• 동아시아식생활학회지
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• 제2권2호
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• pp.243-250
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• 1992

To study the Koryo Dynasty Diet Culture, [NOKULDAE] was used which is the book of Chinese Dialogue and the results obtained from the study were as follows. 1. Foods were dealed with cereal, ginsaeng, noodles, vegetables, fruits, lamb meat relish etc. 2. Several cooking methods had introduced on [NOKULDAE] such as meat roasting and bean boiling. 3. Diet therapy and Herb medicine cured by Chinese physician had been introduced on [NOKULDAE]. 4. Cooked menu introduced in [NOKULDAE] were 9 varieties in Han dynasty banquet menu. 5. Terms related to food and cook were to food and cook were analyzed and were summarized on Table 1,2,3.

• 복식문화학회:학술대회논문집
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• 복식문화학회 2001년도 International Costume Culture Conference
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• pp.48-48
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• 2001

• 산경연구논집
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• 제10권5호
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• pp.37-47
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• 2019

Purpose - It is well known that chemyon, referred to by Westerners as face, naturally penetrates the daily life of Asians and influences their cognition, emotion, and behavior. Studies related to chemyon have been conducted in marketing and consumer behavior fields (e.g., luxury products or brands, service failure and recovery, brand preferences, consumer decision making, wedding ceremony, gift giving). A bulk of studies demonstrate that chemyon influences consumption behavior in Asian consumers. Although chemyon significantly influences consumption behavior of Asian consumers, it is also a cultural phenomenon that is not completely explained within the Western viewpoint. Whereas a number of researchers have approached cross-cultural studies of Asian and Western consumers, a limited number of studies have examined it from the perspective of chemyom. The purpose of this study is to compare the phenomenon that chemyon (face) not only affects the consumption behavior of Asia and the West universally (pan-culturally), but also distinctively (culture-specifically). That is, the purpose of this study is to describe that chemyon (face) is not only a culture-specific phenomenon but also a universal phenomenon in the consumption behavior of Asian and Western consumers, even though the extent that chemyon (face) impacts consumption behavior is differentiated. This study aims to understand commonalities and differences between Asian and Western consumption behavior in terms of chemyon (face), and to suggest how to enhance marketing effectiveness in a global market based on understanding the consumption behavior of Asia and the West. Research design, data, and methodology - Using systematic literature review and meta-analysis, this study investigates consumption behavior of Asian and Western consumers from the perspective of chemyon (face). Systematic literature review was used to compare face (chemyon) consumption of Western consumers with that of Asian consumers. To verify systematic literature review, meta-analysis was also accomplished. Results - First, the influence of face (chemyon) on consumption behavior is observed in Western consumers as well as Asian consumers. Second, Asian consumers are more influenced by face (chemyon) than Western consumers. Conclusions - Overall, chemyon (face) can affect the consumption behavior of Asians as well as the consumption behavior of Westerners.

• 수완나부미
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• 제2권1호
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• pp.55-94
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• 2010

Even Faxian(法顯)'s Gaosengfaxianchuan (『高僧法顯傳』) and Iching(義淨)'s Nanhaijiguineifachuan (『南海寄歸內法傳』) are regarded as very important and useful documents to study the southeast asian buddhist culture, it is very difficult to grasp the contemporary state of those area because their descriptions are very brief and implicit. Therefore this essay aimed an in-depth reading their documents as original texts of modern understanding of those area, and tried to make a new views to approach the southeast asian buddhist culture by some more historically and concretely. At the early 5th century when Faxian(法顯) arrived, Buddhism was flourished in Sri Lanka. Because already a long time passed since the Saṇgha was schismatized into conservative and progressive at around the dominical year, he mentioned nothing about the conflict or disharmony of two orders. And the faith of Buddha tooth relic, which had been uprisen at 50 years ago from Faxian's visiting, was concretely established as a representative religion of Sri Lanka. According to his record, the carrying ritual of this Buddha tooth was performed very magnificently as similar with recent Korean Youngsan ceremony(靈山齋). In the mean time, it looks there were many sculptures of Buddha image made of precious stone of special product from Sri Lanka. The faith of Buddha-pāda(the Buddha's foot-prints) was also generalized at that time. The most famous monk of his contemporary Sir Lanka was Buddhaghosa, the author of Visuddhi-magga, but it is not sure that Faxian had met him. It can be suspected that the funeral in which Faxian participated could be belonged to him, or the Visuddhi-magga was writing at the peak during Faxian's staying. On the way to return to China, Faxian embarked an indigenous ship around Indonesia. It means there were no chinese trade ship which he can use. So the trade between china and southeast asia was advanced by south asian ships, and the chinese ships were not yet joined at that time so activity. And at least until that time, it looks there were no any remarkable buddhist movement in the southeast asian countries by where he stopped. In contrast, the southeast asian world which be seen by Iching had already experienced a lot of changes. He was impressed by the high quality buddhist culture of those area, and insisted to accept it to china. Further, he analyzed the sects of buddhism which were prevalent around the southeast asia in his contemporary time, and tried to make a good relationship with each native monks for learning from them. It looks the center of those exchanges may be Śrīvijaya of Indonesia. He also mentioned the situation of the late 7th century's Funan(扶南) in Cambodia. At that time, the buddhist Saṇgha was oppressed by newly rising Khmer(眞臘). On the other hand, he described the points of sameness and difference in detail between Indian and southeast asian buddhist culture in the field of ritual as like the practical use of garments, buddha images, and daily recited scriptures. There must be a lot of another aspects which this essay couldn't gather up or catch from these documents. Nevertheless, I hope this essay can help the researchers of this field and will wait for any advices and comments from them.

