• Journal of the Korean Society of Costume
• /
• v.52 no.1
• /
• pp.69-87
• /
• 2002

The Eastern Slavic. the mongolian and the Korean wedding ceremony proceed through those three stages :pre-wedding, and after-wedding. (n the pre-wedding stage, the marriage is arranged when the parents make a decision on a matchmaking proposal. In the main wedding, the bridegroom visits the bride, and the bride walks through the many different procedures, which represent the life and the responsibilities of married women. Expecially, the wedding ceremony is finished and culminated by making hairstyle and wearing of headgear for married woman to the bride. The wedding costume of the Eastern Slav, the Mongolian, and the Korean has been developed with their different characters of styling. The traditional costumes of the each native are worn with the addition of a splendid decorative expression. The Eastern Slavic bride wears Lubaha and Sarapan or a skirt and bridegroom's wedding costume consist with Lubaha and Shitany(trousers). The Mongolian bride wears Deel and Ozh(Ooj) the vest and bridegroom wears Deel and Hantaaz. The Eastern slavic, the mongolian and the Korean bride wears various and gorgous headgears which have reflected cultural values: their traditional views of a wedding ceremony, expected change of social roles for married people. The wedding ceremony of these 3 natives had been performed by the symbolic meaning of the union of the bride to the bridegroom's family.

• Proceedings of the Korean Society of Grassland Science Conference
• /
• 2004.07a
• /
• pp.15-23
• /
• 2004

- 시원 알기 위해서는 고대 국가의 중심부 아닌 기원지에 주목해야 알타이 사얀산에서 비롯해 순록의 먹이인 이끼 따라 한반도로 이동 - 한민족은 바이칼에서 온 순록유목민의 후손" 바이칼은 거대한 화산지대이며 약 1만3,000년 전 빙하기 후기 이후 고도가 낮고 온천수가 솟아나는 등 사람이 살기에 적합해 유라시아 북방 몽골리안의 창세기가 쓰인 장엄한 역사무대다.(중략)

• The Journal of the Korea Contents Association
• /
• v.22 no.6
• /
• pp.261-272
• /
• 2022

During the China's long history, many ethnic groups have developed their own traditions of local music which is an important part of their precious cultures. Meanwhile, each ethnic group developed its own worldview and music culture according to its unique living environment, special lifestyle and mode of production. The clarinet is a Western instrument, and has been influenced to some extent by Chinese minority culture while being introduced to China. Therefore, musicians tried to find ways of using Western musical instruments to express various elements of Chinese minority music. Focusing on two clarinet works 'The Song of Grazing Horses' by Wang Yan and 'The Sound of Pamir Clarinet Concerto' by Hu Bijing, this paper aims to analyze the musical characteristics of minority groups expressed by the clarinet in two aspects: the formation of the music style, the artistic characteristics conveyed through the works. Specifically, it consists of five parts: ethnic mode and tonality, rhythm, time signature, melody making, and imitation of animals. It also analyzes the cultural characteristics of Tajik and Mongolian music reflected in the two works in combination with living environment, mode of production, life style, and ethnic emotions. This study aims to provide a theoretical basis for composers and performers who want to understand and acquire the musical style of modern Chinese clarinet works. It also helps to find a better way to play traditional Chinese music with Western instruments.

• The korean journal of orthodontics
• /
• v.41 no.1
• /
• pp.42-50
• /
• 2011

Objective: The purposes of this study were to establish cephalometric norms of Mongolian adults, which have not previously been reported in orthodontic journals, and to compare them with cephalometric norms of Korean adults. Methods: Lateral cephalometric radiographs of 74 Mongolian adults (35 men, 39 women) and 95 Korean adults (52 men, 43 women) with normal occlusions and well-balanced lateral profiles were obtained. The subjects were chosen by orthodontists of the same ethnic background. Forty craniofacial variables were measured, and groups were compared by analysis of covariance. Results: The cephalometric norms for male and female Mongolian and Korean adults with normal occlusions and well-balanced lateral profiles were established. Sexual dimorphism was found in linear skeletal measurements and vertical skeletal relationships. Compared with Korean adults, Mongolian adults had shorter anterior facial height, more prominent chins, and more upright upper incisors. There were few differences in soft tissue measurements. The differences were statistically significant, but their clinical importance may be limited. Conclusions: Cephalometric differences can be considered, but little difference may exist in the orthodontic diagnosis and treatment planning of Mongolian and Korean adults.

