• 건강소식
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• v.28 no.1 s.302
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• pp.44-45
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• 2004

드넓은 유라시아대륙을 민족도 종교도 국경도 없는 "하나의 세계"를 꿈꿨던 위대한 정복자. 미국의 유력 일간지 "워싱턴포스트" 등은 '지난 1천년의 인류사에서 가장 중요한 인물'로 칭기즈칸을 선정하였다. 이는 중국은 물론 중앙아시아와 동유럽에 이르는 인류 최대의 대제국을 건설했던 그의 업적에 역사적 의의를 둔 것이다.

• Proceedings of the Speleological Society Conference
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• 1995.08a
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• pp.88-88
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• 1995

I. 서론 II. 관광자원의 분류 1. 자연관광자원 : 산악 호수 하천 계곡 산림 온천 지형 자연현상등 2. 문화관광자원 : 고고적유적 유무형문화재 향토예술제 박물관 등 3. 사회관광자원 : 풍속 행사 예술 종교 음악 사회형태 스포층 등 4. 산업관광자원 : 공업단지 백화점 전람회 사회공공시설 농업 상업 등 5. 위락관광자원 : 수영장 레저타운 카지노 승마장 놀이시설 등(중략)

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.11 no.4
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• pp.71-78
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• 2016

Religion can affect on every day lives of individuals in society. Also, religion can affect on personal networks and the formation of a social culture that may lead to influence individual decision makers. Religion can influence values and ethics of people in society. However, according to the secularization hypothesis, as an economy becomes more efficient and the members of a society becomes more educated, the influence and control of religion over people tend to become diminished more. How is religion related with entrepreneurship? There are not so many empirical studies that examine relationship between religion and entrepreneurship. The purpose of this article is that we empirically examine how religious commitment, in addition to individual traits such as need for achievement, perceived creativity, problem solving ability and entrepreneurial parents or friends. Our study is based on survey sample of 229 college students in Korea. The results we found are as follows. First, religious commitment does not have effect on entrepreneurial intention. Also, religion commitment has no relationship with need for achievement, perceived creativity, problem solving ability, and entrepreneurial parents or friends. Second, consistent with previous studies, need for achievement and entrepreneurial parents or friends have meaningful effect on entrepreneurial intention. Third, perceived creativity is a full mediation variable between need for achievement and entrepreneurial intention.

• Journal of the Korean Society of Costume
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• v.64 no.4
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• pp.131-149
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• 2014

Tibetans are one of the ethnic Chinese minorities, and this research examined the characteristics and features of their traditional costumes by investigating their historical, geographical and cultural background. This research also examined the cultural elements according to their characteristics based on Tibet's nature, religion, arts culture such as the Jang-po, Chin-sam, Kam-kjun and belts, which are used to fix the costumes. Based on such studies the traditional Tibetan costumes were set as a motif and were expressed appropriately into a contemporary style. By studying the composition of its costumes and its costume culture, the characteristics of the Tibetan costumes could be classified into four features. First, the 'variability of form' expresses a new type depending on how it is worn. Second, the 'color contrast' shows a strong visual contrast. Third, the 'difference of materials' combines different materials into one. Fourth, the 'symbolic meaning' grants meaning to the wearer. As a result of this study, by using the characteristics of the Tibetan nature culture, religion culture and art culture as a basis, two suits of clothes for each characteristics and six suits of clothes were produced as a fashion design product.

• Journal of the Korean Society of Costume
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• v.51 no.8
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• pp.123-139
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• 2001

본고는 공간, 시간, 계급, 종교 등 하위문화 텍스트의 병행인용 즉 상호텍스트성(intertextuality)을 통해, 20세기 대중 문화의 상징 마돈나 뮤직 비디오와 공연 등의 인체, 의상, 이미지 등에 나타난 포스트모던 정체성을 연구함으로써, 현대 미디어 문화를 관통하는 주체적 여성 정체성과 미적 주관성을 이해하고자한다. 첫째, 상호공간텍스트성 복식은 스패니쉬룩. 태국룩. 게이샤룩, 테크노펑크룩, 테크노 카우걸룩 등의 동서양의 지리적 소외감을 통해 비권위적 다양한 시선을 제시함으로써, 다국적 자본주의와 함께 확장된 미적 체험을 하게 한다.; 둘째, 상호시간텍스트성 복식은 중세 엠파이어 드레스, 18세기 로코코시대의 robe'a la francaise, 미래적 제 3의 종 룩 등 동시적 몽환적 이미지를 통해 유희적 유토피아를 지향하였다.; 셋째, 상호계급텍스트성 복식은 그라피티룩, 펑크룩, 키치룩, 먼로 룩, 보깅(voguing), 에비타 룩 등 상하류층, 하위문화, 빈부, 권력의 유무를 병행인용하여, 좋은/나쁜 취향, 창녀/성녀 이분법을 해체하고 반부르조아적 저항과 물질주의를 찬양하는 탈계급적, 양면적 정체성을 구축하였다. ; 넷째, 상호종교텍스트성 복식은 상징적 가부장인 카톨릭교 텍스트를 인용하여 펑키크리스찬 룩, 에로틱 크리스찬 룩 등의 선/악, 신성성/관능성, 미추, 정숙성/비정숙성의 이분법, 비장미를 해체함으로써 예술의 자율성, 무의식이 강조된 쾌락주의적, 반권위주의적 정체성을 주장한다. 섹슈얼리티에 있어, 시선, 권력, 쾌락의 주체가 됨으로써, 미적 범주에 있어 선악, 미추, 정숙성과 비정숙성의 이분법을 해체함으로써, 유동적 자아를 구성한 마돈나 의상의 포스트모던 정체성은 여성에게 확대된 가능성을 제공하며 내부로부터 해체된 열린 복식을 지향한다.

