• Journal of the Korean Society of Costume
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• v.64 no.6
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• pp.161-175
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• 2014

This paper investigates the differences between characteristics of street fashions due to regional and cultural differences in southern and northern region of China. Beijing and Shenzhen were chosen as representative cities for the two areas. Empirical research and literature study were performed for this study. Empirical studies were performed by using a total of 708 images of dresses, which were collected through direct imaging. Through discussion with experts, the collected data were classified into five categories; Modern trendy, Romantic, Easy casual, Ethnic, and Classical/Traditional. The data was analyzed by using cross tabulation and frequency analysis. Content analysis for each category was also conducted. As a consequence of this study, a significant difference between Beijing and Shenzhen were observed. As a city, which puts emphasis on practicality and modernity, Beijing showed a higher frequency of modern and trendy style than the other city. On the other hand, Shenzhen showed a higher frequency of romantic style and was distinguished as a city of femininity and decorative preference of fashion style. This study intends to contribute to the academic community of Chinese fashion and to help Korean clothing companies to be launched in Chinese market in the future.

• Journal of English Language & Literature
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• v.64 no.2
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• pp.219-238
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• 2018

This essay examines the first-generation Korean American writer, No-Yong Park's falsehoods about his ethnic identity to suggest how and why he passed for Chinese, and to explore the political, anti-Japanese implications of these actions. The essay first identifies erroneous information circulating about his biographical background, presents some other materials that help us better understand the context in which he forged his Chinese identity, and then examines how he represented himself as Chinese in his published works. I would argue that Park's self-identification as Chinese was a resulting outcome of his naturalization caused by the Japanese colonial power in Korea and also one of his surviving strategies in the racist environment within American society. Looking at some of his works-including Making a New China (1929), An Oriental View of American Civilization (1934), Chinaman's Chance: Autobiography (1940)-and examining how he represented Korea and its people reveal how he tried to raise voice for them. By doing so, this essay illuminates Park's resistance to Japan's colonial discourse and power in Korea while revealing his lifetime passing as Chinese-far from his refusal to belong to the Korean community, or to acknowledge being Korean.

• Journal of architectural history
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• v.3 no.1
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• pp.123-142
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• 1994

This paper is a part of "A Case Study on The Dwellings and Settlement of Korean Immigrants to North-Eastern Province of China". Among various subjects from the study, this paper covers with the spaces and life style in the dwellings of Korean Immigrants. The purpose of this paper is to discribe how their dwelling culture has been moved and changed to a new environment. One rural village of Korean Immigrants named "Ch'ang-ts'ai" in Yen-pien Province was selected where we investigated more than 110 households. From the formal interview, I collect the data on the family structure, family economic state, dwelling spaces and its use, and dwelling facillities and furniture. From informal interview with key informants, I analyze how they have changed their dwelling spaces and life style since they moved here. Based on the analysis of the data, I conclude that major features of their dwelling and life style has been moved from Korean penninsula, specially from 'Hamkyong' Province where their ancestor has lived. This features are summarized as follows: a. Dwelling spaces and its functions are simillar to typical dwelling type of Hamkyong Province. b. They use "Chong-ji" for both a cooking space and a major living space. c. They have a life style of sitting on the floor. d. Bedrooms are differentiated with male and female. e. Most of their dwelling facillities and furniture arc different from those of Chinese in the same province. Since they immigrated, there has been some social changes which could influence on making their dwelling culture. But they have preserved their cultural identity on their dwellings and life style. So I suggest that the dwelling culture of a society would be seldom changed by immigration, as long as they will be given similar conditions such as the independent ethnic community, the same ecosystem, and economical autonomy.

• Journal of Korean Historical Folklife
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• no.27
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• pp.267-361
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• 2008

This article traces how the modern Chinese "nation" was constructed as an "imagined community" around Huang-ti (the Yellow Emperor) in late Qing. Huang-ti was a legendary figure in ancient China and the imperial courts monopolized the worship of him. Many late Qing intellectuals appropriated this symbolic figure and, through a set of discursive strategies of "framing, voice and narrative structure," transformed him into a privileged symbol for modern Chinese national identity. What Huang-ti could offer was, however, no more than a "public face" for the imagined new national community, or in other words, a formal structure without substantial contents. No consensus appeared on whom the Chinese nation should include and where the Chinese nation should draw its boundaries. The anti-Manchu revolutionaries emphasized the primordial attachment of blood and considered modern China an exclusive community of Huang-ti's descent. The constitutional reformers sought to stretch the boundaries to include the ethnic groups other than the Han. Some minority intellectuals, particularly the Manchu ones, re-constructed the historic memory of their ethnic origin around Huang-ti. The quarrels among intellectuals of different political persuasion testify how Huang-ti as the most powerful cultural symbol became a site for contests and negotiations in the late Qing process of national construction.

• Journal of the Korean Society of Food Culture
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• v.3 no.3
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• pp.219-243
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• 1988

The sacrificial rite has its origin in the old China's primitive folkways faith based upon animism (B.C. 25c). From the animistic faith, Confucianism made its appearance in B.C. 551. Inevitably, the procedure of Confucian sacrificial rite was developed on the basis of the preceding primitive faith. In Korean culture, the god of Chinese Confucianism introduced to Korea in A.D. 108 was mixed properly with that of Buddhism imported in A.D. 372. Traditionally, Korean primitive religion (from B.C. 10c to B.C. 2c) was the sacrificial rite practiced by 'shaman.' The 'shaman' who was able to utilize ecstasy for the good of community was gods itself, and naturally the main form of the sacrificial rite was an exorcism with a sacrificial offering (food). After Korean primitive religion had been grafted to Buddhism and Confucianism, the character of Korean culture had to become compound. The most essential conception in sacrificial rite is a discrimination of a ghost, one is the evil spirit and the other is the good spirit. According to this conception, the good spirit is a spirit which ascended to heaven, in contrast, the evil spirit is a one which did not ascend to heaven and dispersed into this world. The sacrificial rite is a method to help the evil spirit ascend to heaven or to prevent harms from it. The mode of sacrificial rite especially the dead ancestor worship was transmitted from generation to generation as a purpose of the wealth and honors of descendants. Descendants believed that the evil spirit would not harm them only after receiving sufficient food and the right sacrifice. As a result, the sacrificial rite food was the sign of filial piety and a compensation for the evil spirit. How did the Korean religious culture which was consisted of three different religions-Shamanism, Buddhism. Confucianism-be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the items of sacrificial rite food according to each period. In consequence of the research, each religion had lost its uniqueness and became mixed to each other and settle down in Korean culture.