• The Journal of Korean Philosophical History
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• no.50
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• pp.333-361
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• 2016

The purpose of this study is to delve into reinterpretation and categorization of normative meaning of tradition. The normative meaning of tradition which plays a key role of the action-guiding power is the main source of morality. According to ecological cultural approach to diachronic transition of traditional value, traditional value leads its dynamic life: its origin, acculturation, transformation, distortion of traditional value depending upon periodic social change. It is necessary for traditional value to be reinterpreted and categorized, with a view to contributing to attribute & competency of democratic citizen in future society. The normative meaning of traditional value applicable for Korea's future society can be reinterpreted from its origin revealed in the classic. The order of discussion in this paper runs as follows. Firstly, we will investigate into dynamic change of the traditional value on the basis of the ecological cultural perspective and seek the possibility of modern reinterpretation of loyalty & filial piety as representative traditional value. Finally, we will treat the categorization and its significance of traditional value in the frame of Korean value including both western value and Korean traditional value.

• Journal of architectural history
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• v.11 no.2 s.30
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• pp.23-35
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• 2002

Even though there have been greate changes in the types and contents of the housing plan in Korea since the Modem age, it seems that the identity of traditional dwelling culture is still remains within it. The purpose of this study is to examine the characteristics and features in the development of the 'Public Standard' Housing Unit Plan by comparing the differences and similarities in unit plans in housings built on Japanese occupation period and those built after the period. From the study, we can conclude as follows: 1. The public standard housing unit plans on both periods have shown the common features in the composition of their physical forms in the way that the front-row area still remains the traditional housing culture and the rear-row area reflects the desires of the modem lives. The structure of the dual-row unit plan appeared in the public standard housing plan was caused by the cultural acculturation in Japanese occupation period. 2. The public standard housing unit plans, however, show the differences in the contents and meaning in units plans with the them of the Japanese housing because of the cultural differences. These differences took placed autonomously through the change of housing plans in the modern time, and have the common features such that 1) the changes in the Maru-centered plan type differ in composition from the inner-corridor plan type used Japanese housing, and 2) the composition of the open-inner spaces in the double-row housing plan reflects the single-row outer open space In the traditional housing. All of these cultural progresses in the public standard housing unit plans was took place as the result of the inner-oriented and notional circulations derived from the modernity. However, the transformed unit plans still contains the identity derived from the variation of the traditional Korean building elements such as Maru and Ondol. In other words, those are the Maru-centered and composed housing plans with juxtaposition of the inner block and the outer block. As the conclusion, though the public standard dwelling unit plan has the similarity in the physical form, it is different in the cultural Identity and meaning from the public standard plans before the independence from the Japan occupation.

• Human Ecology Research
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• v.54 no.2
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• pp.141-154
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• 2016

This study examined the nature of multi-cultural families' housing problems living in South Korea. A qualitative research was conducted through in-depth interviews with immigrant women from three Southeast Asian countries. The subjects of this study were 15 married immigrants from the Philippine, Cambodia, and Vietnam living in Seoul. The major findings were as follows: firstly, reciprocity for the in-between person and environment: the preferred to blend into Korean society instead of making a community based on national origin. Secondly, intention to housing: all participants were passive about moving and the Vietnamese and Cambodians placed more importance on the family community than the Filipinas. Thirdly, meaning of housing and interaction: for the most important area in the house, the Vietnamese and Cambodians stated that rooms were for a couple and treated family space more importantly than Filipinas who pursuit personal comfort. Fourthly, housing adaptation process: adapting to climate difference between home countries and Korea was the biggest difficulty. Fifthly, residential satisfaction/dissatisfaction: mostly satisfied with housing facilities; however, they were dissatisfied with the number of rooms and house size due to a necessity for personal space. In conclusion, ideas implied from native country of married immigrants in multicultural families did not change significantly in preference of the current environment. The needs for an ethnic community was not great, because they seemed able to assimilate positively by living with a Korean husband and relatives. Gradual assimilation through a cultural acculturation process can be considered desirable.

