• The Research Journal of the Costume Culture
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• v.7 no.3
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• pp.50-57
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• 1999

Folk belief, which originated with the rise of human existence is a fundamental and comprehensive mode of living that reflects sociocultural conditions. Adherents of folk belief accept a certain thing to be true and real without scientific authority and absolute certainty. Taboo can be seen as a king of folk belief. The object of this study is to examine the taboos in relation to the manufacturing process and the quality of the shroud and to shrouding customs. I will also try to find out the meaning and significance in this. Through this task, I hope to contribute to the enhanced understanding of the cultural characteristics, the spiritual life, and the views on after life of the Korean people. In Korea, it is considered to be propitious to prepare the shroud on the intercalary month of the leap year , as it allows one to enjoy longevity healthy and sound. Moreover, as this belief gives credence and repose while preparing for the “final departure”, this custom is relatively well observed. From the taboo concerning leap months, we infer that death as viewed as a commencement of a new life, which reveals a positive view on afterlife. This can be seen as a return to the origin of anti-universal space in this “bonus” month of anti-universal time. Taboos on the manufacturing process of the shroud is related to the belief that it allows the deceased to go the nest world without any hesistation or disturbances. This symbolizes the immortality of the human soul: I. e. that the human spirit does not end in this world but continues on to the next. Taboos concerning the preparation process of the shroud as well as various other taboos are related to the belief that preparation for the shroud should be done in sincerity and secredness with a thoughtful consideration for the deceased. This can be perceived as an implication to sanctity for the dead.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.1
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• pp.83-92
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• 2014

This study has researched the uses and plant materials of bamboo screen from the gardening books in Ming Dynasty: Yuanye (園冶), Zhang wu ji (長物志) and Xian Qing Ou Ji (閑情偶寄). The results were as follows; first, though these books nearly were written nearly at the same period, the bamboo screen was seen in a negative viewpoint or positively endorsed by authors. These show the extinctive process which had used bamboo screen creating for urban seclusion in early Ming Dynasty and that the meaning was changed by the social economic changes in Late Ming Dynasty. Second, the bamboo screen was devised as a support which was trained the branches of the creepers. This was an equipment to maximize ornamental effectiveness with some rose families which produced nearly all year round, and it was involved cultural enjoyment of Chinese indigenous custom. Finally, the bamboo screen was used rose families for the beautiful flowers. And this was constructed as a multipurpose facility which was used as the flower screen in blossoming season as well as the role as wall.

• Cartoon and Animation Studies
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• s.31
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• pp.1-27
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• 2013

The study looks a shape of hybrid character in animation and suggests extended discussion to develop the Korean creative characters and to repeat traditional culture that can reproduce in mass media. First, this study considers Jangseung and Dokkaebi that appear frequently in the Korean traditional culture, and prepares a way to try to develop the Korean hybrid characters. To do this, I analyze examples of hybrid characters direction in as-found animation characters, and grasp the meaning of it. Hybrid character is classified as a character produced by mix and combination of shape and a character produced by shape exaggeration. And I shed new light on characters and meanings of Jangseung and Dokkaebi remaining as cultural assets. Through this, the study wants to help handling measure about a problem of character that the Korean animation has. Therefore, this study looks characters of description about imaginary creatures expressed in existing animations, and wants to shed new light on the Korean Jangseung and Dokkaebi regarded as from an object of folk religion and custom, to an object that is possible to use in the Korean traditional character development.

• Journal of Korea Multimedia Society
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• v.16 no.10
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• pp.1214-1229
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• 2013

Maintaining our tradition makes us have pride for our nation and plays important role for recognition and establishment of identity for our unique culture in the world. Contrast to the western scientific technique, the scientific technique of Silla Bell absorbed in the life of our nation is the fruit of wisdom science found through rich life and experience by harmony between our nation and nature. Today, ideological backgrounds for many cultural heritages weren't be found and there are many overflowing hypothesis. Silla Bell is the plastic art including cumulative utopia of the racial spirit. So there would be the information of the racial spirit including symbolization, artistry, creativity, and historicity. However, unlikely with the words, it is the profoundly concentrated shape, so the meaning can be diluted or distorted in later generation. The efforts to figure out the symbolization in Korean bells, especially Silla bell according to its exclusive shape, but no hypothesis was accepted as an established theory of academia by gaining extensive agreements. Thus this paper traces the symbolic meaning accumulated in the shape and prepares for the theoretical background accessing to the artistic spirit of forebears who created super-humanity formativeness. Also regarding the Silla bell which is regarded as the best Buddhist metal craft that people believe they can be free from the anguish at the time of listening to its sound, we studied the symbolization of the bell as the religious ritual custom as well as the possibility to utilize the bell as a motif of living art in the aspect of formative expression.

