• Cross-Cultural Studies
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• v.41
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• pp.229-243
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• 2015

When ancient Chinese people called their relatives, both the marriage system and their blood ties are reflected in the kinship terms. For examples, the ancient China's unique marriage system, "yingqiehun," is reflected in kinship terms, like "shi," "di," and "zhi," which reflect the fact that women relatives married the same person, and thus resulting from the polygamy. Furthermore, there are good reasons to assume that there are master-and-servant relationships, as evidenced through the kinship terms "yingqiehun" from the beginning of polygamy. In this paper we will study the feature of their unique marital culture, "yingqiehun" by analyzing each meaning of "shi," "di," and "zhi" and other examples, and will also examine the cause of its prevalence at that time.

• The Korean Publising Journal, Monthly
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• s.235
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• pp.24-25
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• 1998

한국문화를 이해하는 데 중요한 영역은 가족을 포함한 넓은 의미의 친족제도라 생각했고, 가족의 범위를 넘어서자 연구의 방향은 해외 교포문제로 기울어져 있었다. 친족과 인성을 연구하면서 누구보다 자신 있게 전통문화를 말할 수 있게 됐다.

• Cross-Cultural Studies
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• v.23
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• pp.419-437
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• 2011

In China, elder brother's wife is called 'Sao' or 'Saozi' and younger brother's wife is called 'Fu' or 'Difu', etc. On the other hand, In Korea is called 'Hyeongsu' and 'Jesu'. This paper aims to find that Korean and Chinese kinship terminology 'Hyeongsu' and 'Jesu's origin and characteristics. And considerd reason that Korean kinship terms different changed with Chineses and investigated whether the presence of native language. In China, Kinship term reflected strict species act. Therefore, for elder brother's wife to give dignity 'Sao' in the title that made separately. In other hand, sister-in-law used 'Fu that means submission. The first was to use the same type of Kinship terms in the Korean and Chinese. Because Korea accept of the China's relative terms. But gradually confusion about the meaning of the original issued 'Sao' and wrong term 'Jesu' appeared. In response, 'Hyeongsu' as a two-syllable terms was shown whence they came. Also through literature shows that '아??마', '아??마니 is called native tongue.

• Korea journal of population studies
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• v.24 no.1
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• pp.91-121
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• 2001

This paper attempts to investigate the influence of IMF economic crisis on family lives through questionnaire survey of 1001 women in Seoul. According to the results of the survey, we found the following changes that the economic crisis brought to the family lives. With the unemplyment, communication between husbands and wives became more dense in both positive and negative ways. While the possibility of violence and separation beteen husbands and wives was relatively low, violence against the children more directly reflects the economic difficulties . In the economic crisis, relatives are more important resouces for supports than friends and social welfare institutions . Especially the families of the wives are the most important supporters. Through the changes of consumption pattern in economic crisis. we confirmed that the expences for cultural activities, the hospitals and private education have some flexibility. That is, those expences firstly decreased in the economic crisis. Confronting the economic difficulties economic motivation of women to find works became stronger and we saw same possibility of changes of women\`s role pattern by undergoing economic difficulties.

• 한국정보교육학회:학술대회논문집
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• 2004.01a
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• pp.276-283
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• 2004

정보화 사회, 지식 기반의 사회로 대표되는 요즘, 사회의 발달 속도가 점차 빨라지고 있으며 이로 인해 다양한 문화를 빠르게 접할 수 있는 기회는 늘어나고 있으나 전통문화에 대한 인식은 점차 약화되고 있다. 이런 시대적 흐름속에서 제7차 교육과정에서는 다양한 교과에 전통의식 함양을 위한 단원 및 활동을 도입하여 전통문화를 바로 알 수 있도록 강조하고 있다. 본 연구에서는 우리의 전통인 개인의 뿌리를 찾는 족보 교육과 더불어 촌수 및 호칭관계를 쉽게 이해할 수 있도록 기반 학습 시스템을 설계하였다. 시간과 공간의 제약이 적고 아동들과 친밀도가 높은 WEB기반 학습을 통하여 족보에 대한 이해 및 친족관계에 대하여 학습단계별로 자연스럽고 효율적으로 이해할 수 있도록 하였으며 자신의 족보를 직접 검색할 수 있는 시스템 설계를 통하여 우리나라 전통 문화에 대한 긍지와 전통의식이 함양 될 수 있도록 한다.

• 프린팅코리아
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• v.11 no.8
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• pp.92-99
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• 2012

광복절이 있는 8월은 우리 역사에 대해 많은 생각을 하게 한다. 일제강점기 동안 강탈당한 나라를 되찾기 위해 목숨을 걸었던 독립운동가의 숭고한 기개가 오늘을 사는 우리를 다시 한 번 숙연하게 하기 때문이다. 몽양 여운형은 일제강점기와 해방전후기 가장 합리적인 민족지도자로서 조선 광복과 대한민국 건설에 기여한 지대한 공로를 인정받아 지난 2008년 2월 최고 훈장인 건국훈장 대한민국장에 추서됐다. 여인성 대중기계(주) 대표이사가 몽양의 종손자인 것은 익히 알려진 사실이다. 프린팅코리아가 여 대표를 만나 친족만이 전할 수 있는 몽양의 위대한 발자취를 밝히고, 8월의 의미를 다시 한 번 되새겨본다.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.427-476
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• 2020