• Journal of the Korean association of regional geographers
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• v.20 no.1
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• pp.112-127
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• 2014

This study aims to understand the change of migrant policies, namely assimilation, multiculturalism and social integration, in the West through critical perspectives and to derive implications for the Korea's migrant policy from the experience of the West. In 1970s, assimilation policy was severely criticized from the limitation of cultural diversity, and multiculturalism expanded rapidly in the West focusing on the migrant's right and cultural difference. However, multiculturalism received severely criticism because it makes social isolation and segregation between mainstream society and migrants. Since 2000 social integration became the major policy for migrant incorporation, focusing migrant's attitude and practice to receive the value and culture of mainstream society with the active participation of socioeconomic activities. However, social integration policy reveal some problems which regard migrants as the object of control, and also as the object of discrimination. The experience of the Western policies suggests on the careful selection for the migrant's incorporation policies in Korea with the consideration of social inclusion of migrant, analysis on the problems of multiculturalism and social integration policy, and the necessity of mainstream society's change into the acculturation.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.4
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• pp.81-97
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• 2019

The purpose of this study is to examine what people in Korea recognize the cultural symbolism and the planting patterns of 'Guǐmok', pagoda tree(Sophora japonica). The species planted in the 'Guǐjeong' was empirically investigated and analyzed to determine which species of pagoda tree or Zelkova tree(Zelkova serrata) was taken through literature surveys, field surveys, and interviews with persons. This 'Guǐjeong' was combined to track how the culture of the 'Guǐmok' planting introduced in China was ultimately accepted and transformed in Korea. In this study, we tried to analyze the meaning implicit in the mystery while checking the distribution of the mystery and the form of the mystery, the name of the pavilion and its relevance to the contrast medium. Essentially, the trees that govern the characterization of the nectar plant, regardless of the region, are considered to be a pagoda tree, which is considered an internal factor in which the pagoda tree culture was not completely transformed into a zelkova tree. It was recognized throughout the Joseon Dynasty that the species representing 'Prime ministers(三公)' was judged from all the Joseon Dynasty periods, based on the builder of Guǐjeong's Aho(雅號) and Dangho(堂號). It was confirmed that the tree was very likely to be planted in place of the painting tree. But now is selectively zelkova tree is in accordance with the preparation of planting site conditions and areas on behalf of the Change is very high probability that is planted. Cultural variables that led to the cultural transformation of the 'Guǐmok' seem to have been deeply involved in the geographical space of China and Korea, Confucian practices of the Choson society, comings and goings and letter bridge, and network strength with China through the book spread. In addition, the culture of 'Guǐmok' is presumed to have led to cultural custom of the upper class, not the whole class, in the Yeongnam region, it can be said that the independent adaptation to act to recognize 'Guǐmok' as a pagoda tree, that is a Sophora japonica, has occurred very strongly. The difference between the cultural areas of Yeongnam and non-Yeongnam is also considered to be an internal factor that has played a major role in the cultural transformation of planting of 'Guǐmok'.

• Journal of the Korean association of regional geographers
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• v.22 no.1
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• pp.180-194
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• 2016

The local identity of a female marriage migrant is not fixed to certain boundary or location, but rather comprised flexibly according to geographical movement or new settlement to different place. This research focuses on the local identity and life change of female marriage migrants that are constituted/reconstituted according to spatial transition, or migration. The analysis was conducted to find out traits of changes in the periods of migration and settlement based on the following categorization: multiculturalism and bicultural identity, assimilation and host country identity, exclusion and origin country identity, marginalization and marginal identity. The results are as follows; while having identical experience in terms of a migration, the local identities of marriage migrant women differed according to individual/regional characteristics as well as their respective roles within those traits. In addition, most of females showed passivity in maintaining and exposing their cultural identities of original states. Moreover the life satisfaction change of female marriage migrant that is type of assililation and host country identity is appeared more than others. through this assimilation and accommodation mean adaptation to female marriage migrant lived in Korea. However the intercultural competences of both marriage migrant woman and children in multicultural families facilitate the connection among different cultures. Based on these outcomes, with the transition to multicultural society and space, this research proposes the necessity of fostering global citizenship for mutual recognition of each culture, thus enabling coexistence.

