• Journal of Korea Multimedia Society
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• v.19 no.2
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• pp.487-494
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• 2016

This study aimed to visualize a pig character targeting the golden pig in Geuknakjeon of Bulguksa Temple. As for a pig, it is included in this list of the 12 Chinese zodiac animals and controls Haeshinjang. Today, the characters market is enjoying rapid growth due to diversification of platforms. However, we do not see many characters made out of Korean traditional cultures and customs. This study first looks into significance of pigs that are often observed in Korean traditional culture and then offers possibilities of their being transformed into contemporary characters. In order to achieve the research goals, the study shed new light on the golden pig in Bulguksa Temple. As making contemporary applications to , the study proceeded with work of visualization. As for a face of a character, the study focused on that of the pig but regarding a body, the study applied a man's body. After all, the study came up with this SD character in a second-proportioned figure. This study discuses formative characteristics of existing Buddhist cultural assets and uses the character for improving understanding on Korean traditional culture. In the future, the study will propose ideas on animation contents development targeting infants and children.

• International Journal of Costume and Fashion
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• v.10 no.2
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• pp.37-49
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• 2010

The Samguk-yusa(三國遺事) is one of the two classics of Korean ancient history together with the Samguk-sagi(三國史記); however there has not been any positive attempt to analyse clothing culture centering on the Samguk-yusa until now. Thereupon, this study aims to find the records related to fabrics, color and fashion appearing in the Samguk-yusa, and to analyse the fashion culture of the three kingdoms projected in the Samguk-yusa, referring to the Samguk-sagi and ancient Chinese reference books. According to the records in the book, the fabrics used for clothing of those days included Jikgeum-wimun(織錦爲紋), Geum(錦), Chaebaek(彩帛), Osaek-geumchae(五色錦彩), Geumbaek(錦帛), Geumsam(錦衫), Ma(麻), Neung(綾), Geum-su-neung-ra(錦繡綾羅), Poh(布), Daecho, Bira-geumjeom(緋羅金點), Gyeon(絹). Japchoe(雜綵), Robtyeom(羅緋染). Chimilpoh(緻密布), Gi(綺) and Whan(紈), and they had colors such as brown black(緇), black(黑), purple(紫), yellow(黃), blue(碧), clear white(素), white(白), five colors(五色). There is substantial amoung of report on Buddhism, and the terms used for Buddhist clothing included Beobeui(法衣), Nabeui(衲衣), Bangpoh(方袍), Gasa(袈裟) and Yueui(由衣). It is also ascertained that Gasa had a variety of Bira-geumjeom-gasa(緋羅點袈裟), Manap-gasa(摩納袈裟) and Geumra-gasa(金羅袈裟).

• Journal of the Korean Society of Food Culture
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• v.33 no.3
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• pp.207-216
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• 2018

This study examined the potential of export items in Malaysia by investigating the awareness and preference for Korean food products. A high potential product list developed from the literature, included reports about the food export status in Korea and Malaysian food trends. An online survey was carried out with 600 consumers in Malaysia. With 435 valid responses, the average awareness of the Korean food products was 3.13, and the preference was 3.48 on a 5-point scale. The awareness and preference of Korean food products were higher in the 20s-30s group than in the older groups. In particular, the Muslim group had a higher awareness for 'ramyon' than the other groups, and the Buddhist group had a higher preference for 'ginseng beverage' than the other groups. The most well-known and preferred products were ramyon, hot noodles, kimchi, biscuits, fruits & vegetable beverage, and sauce (with Korean traditional sauce)'. Based on these results, the marketing implications of the study findings are discussed.

• Microbiology and Biotechnology Letters
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• v.40 no.4
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• pp.296-302
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• 2012

A bacterial strain was isolated from soybean paste fermented in a Korean Buddhist temple as a producer of the extracellular thermostable ${\alpha}$-amylase. The isolate YB-1234 has been identified as Bacillus licheniformis on the basis of its 16S rDNA sequence, morphology and biochemical properties. A gene encoding the thermostable ${\alpha}$-amylase of B. licheniformis YB-1234 was cloned into Escherichia coli and its nucleotide sequence was determined. The deduced amino acid sequence of ${\alpha}$-amylase was very highly homologous to those of the thermostable ${\alpha}$-amylases of B. licheniformis belonging to the glycosyl hydrolase family 13. The ${\alpha}$-amylase produced by recombinant E. coli carrying the ${\alpha}$-amylase gene exhibited maximal activity at pH 6.0, identical to ${\alpha}$-amylase in the culture filtrate of B. licheniformis, while the temperature profile was somewhat different between the two. Particularly, ${\alpha}$-amylase produced from B. lcheniformis is much more thermostable than that from recombinant E. coli. The predominant products resulting from the ${\alpha}$-amylase hydrolysis were glucose, maltose and maltotriose for maltotetraose and maltohexaose.