Park Wudang formally registered Daesoon Jinrihoe in 1969. While it shares ideas and history with other Jeungsanist groups, this paper argues that its organizational profile is unique. The two major institutional structures, the bonbu (headquarters) and the bangmyeon (branch) have together created space for the rapid development of this Korean new religion. The bonbu is a centralized hierarchy, while the bangmyeon exhibits the strong loyalty and cohesiveness of the clan. Running throughout both structural forms is the lineage concept, which is conceived here as an articulating paradigm able to operate in different organizational forms. This finely-balanced institutional structure makes a major contribution to Daesoon Jinrihoe's ability to fulfill its religious mission. The first side of this balance is the headquarters, which includes the core organization based in Yeoju as well as some outside temples and training centers. All of these were established under the direction of the Lord of Principle, the Dojeon, Park Wudang. Park Wudang also fixed the Dao Constitution, the Doheon, which serves as a blueprint for governance. From the Central Council to the various institutions for propagation, guidance, and auditing, current management practices conform closely to Park Wudang's organization vision. The second aspect of Daesoon Jinrihoe's organization is the branch structure. The larger branches, such as Yeongwol and Geumreung, are complex organizations in their own rights. The paper concludes by characterizing the two major axes of headquarters and branch as organizational types. Using Robert Quinn and Kim Cameron's institutional typology, the paper concludes that the bonbu is a classic centralized hierarchy with its focus on efficiency. The bangmyeon, in contrast, with its high level of group identity and spirit, comes approximates the clan institutional structure.

• Proceedings of the Korean Society of Computer Information Conference
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• 2019.01a
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• pp.165-168
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• 2019

양자제도는 나라마다 고유문화와 인간사회 발전의 속도에 따라 변화하는 내용이 서로 같지 않지만 자녀의 복리를 최우선하는 '자를 위한 양자제도'가 범세계적인 추세임에는 틀림이 없다. 이 양자제도는 당사자간의 합의에 의하여 혈연적인 관계가 없음에도 불구하고 자가 양친의 친생자로서의 신분을 취득하는 법정혈족관계를 말한다. 특히 오랜 기간 전통적인 가의 계승을 위한 이 양자제도는 시행하는 과정에서 여러 가지 문제가 지적되어 자녀의 복리를 위하여 친부모와 친족관계를 단절시키고 양친과 친생자관계를 발생시키는 친양자제도가 2005년 민법개정을 통해 도입되었고, 2008년 1월 1일 시행하고 있다. 그러나 이 또한 민법에서 친양자 입양조건 및 부부공동 입양에 있어서 3년간이라는 혼인기간을 요구하는 등 엄격하게 규율하고 있어 친양자제도를 실현하는데 한계가 있다는 문제점이 대두되고 있는 실정이다. 따라서 본 연구에서는 먼저 우리나라 현행 친양자제도에 대한 법률적인 내용을 검토하고, 친양자제도와 관련한 외국의 입법례를 통하여 자의 복리를 위한 최선의 합리적인 개선방안을 제시하고자 한다.

• Journal of the Korean Applied Science and Technology
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• v.40 no.2
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• pp.348-354
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• 2023

A tattoo is a cultural form that has been handed down to mankind for a long time. Traditional tattoo customs that have been handed down and developed in the various cultures of mankind have the important value of academic research in various fields such as history, art, society, etc. The Derung people, one of the minorities living in Yunnan Province and nearby areas in the southwest of China, have 'facial tattoo' customs. The traditional culture of the Derung people, which had maintained the form of primitive society until 1949 when the People's Republic of China was established, was passed down through oral tradition, so there are no preserved materials about their tattoo culture, showing the need for research on the culture. Therefore, it was conducted in two ways: a research on modern and contemporary literature and a field trip to Yunnan Province. The exact reason and time of facial tattoo customs are unknown, but the customs disappeared after being banned in 1966 due to the Chinese Cultural Revolution. The symbols and functions of facial tattoos can be largely divided into four categories, including religious worship, coming-of-age ceremonies, aesthetic decorations, and ethnic and social history, through an on-site survey and research by modern and contemporary scholars. And, it is known that women of the Derung People get tattoos from the age of 7 to 8. The design of facial tattoos became more complicated for upper-class women and simpler for lower-class women depending on the area they live. Tattoos are mainly performed by relatives, and mainly bamboo skewers and lixivium extracted from the bottom of the pot are used as the materials. Currently, there are fewer than 25 women of the Derung people with facial tattoos, and most of them are elderly. Therefore, they seem to disappear altogether within a few decades. Therefore, it is urgent to have documentation on the unique facial tattoo culture of the Derung people.

• The Journal of the Institute of Internet, Broadcasting and Communication
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• v.19 no.5
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• pp.211-217
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• 2019

The three major inventions of Jeju include the field wall of Kim Koo Pan Gwan in 1234, Jeongnang in the custom of grazing the people of Jeju, and Olleh in the tomb of Munbang-gui in 1406. Field wall, Oedam from the stone and the stone of numerical play, made Koendang, a friendship society. Even with a typhoon that is more than 30m/s, the Koendang which is about 1.5m high, will not collapse. Similarly, the main family networks of Jeju society do not collapse under any difficulties situation. When building a field wall, two stones, which are under the ground, are placed side by side, and the upper left stone is placed on top and the upper right stone is attached regularly. One stone or two stone is attached from the bottom to the top, and when a stone is small or large, a flat field is formed in one space. The Family networks is close to the grandfather, grandmother, father, mother, and me, and the distant kin represents a horizontal relationship. The field wall is a vertical relationship that builds up from bottom to top of the vertical relation, while the Koendang is a horizontal relationship where blood is distributed to the grandson of his upper grandparents. This paper proves by a non-orthogonal symmetric weighted Hadamard matrix of whether the stone in the middle of a field wall has large stones (small).