• Korean journal of food and cookery science
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• v.23 no.5
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• pp.731-748
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• 2007

In this study, we investigated e kinds and names of side dishes along with their recipes and ingredients occuring in Korean cookbooks published before the 17th century. The side dishes were classified 79 kinds of Guk, 23 kinds of Jjim and Seon, 15 kinds of Gui, 3 kinds of Jeon, 7 kinds of Nureumi, 3 kinds of Bokkeum, 30 kinds of Chae, 11 kinds of Hoe, 7 kinds of Jwaban, 6 kinds of Mareunchan, 12 kinds of Pyeonyuk and 5 kinds of Jeonyak, Jokpyeon and Sundae. The earliest records were found on Guk, Jjim, Jwaban, Po and Pyeonyuk Gui, Namul and Hoe were recorded after the 1500's and Nureumi, Jeon, Jeonyak, Jokpyeon and Sundae were developed relatively late in the late 17th century. As to the kinds of side dishes, Guk was the most common. Guks cooked before the 17th century used different recipes and more types of ingredients than today, including some that are not used today. For Jjim, various seasonings were added to main ingredients such as poultry, meat, seafood and vegetable. Most of the records found for Jjim used chicken as the main ingredient. Gui was recorded as Jeok or Gui and there weren't many ingredients for Gui before the 17th century. Gui was usually seasoned with salt or soy bean sauce and broiled after applying oil. Vegetables were broiled after a applying flour-based sauce. The Jeon cooked at that time was different from the one that is cooked today in that cow organs or sparrows were soaked in oily soy bean sauce before being stewed. Nureumi, which was popular in the 17th century, but rarely made today, was a recipe consisting of adding a flour or starch-based sauce to stewed or broiled main ingredients. Chae was a side dish prepared with edible plants, tree sprouts or leaves. Chaes like Donga and Doraji were colored with Mandrami or Muroo. Hoe was a boiled Hoe and served after boiling seafood. Jwaban was cooked by applying oil to and then broiling sparrows, dudeok, and mushrooms that had been seasoned and dried. For dried Chans, beef or fish was thin-sliced, seasoned and dried or sea tangle was broiled with pine nuts juice. There are some recipes from the 17th century whose names are gone or the recipes or ingredients have changed. Thus we must to try to rebuild three recipes and develop recipes using our own foods of today.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.4
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• pp.18-27
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• 2018

This study is a basic one analyzing the scenic characteristics that are created in Royal Garden in China while taking into consideration that Royal Garden in China is a fruit compiling all of the Chinese classical gardens. In case of Summer Palace in China, it adopted various kinds of landscape displaying techniques for fulfilling the desires of an Emperor who wanted to appreciate beautiful landscapes all the time. Accordingly, the scenic characteristics can be summarized as follows. First, Summer Garden creates various kinds of garden landscapes through various kinds of landscape creation techniques, such as, Borrowed Landscape, Central One, Background One, Symmetrical One, Axial One, Dividing One, Framed One, Window One and Complementing One, etc. Second, it was created in order for visitors to focus on appreciation of landscapes by allocating hard points while considering the symmetric structure, Structure of Long Corridor and Visual Physiology of a building on the basis of the South-North Pivotal Line. Third, it utilized the scenic spot transferring technique that introduces the landscapes of scenic spots in various regions of China to Summer Palace to be matched to the unique geological characteristics of Summer Garden. It was found that Summer Palace adopted the common landscaping techniques in Jiangnan Region of Ancient China since the landscape of Jichang Garden in Hangzhou and that of Shan Tang Jie in Suzhou are reproduced and transferred. It was found that 3 methods mentioned above have the effects that attract sightseers' eyes naturally and make their interests concentrated as well as reviving the feeling of space in a garden and creating abundant scenic beauty.