• Journal of the Korea Fashion and Costume Design Association
• /
• v.7 no.1
• /
• pp.113-124
• /
• 2005

Information sources about Mongolian pigtail of 13-14C are relatively rich. But it was difficult to estimate the shape of the pigtail in detail with the descriptions in historical writing or travel books only, and paintings were neither enough to observe the beautiful shape of the pigtail closely on the whole because the portrayed characters were always wearing their hats. However, the authors could trace the detailed shape of the pigtail of 13-14C through close investigation into Mongolian stone statue of the period. In conclusion, the authors performed a comparative study by historically comparing the historical writings, archeological materials, ethnological materials and figurative arts featuring medieval Mongolian pigtail. And the authors paid careful attention to the meaning of those materials to the hairdo history. Historically nothern minority races have become assimilated with surrounding races in language, culture and customs through long economical and cultural exchange, and today their national traits gradually fade away by globalization. But each minority race still stands independently and maintain its own traditional culture. only recently began the study by Korean researchers on Mongolian pigtail, and there is still much to be discussed in ethnological issues such as racial pedigree.

• 방재와보험
• /
• s.116
• /
• pp.44-49
• /
• 2006

사람이 다르면 인정이 다르고, 인정이 다르면 민속도 달라지기 마련이다. 불을 어떻게 인식하고, 불을 어떤 방식으로 대했는가 하는, 민족 저마다의 민속행위를 주목하는 까닭이 바로 여기에 있다. 그러나 불은 본디부터 인간에게 종속되 것이 아니었고, 오히려 인간이 함부로 다가설 수 없는 변화무쌍한 변물이었다. 그렇기에 불을 '그 어떤 것' 으로 여기고 여기에 신성을 덧붙여 숭봉하는 태도는 모든 문화에 두루 나타나는 보편적인 현상이다. 아마도 불을 얻는 데 소요되었던 노력과 그 노력의 깊이에 따른 지혜의 축적이 그만큼 길었기 때문일까. 한편으로는 숭엄한 사건을 서술하는 신화(myth)로 기억되고, 한편으로는 굳건한 신앙의 대상으로 일상의 삶에 영향을 끼치면서 규범으로 자리잡고 있다. 이를테면 원초적인 신성을 지닌 존재로서 엄중한 신격으로 숭신되기도 하고, 특별한 의례로 해마다 반복되며 규범과 도덕률로 일상을 구속하고 있다. 일상에 가까이 있되 결코 범접할 수 없는 장엄인 것이다. 몽골 유목민의 경우도 예외는 아니다. 다만 그 양상과 의례의 세부 모습이 다를 따름이다.

• Korean Journal of Heritage: History & Science
• /
• v.37
• /
• pp.243-266
• /
• 2004

This paper is based on fieldwork conducted from July 6, 2003 to July 24 of 2003 among the Tungusgroups Hezhe, Daur, Oloqun, Owenke, and Mongolian in the areas of Heilongjiang and Inner Mongolia Provinces. Recognizing the need for more in-depth study among these groups, the present research shows that the Tungus people are archeologically, historically, and linguistically different from Korean Han ethnic group and challenges the link between Korean and Tungus groups since the Bronze Age. The comparison between the "House Spirit" belief of the Tungus people and Koreans reveals certain commonalities in the "Maru," "Kitchen," and "Samshin Spirit" practices. There are two possible reasons for such commonalities. Historically, the Korean Han ethnic group and the Tungus people were geographically intimate, and contact or transmission between the two groups occurred naturally. Also, immigration of refugees from the fallen Koguryo and Puyo to the Tungus region added another dimension of cultural contact. In contrast to the common features shared between the two groups, there also exists differences between the two groups House Spirit blief. The Korean Han group's "House Spirit" belief is based on the agricultural practices that separates the inside sacred and outside secular world of the houses, whereas the Tungus ethnic group's "House Spirit" belief is based on mobile herding life style with a less distinction between in and outside of house. Additionally, each Korean "House Spirit" has its own distinctive personality, and each spirit is placed and worshipped according to its function. In the Tungus group, all the "House Spirits" are located and worshipped in "malu," and some of the spirits are non-conventional house spirits. Moreover, Korean "House Spirits" form a kinship structure, placing Songju, the highest spirit, at the center. In the Tungus practice, such structure is not found. The tight cohesive family formation among the house spirits in the Korean "House Spirit" belief is also the most distinctive feature in its comparison with Chinese belief. In China, the highest spirit is Jiang Taigong or Qiwu, and the house spirits do not have kinship relations. Korean's Outhouse Spirit and Chowangshin are related to the Han Chinese's counterpart on certain levels? however, their basic structures are different. It is clear that the correlation of "Malu" "Chowangshin" and "Samshin" between Korea and Tungus indicate important role of Tungus cultural elements within Korea's "House Spirit" belief.

