• Journal of the Korean Society of Costume
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• v.43
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• pp.143-168
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• 1999

• 발명특허
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• v.5 no.6 s.52
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• pp.20-22
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• 1980

아랍사람들은 완전한 야만 유목민은 아니었지만 잡다한 종교를 가진 부족들로 이루어져 주목을 끌지 못했었다. 그러나 모하메드(570-632)가 이슬람교를 가지고 통일에 성공한 뒤 그들은 7세기에서 8세기사이에 피레네산맥에서 중국국경에 이르는 방대한 제국을 건설했다. 서구가 캄캄했던 중세초기에 아랍사람들은 그리스과학을 보존, 소화하고 발전시켜 서구에 넘겨 주는 중요한 역할을 수행했다.

• Proceedings of the Korean Society of Dyers and Finishers Conference
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• 2012.03a
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• pp.91-91
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• 2012

본 연구에서는 아랍 중동지역 이슬람교 여성들이 착용하고 있는 베일이나 망토 형태의 전통의상(히잡(Hijab), 차도르(Chador), 아바야(Abaya) 등)에 사용되는 심색 제트블랙(Jet-Black) 소재를 개발하기 위하여, 고분자 조합에 의한 심초형 복합방사(POY 85/36) 및 열연신 복합가공사(ACY 135/72)를 개발, 심미적 심색성 및 세탁견뢰도가 우수한 Jet-Black 제품(L값 7.32)을 개발하였다.

• 월간낙농육우
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• v.36 no.3
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• pp.108-113
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• 2016

최근 할랄식품의 수출확대에 대한 관심이 점차 높아지고 있는 가운데 농식품부는 2017년의 농식품 수출목표 100억불 가운데 할랄식품의 수출목표를 15억불로 설정하여 추진 중에 있다. 아울러 이를 위해 2015년 3월 한국식품연구원에 "할랄식품 수출정보시스템"을 구축하여 말레이시아와 인도네시아를 중심으로 할랄인증절차를 포함하여 필요한 정보를 제공하고 있다. 그 외에 2013년에서 2015년에 걸쳐 국내 할랄인증기관인 한국이슬람교중앙회(KMF)를 말레이시아(JAKIM) 및 싱가포르(MUIS)의 할랄인증기관에서 인정하는 기관으로 등록함으로써 교차인정절차를 마쳤다. 또한 2015년에는 주요 할랄시장이라 할 수 있는 말레이시아, 인도네시아, 아랍에미리트에서의 'K- Food Fair'개최, 한국산 농식품 및 한식에 대한 홍보활동을 실시한 바 있다. 그런가하면 일본 또한 최근 한국과 마찬가지로 말레이시아, 인도네시아 및 싱가포르를 포함한 할랄시장에 대한 유제품을 포함한 식품수출확대에 적극적이다. 따라서 한일 양국의 할랄시장을 둘러싼 경쟁 또한 불가피할 전망이다. 본고는 최근 할랄시장에 대한 식품수출확대를 위한 이 같은 국내외의 움직임과 관련하여 할랄식품의 의미 및 할랄시장에 대한 유제품의 수출가능성에 대해 간략히 살펴보고자 한다.

• Journal of The Korean Digital Architecture Interior Association
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• v.10 no.3
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• pp.63-71
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• 2010

The Ottoman dynasty destroyed the Byzantine Empire by occupying Constantinople established the Ottoman Empire and renamed to Istanbul in 1453. Contrary to Islam, the research about Byzantine architecture have an abundant data. Because of the indifference to Islam, there is need today for this sort of study. Islam believe the Biblical Old Testament, I should like to know what is reason for resemblance of the Christian Aya sopia, what is difference in the floor plan between Islam and Judaism. This research applies to the Courtyard type Mosques of SINAN aesthetically completed the Mosque Architecture as a respected architect in 15th century. This study is to investigate the relationship of Orthodox Eastern Church and Islam Mosque within the limit of Istanbul that access is easy and have Christian religion by substratum culture among the many countries that Islam does by diplomatic relations.

• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.5
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• pp.122-133
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• 2010

Humans desire the achievement a of sense of unity between themselves and place to create an identity of place as a realization of his or her sense of belonging. Humans develop ideas from their culture and environment to be expressed physically within the landscape through symbols. Symbols are formed within a place through the structure of the space and, more visually, through the details. The purpose of this paper is to examine the structure of space and the details of 'the Courtyard of the lions' in the Alhambra and to study how the details influence the formation of the identity of place. This paper also compares the structure and details in terms of the meaning of symbols, design languages, cultural, social and historical background and the experience of the place. The structure of the space in 'the Courtyard of the Lions' represents Paradise in the Islamic religion a common theme in the composition of traditional Islamic gardens. The design languages expressed within the structure are order, balance, accent and enclosure; the inherit meanings of the structure are religion, the natural environment and way of life. The details tell of the ideology of Paradise, royalty, nature, and praise of God, while their design languages include physical and visual continuity, accent, variation, the feeling of movement, rhythm, and depth perception. The details also express the historical background of the Dynasty of Nasrid and the style of Mudejar. The name 'the Courtyard of the Lions' was taken from the detail of the lim figures, details within the landscape which are important in building an identity of place. This study demonstrates that the details at 'the Courtyard of the lions' achieved a sense of unity between man and place. In conclusion, details have immense influence in building of the identity of place.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.5
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• pp.808-820
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• 2008

The costume of Islam cultural area has been affected by the strict social structure, formed by religion, and traditional costume of Islam has been maintained up to these days under the influence of religion. Islam Traditional Costume, which is the succession of the traditional costume of southwest Asia region, became armed with the form of closed costume due to the chastity and oppression. There are figurative features of Islam Folk Costume; first, the dimensional form due to the ampleness, covering the body, second, the reinforcement of closed form such as chador and burqa, third, the symbolism such as the adornment or incantational ornament, which has been inherited from the former times of Islam era, fourth, the color, simplified with black and white. The aesthetic values of Islam folk costume are represented with 'The beauty of abstinency', suppressing the ornamentation and color, caused by the strict social atmosphere under the influence of the form of traditional costume and religion, 'The beauty of concealment' due to the closeness, with affluent costume forms, covering the body and even concealing the face, and 'The beauty of symbol' which is demonstrated with incantational ornamentation of face and interior decoration. In some nations amongst Islam nations, the wearing of hijab is strictly regulated but black chador and burqa are regarded as negative symbols, representing the closeness and oppression of Islam. It is the product of Orientalism from the western perspective. The Islam Hijab culture is the symbol of oppression towards women, but, on the other hand, it is the device to protect women and the traditional culture, symbolizing the identity.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.6
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• pp.935-946
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• 2008

Religion is the symbolic form and action, linking the ultimate condition of life with human beings. Religious idea grasps the world through symbols and gives birth to the action through symbols. This research put its purpose in elucidating the effect of religion on the costume and its mechanism. It's focus is centered on Buddhism, Hinduism, and Islam which are among the world high religions. Part of this research also examines the mechanism in which several composing factors are expressed with rituals and manifested with costumes, this process was diagrammatized and suggested. The composing factors of religion such as belief system, experiences, community, and rituals are closely related. Ritual especially, is the symbolic action, practice, and the way of rescue, expressing religious meaning. Religious rituals such as imitative rituals, positive or negative rituals, sacrificial ritual, and rites of passage have been expressed with religious music or figurative art such as costume, construction, and art as well as religious ritual like ancestral rites. Religion has had a great effect on the overall culture including costume as a belief system by lightening the meaning of life and suggesting the solutions to the human problems such as anxiety or conflict.

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.175-183
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• 2022

This study comparatively analyzed the cultural codes of Korea and Turkey represented in the Turkish film remaking the Korean original film. Although both films follow the narrative of resisting the tyranny of public power based on fatherly love, similarities and differences were revealed depending on the socio-cultural contexts of Korea and Turkey. First of all, Korea and Turkey valued familialism under the influence of Confucianism and Islam respectively. This was represented as a fatherly love, willing to sacrifice himself for the sake of his daughter. Meanwhile, in the Turkish version, there was a difference in the interpretation of the Islamic identity that encompasses the lives of Turkish people and the consequent human sinfulness and death. In the film, the prisoners repented of their personal sinfulness under Islamic doctrine, and sought salvation by activating the muslim brotherhood. This contrasts with the original work, which uses religion as a humor element that highlights the genre characteristics of comedy films, along with the social atmosphere in Korea that allows for the coexistence of various religions. In addition, Turkish one draws on the realistic issues of the military dictatorship of Turkey in the 1980s and the abolition of the death penalty for EU membership, bringing out a film narrative as a drama genre.

• 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).