• Journal of the Korean Society of Costume
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• v.64 no.4
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• pp.131-149
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• 2014

Tibetans are one of the ethnic Chinese minorities, and this research examined the characteristics and features of their traditional costumes by investigating their historical, geographical and cultural background. This research also examined the cultural elements according to their characteristics based on Tibet's nature, religion, arts culture such as the Jang-po, Chin-sam, Kam-kjun and belts, which are used to fix the costumes. Based on such studies the traditional Tibetan costumes were set as a motif and were expressed appropriately into a contemporary style. By studying the composition of its costumes and its costume culture, the characteristics of the Tibetan costumes could be classified into four features. First, the 'variability of form' expresses a new type depending on how it is worn. Second, the 'color contrast' shows a strong visual contrast. Third, the 'difference of materials' combines different materials into one. Fourth, the 'symbolic meaning' grants meaning to the wearer. As a result of this study, by using the characteristics of the Tibetan nature culture, religion culture and art culture as a basis, two suits of clothes for each characteristics and six suits of clothes were produced as a fashion design product.

• Korean Institute of Interior Design Journal
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• v.21 no.5
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• pp.34-45
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• 2012

In these days, restaurants are not simply used as a physical space but used as a cultural space in which people can enjoy and experience different cultures and traditional images. Moreover, from the restaurants design elements which help to form the atmosphere of the restaurants which serve food of specific country, we can see the history and traditions of that country. The additional value of the traditional decorative components which are the main factors forming the atmosphere of the restaurant will be different according to the various expressions used in the restaurant space. For this article, 12 restaurants, Norangjugory korean restaurant, Yongsusan korean restaurant, Best well-bing food restaurant, Awoolim, Mugunhwa, Ondal in Korea, and Songhelou, South Beauty, Xuxian restaurant & lounge, Beijing dadong roast duck restaurant, The horizon chinese restaurant, Dynasty jade garden in China, were selected for the field study. This study focused on a comparative analysis of the traditional decorative elements, especially, the application rate of the traditional decorative elements. The analyzed elements are nature, religious beliefs, history and culture for the intangible elements and facade, courtyard, trademark, ground, wall, ceiling, door, window, furniture and adornment for the tangible elements. After that, we analyzed the rates of the use of traditional decorative elements and modern decorative elements. Through the survey result and ratio analysis, we concluded as below. In Korean restaurant, traditionality is expressed in furnitures while, in Chinese restaurant, traditionality is expressed in decorative pattern. When it comes to the intangible elements among the traditional decorative components of the Korean and Chinese restaurants, Chinese and Korean restaurants have similarities in emphasizing the natural elements. Korean restaurants focus much on the environmentally friendly parts, while Chinese restaurants focus much on the fantastic natural atmospheres like those shown and expressed in the poems. As for religion characteristics, Chinese restaurants emphasize "geomancy" more than Korean restaurant. When it comes to the visible elements among the traditional decorative components of the Korean and Chinese restaurants, in Korean restaurants, the interior part has more traditionality than exterior part, while in Chinese restaurants, the exterior part has more traditionality than the interior part.

• Sijohaknonchong
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• v.23
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• pp.133-159
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• 2005

This thesis is about Sijo(traditional Korean poem) made-up of 35 volumes and 45 poems written by Han Yong-un. The aim of this study is reappraise the Sijo which is not known to Korean people. There are four thesis about Sijo so far. Ko Myeong-su divided Sijo into separate subjects and researched it very deeply. After I read the Chinese Poems of Han Yong-un, I researched the relationships between subject matter and its theme. The relationships are between the moon and religion, spring and aspiration, autumn and grief or lose, and the sword and patriotism. I chose to discuss a Sijo 'Mugunghwa Shimeukwajeo'(무궁화(無窮花)를 심으과저) shich deals with the moon and religion. The main subject matter of this S is the moon. There are three poems in this volume. They are all about the moon. There is a Mugunghwa (無窮花) on the moon. This poem asserts that the moon is good for love, and it is the subject matter of the poet's religion. The moon in the Chinese poem 'Okjungkamwhiy'(獄中感懷) believes there is hope in prison. The moon in 'Wolbang(月方中) is Buddhist thinking. I researched 'Geochon'(早春) tee poems about spring and aspiration. The first poem is about the independent movement against the Japanese. Autumn is about the feeling of lose in the life. Sijo 'Chuyamong' (秋夜夢) is lose the lover. The second poem is about conquering all difficulties of the poet's current circumstance. The third poem is about the feeling of vacuum in his life. The fourth poem is about deploring losing his mind. 'Nam-a'(男兒) and 'Urinim'(우리님) are books about patriotism. These poems have the subject matter of a sword for song patriotism. 'Kiharksaeng'(寄學生), 'Anhaeju'(安海州), and 'Hwangmaecheon'(黃梅泉) are patriotic poems. In this study, I found that the subject matter and the theme in the Chinese poems of Han Yong-un(韓龍雲) are related. Mainly he used the metaphor of the moon for religion, spring for aspiration, autumn for grief or lose, and sword for patriotism.

