undergone a process of separation and reunification. Theologically, the rite of confirmation affirms the covenant of the Triune God given in baptism and is positioned between baptism and the Lord's Supper. Conclusions and Suggestions: In conclusion, this essay suggests an alternative form of Confirmation education that is oriented towards the following objectives: 1) Education that forms the identity given in the baptismal covenant, 2) Education that reflects characteristics of both baptism and the Lord's Supper, 3) Education that integrates the Bible, doctrine, and life of confirmand and, 4) Education based on an organic educational system.

• The Critical Review of Religion and Culture
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• no.32
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• pp.257-287
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• 2017

It seems to be quite an ambitious endeavor to trace back the translation history of Catholic Vulgate Bible from Latin language to Asian languages since 16th century. I try to bring out the translation(translative) procedure of Latin Bible to the Chinese Version, which is eventually come up (and the latter)to the Korean Version. It has been supported and funded by the National Research Foundation of Korea. This task has a three-year plan. For the first step(operation), I examined and searched the European situation of the Vulgate Bible in the Catholic Church, i.e. the ritual use of Vulgate Bible in the Mass and the religious retreat. The liturgical texts, to begin with, were analysed to disclose how the Vulgate Bible was reflected in them. The Lectionary and the Evangeliary were the typical ones. The structure or the formation system of the Lectionaries for Mass was based on the liturgical year cycle. From this point, the Vulgate Bible was rooted in the religious life of European Catholics after the Council of Trent which had proclaimed the Vulgate to be authentic source of the Revelation, therefore, to be respected as the only authoritative Bible. How did the Catholic Church use the Vulgate Bible out of the context and the boundary (sphere) of liturgy? The Meditation guide books for the purpose of instructing the religious retreat was published and (diffused) circulated among the priests, the religious persons and even the laymen. In those books also were included (found) the citation, the interpretation and the commentaries of the Vulgate Bible. The most of the devotees in Europe read the biblical phrases out of the meditation guide books. There are still remained the unsolved problems of how to understand (for understanding) the actual aspect of the Vulgate Bible in the European Catholic Church. All the Biblical verses were translated into French and included in the meditation guide books published in France. What did the Holy See think the French translation of the Vulgate Bible? Unfortunately, there were not found the Vatican Decrees about the European translation of the Vulgate Bible. The relationship between the Vulgate Bible and the Meditation guide (Those) will be much important for the study of Chinese translation of it. The search for the Decrees and the researches on it and the European and the non-European translations of the Vulgate Bible will be a continuous task for me as well as the other researchers on these subjects in the future.