• The Critical Review of Religion and Culture
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• no.32
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• pp.13-54
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• 2017

The Ise Grand Shrine(伊勢神宮) dedicated to the sun goddess Amaterasu (天照大神), located in the city of Ise(伊勢市), Mie Prefecture of Japan, is a center of Japanese Shinto Shrines and composed of a large number of Shinto shrines centered on two main shrines, Naiku(內宮=皇大神宮) and Geku(外宮= 豊受大神宮). Historically it has kept very close relationship with Emperor, because its enshrined deity Amaterasu is generally said to be the ancestor of Imperial Family. The food and alcohol offering to the gods in Japanese Shinto rites are called Shinsen(神饌, ambrosia). Main subjects of this essay dealing with Shinsen are the various matsuri (rites) of Ise Grand Shrine and Emperor, such as Higoto-asayu-omike-sai(日別朝夕大御饌祭, offering repasts to the gods in the moring and evening everyday), Kan-name-sai(神嘗祭, offering of the year's new rice harvest), Shikinen-sengu-sai(式年遷宮祭, year of the ceremony), Nii-name-sai(新嘗祭, Ceremonial offering by the Emperor of newly-harvested rice to the gods), and Daijo-sai(大嘗祭, first ceremonial offering of rice by newly-enthroned Emperor). Then, the purpose of this essay is to examine not only the social, religious, and political but also cultural meaning of Shinsen especially in relation to Korea, basically introducing some types and characteristics of Shinsen with its mythological background and historical development. In so doing, I will show the concrete list of items and processes of Shinsen in those rites. For example, the social meaning of Shinsen might be examined in association with agricultural features, ancient dietary life, Japanese food, and its contemporary context etc. Besides, its religious meaning can be mentioned especially from the perspective of divine nature, life and rebirth etc. On the other hand, the politics was in ancient Japan originally called Matsurigoto which means the ancestral rites for gods. This suggests the political meaning of Shinsen that the politics in Japan has originated from Shinsen.

• Proceedings of the Korea Contents Association Conference
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• 2019.05a
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• pp.467-468
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• 2019

Alcoholics Anonymous(AA)/Narcotic Anonymous(NA)의 12 단계 중독 회복 프로그램과 선배 회복자의 지지는 중독 치료 모델에서 성공적인 회복에 기여하는 주요한 역할을 한다. 12단계 중독회복 프로그램의 특징은 특정 종교를 기반으로 하지 않지만 자신의 무력감과 영적 존재에 대한 인정을 바탕으로 한다. 어떤 이들에게는 성공의 요인으로 작용하는 이 특징이 일부 참여자에게 거부하게 하는 요인으로 작용한다. 또한 AA/NA의 오프라인 모임에서 발생하는 다양한 부작용으로 인해 사회적 지지가 필요하지만 사회적 지지를 포기하는 이탈이 발생하여 참석자의 회복에 지장을 주기도 한다. 이에 서구 여러 나라에서 AA/NA와 유사하지만 오프라인뿐만 아니라 온라인 모임이 가능하고, 외부의 존재에 대한 의존이 아닌 중독자 스스로가 중독을 극복하게 도와주며 다양한 형태의 중독의 문제를 다루도록 돕는 SMART(Self Management and Recovery Training) Recovery가 대안으로 부상하였다. 따라서 본 연구에서는 중독회복에 상호자조집단의 도움이 필요하지만 12단계 프로그램이나 오프라인 모임 외에 다른 대안이 없는 국내 상황에 대한 새로운 대안으로 SMART Recovery에 대한 정보와 접근방법들을 심도 있게 탐색하고자 한다.

• Journal of Digital Convergence
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• v.13 no.1
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• pp.495-502
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• 2015

The main goal of psychological serious game, which is called "SAVE ME, LOVE ME" made on the purpose of sound identity for teenagers is to reach inner awareness through the process of dilemma problem solving by the support of unconditional love. This action game is about how to deal with routine dilemma through the first person narration that teenagers are faced to. Its features are on the metaphorical use of 'A Prodigal Son' in the Bible, one of religious wisdom narratives to heal the psychological stresses which teenagers suffer from. This game is aimed at helping teenagers to build a positive and solid sense of self by fighting against growing threatens to teenager's solid sense of self, by defeating monsters, and by listening to the various stories which game characters tell.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.1
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• pp.53-70
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• 2016

