• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.165-192
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• 2005

The purpose of this paper is to make clear the relation of traditional religion with economic ethics and attitude in Japan. I selected Shimhak(心學) of Japanese traditional religions to analyze because it has been said that Shimhak was related to the modern ethics of merchants in Japan. The contents of this paper is composed of two parts. First, the religious character of Shimhak is discussed. I will analyze the relation of Shinto, Buddhism and Confucianism to Shimhak to certify the syncretism of Japanese religion. Second, the economic ethics of Shimhak is discussed. I will make clear the historical significance of Shimhak in modern Japan, and the relation of the economic ethics of Shimhak with the spirit of Japanese capitalism. This paper will be useful to make out the social influence of Japanese traditional religion, to estimate the sustaining mode of traditional value and ethics in Japan in the future.

• Journal of architectural history
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• v.10 no.4 s.28
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• pp.43-55
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• 2001

Living spaces are the results of social environment and also the reflection of the viewpoints by their residents toward human culture and society. Therefore, in studying living spaces, the true essence of the spaces could be easily distorted when cultural and symbolic motives and values are disregarded and only their apparent characteristics are looked into. Hence, it's necessary to simultaneously understand both physical dwelling spaces from architecture's view points and social ideas, simultaneously, of people who form and interact with the spaces. Hence, this paper tries to study housing religion which is one of shamanistic religions which, in turn, have been the fundamental element of ancient religions and came into existence on the basis of dwelling spaces. This study presumes that house religion may have been permeated with its creators' ideas about living and those ideas could be one of those factors which plays a role in organizing of dwelling spaces. As such, with these prior analyses, this thesis attempts to understand the meaning of various dwelling spaces via the characteristics and functionalities of various house spirits which are mentioned in a local house religion and also will find out spatial harmony of Korean traditional living spaces by way of corelations among living spaces, people, and personalized house spirits. Almost all traditional Korean houses have assigned a house spirit to their individual dwelling space. This means a traditional house was considered as a scared space in a secular world called human society and the space was actually intended to protect sacredness of dwelling places from earthliness outside. So when the hierarchy of house spirits in housing religion is projected to a Korean traditional house, it can be shown that a dwelling house as a building was personified to a respectable human status. In other words, it can be concluded that each space was synonymous with a dwelling place for each house spirit and was considered a sacred godly place. In a nutshell, not only each space in a Korean traditional house was a physical and functional space, but also it formed a scared spatial place along with the concept of house spirits intending to ward off disasters and enjoy a comfortable life through those religious symbols and meanings. Housing shamanistic religion which has long been existing with residents and their lives is seeped with the viewpoints of the residents toward life, and hence understanding the meanings and organization of Korean traditional housing can reveal commonly practiced principles of spatial organization of the traditional houses. Therefore an analysis of Korean traditional housing on the basis of humanistic social ideas will help learn Korea's traditional houses which need to be understood in various methods.

• Korean journal of food and cookery science
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• v.28 no.6
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• pp.731-740
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• 2012

This study was made to the adult females over 20's in the family that prepared the ritual food personally or in the family that conducts ritual or did not do the ritual for the religious reasons. And based on the prepare method of the ritual food, ritual and recognition of ritual good. 245 responses which took up 80.86% had responded they do the ritual or semi-ritual and Buddhism was most prominent religion among them. The cost for ritual food also had statically significant differences by the age, marriage status and income and on the terms of the income, more the income was more they spend on the ritual food. The ritual utensil used for the ritual food also show significant differences by the age, marriage status, family make-up formation, religion. The form and meaning of the ritual have been changed as the society changes but is still important subject matter for most of homes. Responders were preparing the ritual with all the sincerity to their ancestors with practical and realistic decisions.

• Journal of the Korean Society of Costume
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• v.57 no.3 s.112
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• pp.165-175
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• 2007

Religion affects all the dimension of human beings, and at the same time it forms one dimension of human beings. Costume Is considered as a result that reflects the phases of the time and the characteristics of a wearer. Costume, also, has been influenced by religion that has led one's belief, social spirit and culture for a long period of time. The Eastern aesthetics has expanded the area of thoughts with the concepts that originated from Buddhism, Taoism, and Confucianism. Among the concepts, Non-Dualistic Theory is the core idea of Buddhism.'rho theory contains the moaning that one should not lean to one side between existence and nonexistence and should not be obsessed with the center. It was the most powerful Buddhistic idea that had an influence on Asian aesthetics. Korean traditional costume is not an exception. This study has a significance that it was conducted to understand the relation between religious principle and traditional custom through mainly using documentary records. The formative characteristics of Korean traditional costume influenced by Non-Dualistic Theory ran be summarized as non-structure like, indeterminate forms, amorphousness and anti-decoration such as plainness, temperance and achromatic color. Aesthetic value was expressed through 'the aesthetic of emptiness', 'the aesthetic of hiding', and 'the aesthetic of nature'. Although the appearance of a religious symbol can change, an essential element in religion lasts as human society remains. Although our clothing culture has converted to western style, Korean traditional aesthetics is placed deep inside of 'the Koreans' spirit and has a consistent effect on our overall culture of clothing.