• Journal of Sasang Constitutional Medicine
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• v.26 no.2
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• pp.133-145
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• 2014

Objectives In this study, we tried to examine that Sasang Constitutional differences affect the direction of the treatment of anger by comparing the effect of mindfulness meditation for anger scale in accordance with the difference of the constitution. Methods We analysed 105 college student's Constitution by Questionnaire for the Sasang Constitution Classification II and the effect of mindfulness meditation for anger by State-Trait Anger Expression Inventory Korean version(STAXI-K), Korean Version of the Behavioral Anger Response Questionnaire(K-BARQ). Volunteers who participated in this study were 105 people, except for person that did not properly entered the anger scale and Questionnaire for the Sasang Constitution Classification II, the subjects of analysis for State-Trait Anger Expression Inventory Scale were 45 and for the Behavioral Anger Scale were 49. Results & Conclusions The result of the effects of mindfulness meditation according to Sasang Constitution was as follows. The tendency to try to disperse and avoid the anger was increased through meditation for all subjects. The diffusion of male subjects and the avoidance of female subjects was increased. The effect of meditation on anger did not differ according to Sasang Constitution, constitutional differences did not affect the effects of meditation. The tendency of avoidance of anger was increased in Soyangin, Anger-out was decreased and the tendency of avoidance and diffusion of anger were decreased in Taeeumin through meditation.

• Cross-Cultural Studies
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• v.29
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• pp.55-84
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• 2012

This paper is to study the Tang Dynasty monk poet Ling-yi's poem world and his significance on history of literature. In Chinese literature history, "the monk poets" is a very unique literature creation group. The means of a word "the monk poet", from the literal can see " he is the monk that Can write poems", which is dedicated to professionally writing poetry monk. Buddhism spread to China, from the Wei and Jin Dynasty beginning has been writing poetry of the monks, but the real meaning of "the monk poet" (i.e., professionally poetry monk) appeared to the Mid-Tang Dynasty period. The monk Ling-yi is the pioneer of the monk poets group and Buddist monk creative poem in Mid-tang Dynasty period. Although the Lingyi life is very short, only 35 had died, and his poetry has not been too much, only 44 songs, but he in this life of 35 years and 44 poems, for the development of classical Chinese poetry left noticeable imprinting. He is not just as monk's high practice and by advocating for great Buddhist scholar, also through the daily meditation in poetry creation practice were obtained at that time of many men of literature and writing respected. This paper from the poem monk Ling-yi double identity - the first is a Buddhist monk, the second is addicted to poetry poet to proceed, step by step, in-depth study as the poem monk Ling-yi's poetry creation characteristic and the creative mentality characteristics. This thesis also explores the poem monk by the creation of poetry pursuit, exploration, finally realized "poem" and "Zen" together as one "Zen poetry" creation mechanism.

• Korean Journal of Heritage: History & Science
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• v.33
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• pp.274-289
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• 2000

Koryo Dynasty has greatly effected the meat eating practice in Korea. And by focusing on this period, this paper has in vestigated how this practice influenced and effected our meat eating culture. The 'Orders to Prohibit Butchery' written on Koryo's history books were to encourage stockbreeding rather than to follow the Buddhist policy they followed. By encouraging stockbreeding, they wanted to promote the usage of cattle in farming and thus increasing agriculture industry as a whole. Nonetheless, records show that hunting was permitted to a certain degree. And this allowed the civilians to depend their meat supply from hunting and for the fire field farmers to capture wild animals that harmed their crops. Moreover, through 'Kiwujae' (Kiwujae - a shamans service to pray for rain / ritual (praying) for rain.), we could see that earlier part of Karyo's rituals and ceremonies followed the Buddhist tradition while the latter followed the Shamanism tradition. Perhaps this was the result of allowing 'meat' for the service offerings. As Shamanism could be considered as a religion that allowed 'meat', prevalence of Shamanism was promoting meat-eating at mess(after these rituals and ceremonies that offered food (meat inclusive) to their guardian or god, the civilians would dine together.). In relation, this public eating practice slowed down the progress for storage technique. Therefore, meat-eating was developed through public and mass dining rather than through the form of family or private. On this account, we can safely regard meat-eating practice as a 'public event'. On the other hand, the history of castration is not so long in Korea. And the purpose of such practice was to use the stock for farming rather than to yield high quality meat. It is known that Mongol in Koryo period has greatly influenced meat cooking in Korea. And the exemplary dish is the 'tang' (tang - kind of soup. However less creamy, clearer broth and with more ingredients than soup.). However, the tang we ate in everyday life had the same cooking method as the tang we offered for services. Moreover, since we did not use castrated animals for our offering as the Mongolians, we must not have been greatly influenced by them. But if so, perhaps the influences would have been limited to the nobility.

