• Archives of design research
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• v.20
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• pp.231-240
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• 1997

In the every genre of arts we can find the oriental Yin-Yang idea which has been descended from olden time in the Orient. It arouses our big interest especially in the domain of design and plastic arts as well as in the every field of human culture, and its study and application will enrich the qualities of design and plastic arts. I think it is with the Yin-Yang idea that we have to chase to our own cultural activities to make differance from the others. Without it, we cannot advance any more the traditional heritage into better and higher state of level than the West, and our philosophy and spiritual activities be stagnant in the same cultural categories as oter countris have in common. The countries which have no distinguishing feature of their own are very easy to place themselves in the border of world culture, not in center of it only to give an immitatin of others. I would like to put great emphasis on Yin-Yang idea in the field of design and plastic arts because it will give newness and novelty to all the p대ple who are not familiar with the oriental Yin-Yang idea.

• Journal of the Korean Society of Food Culture
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• v.28 no.3
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• pp.272-281
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• 2013

To study the importance of family meals in adolescents, 251 middle school students were surveyed through a questionnaire on their family meal patterns, dietary behaviors, food intake, and life satisfaction. The family meals were defined as "meals with all family members living together" by 62.2% of the students. For the frequency of family meals, 42.2% of the students replied having family meals "More than once a day". A common reason for the difficulty in having a family meal was a "lack of time" (73.3% of the students). Students tended to respond that they would be most fond in having meals with entire family members with traditional Korean food. Having more frequent family meals was found to benefit both individual and familial dietary behavior. In terms of food intake according to the frequency of family meals, the group having frequent family meals consumed significantly more rice, tofu, legumes, meats, fishes, eggs, green vegetables, seaweeds, fruits, milk, and milk products. This indicates that students can achieve a balanced diet through family meals. In terms of emotional status, the group having more frequent family meals showed a higher satisfaction with their daily life, health, nutritional status, and care from their relatives. In terms of personal mental status, the group having more frequent family meals was also found to be more effective at controlling undesirable emotions such as loneliness, indignation, and lethargy. As a result of this study, students in the group having more frequent family meals were found to have a positive dietary behavior, a balanced nutrition, a higher life satisfaction, and a more stable mental status. This result is useful as nutritional and educational information in schools to impress upon the public the importance of family meals for adolescents.

• The International Journal of Costume Culture
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• v.2 no.2
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• pp.45-59
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• 1999

The objectives of this study were to identify fashion trend in the late 1990's by using content analysis of the design elements of wedding dresses in wedding magazine photographs. The data were selected among the wedding dress photographs in 1997 issues of two wedding's magazines, 'My wedding'and 'She's Bride'. The identified 455 photographs were classified into 15 major-categories of silhouettes, necklines, sleeves, materials, and trimmings, etc. 15 major-categories were consisted of 232 sub-categories. In the late 1990's, fashion trends of wedding dresses have mixed mainly dome silhouettes(56.0%), bell silhouettes, and tubular silhouettes. One-piece forms(90.8%) were familar more than two-piece forms. Necklines were used mainly such as square neckline(14.0%), high necklines(13.0) blended with other off-shoulder necklines, heart-shape necklines, and sweet-heart necklines, etc. Also camisole and strapless were added in neckline. Long-tight sleeves dominated at the late 1990's because that were used most (21.1%) among 22 sleeves sub-categories. And short sleeve, ruffled below-elbow length sleeves, and french sleeves were also used with the other sleeves. Long length in skirts(98.4%) were common but mini length were used rarely. Satin, lace, and solid cloth were the main materials in wedding dresses, however, spandex and velvet were also used. Various trimmings such as flowers(corsages), ribbons blended with embroidery, small flowers, buttons, frills, strings, and fur trimming are used. Especially, flowers used most(11.8%) among 61 trimmings sub-categories. But simplicity was shown in trimmings because there were dresses not having any decorations(14.3%). The wedding dress of the late 1990's has become more varied in design due to the reflection of changes in society and fashion of everyday garments while the traditional design of the wedding dress has been preserved.