Korean temple gardens have very high preservation value as the place reflecting ancestral wisdom in harmony with nature. Not only as a religious place but also as a beautiful landscape place, many people including foreigners are visiting traditional Korean temples. However, current many Korean temple gardens lost their original value and meaning because of the inappropriate planting in traditional places. In this study, for maintaining the representativeness of traditional Korean temple, we researched the current planting status of traditional Korean temple. After the research of 51 traditional Korean temples, a total of 207 species of plants was investigated, and among them 128 species (61.84%) were Korean native plants, 76 species (36.71%) were cultivar plants, 2 species (0.97%) were naturalized plants, and 1 species (0.48%) is introduced plant. Korean red pine (46 temples), sawleaf zelkova (38 temples), and ginkgo (36 temples) were the high rank species among 207 species. Korean rare plants including black-fruit hackberry and Korean fir form 5.3% of total species, and Korean endemic plants including Korean weigela and Korean paulownia form 3.4% of total species in traditional Korean temples. On the other hand, plants that have religious meaning such as lotus, musa, and guelder rose form slightly. There is a higher proportion of traditional Korean plants than religious meaning plants in traditional temple gardens, so that temple gardens are highlighted as historic places. Based on the planting status, maintenance plans were established reflecting characteristics of each spaces: entry space, the precincts of a shrine, and flower stairs. As a result, we suggest that selecting a suitable plant species with regard to the religious meaning of the plant symbolism for newly designing Korean temple gardens.

• The Journal of the Korea Contents Association
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• v.8 no.12
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• pp.190-197
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• 2008

Weaving design which is to be designed based on the machine words threading and treading is characterized by its strong limitation of expression. The concept of design has been set based on the patterns on the wooden rice-cake mold which arechosen from many Korean traditional patterns since the expressions of patterns limited by the wooden rice-cake mold is easy to be grafted upon each other. Particularly, literal patterns and geometrical patterns contain religious desire and wishes that are generated from man's fear and wonder about Nature rather than from the pursuit of beauty which is general characteristics of patterns. Based on these images, the twill technique, especially threading of Sally Nielson's rosepath which is easy in formal expressions is used to design Korean style patterns into the weaving structure. It is hoped that this study will provide an opportunity to introduce Korean style patterns to the weavers of the world and that the weaving designs will actively be utilized in the Korean industries so that they can acquire high value-added assets and commercialize our superior culture, thus being of great help to developing our cultural industr.

• Cartoon and Animation Studies
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• s.19
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• pp.1-16
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• 2010

The purpose of this Paper is a studying the soteriology of the film 'The End of Evangelion'(1997). In many religions the human being is recognized as negative and defect existence, on this count human being needs the salvation. Therefor the word salvation implies the meaning of liberation or overcoming. On this point Christianity, Buddhism, and Islam are of one accord. The christianity sees the original sin as the human limits, and the buddhism points out the ignorance(無明, ajnana) of human being. The soteriology of the film 'The End of Evangelion' is similar to the above-mentioned religions. For that the terminology of 'the Human Complementation Project' is used in film. In many religions the salvation is fulfilled in this world, in other words 'now' and 'here' are emphasized fot the accomplishment of the salvation. In this point the film 'the End of Evangelion' stands on the same road with the other religions.

• (The) Research of the performance art and culture
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• no.37
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• pp.327-363
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• 2018

Bhutan's mask dance drama, Cham is performed in the festival of Tshechu. Originating from the 17th century, Tschechu is a religious ritual as well as a traditional festival held to commemorate the birth of Padmasambhava, who spread Buddhism in the kingdom of Bhutan. Bhutanese Cham and Tibetan Cham share similar traits in their content of , , and in their characters of Pawo and Pamo. Meanwhile, , , , , , , , are distinctive performances of Bhutanese cham. Moreover, the clown character Atsara in Bhutanese cham is a character that does not appear in the Tibetan Cham. Atsara, a humorous character, can be identified by its use of a long phallus ornament on the head or by a distorted face mask with a phallus in its hand. Bhutanese Cham, originally from Tibet, is a religious mask dance drama handed down in Lamaism temples. In later generations, new performances reflective of Bhutan's history, myth, legends, and religion were added in large amount. Thus, the Cham of Bhutan now has very independent and characteristic aspects.