• Proceedings of the Costume Culture Conference
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• 2003.04a
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• pp.92-93
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• 2003

인간의 사고와 감정은 여러 가지 상징을 통해서 표현되어진다. 여러 가지의 상징물 중에서 인간과 가장 밀접한 물질 문화인 복식은 모든 시대, 모든 문화권에서 존재해 왔다는 보편성 과 가시성으로 인하여 개인의 내면적 특성인 기분과 감정을 고찰하기에 적합한 상징물로 인정받고 있다. 그러므로 복식은 성, 연령, 직업, 국적, 사회적 계급, 종교, 정치적ㆍ경제적 상태, 집단 소속, 권위, 가치관 등을 나타내는 무언의 의사 전달체라고 할 수 있다. (중략)

• The Journal of the Convergence on Culture Technology
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• v.1 no.1
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• pp.87-90
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• 2015

Find out about the Status and future direction of the latest special lighting, through the installation of special lighting for worship practices used in religious institutions. by applying the LED installation practices, Looked for in the past with other functional features. When replacing halogen lighting with LED lighting, According to the illumination economic evaluation, Confirmed, to be an approximately 25% reduction in the applicable. with functional factors of LED luminaires the feed will be applied more in the future.

• Cross-Cultural Studies
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• v.25
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• pp.131-158
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• 2011

In the Sakha(Yakutia) Republic, culture and politics continue to be interwined. Shamanism recently has come out of hiding after Soviet repression, and into fashion. Images of the shaman are changing in villages, where traditional healers have maintained their practices in difficult conditions, and in cities, where a resurgence of spirit belief and healing has led to the revitalization of their nationalism. Shamans and folk healers manipulate their own images, and in turn are changed by the upheavals of politicized cultural revitalization. In this complex and interactive context, folklore about traditional shamans has become especially rich and accessible. I argue here that religion has become an idiom through which competing definitions of homeland and national pride are being shaped. Until September 2002, Yakutsk had never had a 'temple' devoted to the practice of traditional shamanic beliefs. Indeed the whole concept that a building 'Archie Jiete' could contain or represent the beliefs, values and rituals of the Sakha people was new, and highly controversial.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.393-426
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• 2020

In the past, holy sites were mainly designated on a basis of archaeological norms and endowed with a specific fixed identity according to historical, religious, and contextual interpretations. However, approaches to these sites are more flexible in recent times. These locations transcend the boundaries of space and time to enable the experience of diverse transformation and reveal multiple religious identities which are embedded in the complex interaction between power and authority. In this regard, the dynamic meanings of the religious symbology of Daesoon Jinrihoe's temple complexes, imagery, and the spatial structures enable us to grant them a new identity by re-establishing these structures as World Heritage sites. Temple complexes (dojang) correspond to the outstanding universal values identified by UNESCO in that the spiritual activities conducted at these holy sites draw the same attention as would be drawn by historical value. In this context, this study aims to explore the potential for Daesoon Jinrihoe's temple complexes to be designated UNESCO world heritage sites. To carry out this study, existing religious heritage sites such as Mount Athos Monasteries in Greece and Lumbini in Nepal are examined as case studies, and the operational plan, conservation, protection of relics, and interaction with its neighboring community and tourists are likewise closely examined in this study.

• Korean Journal of Heritage: History & Science
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• v.56 no.2
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• pp.62-78
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• 2023

The act of burning incense originated from Buddhist rituals and customs, and gradually formed its own culture. In the Goryeo Dynasty, in addition to religious and national rituals, incense came to be enjoyed more generally and widely. In particular, Goryeo literati enjoyed the elegant lifestyle of staying home and burning incense. This was part of a regional culture shared across East Asia. Such incense burning applied the same methods as were used during the same period in China. In collections of writings from the Goryeo Dynasty, it can be seen that incense methods such as gyeok-hwa-hoon-hyang (隔火熏香) and jeon-hyang (篆香) were used. A particular method of incense influenced the size and shape of the incense burner utilized. Small incense burners suitable for simple everyday incense were used, such as the hyangwan (香垸), a cup (wine glass)-shaped burner. White porcelain incense burners from Song were discovered in Gaegyeong, and celadon incense burners from Goryeo were made in the same shape. This phenomenon shows that there was great demand for ceramic incense burners in Goryeo in the 12th and 13th centuries. During this period, incense burners that imitated metalware were produced, and some applied the techniques and patterns of Goryeo celadon. The Goryeo Dynasty-era incense burner was basically a necessity for use in various rituals, but gradually came to be widely used also by individuals.