• Journal of Families and Better Life
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• v.28 no.6
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• pp.81-94
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• 2010

This qualitative research was designed to explore the use of housing among Korean Chinese people in Harbin, China. Focusing on the use which based on the epistemology of housing adjustment, this was particularly designed to examine its cultural assimilation and acculturation on the way of life course, it employed the in-depth interview on the oral history of 5 interviewees in their 60s and 70s, individualized interviews were conducted from May 28 to 31 in 2010. Key findings were summarized as follows; 1. The free market reform in China resulted in privatization that allowed respondents to become homeowners, and the ownership was viewed as part of family asset centered upon a sense of solidarity. 2. Although homeowners in multi-story houses were responsible to decorate interior spaces, the common features in using interior spaces were found: entrance had no thresholds; kitchen was small, lack of storage cabinets, tile-flooring; washers were installed inside bathroom; and newly built apartment didn't have proper space to store Korean fermented foods. It was observed that housing adaptation outweighed housing adjustment. Those who used to live in Chinese houses with indoor-wearing-shoes or Russian houses with indoor-wearing-slippers were receptive to the use of dining table and bed, and the community heating system discouraged the use of individual electric water heater because of high electricity cost. 3. In daily life, eating habit wasn't much changed to the Chinese style, meals were shared, dish sterilizer was popular, and Kimchi fridge wasn't used. Because of the influence of the Chinese culture, such Korean traditions as ancestral rites and bedroom allocation tradition faded away, but traditional family values remained unchanged. In conclusion, Korean Chinese people experience normative housing deficits and adaptation selectively incurred. It's implied that residential design meets the needs resulting from the dual culture in terms of cultural assimilation and acculturation.

• Journal of the Korean Society of Clothing and Textiles
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• v.27 no.6
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• pp.715-724
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• 2003

The Korean clothing culture has shown rapid changes along with influences of western cultures, with social changes due to the liberation from Japan, the Korean War, and the economic growth concentrated on export since the westernization of Korea had begun. Also clothing materials, as a phase of such culture, have been changed. Among silk fabrics, "Dan (단: damask of satin texture with Korean traditional patterns are inwoven)", which has been concerned one of the most beautiful and precious fabrics due to its complexity and difficulty of processing. Since the beginning of the Era of Enlightenment(Kae-hwa-gi), Dan fabric materials and weaving methods have changed. It seems that the figured texture using the Jacquard loom began in 1936. when the Jacquard machine began to be imported from Japan into Korea. From that time on, new fabric materials, such as yangdan (양단), and popdan (법단), hobakdan (호박단), silk and rayon mixed Dan(교직양단) began to be produced. Before 1950's there were some restrictions about the Number of wefts, so the production of the one colored dan(단색단) was more common than that of the multi colored dan(다색단). But with the spread of 4$\times$4 shuttle box loom (양사정직기), various kinds of the multi colored dan have been produced after 1960's. Around the end of 1980's, automatic shuttle change loom have been generalized and 7 color dan(칠색단), 9 color gumsadan (구색금사단) have been current in multi colored dan. In terms of materials, synthetic and chemical textiles had been used widely and alter 1980's most fabrics, of which the ground weave is not being woven with satin-weave but being woven with plain or twill-weave, are named Dan in general.

• The Journal of the Convergence on Culture Technology
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• v.9 no.4
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• pp.495-502
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• 2023

If traditional Korean villages or residential districts have formed a community on the ground of coexisting with nature, there is a different historical development process in which many European cities have created residences for multi households on the basis of roads and blocks in fortresses. Along with the modernization of society together with large-scale housing supply, the urban landscape of series of large apartment complexes has become universal views of our urban structure; thus, the viewpoint that small and medium-sized block-based collective housing, which are more common urban structures in European cities can be linked to the improvement of urbanity and neighborship is examined. Through the process, the possibility of expanding collective housing supply based on small and medium-sized blocks as an alternative method other than complex-type apartments based on superblock, I would like to make meaningful in terms of how we can change the fundamental mutual relationship with our lifestyle and the tangible change of collective housing types which has large impact on our lives.