• Anxiety and mood
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• v.18 no.1
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• pp.10-16
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• 2022

Objective : The present study examined the effectiveness of the mindful self-compassion (MSC) program on anxiety, depression, self-compassion and emotion regulation. Methods : A total of 29 subjects (mean age 27.5±6.5 years, 15 males and 14 females) participated in a standardized 8-week MSC program. The control group consisted of age- and sex-matched twenty participants (mean age 26.0±2.9 years, 11 males and 9 females). All subjects completed self-report measurements at two weeks before and after the MSC program. Results : MSC training improved self-compassion as demonstrated by the significant group x time interaction effects on the total Self-Compassion Scale scores (F[1, 47]=8.324, p<0.01). Regarding the subscale scores, a significant improvement in self-kindness, isolation and mindfulness components of self-compassion was observed after MSC training. A significant group x time interaction was observed on the self-kindness subscale (F[1, 47]=4.664, p<0.05), with a significant main effect of time (F[1, 47]=23.723, p<0.001). The isolation subscale showed a significant group x time interaction (F[1, 47]=8.698, p<0.001). For the mindfulness subscale, there was a significant group x time interaction (F[1, 47]=6.611, p<0.05) and main effect of time (F[1, 47]=6.611, p<0.05). MSC training also improved the acceptance emotion regulation strategy, as demonstrated by the significant group x time interaction in the acceptance subscale scores of the Cognitive Emotion Regulation Questionnaire (F[1, 47]=6.845, p<0.05). Conclusion : MSC training showed efficacy in fostering self-compassion and improving emotion regulation. Thus, this program might be applicable to improve mental health.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.149-164
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• 2004

Various social surveys conducted by mass media and government agencies in recent years in Japan suggest that the percentage of those who believe in religion are between twenty and thirty percent. However, more than seventy percent of Japanese visit Shinto shrines or Buddhist temples during the New year period. Although there are varying interpretations on whether Japanese people are religious or not, detailed research shows the existence of certain religious tendencies among Japanese. I base my estimates on research surveys of college students covering a period of almost ten years. It is helpful for understanding the religiosity of the Japanese to differentiate between "clear-cut religion" and "peripheral religious phenomena." The exact boundary between these two categories, however, is difficult to clearly demarcate. "Clear-cut religion" refers here phenomena which are directly related to established religious organizations such as shrine Shinto, Buddhist sects, or Christianity. "Peripheral religious phenomena" covers such phenomena as fortune telling, mystical phenomena, religious customs and similar matters. It is often said that the younger generations are less concerned with religion. Our seven surveys questioning several thousand college students, conducted between 1995 and 2001, show that only between six and seven percent of the students state that they believe in religion. Additionally, the extent of negative attitudes toward religion quite remarkable. On the other hand, students who take part in conventional ritual such as a New year's visit to a shrine or temple and visiting the graves of ancestors amount to about fifty percentage. In spite of the prevailing negative attitude toward religious groups, these students have apparently kept a certain level of interest in religious customs. Moreover, they show a relatively strong interest in fortune telling, mystical phenomena, or supernatural phenomena. The exact degree of a positive attitude toward peripheral religious phenomena differs according to the level of being informed on these matters. As a whole, they largely rely on information gained from their families and local communities. Therefore, we can conclude that there is a degree of transmission of religious culture among younger generations.

• Journal of architectural history
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• v.21 no.1
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• pp.83-98
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• 2012

The starting point of this study is the concerning of simple behavioral pattern that whoever enters the inner space with taking off his shoes should go out from the position where he laid his shoes. The using of Ondol (floor heating room) and Maru (lifted wood floor) had changed the architectural space from chair-sitting to floor-sitting space, and it also made the behavior of taking off the shoes at the entrance of building and stepping on the lifted floor. This simple behavior has possibility to make lots of changes to the culture of architectural design. With this noticeable point, this paper is talking about the cultural feature of Korean traditional architecture, especially about the influence of tanking off and putting on shoes. The matter of shoes has changed diverse aspects of building and layout planning. It maximized the difference between front and rear part of building and characterized the lateral extension of Korean traditional house. The ritual space also had evolved from chair-sitting to floor-sitting space according to the type of ritual behavioral pattern. The change on the single building level had influenced on the layout planning of architectural complex. For examples, the parallel layout of ChangDeok-gung palace and the long sequential process to the main pavilion of Buddhist temple are the result of the matter of shoes. And NuGak(樓閣), the double-storied pavilion, on the axis of entering sequence's node is one of the unique planning elements that makes possible to go through the building without taking off the shoes and also makes upper level space for staying. In short, Korean traditional architecture that has the chair-sitting spatial origin of the East Asian cultural sphere has pursued new architectural issues and planning methods according to evolution to the floor-sitting culture.