• Korea Journal of Hospital Management
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• v.9 no.2
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• pp.76-101
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• 2004

The primary purpose of this study was to provide the basic information for improving collaborating care of Korean traditional medicine and western medicine by surveying utilization and attitude on it among cerebral apoplexy(CA) patients hospitalized at a general hospital with both the western and Korean traditional medical department in Busan metropolitan city, Korea. The survey was conducted on 170 patients, 80 from Korean traditional medical department, and 90 from western medical department. The major results of this study were as below: First, CA patient's medical utilization patterns including selecting medical institution, term of treatment and type of medical institution at first-aid were significantly variated by their socio-demographic characteristics such as religion and job. Second, the perceptions of collaborating care, such as effectiveness and reduction of treatment period, were better at respondents who were hospitalized at oriental medical department and had been experienced with collaborating care. Third, the major contents of collaborating care which utilized by respondents in side of western medicine were physical therapy, x-ray, pathologic diagnosis, and medication, and in side of Korean traditional medicine were acupuncture, herbal medication, moxa cautery, cupping a boil therapy. Fourth, overall satisfaction on collaborating care was good(3.5 of 5.0) and was significantly variated by age and religion. Fifth, respondents perceived that collaborating care was most helpful for rehabilitation and the major problem of current duplicate medical system was increasement of medical expenditures, and the major obstacle of collaborating care was prejudice against each other medicine. The results of this study imply that effective marketing for collaborative care suitable for age and religion of customers and patient satisfaction strategy is needed to activate collaborating care.

• CELLMED
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• v.2 no.1
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• pp.4.1-4.13
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• 2012

When medicine is unable to cure, and the end becomes imminent, or when the patient is tired of the side effects associated with chronic use of drugs, the search for alternative and new ways of healing is begun. Coincidentally, sometimes the alternative is the origin, as is the case for traditional Arab medicine and traditional American Indian healing. Traditional healing is the first healing that all people have used for 200,000 years, since the beginning of Homo sapiens. The sources and elements of traditional Arab medicine have been examined in books and by consulting with traditional Arab healers. Arabic medicine is a career combining both elements of science and philosophy based on religion and traditions, and includes a diversity of healing approaches: spiritual, physical, and using natural products. These approaches are discussed with emphasis on wet cupping (Alhijamah), a practice that is undergoing a revival nowadays in Arab countries. American Indian healing is a career based on religion, tradition, an innate healing gift and extensive training, both in a medical school setting and as an apprentice. Arabic healing approaches are compared to American Indian healing approaches.

• Journal of the Korean Home Economics Association
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• v.41 no.3
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• pp.181-196
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• 2003

Investigated kinds and utilization frequency for traditional food and Particular food to systematize Gwangju city and Chollanamdo area traditional food culture. Awareness for traditional food had pride because taste is various, and did that must use much when was festive day. Investigation subject were feeling necessity about accession, development of traditional food, and manufacture of traditional food, succession did that must take charge in home. Characteristic of taste for Gwangju city, Chollanamdo food was deep taste. Difference between variable was significant that age, religion that have pride about traditional food, attainments in scholarship, monthly income that used time much traditional food, degree that give from traditional food to snack is age, attainments in scholarship, years of married life, religion, reason that give snack to traditional food is daughter-in-law order, kind of traditional food that give to snack is age, monthly income mouth, opinion about accession and development of traditional food is age, religion, daughter-in-law order, reason that must inherit and develop traditional food is attainments in scholarship, time that eat much traditional food is attainments in scholarship, a person, medium that learn cuisine of traditional food is age, opportunity that is been interested to traditional food is age, attainments in scholarship, years of married life. By utilization rate of food-tasting food subdivisions of the season, used much by rice-cake soup, fermented rice punch, order of cake made from glutinous rice New Year's Day, by herbs, Gimgui, Ogokbap's order January Full Moon Day on the lunar calendar. By a cake made in the shape of a flower, azalea honeyed juice mixed with fruits as a punch order to Samjitnal, by beans panbroiling, dropwort raw order Buddha's Birthday, Tano Festival uses Charyunbyeong and used Tteoksudan in Yudu and used much by young chicken soup with ginseng and other fruits, watermelon order period of midsummer heat. Used songpyon and fermented rice punch in Full-moon Harvest Day, and Junggujeol used Chrysanthemum griddle cakes made in flower Pattern, and red-bean gruel taken on the winter solstice, and Nappyeongjeolsik was utilizing Goldongban. Pyebaek food utilization ratio was high the utilization rate by chestnut, jujube, chicken, wine order. The contributiveness food utilization rate was high the utilization rate by rice cake, dried croaker, fruit, oil-and-honey pastry order. The large table food utilization rate was high the utilization rate by fermented rice punch, fruit, steamed short-ribs order.

