• Journal of the Korean Society for information Management
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• v.35 no.4
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• pp.285-308
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• 2018

Knowledge utilization is an activity directly linked to organizational capacity and is the most essential activity in knowledge management that is to produce new values. Thus, systematic and comprehensive understanding of factors and the environment that affect knowledge utilization are needed. The purpose of this study is to investigate the effects of information culture and organizational culture on knowledge utilization. For this, data were collected from 300 workers from 6 institutions including government-funded research institutes, libraries, and cooperation research institutes. This study analyzes the effects of six aspects of information cultures and four organizational culture types on knowledge utilization. The results show that information cultures(control, transparency, proactiveness) and organizational culture (The Clan Culture, The Adhocracy Culture, The Market Culture, The Hierarchy Culture) are significantly influential factors for the knowledge utilization. Based on results, this study provides the implication of knowledge sharing in the organizations and suggests further studies.

• Journal of the Korean Society of Food Culture
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• v.18 no.6
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• pp.536-543
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• 2003

The Chosun Dynasty in the $18^{th}$ century was a period of revival for science, art, and culture, bringing about Silhak(practical science), a new trend in the history of Chosun thoughts. In the history of fine arts, realistic landscape paintings and genre paintings were popular as realism became prevalent. From the aspect of food culture, in particular, the luxurious and elegant Korean-styled food culture was completed during this period. Iwanwasuseoksihoedo was painted by Jeong Hwang (1735-1800) in 1789, depicting a banquet on an elder's $60^{th}$ birthday. It is classified as a genre painting in the late Chosun Period but it contains things that comes into our heart, which are white porcelain with blue celadon pictures, white porcelain bowls, busy atmosphere of a banqueting house where food is being carried in a hurry and elders' serene appearance. All these things show the abundance of life, the room and comfort of old ages, and the beauty and relish of life in the well-arranged living ground. Hoehonyedo was painted on an elder's $60^{th}$ marriage anniversary by an unknown artist presumably in the $18^{th}$ century is a painting as realistic as a documentary photograph. The work gives viewers pleasure and comfort because it describes not a mighty clan but the superb later years of an official who had lived right and upright life. In the aspect of food culture, it displays the food culture of the splendid sixtieth marriage anniversary of a Korean official through noble etiquette among family members, seat planning, unique table culture and high quality tableware including white porcelain with celadon pictures and pure white porcelain.

• Journal of the Korean Society of Food Culture
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• v.31 no.6
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• pp.515-540
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• 2016

This study investigated the characteristics of main house food cultures in Gyeonggi-do using a case study on the head family. The subject of this study was selected through an advisory committee of experts; it incorporated intangible and tangible elements of the main family based on relevant data. Selected representative main house of Gyeonggi-do had 12 parts in total. The entire investigation was conducted in five parts; literature search, telephone survey, in-depth interviews, inheritance food research of the head family, and cuisine demonstrations. Twelve families within the researched family clan had members of high merit or scholarly reputation qualified enough to serve bulcheonwi, a form of important religious worship. Food in Gyeonggi-do, specifically, can be served for Bongjesa jeopbingaek, which is a combination of performance of ancestral rites and greeting guests. Meat ingredients were frequently used. Articles of clothing were colorful and vivid, with wootgi that needed lots of work. Soup and steamed dishes tended to favor simple but fresh tastes that come with their cultural and historical context.

• The Journal of Society for e-Business Studies
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• v.18 no.2
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• pp.131-152
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• 2013

The purpose of this study is to investigate the effects of communication using Facebook on perceived organization culture and emotional labor perceived by members. Data were collected from 101 office workers for a quasi-governmental organization located in Seoul. The findings of this study can be summarized as follows: the usage of Facebook as a communication tool within an organization had positive effects on the clan culture, adhocracy culture, hierarchy culture, and market culture. Also it had positive effects on frequency and variety of emotional display. This is the first empirical study focused on the emotional labor for office workers, and the findings of this study will provide an insight to design and develop an efficient communication method within organization.

• 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.

• Journal of Korean Society of Rural Planning
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• v.21 no.4
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• pp.77-84
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• 2015

The purpose of this study is to interpret Landscape of Naeap Village which still preserves the Confucian culture and the traditional clans among the ideally settled villages mentioned in Joong Hwan Lee's "Taengniji" and "Joseon's Fengsui" from the time of Japanese Imperial Rule, from CPTED principles. The following are the findings of this study: First, in terms of access control and zoning, Naeap Village was controlling access from the outside with the natural environment of Banbyeoncheon River and the hills surrounding the village, the artificial environment of human-scale walls around the head house and the dead ends, and the reformation by the Confucian ideologies. Naeap Village, in particular, is prominently configured by the hierarchy of zones; the Gaehosong pine trees, Gyeongpodae, and Naeapssu by the entrance to the village are considered the village itself and the landscapes and valleys are managed by the head house. Second, the Confucian culture across the village, the traditional vegetation method that does not hide the visibility, and the workers in the farms allow natural monitoring. The surrounding visibility is also applied to the spirit of mutual cooperation in the farming society, the culture of commoners at the common well and laundry site, and the culture of ruling class at the towers and pavilions. Third, Traditional villages show the efforts to preserve and maintain the villages with the village rules, the organizational decrees of the clan, and active response to national disasters.

