• 대한가정학회지
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• 제35권5호
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• pp.49-59
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• 1997

The purpose of this study is to classify of the Tree-typed and Tree and Antler-typed Diadem in old tombs of ancient Silla, Gaya. First, Tree-typed Diadem is four part in according to the Mountain(; 山)-typed piled up. Only one Mountain(; 山)-typed one in three stand-up ornament(I-1 Style), and three step one in three stand-up ones(I-4 S.). Three and Antler-typed diadem is three part in according to the step of Mountain(; 山)-typed and cross-shaped of the upper part. Three one of three step one of four step one(II-3 S.). They were influenced by Tree worship and cult of deer in Northern mounted nomadic groups.

• 성인간호학회지
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• 제20권5호
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• pp.719-730
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• 2008

Purpose: This study was done to identify the influencing factors of spiritual health in patients suffering from women cancers. Methods: The subjects were 130 in woman patients who were diagnosed with women cancer(breast Ca & uterine Ca) at three university hospitals and one general hospital. Data collection was conducted by using 4 questionnaires. The collected data were analyzed using frequency, percentage, t-test, ANOVA, Pearson's correlation coefficients, stepwise multiple regression. Results: Spiritual health score was middle. There were a significant correlation between spiritual health and depression, pain, fatigue and effects of religion. There were significant differences in spiritual health according to the education level, monthly income, meaning of religion or god, Frequency of attendance at worship. The most powerful predictor of spiritual health was depression(27.2%). Altogether depression, effects of religion, pain, and education level explained 46.1% of spiritual health of women cancer patients. Conclusion: It suggested that concepts of depression, effects of religion, pain, and education level should be considered in developing spiritual health promoting program for women cancer patients.

• 한국의류산업학회지
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• 제4권1호
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• pp.31-39
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• 2002

The analysis revealed that the pattern represent the function of written language, the Miao's idea of nature as tie object of worship and exorcism, and their primitive thinking. The patterns are chiefly embroidered collars, shoulders of blouse, waist blind and hem lines of skirt. The design of patterns are animals and plants and geometrical figured. Most of patterns are dragon, fishes, birds, butterflies, which are liked by the Miao people. The patterns are highly imaginative and true to life, and are made with strong national and popular features.

• 한국의류학회지
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• 제3권1호
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• pp.19-24
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• 1979

1. In the late second century A.D. the dalmatic, which originated in Orient, came into fashion in the Roman world. 2. It was first introduced as a vestment in public worship by Pope Sylvester I (314-335A.D.) who ordered it to be worn by the deacons. 3. The dalmatic was cut like a tunic, but wider, and with wide short sleeves. It was worn without belt, and was characteristically decorated by the clavus. Its shape, which is the form of a cross, refer to the passion of Christ. It symbolizes joy, salvation and justice. 4. In early christian epoch, colors was found in the Bible. 5. Clavus running from the shoulders to the hem in front and back represented as 'The servant of God', and symbolized the Blood of Christ. With time, clavi change from simple stripes to decorative ones.

• 대한가정학회지
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• 제24권3호
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• pp.143-153
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• 1986

This study is intended to develop a scale to measure familism. Construction of this scale is based on a sample of 448 married males and females living in Seoul. This scale to measure familism is developed by employing a type of item analysis method called correlation analysis. 13 items are selected by correlation analysis, and these are found statistically significant even by analysis based on the criterion of internal consistency. Validity of this scale is evidenced by logical validation, jury opinion and independent criteria. Reliability estimate assessed by Cronbach's alpha coefficients is .759. This scale comprises the following 4 aspects of familism: 1) Support for filial piety and ancestor worship. 2) Integration of individual activities into family ones for achievement of family objectives. 3) Obligation to support individual family members and give them financial assistance when needed, on the assumption that properties such as land, money, etc. belong to family. 4) Mutual aid in psychological and social aspects between parents and married children, and married children and their married siblings. It is concluded that this familism scale represents an improvement on other measure of familism, but that a number of methodological issues remain to be further studied.