• Journal of the Korea Construction Safety Engineering Association
• /
• s.44
• /
• pp.44-48
• /
• 2008

법무부가 작년 발표한 자료에 의하면 국내 체류 외국인(단기 장기 불법체류 포함)이 100만명을 돌파했다고 발표했다. 이는 전년도 대비 15% 늘어난 수치로 국적별로는 중국이 44만 여명 44%로 가장 많았으며, 미국이 12%, 베트남 6%, 필리핀 5%, 태국 4% 등으로 조사되었다. 단일민족이라 자부하는 나라임에도 꽤 많은 이방인들이 섞여 살고 있는 것이다. 그러다 보니 자연히 서울에는 외국인들이 집단으로 거주하는 외국인 마을도 하난 둘 생겨나게 되었다. 다국적 거리인 이태원을 비롯해, 프랑스인들이 모여 사는 서초구 반포 4동 서래마을, 일본인들이 많은 이촌1동, 몽골 우즈베키스탄 카자흐스탄 등 중앙아시인들이 많은 광희동, 무슬림 거주지인 이태원동 등이 대표적 외국인 마을이다. 서울 한편에 자리 잡은 외국인 마을의 이국적 풍경을 찾아가 보자.

• Cross-Cultural Studies
• /
• v.41
• /
• pp.443-475
• /
• 2015

The subjects of analysis in this paper, the clan name roots "Baj," "Kim," and "Shama/Sama," while distributed commonly among the Altai, Ye i, and isolated language groups, are most widely distributed among the Evenki. The clan name root "Baj-" is widely distributed among indigenous Siberian nations, but is most frequently found among the Manchu-Tungus, especially the Evenki. Therefore, it appears that clans with this root originated from Pribajkal'e, known to be the origin of the Evenki, and spread widely among the nearby Buryats, Mongols, and Yakuts, later spread east to the Nivhi of the Amur River, to the Enisej Protoasiatic language nations such as the Yukaghir or Ket to the north, and the Samoyed language group nations such as the Ne and Selkup. According to the analysis results in this paper, the Evenki clan name "Kim" has the meaning of "person," but also is somewhat associated with gold, metal, or stone. On one hand, while the origin of the clan name "Kim" cannot be clearly established, the clan was assimilated into the Evenki near in ancient times, after which the clan name became widely known among the Manchu-Tungus nations, and furthermore in the Turk nations. The clan name Shama/sama is widely spread across Siberia, including the Manchu-Tungus language group nations of the Altai language family, the Turk language family, and the Samoyed language groups of the Ural language family. Moreover, this clan name is not associated with famous mythic ancestors or heroes of historically famous Asian nations, and it cannot be translated into contemporary language; thus the identification of the meaning and origins of this word is by no means an easy task.

• The Bulletin of The Korean Astronomical Society
• /
• v.41 no.1
• /
• pp.56.4-57
• /
• 2016

남북한 천문분야 과학기술협력을 위한 천문분야 활성화 및 협력 방안 연구를 수행하고 있다. 천문학은 과학기술분야 중 남북한 상호 신뢰구축과 민족 동질성 회복에 기여할 수 있는 순수 기초학문으로, 이 과제를 통해 단절된 남북한 천문분야 활성화 및 협력을 기대하고 있다. 또한 통일 후 남북한 천문학 공동 연구를 위한 토대를 마련하고자 한다. 이를 위해 북한의 천문학 연구 인력, 관측기기, 연구 활동 등 인프라를 조사하고 북한 천문학자와의 교류를 위한 접근 방안, 남북한 교류 가능한 천문분야 발굴, 남북한 천문학자 교류를 위한 국제협력 루트를 개발하고자 한다. 분단 후 현재까지 남북 교류의 단절로 북한 천문학자와의 교류는 전무한 실정으로 많은 어려움이 예상되나 중국, 몽골, 스웨덴, 네덜란드 등 국제협력을 통한 네트워크를 마련하여 남북 천문분야 협력방안 및 활성화를 위한 기반을 구축하고자 한다.