• Journal of the Korean Society of Costume
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• v.18
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• pp.291-306
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• 1992

From the mid-1980s '91s, remarkable Ethnicism and Primitivism in the Europe fashion trend could be represented as an exotic taste longing for secenery and emotion of non-europe area in the West. These phenomenon could be found out in connection with Acculturation, which means when two different cultures or more were contacted they were identified or merged in process of diffusion and change of them. This point of view was the culture anthropologic one that make a comparison and analysis of sameness and difference between cultures. The purpose of this study was to illuminate exotic taste represented in costume in the cluture-anthroplogic aspect, to compare with beauty of costume that each culture of costume and the meaning of the times due to those differences. an aspect of the exotic taste and character in the western costume that was inspected by dividing into 'Primitivism', 'Oriental element' and 'the element of a national costume in the East European bloc ' were as follows; First, Primitivism had something in common with what was pursued in the trend of Modern Art, through the late 19th century to the early 20th century. In fashion fettered by technique, the creation expressed in a free was and showed simple beauty of costume. At the same time, pure emotion expression, creative power and witty strong expression give the cognition of transcendency breaking the routine and the cognition of complexity of an included conception. Those are garments showing not only the primitive thought and mysticism but a fancy, an abstraction, and a life. Colors and accessaries which described nature and matched simple costume composition to the expression of various material or patterns transmitted the image of the primitive strongly. Second, "Drental element" which had an effect on western custome historically in a long time had outstanding luxurios adornmental beauty of custome. Extending from the Arab stated India, China, Korea, Japan, each national costume with a gay national culture became one of motif. Various ornamental factors expressed on Trapez Line, Sime Line and Drape, or Raied style, which did not restrict the body. Those were not only functional Easy Look, but were also satisfying human's ornamental desire. Third, national factors in the East European bloc are theme that begins to be embossed in the late 80's. In view of a political change and cultural situation with a double character of Europe and Orient, it was estimated that national factors have great importance in fashion. Item concerned with new concern appeared at Autumn & Winter collection. It shows elegant and graceful beauty of costume by adding a fur or jewel to simple form. These national factors in the East European bloc are simple form, but shows the difference in more cubic formation than form expressed in Primitivism or Oriental factors Exotic taste appeared form 80's to 91's, is thought to create an forgotten romantic emotion and traditional fashion

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.28-38
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• 2011

Dwelling reflects the continuance and change that, in general, expresses the era's cultural and social values. The yard of Korean traditional dwelling, although it is an exterior space, it is a companion space that is engaged with the main house. It operates many housing functions that were not achieved within the interior space. After the time of enlightenment, shape, function and the meaning of Korean traditional house yard along with the change of values and major living style has been changing. Therefore, to understand how the Chosun Dynasty's house yard is being used in modern days, this study is based on the research of 47 sites and conducted a study regarding the acculturation and division the house yards. Typical elements in the target garden site that are expressed in a way differentiated from the original form of the Korean traditional house yard were the materials and methods of planting, the use of garden ornaments, paving materials, the use of water, and changes in kitchen gardens. As the role of house yards changes, the modern division of the style of gardens occurred; the areas in a garden have been divided and the form of a garden has been differentiated according to the limit and initiative. The pursuit of ornamentality and practicality led to the differentiation of gardens' functions, while seeking after convenience resulted in the division of gardens' materials. The use of gardens has also been differentiated by adding commerciality and a concept of open garden in both symbolic and daily manners.