• 대한가정학회지
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• 제20권1호
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• pp.11-22
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• 1982

The creation of clothing is a form of aesthetic expression through which feelings and ideas are conveyed. This study tried to find out the mental world and aesthetic consciousness of Ancient Egypt through the costume of the period. The beauty of human body was esteemed and expressed in body exposure, tight costumes and transparent fabrics. Through the silhouette of costume, wig and accessories, the beauty of simplicity was expressed. And the beauty of harmony was sought through the beauty of balance and emphasis. The aesthetic consciousness of Ancient Egypt is the refined elegance and it was composed on the basis of the ideas of nature worship and had been preserved by the spirit of traditionism for about 3, 000 years.

• 대한가정학회지
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• 제20권2호
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• pp.37-43
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• 1982

The white color is the main characteristics of the traditional color of clothes. From the historical point of view, the Korean's pattern of wearing Baik-Eui can be found its origin from many people of North-East Asia in ancient time. The beginning of wearing Baik-Eui in Korea was at the age of tribes, and it was delivered to middle age, later on, to modern age near the end of Yi Dynasty. The other charactics of the traditional colors. are summarized as follows: 1. Prefered light color to dark color and light blue was noble and worthy. 2. The kinds of color were not various. 3. Color was native and pure not including grey or other colors. From the economical point of vie, the first thing is that Baik Eui was primitive in ti's color Though some say that wearing Baik-Eui is considered as a kind of worship of the Sun, yet we can also find that the every reason of it is that we had little dyes at that time. Especially the reddish dyeing materials were in short supply, so that had been imported mainly from Japan.

• 가정과삶의질연구
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• 제17권4호
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• pp.15-30
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• 1999

This paper aims to accomplish the work of finding and recreating factors of evelasting wedding view through studying literatures($\ulcorner$Ka-ryae$\lrcorner$.$\ulcorner$Ka-ryae-jip-ram$\lrcorner$.$\ulcorner$Sa-ryae-pyun-ram$\lrcorner$) of customary proprieties of a family The results of this study are as follows: The norm and meanings of wedding by way of education appear self-cultivation sincerity and carefulness ancestor worship morality of husband and wife filial duty to parents and parents-in-law rank and order simplicity. From this study on wedding view the efforts to accomlish the work of finding and recreating the factors everlasting inheriting value which would not be changed by social changes have to be made from now on.

• 문화기술의 융합
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• 제1권1호
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• pp.87-90
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• 2015

종교시설에서 사용되는 예배용 특수조명의 설치 사례를 통하여 현재 특수조명의 현황 및 발전 방향에 대하여 알아보고, LED 설치사례를 적용하여, 예전과 다른 기능적인 특징에 대하여 알아보았다. 할로겐 등기구에서 LED 등기구로 교체하였을 때, 조명경제성 평가에 따른 적용으로 약 25%가량 절감이 되는 것으로 확인되어 LED 등기구의 기능적인 요인과 함께 앞으로 많이 적용 될 것이라고 사료된다.

• 한국조경학회:학술대회논문집
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• 한국조경학회 2007년도 Journal of Landscape Architecture in Asia Vol.3
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• pp.99-104
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• 2007

With their deity groves, Japanese Shinto shrines form unique green spaces. Further, many shrines are located between a settlement and the rural or natural environment. This location relates to the nature-worship of the Shinto tradition. However, when visiting present shrine precincts, it gives the impression that their original landscape location and green space is impaired by urban changes. This study focuses on the point how the scenic condition of district shrines at the fringe of Tokyo is challenged in the present, and presents an example of a successful preservation in the urban area. The key point of such preservation is that it goes beyond the shrine precinct itself. If there still exists a natural or beautiful scenery next to a shrine with some distinct historical or religious relationship, both shrine and scenery should be preserved together.