• Journal of the Korea Fashion and Costume Design Association
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• v.9 no.1
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• pp.13-22
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• 2007

As the world has been forming the global village and the cultures of each country are exchanged, the unique cultural specialty of each country high been merged with the generality in the world. The increasing interest on the oriental world and the globalization recently brings the fusion form of oriental and occidental cultures. In such a global trend, it is our challenge to find out the traditional beauty and the design factors of Korea for the new challenge and development of Korean fashion and to develop the most Korean and global design by interpreting them in a modem sense. It is the Era of the Three States when an of official hat among the personal ornaments of Korea was firstly described on the literature, including the literature of ancient China and Chronicles of Three States and Heritage of Three States of Korea. Those literatures clarified that the people in Goguryeo Baekje, Silla and Gaya decorated themselves with gold, silver and jade. Furthermore, since various kinds of ornaments have been excavated, they shown the development of metal craft in the Era of Three States. This study aim to exploit the design motives among the gold crown elements among the ornaments during the Era of Three States, interpret them in a modem expression, develop the textile design using the Adobe photoshop and suggest the application approaches by applying them to the clothing design.

• Journal of the Korean Society of Costume
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• v.65 no.8
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• pp.110-124
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• 2015

This study examined a phenomenon of exaggerated hairstyle in the history of Western custom through publications related with Western costume and research papers. By adopting the criteria of Delong, M. R. to analyze visual forms shown by interaction between human body and costume worn over the body, it analyzed the formative characteristics by the interaction between hairstyle and costume. In addition, it inferred the aesthetic characteristics through content analysis of examined phenomenon focusing on socio-cultural background and costume socio-psychological precedent studies. Formative characteristics of exaggerated hairstyle applied by analysis criteria of Delong, M. R. were in pursuit of the emphasis style. This was clearly and intensively recognized by forming spaces for mostly closure style, part style, three dimensional style, determinate style, and space separation style. Regarding the interaction between hair and ornamentations, 'precedence of ornamentation' was pursued as ornamentations were recognized earlier than the hair itself. It means associative meanings of the surface effect were accompanied by emotions of 'intensiveness' and the pursuit of the attractive style. As for the interaction between hairstyle and costume, there were many cases of pursuing 'continuity' mutually and visually by connecting the hairstyle and the costume. Aesthetic characteristics of exaggerated hairstyle were inferred as 1) the expression of the sprite of the age(i.e. art, culture, politics, society, ideology, religion), 2) symbols of wealth, class, authority, and excellence, 3) pursuit of addicted desire to ornament, and 4) harmony through continuity with costume. This study verified that hairstyle was connected as a part of costume, or formed as a way to express deeper human psychology beyond just a part of a costume. It was also confirmed that hairstyle was an expressive method to express the spirit of the age, such as art, culture, society, religion, ideology.

• Proceedings of the Korea Society of Costume Conference
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• 2001.08a
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• pp.81-81
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• 2001

R.O.C. has experienced successively the development of previous dynasties that creates out the unique traditional culture of each stage. The Chinese nation is not a one-fold race; each dynasty absorbs the culture of the outside race. It is Tang Dynasty blends mutually however yield unusually brilliant results. The Tang Dynasty's national strength is forceful and the economy is prosperous. Above all, social custom and current of thought both break the constraint of previous dynasties' conservative thinking and keep positive and aggressive. While in the contact with extraterritorial culture, not only changes the feminine social status, but also produces unprecedented innovation and reform on the feminine dress. The Tang Dynasty's varied feminine suit is affected by the western regions of China culture, such as expose of chest, low collar, short top garment and skirt with narrow sleeves or wide sleeves, sleeve gown with plate collar or turndown collar, man's wear, and military dress, etc. An epoch can be known by Tang Dynasty feminine dress's special features, for example, the make-up of Tang-Shien-lon's Uan-Ho period presents dress style of late Tang days. However, the Chinese people compete mutually pursuing the strange costume, and accepting different cultural incitement This reveals that the changes of popular culture would result in the big transform of the Tang's dress style. This paper studies inherit of Tang Dynasty's culture and east-spread of the western regions of China culture. While understanding the Tang's favor in the western regions of China customs, all follow the western regions of China without exception, such as dance music, painting, dress, food, amusement, etc. Because of emperor's progressive race policy and forgiveness attitude to the foreign tribe that makes Tang Dynasty's feminine dress much easier to accept and blend the special features of the foreign tribe culture. While joined with west culture, and pick the dress's essence of the western regions of China, the original possessed of culture consciousness and esthetic sense improve and create their own dress, as well as enrich more inner part of dress art and the spirit.