• Journal of the Korean Society of Food Culture
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• v.23 no.6
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• pp.693-704
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• 2008

In this study, the preference for Korean Kimchi by Chinese people in Shandong Province was evaluated. Specifically, this study was conducted to aid in the introduction of Kimchi to China by providing information and developing local types designed to meet regional taste preferences. The subjects were comprised of 298 Chinese (male 108, female 190) residents of Weihai, Yantai and Qingdao, in Shandong province, China. The subjects were provided with a self administered questionnaire form designed to evaluate their views on Korean Kimchi. The collected data were then analyzed using the SAS software package. The results revealed that 95.3% of the respondents were aware of Korean Kimchi. In addition, 100% of the respondents who had visited Korea and 98.1% of the respondents who had an interest in Korea were aware of Kimchi. With regard to the origins of their interest in Kimchi, 26.8% of the subjects answered 'through mass media', while 23.9% reported that they learned about Kimchi 'through friends'. Most subjects recognized Kimchi as a 'Korean traditional food' (92.6%), a 'delicious food' (53.2%), and a 'fermented food' (38.0%). Baechu Kimchi was found to be the most well-known Kimchi, followed by Kkakdugi, Oi Kimchi, Yoelmu Kimchi and Nabak Kimchi. Additionally, 69.1% of the subjects knew how it was prepared, most of whom reported that they learned how Kimchi was prepared through 'Korean movie and/or drama'. Moreover, 88.9% of the subjects had eaten Kimchi. Overall, 43.8% of the subjects reported that they ate Kimchi $1{\sim}2$ times per month, while 32.1% reported that they ate Kimchi $1{\sim}2$ time per year. The most common places that Kimchi was eaten were a 'Korean restaurant' (67.6%) or with a 'colleague' (32.8%). The primary reasons for not having eaten Kimchi were 'no knowledge or dislike of Kimchi by family' (30.3%), 'difficulty purchasing Kimchi' (21.2%), 'high priced Kimchi' (21.2%), and 'dislike the smell and shape of Kimchi' (12.1%).

• (The) Research of the performance art and culture
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• no.35
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• pp.509-541
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• 2017

The basic intent of this thesis lies in proposing a meaningful direction of developing cultural content by combining Asian traditional dance forms which hold cultural closeness in common historically. For this study, this paper selected Oyangseon(五羊仙; 'Five Taoist Hermits on Five Sheep'), a Korean court dance of Chinese origin as an example as the Oyangseon story is commonly found in ancient Vietnam and China as well as Korea. Its original narrative is a mythic story that five hermits had come down to ancient Vietnam region riding on five sheep of five colors to bestow 6 ears of milets to people. Later, the story was spread to other regions to be reformed into Woljeongjeon(越井傳; Vietnam), Choi Wee(崔?; China) and Oyangseon(Korea) that have different plot and background. While Woljeongjeon and Choi Wee were adapted into novels that describe the hero Choi Wee's mysterious adventure to be repaid his father's previous devotion to ancient King's shrine. Meanwhile, the epic narrative of Korean Oyangseon proves the modification of the original myth by adding a Seowangmo(西王母; a Chinese mythic heavenly queen) motif while it was enacted as a court dance to praise king's long life and pray country's prosperity following Confucian concept. Based on this historical lineage of Oyangseon story, I searched for the possiblity of constructing a cultural content program by combining the Oyangseon dance of three countries. While there was Oyangseonmu(五羊仙舞) in China which was recently composed by referring to Korean Oyangseon, any traditional dance item based on Oyangseon story was not available in Vietnam. Thus, I tried to propose the Vietnam Dance College to choreograph a new dance item with Woljeongjeon story while using the traditional dance technique, music, costume, etc. of Vietnam as most as possible. As a result, I could display a direction of developing a cultural content by staging three countries' dance items based on Oyangseon story at Korean National Haneul Theater in Oct 2016.