• Asian-Australasian Journal of Animal Sciences
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• 제13권7호
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• pp.894-896
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• 2000

In vitro fertilization can be used for salvaging superior buffalo germplasm which otherwise goes waste after the slaughter of animals. This technology has also increased our basic understanding of growth of germ cells and embryos. The requirement of growing embryos is peculiar and stage specific. In the present study the cleavage and development of buffalo embryos were studied with homologous (buffalo) and heterologous (goat) oviductal cell co-culture systems. The cleavage rate improved significantly (p<0.01) in both homologous and heterologous co-culture as compared to control (55.3, 46.8 and 11.4%). The morula formation using homologous and heterologous oviductal cells also increased significantly as compared to control group (43.6, 21.9 & 1.9%). There was no blastula formation in control group, but addition of oviductal cells either from homologous or heterologous species significantly increased the blastula formation (9.5, 12.5%). The cleavage rate and embryo development was slightly better (non significant) in homologous as compared to heterologous oviductal cell culture. It was concluded that the use of oviductal cell co-culture (homologous and heterologous species) have significantly improved cleavage and development of buffalo embryos in vitro.

• 한국식생활문화학회지
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• 제30권4호
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• pp.422-431
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• 2015

This study analyzed the dietary status of Southeast Asian workers living in South Korea in order to provide basic data to develop a program that allows workers to map desirable eating habits while living in Korea. Questionnaires were completed by 251 Southeast East Asian workers living in South Korea. From our study, we found that respondents ate three meals a day, and Vietnamese had less regular meal times than others. Thai, Cambodian, and Myanmar workers ate snacks several times a day, as they did in their own countries. For adapting Korean food, Vietnamese and Cambodian workers had difficulties due to spicy and salty flavors while Thai and Myanmar works had difficulties due to unfamiliar ingredients and cooking method. Thai workers were the fastest to adapt to Korean food, and the Thai ratio of eating homeland food daily was highest. Male respondents ate more often than women. Workers had access to cooking facilities in their house and usually ate more homeland food than workers that did not have access to cooking facilities. By providing understanding of dietary patterns of Southeast Asian workers, these results can be used as basic data to develop a program for Korean food adaptation.

• 영미문화
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• 제18권3호
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• pp.65-92
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• 2018

According to Wenying Xu, Asian American literature abounds in culinary metaphors and references (8); subsequently, a growing number of critics have begun to recognize that food "feeds into the literary rendering of Asian American subjectivity [and] provides a language through which to imagine Asian alterity in the American imagination" (Mannur 13). Ann Mah's Kitchen Chinese: A Novel about Food, Family, and Finding Yourself (2010) is yet another text within which to investigate how food "operates as one of the key cultural signs that structure people's identities" (Xu 2). Even as Kitchen Chinese insists on underscoring that Chinese food, as much as the voyage to her "motherland" China, is critical to protagonist Isabelle's quest to gain a better understanding of herself, we are able to observe how Isabelle exploits Chinese culture and its foodways as "food pornography" in order to align herself with mainstream America. Needless to say, the novels' relegation of Chinese food as "food porn" is problematic in that it encourages readers to participate in the exoticization of Asia and its culture, and the reduction of its people as the other. Ultimately, this essay aims to consider how the consumption and rejection of food becomes a critical means by which the Asian American subject fashions her identity.

