• Industry Promotion Research
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• v.5 no.1
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• pp.165-170
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• 2020

This study concerns of how the Qing dynasty overcame the national inferiority on the process of the Ming-Qing war in the East Asia during the early 17th century. Historically the Qing came forward in succession the total 12 Emperors whose posthumouses were recorded according to a respective independent system. These studies will be commented the alliance between Manchurian and Mongolian tribes. As the researching result, it will be commented that the Qing's emperors possessed the names of the Emperor of Han's race, Khan of Mongolian tribe, Han of Manchurian clan at the same time. Furthermore in other to follow the war against the Ming dynasty the Qing dynasty promoted positively the strategic alliance through the marriage connection with Mongolian royal family. And the Qing dynasty succeeded in organizing the Military Eight Banners so that Qing dynasty could utilize the reorganized social civilian groups into the avaliable groups to the battle. Thus this Eight Banners were comprehended all members who were not only the Mongolian clans allianced but also the submitted soldiers from the Ming in the war.

• Journal of the Korean Society of Costume
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• v.55 no.7 s.98
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• pp.131-141
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• 2005

The purpose of this study is to correctly understand the shapes and transformation of costumes of Ching's and Mongolian. Mongolian traditional costumes are trousers and jacket, with Deel(袍) and Terlig(帖裡) pleated in the waistline, and knee-covering narrow-sleeved long dress for men and women alike. It was designed for adapting to horse riding activities and cold steppe climate. Similarity between Ching's and Mongolian nomadic costumes was used as a means of unity by Ching. Transformation of Mongolian nomadic costumes are further divided into three kinds; Ching's or Russian's details applied to Mongolian nomadic costumes(Taekeum(大襟), Majesu(馬蹄袖), white choker), Ching's court costume imported as it is for the political purpose(Kijang(기장)), resistance against foreign countries and the spirit of nomadic people and independence reflected in Mongol costumes('Teregur ushi', 'Correct bosom'). Specially, Nomadic symbols constitute Mongolian spiritual world and clothing habits, especially evident in ladies' dresses.

• Korean Journal of Mineralogy and Petrology
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• v.34 no.2
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• pp.147-156
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• 2021

We report fluid inclusion study results of copper-bearing quartz veins in Zogdor area, which is located within the Gurvansayhan island arc terrane of Southern Mongolia. At the Zogdor area, structurecontrolled copper mineralization is hosted in granodiorite-porphyry, which emplaced in the late Cretaceous formation. Within this granodiorite porphyry, copper-bearing quartz veins are associated with the hydrothermal alteration that includes quartz-epidote-magnetite, and quartz-magnetite in the propylitic zones. The veins are classified into two types, according to their mineral composition, which occur mainly as chalcopyrite, rare amounts of bornite, magnetite, and pyrite. Fluid inclusions in the quartz veins from the quartz-magnetite±chalcopyrite and quartz-epidote-magnetite veins are two-phase aqueous inclusions having bubble sizes of 5-30 vol.%, evident salinities of 2.0-22.6 wt.% NaCl, and homogenization temperatures of 107-270℃. Based on mineral assemblages of the observed veins, along with the geochemical properties and alteration faces of the host rock, fluid inclusion data show that the study area corresponds to propylitic alteration zone in the porphyry Cu related mineralization.

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

• Journal of the Korean Society of Food Culture
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• v.20 no.1
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• pp.35-43
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• 2005

The purpose of this study was to identify the perceptional dimensions and patterns of Korean traditional food and to find the determinants of the patterns. Data were collected from 305 Korean housewives living in Mongol, and were factor and cluster analyzed. The results revealed two different dimensions and patterns i.e., high involved vs. low involved groups. Descriptive statistics showed that perceptional pattern types are likely to vary depending on socio-demographic and cultural background of Korean traditional food. Similarities and differences in perceptional patterns between high and low involved groups of Korean Mongolian are discussed, and future implications for globalization of Korean traditional food culture are provided.