• The Korean Journal of Archival Studies
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• no.33
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• pp.39-84
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• 2012

Maul is a rural community with common culture and self-government system and generally consists of tens of houses living together in Korea. Maul is different from a village in the West. Maul archive is a community archive of a maul. It is not only the space to record the life of residents, history and culture of a maul but also the space to realize democracy by the participation of maul residents and to satisfy the cultural life of current residents. Nowadays, it is very important to establish maul archives to connect mauls and to communicate with the outside world, to reinforce the orignal form in maul culture and revive the alienated maul culture. To establish the maul archives, it is necessary to draw the recognition and continuous interest of the central and local government and scientifical study of scholars. The first step to found maul archives is to organize a committee. Then the committee will benchmark the preceding practices, collect, record and manage the maul archives. The maul archives is recommended to be housed in an existent traditional house with some remodeling for spaces of display and education, preservation and management. I believe that the maul archive is culturally meaningful for the resident. They will enjoy and develop their lives better, connected to outside world. The co-operation of the scholar, the resident, and the government will foster the maul archive to a success.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.3
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• pp.59-66
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• 2023

This study attempts to examine the process of establishing a Japanese-style garden in the modern period through the perspectives of garden designers, spatial composition, spatial components, and materials used in their works, and to use it as data for embodying the identity of Korean garden. The results are as follows: First, by incorporating elements associated with Koreanness into the modern garden culture, there are differences in location, presence, and subjectivity when compared to Japan. This reflects Japan's relatively seamless cultural continuity compared to Korea's cultural disconnection during the modern period. Second, prior to the modern period, Japan's garden culture spread and continued to develop throughout the country without significant interruptions. However, during the modern period, the Meiji government promoted the policy of 'civilization and enlightenment (Bunmei-kaika, 文明開化)' and introduced advanced European and American civilizations, leading to the popularity of Western-style architectural techniques. Unfortunately, the rapid introduction of Western culture caused the traditional Japanese culture to be overshadowed. In 1879, British architect Josiah Condor guided Japanese architects and introduced atelier and traditional designs of Japanese gardens into the design. The garden style of Ogawa Jihei VII, a garden designer in Kyoto during the Meiji and Taisho periods, was accepted by influential political and business leaders who sought to preserve Japan's traditional culture. And a protection system of garden was established through the preparation of various laws and regulations. Third, as a comprehensive analysis of Japanese modern gardens, the examination of garden designers, Japanese components, materials, elements, and the Japanese-style showed that Yamagata Aritomo, Ogawa Jihei VII, and Mirei Shigemori were representative garden designers who preserved the Japanese-style in their gardens. They introduced features such as the creation of a Daejicheon(大池泉) garden, which involves a large pond on a spacious land, as well as the naturalistic borrowed scenery method and water flow. Key components of Japanese-style gardens include the use of turf, winding garden paths, and the variation of plant species. Fourth, an analysis of the Japanese-style elements in the target sites revealed that the use of flowing water had the highest occurrence at 47.06% among the individual elements of spatial composition. Daejicheon and naturalistic borrowed scenery were also shown. The use of turf and winding paths were at 65.88% and 78.82%, respectively. The alteration of tree species was relatively less common at 28.24% compared to the application of turf or winding paths. Fifth, it is essential to discover more gardens from the modern period and meticulously document the creators or owners of the gardens, the spatial composition, spatial components, and materials used. This information will be invaluable in uncovering the identity of our own gardens. This study was conducted based on the analysis of the process of establishing the Japanese-style during Japan's modern period, utilizing examples of garden designers and gardens. While this study has limitations, such as the absence of in-depth research and more case studies or specific techniques, it sets the stage for future exploration.