• Journal of Engineering Education Research
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• v.24 no.6
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• pp.40-49
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• 2021

The purpose of this study is to explore the possibility of changing students' learning styles and preferred teaching styles after applying the flipped learning method to engineering education. In order to achieve the purpose of this study, literature review and survey study were conducted. The subject of application of the flipped learning method is the 'Creative Problem Solving Methodology' class, which is one of the specialized liberal arts subjects operated for students of the college of engineering at D university in Gyeonggi-do. For the survey study, a tool adapted to the domestic conditions of Kolb's learning style test tool and Felder & Silverman's preferred teaching style test tool was used. In addition, pre- and post-tests were conducted to measure changes in the learning styles and preferred teaching styles. As a result of applying the flipped learning method for one semester, the learning style showed a tendency to change from an accommodative to a divergent learner. In addition, in the case of the preferred teaching styles, it was confirmed that there were statistically significant changes in the organization and the area of participation. Based on these findings, a proposal for a follow-up study was presented.

• Journal of the Korean Society of Costume
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• v.55 no.8 s.99
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• pp.57-72
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• 2005

Mongdueui(蒙頭衣) and mongduri(蒙頭里) in the Joseon dynasty was one of women's robe. The style of Mongdueui was same as Chinese baeja(褙子 $\cdot$ vest) having non-overlapping front opening with collar, This form was conformed through the wonsam excavated baeja from tomb of South Song dynasty. The basic construction was same as Joseon dynasty's except the collar. In the early Joseon dynasty the noble women wore Jangsam(長衫) as an outer wear, the common and lower class women wore Mongdueui, and the queen and royal household we baeja. The court lady wore baeja as well as Mongdueui for funeral ceremony. The style of women's robes was classified into two categories by the literature Byungwajip(甁窩集). The first was the hongjangsam(紅長衫長) in red for noble women. The other was the mongduri for the common lady. Whangchosam the outer wear of Jeongjaeyong(呈才女伶), a professional women entertainer, having non-overlapping front opening with collar, has been examined in the painting. And it had been evolved into the shaman's clothing in the last stage of Joseon dynasty.

• Journal of Fashion Business
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• v.6 no.6
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• pp.89-104
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• 2002

In this thesis I have tried to compare the lines, colors and shapes of the Chinese ethnic minorities of the Moi and the Baek who live in the southwestern region of China and that of Korea. From a functional point most of the clothing in this region were separated between a top and a bottom and used colors in the collar, sleeves and lines to emphasize the decorative and pragmatic use of the clothes. The Chinese southwestern dress style had no limits on the use of color or shapes between class and rank. This was also true of the colors and shapes that were used. On the other hand the Koreans, although having the same structure, used different colors and shapes in proportion to the Joe-go-ri and Baji combination and the Jeo-go-ri and Chima combination.

• Korean Institute of Interior Design Journal
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• no.13
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• pp.50-59
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• 1997

The purpose of this study is to arrange the modification and the changes of modern fniture in Korea. The results of this study are as follows: 1) The style of traditional furniture was influenced by changes in class structure and social system, an increase in Honsu norms in terms of both quantity and quality, family, marrige, housing patterns, and behavioral patterns etc. 2) Modern furniture in Korea devided into two groups, one was traditiional group of innovative function and scale, the other was electing group of Japanase or Western style. 3) Due to the Honsu norms, Wedding furniture items became more various in kind. Jangrong has been an essential Wedding furniture items since moderv.

• Culinary science and hospitality research
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• v.10 no.4
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• pp.50-66
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• 2004

We defined life style as something that every members of society have in common. These social and cultural environments build up not only society group or every individual's expectation but also its own life style. In that way, these social and cultural environments leads to particular consumer behavior pattern in this food-service industry. So we regard next generation's trend which consists of rational consumers as important indicator when we make future's plan in foodservice industry. We consider smart map which needs rational and continuous consume pattern as the construction of next generation's main consumer class. Therefore, this study tried to develop of color and image marketing strategies to attract LOHAS and nomadic consumer.