• 한국실내디자인학회논문집
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• 제21권2호
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• pp.197-206
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• 2012

This study focuses on comparative study of the representation of 'traditionality' in Asian hotel guest rooms. Hotel can be a concentration of the country's culture and tradition and provide unique experience to guests through its space, decoration, and material. However, most hotels in Korea are lack of a strong identity based on the Korean culture and tradition, due to adoptation of the western hotel styles without any criticism. The purpose of this study was to investigate the expression methods of the traditionality in Asian hotel guest rooms to provide design guideline to enhance identity of hotel guest rooms in Korea. Through analysis of the previous researches, criteria of the three design application methods and the five design elements were defined to analyze the representation of the traditonality. Design application methods were categorized as "Original form", "Partial adoption", and "Metaphor". Five design elements include "Shape", "Material", "Color", "Object", and "Pattern". Thirty nine Asian hotels containing the traditional design elements were explored in the study. In result, design application methods in Korea used all three methods equally, while other Asian countries used mainly the Partial adoption and Metaphor methods to express their traditions rather than the Original form method. All five deign elements were mostly used in case of the Original form methods, and two or three elements among five elements were used for the Partial adoption and Metaphor methods. The traditional representation of hotel guest rooms in Korea, reflecting current thinking, living pattern and culture, will be a solution for the new hotel design as well as elevation of Korea's status to a higher level.

• 수완나부미
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• 제8권1호
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• pp.17-53
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• 2016

Debates continue to multiply on the definition and rationale of Southeast Asia as a region and on the utility of the multidisciplinary field of area studies. However, we have now entered a post-colonialist, post-Orientalist, post-structuralist stage of reflection and re-orientation in the era of globalization, and a strong tendency on the part of insiders to pose these issues in terms of an insider-outsider dichotomy. On the one hand, the study of Southeast Asia for researchers from outside the region has become fragmented. This is for very obvious reasons: the strengthening and re-energizing of academic disciplines, the increasing popularity of other non-regional multidisciplinary studies, and the entry of globalization studies into our field of vision. On the other hand, how has the local Southeast Asian academy addressed these major issues of change in conceptualizing the region from an insider perspective? In filling in and giving substance to an outsider, primarily Euro-American-Australian-centric definition and vision of Southeast Asia, some local academics have recently been inclined to construct Southeast Asia in terms of the Association of Southeast Asian Nations (ASEAN): a nation-state-based, institutional definition of what a region comprises. Others continue to operate at a localized level exploring small-scale communities and territories, while a modest number focus on sub-regional issues (the Malay-Indonesian world or the Mekong sub-region are examples). However, further reflections suggest that the Euro-American-Australian hegemony is a thing of the past and the ground has shifted to a much greater emphasis on academic activity within the region. Southeast Asia-based academics are also finding it much more important to network within the region and to capture, understand, and analyze what Chinese, Japanese, and Korean scholars are saying about Southeast Asia, its present circumstances and trajectories, and their increasingly close involvement with the region within a greater Asia-Pacific rim. The paper argues that the insider-outsider dichotomy requires considerable qualification. It is a neat way of dramatizing the aftermath of colonialism and Orientalism and of reasserting local priorities, agendas, and interests. But there might be a way forward in resolving at least some of these apparently opposed positions with recourse to the concepts of culture and identity in order to address Southeast Asian diversities, movements, encounters, hybridization, and hierarchies.

• 복식문화연구
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• 제6권4호
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• pp.238-246
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• 1998

According to several pilot tests, petite women have their own body proportion which is not simply an overall diminutive reflection of the proportion of Misses sizes. Apparel manufacturers and pattern companies do not consider racial differences nor do they consider petite women's own specific body proportions in their size categories to produce petite garments. The primary objectives of this study was to describe the petite women's body proportions especially the differences between Asian and Caucasian petite women and to compare their body proportions to the average body figure. A physical body measurement chart was developed and revised through a pretest. Sixty subjects, thirty for each group of Asian and Caucasian. They were landmarked using an anthropometric instrument and photographed using the method of somatography for analysis of body proportions. Data were analyzed by t-test for a description of the petite subject's body proportion. The results of this study indicated that the Caucasian subjects had generally a longer lower torso than tehAian subjects in their body proportions. both subject groups had differnt body proportions from the aerage body figure.