• Korean Journal of Hospice Care
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• v.8 no.1
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• pp.1-12
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• 2008

Perpose: The purpose of this study was to investigate the perception of death between Korean and Chinese nursing students. And it will help develop curriculum for preparing death, the quality of hospice care, as well as nursing education and practice. Methods: Data was collected from 492 nursing students participated(248 Korean and 244 Chinese) by questionnaire designed for examining Death Orientation (Thorson & Powell, 1988). They were analyzed using Cronbach's Alpha coefficients, factor analysis, t-test, ANOVA and regression analysis (SPSS; win 12.0 version) Results: More than half of the Korean nursing students followed a religion (58.5%) while the majority of Chinese nursing students did not follow a religion (93.9%). In the view of the afterlife, nursing students in China had two views. 'I really don't know what happens after a person dies (30.3%)' and ‘There is no afterlife and death is the end (29.5%)’. On the other hand the Korean nursing students’ answer were, 'After dying, a person goes to heaven or hell (27.3%)' and 'I really don't know what happens after a person dies. (22.9%)' The study also found that the average of 25 items in Death Orientation is 2.36points of nursing students in Korea and 2.50points of nursing students in China. This means that the concern, anxiety and fear were of the middle level for the Chinese Students and were higher than Korean students (t=3.51, p=.000). In the low factor of death orientation, those in Korea had higher 'anxiety of burden to family' than those in China (t=-3.50, p=.001). The nursing students in China had higher 'anxiety of the unknown (t=4.96, p=.000)', 'fear of suffering (t=6.88, p=.000), 'fear of extinction body and life (t=5.20, p=.000), 'fear of lost self-control(t=2.12, p=.034)', and 'anxiety of future existence and nonexistence (t=2.33, p=.020)' than those in Korea. There was no statistically significant difference for the 'concern of body and fear of identity lost' category. The death orientation of Korean nursing students had statistically significant differences according to age (t=3.20, p=.002), religion (t=2.56, p=.011), and afterlife (F=4.64, p=.000). The contribution of Death Orientation had a statistically significant difference, the afterlife variable (0.735, p=0.001). The death orientation of Chinese nursing students did not have any statistically significant differences. Conclusion: In conclusion, there were differences in death orientation between Korean and Chinese nursing students. In particular, those who believed in afterlife showed acceptance of death. The results of this study suggest that nursing curricula should include education program on death and spiritual nursing. Additional studies are needed to establish death education in China with careful considerations on Chinese policies, cultures and social systems.

• Journal of the Korean Society of Costume
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• v.2
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• pp.51-64
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• 1978

In reviewing our costume history, it is noted that costume bas been used as a yard stick for symboliying various social status. During the Lee Dynasty in which confucianism was the predominant religion, costume color, design and its fabric varied distinctly according to class, sex, age, occasion, et al. As in other field of our culture, costume was influenced by the Chinese culture. Although gilding was derived from the Chinese-originated gold-spun fabrics, no credit and praise should be spared for our ancestors of the Lee Dynasty who developed gilding artistry as our own. The use of gilded costume was confined to the formal court wear rather than casual wear even in court and to the nobles than to the commoners. Even among the nobles, gilding designs variously classified were used to distinguish the class. However, the modernization triggered by fores-Japan Annexation Treaty destroyed the traditional cable systems, thereby the limited use of gilding has yielded to the vast demand on the part of general populace.