• Journal of Korean Academy of Nursing
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• v.24 no.2
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• pp.264-277
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• 1994

In Korea the concept of social support was first used as a research concept in nursing and has not had much application in the clinical field. Another problem is that research on social support has used a direct translation of the words “social support” into Korean as “sawhejuk jiji”. Three questions were posed to direct the re-search. 1) Is there a concept of social support in Korean society? 2) if so, what words or expressions are used to de-scribe it? 3) further, if so, how is social support structured and how does it function? In order to answer the research questions a three-step research methodology was used : The first step consisted of a literature review on re-search related to social support and on information on the background of, and the way of thinking re-lated to interpersonal relations among Korean people. The second step, which was done to identify whether there is a concept of social support in korean society, involved interviewing a sample of the population. The third step involved a panel discussion that included the members of the research team and three consultants, a sociologist, a philosopher and a scholor in korean literature. A review of the literature on interpersonal relationships in traditional korean society identified a four cirole structure that explains interpersonal relationships. The first circle with “me” at the center is the family but here “me” disappears into the “we” that is essential for a cooperative agricultural society. In the second circle are those close to “me” but outside the family. The third circle includes those with whom “I ” have infrequent but regular contact and with whom correct conduct is important. The last circle is all the people with whom “I” have nothing in common. They are excluded in interpersonal relationships. The literature on interpersonal relationships showed that within the traditional Korean society people lived in villages where most people were very familiar with each other. “Yun”, the social network established the connection and “Jung”, the feeling of affection increased with time as the connection was strengthened. In the traditional village psychological support was provided through “Mallaniki”, “Pumashi” and “Kae” with the latter two also providing material support. In modern Korea there are more informal and formal social networks, like social services and community activities on the formal level and cultural and leisure groups along with “kae’s on the informal level. But even with this modern variety of groups, most social support comes from informal networks that resemble the traditiorlal “Pumashi”, “Kai” md “Mallaniki”. The six member research team interviewed 65 people in order to identify whether there is a concept of social support and then analysed their responses. There were 20 different words describing the reception of the social support and these could be grouped into seven major categories : virtuous, fortunate, helped, supported, blessed, attached(receiving affection) and receiving (grace) benevolence. there were 27 words describing the act of social support which could be categorized into seven major categories : love, looking after, affection(attachment), kindness(goodness), faith, psychological help and material help. for the meaning of social support translated as “sawhe juk jiji” there were a total of 14 different answers which could be categorized into 3 major categories : help, agreement, and faith. In third step, the results of the literature review and the answers to the questions were discussed in a pannel. The results of the discussion led to the following definition of social support in Korea which is shaped like a the four sided pyramid on a base. Social support is the apex of the pyramid and four sides are made up of : “do-oom” (both emotional and material help), “jung” (connectedness, or relationship bound by affection, regard or shared common experience ), “midum” (faith or belief in), “eunhae” (kindness or benevolence). The research team identified “Yun”( the basic network of relationships) as the base of the pyramid and as such the foundation for the components of social support in Korean culture. On “Yun” rest the other four components of social support : “Jung”, “Midum”, “Do-oom”, and “Eunhae”, For social support to take place there must be “Yun”. This is an important factor in social support. In private social network “Jung” is an essential factor in social support. But not in the public social network. “Yun” is a condition for “Jung” and “Jung” is the manifestation of support.

• Journal of the Korean Geographical Society
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• v.29 no.1
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• pp.3-15
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• 1994

The purpose of this study is to investigate the origin of traditional folkhouses of Japan in connection with those of Korea. Japanese folkhouses have received much influence from the Korean Peninsular, mainland China, northern Asia and Southeast Asia. The writer believes that the main stream of folkhouse culture origineted in the Korean Peninsular and flowed into the Japanese Islands. There ara many striking similarities in the folkhouses of Korea and Japan. Firstly, double-row room houses are distributed in the northeastern part of the Korean Penininsular and all parts of the Japanese Islands, and they are classified into the five-room type and four-room type. These types are very similar in both nations in the aspects of and floorplan and distributing patterns. Because floorplan may be used as an indicator of culture regions and cultural diffusion both, nations are believed to be closely related in the interchange of cultures in ancient times. Secondly, stables are allocated to the main house, and they are called "magu" in common "Magu" means horse stable, but there are no horses in it. In ancient times, however, many horses were kept in "magu" in both countries. Thirdly, there are much similarities in the function and structure of the folkhouses of both countries. The characteristics of folkhouses of Japan could be explained as the result of cultural diffusion from the Korean Peninsular.on from the Korean Peninsular.