• The Research Journal of the Costume Culture
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• v.8 no.5
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• pp.648-659
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• 2000

Through this study I would like to examine the meaning system of the symbolized codes related with real costume figures of the abstract concept of the style of the mourning ceremonial dress in Chosun Dynasty as a variable cause of communication through non-language method by the structural analysis of coding of the ceremonial dress style and the meaning system of the codes centering on the traditional book of funeral etiquette dealing with hueneral cereony in the period. To achieve this purpose, I have used the symbolic theory of constructive concept by F. de Saussure, cultural notation theory of Roland Barthes & Umberto Eco, and structural style of costumes by Myung-Sook Han. The result of the study is as follows. 1. As Chosun Dynasty was a society in which people considered courtesy so much important and practiced the basic Confucian ideas of the three bonds and five moral disciplines in human relations, the characteristic of funeral rites in Chosun Dynasty consists in expression of the thoughts of moral ethics & relative systems and systems of clan rules, etc which was a langue determining the symbols of mourning ceremony dress because the mourning ceremony dress in the period should have the feature of a langue. The mourning ceremonial dresses in the period had five grades of the consume and the grades were determined to be classified into five levels according to the clan system of the chief mourner with sang, ha bang. And the method of the association of the mourning ceremonial dress codes had the six principles of Chinchin, Jonjon, Myoungboon, Chulip, Changyu, and Jongbok. 2. Regarding the mourning ceremonial costumes in Korean society, the meaning of funeral ceremony was expressed by the signifier and materials of the mourning costumes in the society. During the process of the funeral, the intangible feeling of condolence was the expression of mourning and the tangible mourning ceremonial dress was the signal with the lamentation meaning. Especially, characters and patterns were removed from the mourning ceremonial dresses in spite of their function of symbols and the styles of costumes were emphasized. Especially the meaning of condolences was symbolized by attachment of some small pieces of cloth on the upper garments. Hemp was mainly emphasized to be the material of the costumes and some different meanings showed according to the quality of the material hemp. The mourning ceremonial dresses were distinguished from ordinary dresses, which were emphasized because they gad some symbolic meaning of the mourning. 3. Considering the association of the synthetic relations of the costumes from the viewpoint that the mourning ceremonial dresses would be classified according to a system, the symbolization of them were avaliable by sex according to how to combine them and there were no distinction between social classes in the society.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.19 no.2
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• pp.1-11
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• 2024

In the midst of the current turbulent global economy, traditional investment metrics are undergoing a metamorphosis, signaling the onset of what's often referred to as an "Investment cold season". Early-stage startups, despite their boundless potential, grapple with immediate revenue constraints, intensifying their pursuit of critical investments. While financial indicators once took center stage in investment evaluations, a notable paradigm shift is underway. Organizational culture, once relegated to the sidelines, has now emerged as a linchpin in forecasting a startup's resilience and enduring trajectory. Our comprehensive research, integrating insights from CVF and OCAI, unveils the intricate relationship between organizational culture and its magnetic appeal to investors. The results indicate that startups with a pronounced external focus, expertly balanced with flexibility and stability, hold particular allure for investment consideration. Furthermore, the study underscores the pivotal role of adhocracy and market-driven mindsets in shaping investment desirability. A significant observation emerges from the study: startups, whether they secured investment or failed to do so, consistently display strong clan culture, highlighting the widespread importance of nurturing a positive employee environment. Leadership deeply anchored in market culture, combined with an unwavering commitment to innovation and harmonious organizational practices, emerges as a potent recipe for attracting investor attention. Our model, with an impressive 88.3% predictive accuracy, serves as a guiding light for startups and astute investors, illuminating the intricate interplay of culture and investment success in today's economic landscape.

• The Journal of the Korea Contents Association
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• v.21 no.12
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• pp.607-620
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• 2021

In the current study, the effects of living-alone older adults' social participation on their depressive symptoms were assessed. Data of 924 older adults from the Aging Research Panel Survey were analyzed. The results show that the effects of older adults' social participation on depressive symptoms vary depending on the types of social participation and gender. Men attending school or hometown alumni meetings and clan gatherings showed fewer depressive symptoms; women participating in informal social gatherings or organizations for leisure, culture, and sports had fewer depressive symptoms. The results suggest that living-alone older adults' gender and dimensions of social participation should be considered when designing programs and services to reduce their depressive symptoms.

• The Journal of the Korea Contents Association
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• v.20 no.4
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• pp.416-426
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• 2020

The purpose of this research is to explore the relationship between organizational cultural perception gap and organizational effectiveness. it has rarely been studied in the academia. The research of the organizational cultural perception gap provides entrepreneurs directions on how to manage a company. Since previous studies have been focused on cultural type or strength, this study aims to suggest managerial implication in detail by analyzing present-ideal gap. Furthermore, this study would discover how it is different according to a psychological mechanism. The empirical results of 134 employees showed that the organizational cultural perception gap (i.e. Clan) had a negative effect on job satisfaction and affective commitment. In order to reduce the negative effects of organizational cultural perception gap, it is necessary to reach an agreement with members on organizational culture, which is ideal for organizational level, and understanding the members' internal motivations is important for proper organizational management.