• The Journal of the Korea Contents Association
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• v.18 no.12
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• pp.92-101
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• 2018

It is important to inherit and develop the unique cultural characteristics of each country and region in the trend of globalization. The traditional lighting fixtures in China are the main artifacts that can be used to extract the cultural aesthetics and practicality of the people, and are a major relic of the people's cultural sensitivities and practicalities. The purpose of this study is to understand the background of the time and the meaning of national culture through the lighting equipment of the most revived Tang Dynasty in Chinese history. The purpose of this paper is to examine the development trend of lighting equipment in the Tang Dynasty through the recognition of the social background, religious thought, cultural characteristics, and characteristics of lighting fixtures in the Tang Dynasty. In this paper, we analyzed seven factors (function, molding, fuel, usage space, usage method, religious thought, and living environment) of the Tang dynasty lighting fixtures through multiple factor analysis method. In addition, the Tang Dynasty period lighting fixtures had four trends: "popularization of lighting, universal simplification of molding, diversification of use, and spread of Buddhist influence." This tendency has a meaning to provide a new motive for modern lighting design in the context of cultural uniqueness and perspectives.

• The Journal of the Convergence on Culture Technology
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• v.8 no.5
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• pp.103-110
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• 2022

This paper attempted to systematize the settlement problem of Moroccan immigrants and the plan for Moroccan cooperation for various purposes by understanding Morocco's religious background and historical and cultural characteristics. Morocco is open to trade and typical in the social and cultural distance. It has been exchanging Western European culture, including Spain and France, but maintains a typical Muslim. In particular, Morocco was once a center of triangular trade, a diaspora and logistics hub, and advanced to North America. It will continue to serve as a bridgehead for the cultural spread of global square-traded. Now, Moroccan trade is formed around France and other European regions. This is encountered in Korea and other countries around the world due to the progress of opening and industrialization in the African region. Since COVID-19, soft power has been increasing women's accessibility. As a global triangular strategic location for business or service financing and regional access to Morocco, we demonstrate the local acceptance of cultural industries and services, the soft power of Korea.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.1-37
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• 2023

This essay seeks to answer the question of how best to understand Korean new religious movements (KNRMs). KNRMs have the characteristics of folk religion, ethno-religion, or popular religion. KNRMs are products of the national consciousness promoted by Korean society during the Late Joseon Dynasty at the turning point of modern Yi-Jing Studies. From the perspective of social evolutionary theory of developmental history, during that period, Joseon (Korea), like China, was faced with a double-edged sword consisting of the strength of tradition and the upheaval of modernity. If the strength of tradition depended on the Yi-Jing Studies to promote national enlightenment toward anti-imperialist aims, then it was equally the case that modernity depended on the sense of urgency to guide the people to secure livelihoods and edification regarding anti-feudalism. In this essay, the KNRMs that appeared during this transition period of Yi-Jing Studies will be a significant focus, and the worldview of Daesoon Thought will be the main focus. As one of the central topics, intensive discussion will be dedicated to the issue of the nature of pre-experientialism (先驗主義) which characterized the Great Opening (開闢). The principles of Daesoon Thought have a religious dimension of realistic awareness that guides the people's lives and edifies them. The process of the Great Opening aims to secure an ontological clock that tracks the Great Itineration of the world toward Daesoon Truth. This in turn as a process establishes the epistemological world of the Reordering Works of Heaven and Earth (天地公事) and reaches the axiological boundary of the future world. The links among the Three Realms is characterized by a pre-experientialist line that experiences the space-time nature of the universe as the Great Opening of the Later World (後天) within the framework of Heaven and Earth. Throughout this course, humans look to enjoy the infinite vitality of the universe from within their own finite vitality. Therefore, Daesoon Thought can overcome perceived reality through pre-experientialist channels such as the Great Opening of the Later World and aim for a state of self-awareness such as the Earthly Paradise. This is an attempt to participate and practice in the actual world rather than pursuing a world of transcendental ideas, and therefore, it tends to be proactive in the world rather than exhibit a passive tendency to be worldliness. In conclusion, the truth of Daesoon Thought, which is characterized by the Great Opening of the Later World, contains a future-oriented outlook that longs for a Nextopia full of hope and promise rather than idealistic fancy towards a Utopia or well-founded dread and disdain towards Dystopia.