• Journal of Conservation Science
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• v.4 no.1 s.4
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• pp.3-10
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• 1995

This study focused on the reconstructional point of Shinan ship-wreck that was excavated between $1976\~1984$. The wreck, which might be sunk in the beginning of the 14th century, is regarded as a vessel of Yuan dynasty, China. This paper tried to find out some structural characteristics and principal dimensions for restoration. The Shinan shipwreck's structural characteristics are summarized as follow, 1) The Shinan shipwreck is formed V-shaped cross section with bar keel, 2) The vessel is divided 8 holds by 7 bulkheads. 3) The ship has flat type stem and transome stern. 4) A rabbeted clinker -built is basically adopted on planking joint. 5) A wooden sheathing, which means a sort of protecting board against marine insects, is covered outside of the main hull, 6) For making an watertight structure, oakum and lime mixtured t'ung-oil are used along the seam of planking and bulkhead. 7) A V-shaped deep water-way exists at both deck side. 8) The shipwreck is believed to have 2 masts at least. 9) The shiptimbers are classified as Chinese Red Pine(Pinus Massonina) which is mainly grown in the southern part of China. Considering as mentioned above the structural characteristics, Shinan ship-wreck could be classified as Chinese Fu-chuan type(복선형) of sea-going ship. The Shinan ship's principal dimensions which are calculated on the basis of Chinese traditional shipbuilding custom, are as follow, Length overall(L.O.A). : 34.80m Length water line(L.W.L) : 24.90m Breadth(B.max.) : 11m Breadth(B) : 10m Depth at keel line(H) : 3.75m Draft(D). : 3.15m Freeboard(F) : 0.65m Ratio, length/breadth(L/B). : 2.26 Ration, breadth/depth(B/D) : 3.5 Height of stem : 7m Height of stern : 10m Displacement : ab.340ton.

• Journal of the Korean Society of Food Culture
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• v.20 no.6
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• pp.683-687
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• 2005

This study examined food sharing characteristics revealed in the modern Korean society by both interpreting phenomena and analyzing literature. Diet was said to be the least influenced by western modernization in Korea. Concerning this matter, one of the important explanations to be considered would be a strong influence of 'the first settlement effect' in culture, as reviewed elsewhere. Sharing food means not only sharing food itself but also sharing communal solidarity. The latter was strongly emphasized in Korean food culture due to his own historical grounding. Some examples revealed in current Korea included sometimes too much generous treat when eating out, even saliva allowed food sharing, too much food provision, and too many restaurants. 'Dutch treat' observed in many occasions of food sharing in Korea was also viewed as a product of historical experience, which was related to the degree of traits of feudalism in modern societies as feudalism was based on a sort of a give and take contract. The association of the degree of traits of feudalism and communal solidarity was explored by comparing so called different meal treat manners between Koreans and Japanese, that is, more generous attitude among the former. The concept of communal solidarity was also examined with respect to Koreans' side dish sharing behaviors which sometimes accompanied seemingly insanitary saliva sharing. In addition, provision of too much food was analyzed by relating this manner to a traditional 'hand over dining table' custom. Traditionally, food on a dining table was not supposed to be only for those sitting on the table. Even though the 'hand over dining table' was no longer well preserved at present time, its cultural traits appeared to be well prevailed in the modern Korean society. Finally, an increase of restaurants as well as an increase of eating out occasions were postulated with respect to the notion that restaurants were the places for ascertaining communal solidarity while sharing foods. The above analyses suggest the importance of the influence of sharing originated from his/her own historical grounding for better understanding of modern Korean food culture.

• Journal of the Korean Society of Food Culture
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• v.22 no.6
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• pp.783-793
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• 2007

The purpose of this research was to investigate consumers' awareness and perception of the noble family food to popularize it. A total of 1,100 subjects lived in Seoul area participated in Web-based survey. Thirty eight percents of the participants were not even aware that there exists the noble family food and overall 63% of the participants merely have the idea of what the noble family food is. The impressions of the noble family food varied widely. Some of them were positive as the noble family food seems good for health and some were negative as it is not easy to cook. The results showed that many people are not interested in noble family food, however, there was a high behavioral intention to have it in their future meal plan. Participants responded that noble family food had not fully developed yet (mean=4.08), but it had potential to be world-wide excellent (mean=3.95). There was significantly high scored response that the noble family food should contain sanitary cooking process to popularize it (mean=4.16). Also participants addressed that it was necessary to use public relations through mass media (mean=4.02), and it required appropriate educational approach to the noble family food (mean=4.02). In addition, people perceived that traditional custom and the noble family foods were jointly connected by cultural events. On the other hand, there were low scored responses on developing of noble family food as a processed food to be generally accessible in daily life. In conclusion, the importance of public relations should be emphasized to popularize the noble family food. Also, increasing the number of places that sell noble family food would help to popularize it.