• Journal of the Korean Society of Costume
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• v.54 no.2
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• pp.105-119
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• 2004

Cultural hybridization and global cross-fertilization, begun since the 1990s, mean the hybrid mixture of the low-class popular arts and the high-class fine arts and have found expression in intertextuality by means of the thinking system of de-constructuralist post-modernism. This study was intended to investigate the artistic intertextuality between fashion and art frontiere, especially between such fields as 'animation', 'music', and 'performing arts' and 'fashion', which shows the greatest characteristic of the phenomenon that the non-mainstream culture flows into the mainstream culture. It also aimed to investigate the intertextuality between 'technology' and 'fashion' as the delivery room of the youth culture and copycat culture due to the benefit of technologies since the 20th-century digital revolution. Animation as the neo-pop art with the popular code coming to the forefront in the 21th century integrated high-class fashion and low-class fashion into one through the combination of fashion and humor, and the musical element referring to the social difference of the cultural field and the social strata is becoming the 21th-century fashion icon through its fusion with the pictorial tendency along with the leisure-time life of the non-mainstream strata. In terms of intertextuality in performing arts, fashion style performs an important role in the presentation of performing arts and since the de-construction of the fin-de-ciecle form and its fusion with media have taken place, fashion works become and element of the origin that has an influence on a series of film, dance, dramatic elements and the like. The paradigm of technology made it socially and culturally possible to achieve the architecture of clothing system necessary for fashionable technical clothing by allowing the possibility of imitation, the function of technology to form popular culture. The intertextual tendency in the 21th-century fashion began from the de-constructive phenomenon of existing norms and now takes the multicultural character of surpassing a certain domain or concept. And it positions itself as the total art of spearheading the low-class culture and the non-mainstream culture as the hybrid domain of mainstream and non-mainstream cultures or high-class and low-class cultures.

• Journal of the Korean association of regional geographers
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• v.22 no.2
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• pp.307-330
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• 2016

This article aims to explain how Gangnam, as a model and standard of compressed urbanization in South Korea, was created. Gangnam and Gangnam-style urbanization need attention not only because they contrast with Korea's urbanization in the past as well as urbanization in the West but also they provide an important model in contemporary Korea's politics, economy and culture. However, there are little studies of how Gangnam's peculiar urbanism was created. To fill this gap, this article will first capture Gangnam's peculiar urbanism as a material landscape and sociocultural lifestyle. Gangnam-style urbanism is (a) materially characterized by high-rise apartment complexes owned by the middle and upper class for dwelling and asset growth and (b) socio-culturally characterized by political conservatism, public indifference, competition over academic performance, appearance, and fashion, and nightlife. Then it will show Gangnam's archetype was created in a spatially and temporally compressed way in and through the spatial selectivity of Korean anti-communist authoritarian developmental state strategies: (1) anti-communism led to the diffusion and accommodation of the population through apartments in Gangnam in the context of its confrontation with North Korea and the fast-growing population of Seoul; (2) military authoritarianism excluded the low-income class and the urban poor from urban development; and (3) the developmental state adopted selective housing policy which treated construction companies and the middle class preferentially through exceptional zoning and price distortions, promoting the construction of apartment in Gangnam and its resultant uneven development.

• Journal of the Korean Society of Costume
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• v.18
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• pp.211-223
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• 1992