• Journal of the Korean Society of Food Culture
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• v.3 no.3
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• pp.219-243
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• 1988

The sacrificial rite has its origin in the old China's primitive folkways faith based upon animism (B.C. 25c). From the animistic faith, Confucianism made its appearance in B.C. 551. Inevitably, the procedure of Confucian sacrificial rite was developed on the basis of the preceding primitive faith. In Korean culture, the god of Chinese Confucianism introduced to Korea in A.D. 108 was mixed properly with that of Buddhism imported in A.D. 372. Traditionally, Korean primitive religion (from B.C. 10c to B.C. 2c) was the sacrificial rite practiced by 'shaman.' The 'shaman' who was able to utilize ecstasy for the good of community was gods itself, and naturally the main form of the sacrificial rite was an exorcism with a sacrificial offering (food). After Korean primitive religion had been grafted to Buddhism and Confucianism, the character of Korean culture had to become compound. The most essential conception in sacrificial rite is a discrimination of a ghost, one is the evil spirit and the other is the good spirit. According to this conception, the good spirit is a spirit which ascended to heaven, in contrast, the evil spirit is a one which did not ascend to heaven and dispersed into this world. The sacrificial rite is a method to help the evil spirit ascend to heaven or to prevent harms from it. The mode of sacrificial rite especially the dead ancestor worship was transmitted from generation to generation as a purpose of the wealth and honors of descendants. Descendants believed that the evil spirit would not harm them only after receiving sufficient food and the right sacrifice. As a result, the sacrificial rite food was the sign of filial piety and a compensation for the evil spirit. How did the Korean religious culture which was consisted of three different religions-Shamanism, Buddhism. Confucianism-be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the items of sacrificial rite food according to each period. In consequence of the research, each religion had lost its uniqueness and became mixed to each other and settle down in Korean culture.

• Cross-Cultural Studies
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• v.26
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• pp.353-377
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• 2012

This treatise studies on how ideology and value of Chinese minority race undergo change according to social, political transition that the Chinese minority race has experienced for a long time and I also have tried to elucidate how these kinds of their experiences have been effected upon their own life, even it is part of my basic subjects for my study. Hence I would give weigh to focus on contemplating process of the past and the present rather than predictive discussion of how their pursuing value will be transformed. For my ebullient study, I'm willing to make Yi-Zu's moral culture become axis of my treatise, and capitalize on not only how Han-Zu's ideological philosopies have been disseminated, but also how acculturation have been taken place in Yi-Zu's moral culture system. Yi-Zu has the longest history and the greatest their own population, even the largest residence of various Chinese minority races. And Yun-Nan is the historical place where not only various Chinese minority races have lived, but also acculturation between Chinese majority, Han-Zu and them have been begotten. Above all, I would delve into traditional religion to understand Yi-Zu's moral culture as was already mentioned that it is my axis of treatise. Furthermore, I deliberated on how Taoism have been infiltrated Yi-Zu's moral culture, also how Han-Zu's ideological philosophies have been permeated Yi-Zu's, and what is more how to help themselves still remained in Yi-Zu's. Through my such these efforts, I analyze the aspect of embracing of Han-Zu's moral culture by Yi-Zu's and some facts of vicissitudes about it.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.101-121
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• 2023

Daoism was introduced into the South-West of Vietnam via two main entries: the missionaries from North and Central Vietnam who migrated to the South by following the Southward movement and the spread of Daoism by Chinese migrant men who came and settled in the South-West of Vietnam from the late seventieth century to late nineteenth century. However, the biggest influence of Daoism in the Southwest of Vietnam was mainly the Chinese missionaries of Daoism. As time went by, together with the impacts of social and historical circumstances, Daoism had a strong influence on the lives of the South-West people in terms of different aspects, especially their faith and religions. The impact of Daoism into people's faith and religion was considerable, especially to the indigenous religions, of which the religion, Four Debts of Gratitude, is a representative example. With the aims of clarifying how Four Debts of Gratitude was influenced by Daoist thought and how the indigenous religions and systemized ideologies in the South-West of Vietnam were related during the period of living condition expansion as well as cohabitation of several ethnic groups in the region, this article focuses on Daoist thought expressed in typical symbols in the sacred architecture of the Four Debts of Gratitude such as Cổ Lầu, wine gourds, and the Eight Trigrams. Once properly examined, it becomes clear that the prominent symbols and other Daoist elements show that Daoism had a profound influence on the Four Debts of Gratitude.