• Journal of Digital Convergence
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• v.12 no.2
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• pp.1-10
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• 2014

Recently, the value and the status of the digital archives that are built individually in the crossroads of oblivion and memory are due to big data has attracted attention globally is confusing. Video data that contains the cultural memory of the digital archive, such as culture, art, life, society, and social conditions of the time, it is a cultural heritage of national common expressed. Also, it remains a trace of history from the various media just like magazines, books, painting, photography, and film. Digital archive system is one of the best research results of media convergence and it has also a good opportunity to take full advantage of the new opportunities and cultural assets. The collection of infinite information of big data in perspective transient that exist at the same time compatibility of big data, it is trying to dismantle the cultural memory of us. It was asserted that must meet the criteria which can correspond to via the new digital era, will be applied to preserve the traditional media. The current image archive is necessary to accommodate proper two different directions.

• (The) Research of the performance art and culture
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• no.32
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• pp.243-267
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• 2016

Deonum preexisted prior to it being named. Of course, the object designated as deonum at that time is not the same as the object designated as deonum at this time. There have been historical transitions in the definitions of the term deonum. This paper traced the term deonum to its origin from another angle. On closer inspection about the possible use as the everyday language and the technical language in the field of arts except for pansori, the term deonum was essentially a word for a tune. Deonum was in the same category as deureum, a great word in the Korean traditional music. But the definition of deonum as a tune used in the early part of the former period of eight master singers or before that gradually disappeared for a long time. When the term deonum as an everyday language first entered the field of pansori, it meaned characteristic tune singed by master singers. As pansori develop artistically, the term deonum changed into the word refers to the sori part, and this example become common in the former period of eight master singers. Most sori part acknowledged as a deonum in the former period of eight master singers was a deonum as a creative repertories, the master singer's creative work, but a deonum as a popular repertories, the master singer's specialty, began to be acknowledged as a deonum after the latter period of eight master singers. The differentiation between the definitions of deonum as a sori part occured. And most sori part acknowledged as a deonum after the modern era of five master singers have belonged to a deonum as a specialty. In this context, it was confirmed that Cheong Nosik wrote Joseonchanggeuksa, with carefully considering the historical change of definitions of deonum. This book includes three definitions of deonum, a deonum as a tune, a deonum as a creative work, and deonum as a specialty.

• Cross-Cultural Studies
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• v.50
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• pp.131-172
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• 2018

It is noted that nowadays, the bride wealth custom takes an extremely distorted form in African society. Such a phenomenon is a result that the male-dominant culture, Western religions, and capitalist economic system have been negatively combined into dynamic factors seen as bride wealth. This means that the concept of bride wealth has been incessantly reconstructed in the middle of clash and conflict of tradition and modernity. There is also little doubt that the practice is inextricably tangled with the common and current ways of livelihood, early marriage, polygyny, kinship/family structure, poverty, and migration labor. Bride wealth has become an increasingly commercialized element under a capitalist economic system. Accordingly, its traditional symbolism is seen to be subsequently weakening, whereas a tendency towards the reification of women is strengthening more in modern society that embraces modern customs bent on the protection of women's human rights. Its commercialization has produced a result, which instigates the noted violations of women's basic human rights, gender inequality, and promotion of domestic violence. The ways that people perceive bride wealth vary according to their own sex, generation, stratification, and ethnic background. Those people who negatively recognize bride wealth will increase with the deepening of its commercialization due to the influence of capitalism. Its color and effect will deepen and depend on how its agents correspond to socioeconomic changes. They will constantly reinterpret and reconstruct it within their own environments, but the basic human rights efforts are constantly under review by concerned individuals seeking to promote equality for women as a global effort.

• Journal of International Area Studies (JIAS)
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• v.14 no.4
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• pp.53-78
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• 2011

The day of the Dead, so called as 'El día de los muertos' in Mexico is the traditional festival of the mexicans. There is no doubt that the origin of the festival traces back to the times of the people of Azteca before the Invasion of the spanish soldiers into the land of the soldiers of Teotihuacán. The festival rituals of the Azteca are the same as the catholic rituals in converging the actual characteristics and the cultural structure of the Festival. Therefore the hybridity of the Festival has been considered as high value worthy to be conserved and named as a world cultural heritage by the UNESCO. This investigation has been realized through the survey of questionnaire to get some practical informations and data on how the mexicans think of the Festival and enjoy it according to the diversity of the believes, sexes, locations, ages, etc. We could reveal that the absolute majority of the mexicans consider the Festival as very positive. Even though the sexes, educations, ages can't be elements to make the differences in conforming the common think of the day of the Dead, believes and locations where the people do live are the most sensitive elements that influence upon the ways of thinking. The protestants think negatively while the catholics do reflect the average opinion of the mexicans who consider the Festival as a good and positive tradition. The people of the city participate less than the people of the provinces. Conclusively the day of the Dead can be considered as a national symbol of the people of Mexico.

• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.74-95
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• 2009

Folk villages have higher historic and cultural values than other villages and contain considerably many traditional elements today. In Korea, there are seven folk villages that are under the protection of the Cultural Properties Protection Act. Unlike other kinds of tangible cultural assets individually appointed according to the act, those folk villages are protected by the act in entirety including the houses and auxiliary structures inhabited and used by the villagers. Since the act covers the entire villages, the residents are not allowed to repair or renovate their structures and accordingly suffer from huge limitations in everyday life with housing life under the biggest restrictions. Being appointed as a folk village is positive from the perspective of preserving the village. However, it is negative to the villagers because of the limitations to their housing lives. While common people lead a convenient life by the introduction of high technologies in modern society, they do not get to benefit from such technologies for the cause of preserving the traditional culture. Upon the appointment, they are subject to all sorts of building regulations and under huge direct and indirect influences of those regulations across many different aspects of life including housing life. Thus the residents of folk villages do have many complaints about the act. It is only natural that there occur conflicts between the state, which tries to preserve the traditional culture according to the act, and the residents, who pursue convenience in life. At the same time, it is natural too that the residents have the desire to pursue convenience in daily life. Thus they renovate their houses illegally. The government agencies are aware of that, however, it is not right for them to enforce the act and restrict their daily lives. Their tacit approval of such illegal renovations is the product of compromises between the residents' right to their private property and the state's policies of cultural asset protection. The residents try to renovate their houses within the limit that will not call for legal restrictions from the government agencies. The government allows for renovations as long as they are within the minimum limit. It is the result of efforts for the state and the residents to stitch up and compromise their own complaints.

• Information Systems Review
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• v.21 no.4
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• pp.143-156
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• 2019

Types of innovation can be categorized into simplification, information, automation, and intelligence. Intelligence is the highest level of innovation, and RPA can be seen as one of intelligence. Robotic Process Automation(RPA), a software robot with artificial intelligence, is an example of intelligence that is suited for simple, repetitive, large-scale transaction processing tasks. The RPA, which is already in operation in many companies in Korea, shows what needs to be done to naturally focus on the core tasks in a situation where the need for a strong organizational culture is increasing and the emphasis is on voluntary leadership, strong teamwork and execution, and a professional working culture. The introduction was considered naturally according to the need to find. Robotic Process Automation, or RPA, is a technology that replaces human tasks with the goal of quickly and efficiently handling structural tasks. RPA is implemented through software robots that mimic humans using software such as ERP systems or productivity tools. RPA robots are software installed on a computer and are called robots by the principle of operation. RPA is integrated throughout the IT system through the front end, unlike traditional software that communicates with other IT systems through the back end. In practice, this means that software robots use IT systems in the same way as humans, repeat the correct steps, and respond to events on the computer screen instead of communicating with the system's application programming interface(API). Designing software that mimics humans to communicate with other software can be less intuitive, but there are many advantages to this approach. First, you can integrate RPA with virtually any software you use, regardless of your openness to third-party applications. Many enterprise IT systems are proprietary because they do not have many common APIs, and their ability to communicate with other systems is severely limited, but RPA solves this problem. Second, RPA can be implemented in a very short time. Traditional software development methods, such as enterprise software integration, are relatively time consuming, but RPAs can be implemented in a relatively short period of two to four weeks. Third, automated processes through software robots can be easily modified by system users. While traditional approaches require advanced coding techniques to drastically modify how they work, RPA can be instructed by modifying relatively simple logical statements, or by modifying screen captures or graphical process charts of human-run processes. This makes RPA very versatile and flexible. This RPA is a good example of the application of digital to intelligence(D2I).