The results of the researches in the wig and the Boyo are as follows. The wig is to be classified into Bu, Pyun, Chah, Cheh, and kwik, Bu is an ornamental hairpin used by the empress, and it is decorated with Boyo. Pyun is a wig made of braided hair. Chah is made of Bal which is put together by its lenath, and it was also called Picheh or Pisuck. It is made, one by one, of hair of the convicts and the low-class people. 초도 has a meaning of toupee, and it is used to look beautiful with its thick black hair. Kwik is a wig made of hair as if it is weaved out of thread, and it is rounded with a wire. In ancient times, it was also called chah, Pi, or Pi People wore different wigs according to their class and the use, in order of Bu, Pyun, and Chah. There are remains of the Han Dynasty. Boyo, just like the wig, was originally a custom of the northern nomadic tribes which had been introduced to the later Han Dynasty. It is also called Cho Song and has a different meaning from the Boyo attached to a crown before the Han Dynasty. It became much more beautiful in the Which in period. Boyo gained its popularity by the women in Tang Dynasty, which is due to the influence by the customs of the western Ho tribe. The name of hairstyling using wigs in each period, and things such as hair, black thread, lignum, and paper were used as materials. Since the wig had differed according to the disparity in social standing it was prohibited to the general public, but it became in style later on. Wig also becomes popular in central Asia and gained its properity in the Tang Dynasty which is greatly influenced by the western countries. It is said in the records that the kobal Style had been exceedingly in fashion from the Ju to the Chung Dynasty, and the remains of the Han and Song Dynasty were found. times, it was also called chah, Pr, or period, and things such as hair, black thread, lignum, and paper were used as materials. Since the wig had differed according to the disparity in social standing, it was prohibited to the general public, but it became in style later on. Wig also becomes popular in central Asia and gained its prosperity in the Tang Dynasty which is greatly influenced by the western countries. It is said in the records that the kobal Style had been exceedingly in fashion from the Ju to the Chung Dynasty, and the remains of the Han and Song Dynasty were found.

• Korean Journal of Community Nutrition
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• v.13 no.3
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• pp.346-358
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• 2008

The purpose of this study is to find differences in dietary patterns through menu analysis by economic status. The data was obtained from the 1998 and 2001 National Health and Nutrition Survey of Korea. The main variables were economic status, sex, and area by urbanization. The economic status was classified into low, middle, high, and top classes using a poverty line based on the 1998 and 2001 minimum standard cost of living. The areas were divided into metropolis, small city, and rural areas. The dishes of 3 meals were classified into 29 categories by cooking method. The most frequent pattern was "rice + soup + kimchi". The frequency of this Korean basic dietary pattern was the lowest in the top income class and metropolis areas, while the highest in the low income class and rural areas. The frequency of Korean recommended dietary pattern, that is, "rice + soup or stew + kimchi + side dish" was the highest in the top income class. The metropolis group preferred side dishes using meat and a cooking method that saved time, but the rural group preferred side dishes using vegetables and cooking methods that take a longer time. In comparison of dietary pattern between male and female by economic status, the higher economic status, the male's dietary patterns showed more side dishes than those of female. But the main side dish was kimchi in male low class. Consequently, the major dietary pattern in Korea is rice-style, though the western pattern is increasing in the top income class, especially in metropolis areas. Therefore, to make a better dietary pattern, we should develop and spread low-priced recipes of various side dishes and teach financial skills such as ability to make a food budget for lower income classes. Also, we should emphasize the importance of the balance between meat and vegetables and traditional diet and western diet for the top income class, especially in the metropolis areas.

• Journal of Families and Better Life
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• v.19 no.4
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• pp.167-184
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• 2001

The purpose of this study is to investigate actual conditions of family/kin ritual transition and to find out relationships to socio-economic variables. For this purpose, 716 subjects of urban family were interviewed with questionnaires. The results of this study may be summarized as follows: 1. It was discovered the pervasive themes of family/kin ritual transition: westernization, commercialization, socialization, and cultural anomie. 2. In contemporary family/kin rites, traditional structure coexists with external westernized aspects under the influnce of industrialization and commercialization. The rites were continued to provide a place where participants reproduce the ideology of patriarchal family group, especially the strong parent-child ties and narrow kin relationships. 3. Respondents who support traditional ritual style are old, lower class, and Buddhist. 4. Respondents who support westernization and socialization of family/kin rites are young, higher class, and Christian. But family/kin rites are not affected by sex relatively.