• Journal of the Korea Fashion and Costume Design Association
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• v.7 no.3
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• pp.113-127
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• 2005

From the ancient times, incense was used for various usages including a means of beauty expression with flavor, a medicine for disease treatment and a device for religious event or ritual. The period of T'ang was the times when cultural and material exchanges with foreign countries were very actively made under the political openness of the Chinese nation. Here the exchanges were made mainly through inland trade, called Silk Road(絲綢之路) and marine trade routes, Incense Road(香料之路). This indicates that incense was one of the main items actively traded at that time. In addition, literatures of the T'ang period show that in the Chinese nation, a wide range of classes from the imperial family to the public used incense for many different purposes. This suggests that the culture of incense was deeply prevailed and very socially significant in T'ang. This study investigated social factors that promoted the incense culture of T'ang and the applications and types of incense widely used in the period of T'ang. First, influential religions and the openness of sex culture were main social factors that made incense culture flourish in the period of T'ang. Above all, two main religions of the Chinese nation, Buddhism and Taoism became secularized under political protection by the imperial family. As Buddhism was popularized, the Buddhist ritual of incense burning made a contribution to making public incense culture. Providing its doctrines of eternal youth and eternal life, Taoism necessarily used incense to form a Taoistic climate. The flourishment of the foresaid religion in T'ang added more fuel to that of incense culture in the Chinese nation. The openness of sex culture brought about the Inauguration of the empress, improvement in female position and free relationships between man and woman. It was accelerated by sexology as a method of eternal youth provided by Taoism. The opened culture also developed the culture of kibang where female entertainers called kinyeo consumed lots of incense for decoration and sexual desire stimulation. These open climates of T'ang society made a great contribution to making incense culture, especially for decoration, prevailed throughout the Chinese nation. Second, types of incense prevailed and widely used in the period of T'ang included olive incense, germander(廣藿香), olibnum(乳香), myrrh Resinoid(沒藥), jia Xiang(甲香), clove(丁香) and Shen xian(沈香), all of which were imported from foreign nations and had various applications. Specifically, olive incense, germander(廣藿香), olibnum(乳香) and myrrh Resinoid(沒藥) were used for religious purposes while, jia Xiang(甲香), clove(丁香) and Shen xian(沈香) for the purposes of religion and decoration. In conclusion, a number of social factors including political, religious and medical purposes and the openness of sex culture set fundamentals on which the culture of incense was extensively developed and established as a social trend in T'ang. In the Chinese nation, incense culture was not just an option for taste, but a part of life style social members needed to know. People of T'ang not only enjoyed incense mainly for purposes of religion, pleasure and make-up, but also had the wisdom to know various effects of incense, curiosity about such new things and the will to imitate and pursue alien culture, resultantly flourishing incense culture. Thus the culture of incense represented many social aspects of T'ang.

• Journal of the East Asian Society of Dietary Life
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• v.3 no.2
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• pp.83-97
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• 1993

The purpose of this study is to serve as the basic data for the possible effort of succeeding to traditional culture. The major findings of this study are as follows : On the question about [the importance of Special Days] was shown to average score of 3.8 On the question about [helpfulness degree of Seasonally Special Days] was shown to average score of 3,4 Regarding to the kinds of Seasonally Special days that people celebrate most, [The New Year's Day], [Chusok(Chinese Thanks-giving day)], [Dried Vegetables and mixed bowl of five-sort grains(Chusok:The 1st Full-Moon Day)], [Red beans Gruel (The Winter Solstice)] were shown to enjoy most. In preparation of dishes for Seasonally Special Days, about 58% of the respendants answered that they prepared them at their own homes. [Rice Cake] was shown to the highest among the kinds of ready-made deshes for Seasonally Special Days. On the hand down to foods for Seasonally Special Days, about 38% of respondants answered that they do want to their daughters, The significant variable on family environment for this if family religion. On the prospect for succession of the Seasonally Special Days' customs including the dishes, about 80% of respondants answered that a part of them would be handed down to next generations. The significant variable on family environment for this is subjects' religion. On the degree of recognition of the Seasonally Special Days, mothers's group was predominent(compared with daughters')