• Venture DIGEST
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• s.118
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• pp.44-45
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• 2008

동서양 문명이 만나는 곳, 터키. 두 문명이 서로 융합하면서 발전해 온 터키는 우리나라와는 소중한 인연을 가진 나라다. 멀리는 오랜 옛날 중앙아시아 초원에서 출발한 몽골/돌궐족의 후예로써 한국과 민족적 동질성을 찾아 볼 수 있으며, 1950년 한국전 당시 UN 군의 일환으로 참전하여 1천여 전사자를 포함하여 1만 5천여 전투병력을 파병하여 한국의 자유와 평화를 지키는데 큰 도움을 주었다. 2002년 월드컵 경기에서는 양국간의 오랜 우정을 확인시켜 주었을 뿐 아니라, 특별히 역사적인 3/4위전을 통해서는 전 세계인들에게 진정한 스포츠 정신과 함께 양국 국민들이 왜 서로를 '형제의 나라' 라고 부르는지 그 이유에 대한 답변을 보여 주기도 했다. 그리고 2008년, 유럽과 아시아를 동시에 접근할 수 있는 지리적 이점을 바탕으로 새로운 전략시장으로 떠오르는 터키로 우리 벤처가 전진할 시점이다.

• Cross-Cultural Studies
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• v.41
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• pp.443-475
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• 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 Journal of the Korea Contents Association
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• v.9 no.11
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• pp.163-174
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• 2009

The first Chinese film maker from Korean ethnicity, Jang Ryul is also the first Korean director from Chinese background. As a diaspora himself, he crosses over two countries, trying to look through diaspora viewpoint at diaspora phenomena widely scattered in Northeast Asia. This paper is written in an effort to closely consider his story and style through 3 films, , , and . The main character in is a Korean Chinese woman, Choi Sun Hee, who sells Kimchi in outskirt of a city. is the story about the relationship between Hangai, a Mongolian man who plants trees in deserted prairie and North Korean mother and son in defection from North Korea. treats a group of characters floating around in Iri, the city that was vanished by the explosion 30 years ago. The first thing of the style of Jang Ryul building the diaspora viewpoint is time, crossing the floating space. The second one is the inversion of on-screen space and off-screen space or center and periphery. The third one is the absence of language. Given the fact that discourses about the identity of East Asia flourish these days, his movies, as the fruit of consistent attempt to search for East Asian identity within the filmmaking process, deserve more attentions.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.243-266
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• 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 Korean Society of Food Science and Nutrition
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• v.42 no.2
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• pp.286-305
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• 2013

The purpose of this study was to investigate the recognition and satisfaction with the menu quality of food services in an immigration detention center. The survey was conducted from January 22, 2010 to April 22, 2010 by questionnaires. A survey with 265 respondents was conducted and data analyzed by the SAS Program. In analyzing leftovers, the most common was kimchi (37.61%), followed by breads (21.52%), and beans/bean curd (17.99%). The common cause for leftover were undesirable taste (31.84%), sickness or a lack of desire for eating (19.85%). In terms of cooking methods, stir-frying, broiling, and frying were highly preferred to steaming, boiling, and salting. In the analysis of preferences in the taste and satisfaction of food service, there were significant differences in hot, sour, bitter, and light tastes (p<0.05, p<0.01, p<0.001). Satisfaction was low with hot and light tastes, whereas sour and the bitter tastes showed a high degree of satisfaction. In the opinions for quality improvement, most immigrants wanted a tastier food supply (58.69%), a diverse food supply (40.54%), and clean utensils (36.68%). In the analysis of the gap between importance and performance, food taste, variety, and sanitation were recognized as poorly performed, causing major dissatisfaction with the food. The overall satisfaction score was 'average' (3 points out of 5 points) with 3.26 points. The satisfaction score showed insignificant difference depending on religions and duration of stay in Korea, but showed significant differences depending on nationality (p<0.001).