• Journal of the Korean Society of Costume
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• v.67 no.4
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• pp.38-57
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• 2017

Traditional costume in Indonesia represents identity of a person and it displays the origin and the status of the person. Where culture and religion are fused, the traditional costume serves one of the most functions in rituals in Bali. This research aims to analyze the characteristics of Balinese costumes by focusing on the Legong dance costume. Quantitative research was performed using 332 images of Indonesian costumes and 210 images of Balinese ceremonial costumes. Qualitative research was performed by doing field research in Puri Saba, Gianyar and SMKN 3 SUKAWATI(Traditional Art Middle School). The paper illustrates the influence and structure of Indonesian traditional costume. As the result, focusing on the upper wear costume showed that the ancient era costumes were influenced by animism. They consist of tube(kemben), shawl(syal), corset, dress(terusan), body painting and tattoo, jewelry(perhiasan), and cross. The Modern era, which was shaped by religion, consists of baju kurung(tunic) and kebaya(kaftan). The Balinese costume consists of the costume of participants and the costume of performers. Bali dancing is grouped into Wali dance(sacred), Bebali dance(theatrical), and Balih-balihan dance(entertainment). The Legong dance is included in the Balih-balihan dance, and its costume developed from 1920 until present. The characteristics of Legong dance costumes are 'Theatrical,' 'Angelic,' 'Charming,' and 'Decorative.' In conclusion, the balance of religion, culture, and art gives a unique trait in Bali. The Balinese social system, which is based on Hinduism, has influenced art and its function. This relationship creates a strong structure to the Balinese ceremonial costume, especially the Legong dance costume.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.5
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• pp.808-820
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• 2008

The costume of Islam cultural area has been affected by the strict social structure, formed by religion, and traditional costume of Islam has been maintained up to these days under the influence of religion. Islam Traditional Costume, which is the succession of the traditional costume of southwest Asia region, became armed with the form of closed costume due to the chastity and oppression. There are figurative features of Islam Folk Costume; first, the dimensional form due to the ampleness, covering the body, second, the reinforcement of closed form such as chador and burqa, third, the symbolism such as the adornment or incantational ornament, which has been inherited from the former times of Islam era, fourth, the color, simplified with black and white. The aesthetic values of Islam folk costume are represented with 'The beauty of abstinency', suppressing the ornamentation and color, caused by the strict social atmosphere under the influence of the form of traditional costume and religion, 'The beauty of concealment' due to the closeness, with affluent costume forms, covering the body and even concealing the face, and 'The beauty of symbol' which is demonstrated with incantational ornamentation of face and interior decoration. In some nations amongst Islam nations, the wearing of hijab is strictly regulated but black chador and burqa are regarded as negative symbols, representing the closeness and oppression of Islam. It is the product of Orientalism from the western perspective. The Islam Hijab culture is the symbol of oppression towards women, but, on the other hand, it is the device to protect women and the traditional culture, symbolizing the identity.

• Journal of the Korean Society of Costume
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• v.58 no.2
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• pp.93-106
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• 2008

Asia Folk Costumes are certainly different from the Western Costumes. This distinction is based upon the effect of environment, technology, and social structure, and especially, which was generated by religion, ideology, and philosophy. The ideas of fundamental ground of this eastern features are religions such as Buddhism, Taoism, and Confucianism. The religion of the East has determined the form of traditional costumes, affecting the costume up to now. This study aims at the investigation of the effect of religion on the formation of East Asia Traditional Costumes around Korea, China, and Japan and its figurative beauty. Study was carried out by chiefly referring to literatures. Eastern Aesthetics was formed by accepting aesthetic concepts, acquired from the idea of Three Religions. Especially, the ideas of non-duality(不二), emptiness(空), five aggregates(五蘊), mind control(心法), derived by Buddhism, and nature theory(自然論) and creationism(創造論) of Taoism, and abstinence theory(節制論) and decorum(禮法) and the principles of Yin and Yang(陰陽) of confucianism have had great effect on the aesthetics of costume. The figurative features of costume, affected by three religions are described by the factors; First, non structural feature, second, the beauty of abstinence and chastity of ample silhouette, third, the feature of natural color and achromatic color, fourth, the figurative feature of costume by the principles of Yin and Yang, and fifth, bright ornaments. The aesthetic values of the East Asia Costume are 'A Beauty of Vacancy', 'A Beauty of Concealment', 'A Beauty of Nature', and 'A Beauty of Symbolism'. As philosophy, culture, and ethnics itself, the religions of Asia have had effect on the overall culture, which is inclusive of social structure, as well as art and aesthetics, and have decided the style of costume.