• Journal of the Korean Society of Costume
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• v.56 no.7 s.107
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• pp.1-17
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• 2006

This study purposed to examine Korean people's white clothes custom historically and to explain the aesthetic consciousness latent in the custom. Korean people preferred white clothes, even up to foreigners called them White-clad folk. Not only as in old historical literatures, but also in Soo-suh, Shin-Dang-suh including Sam-Kuk-Ji in China, white clothes were a real symbol to Korean people, ranging chronically far back to the age of ancient tribal countries, Sam-Kuk Period through Koryo Dynasty and even to modern age near the end of Chosun Dynasty, wearing with pleasure regardless of age, sex or social position. Even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. During the Koryo and Chosun Dynasty, white clothes were sometimes prohibited for various reasons including conflicts with the theories of yin-yang and the five elements but such regulations were not effective. To Korean people, white clothes were ordinary people's everyday dress as well as noble people's plain suits, saints' uniforms with religious meanings, ceremonial costumes, funeral garments, etc. The various uses show that white clothes have been worn by many people. The unique custom that a People have worn white clothes consistently for such a long time may contain very deep symbolic meanings representing the people's sentiments and spirits. The present study understood that the meanings come from religious sacredness, magical wish for brightness, the pursuit of purity originating from the people's national traits, assimilation with nature and the will to attain whole ascetic personality. Aesthetic attitudes based on aesthetic values summed up as sacredness, brightness, purity, assimilation with nature, asceticism, etc. are the aesthetic consciousness pursued by Koreans through their white clothes. For Koreans, white color is the origin of their color sense coming from primitive religions such as worshipping the sun and the heaven. In this way, Korean people's preference for white clothes began with primitive religions, was mixed with various social, cultural and religious influences and finally was settled as their durable spirit, symbol and beauty.

• Journal of the Korean Home Economics Association
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• v.37 no.1
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• pp.1-13
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• 1999

The purpose of this study is to find how the mate selection and sex consciousness reflected in Samhuk Yusa. We set up the following two questions for aim of this study. First, how are the real aspects and specific characters of mate selection reflected in Samguk Yusa? Second, how are the real aspects and specific characters of sex consciousness reflected in Samguk Yusa? The results can be summarized as follows; 1. Mate selection reflected in Samguk Yusa discussed into two major domains, one is spouse conditions and the other is marriage form. Men and Women are married at teenages, but the greater part of case is unidentified, so in order to approach this we need to analyse other historical documents. In men and women, standard of appearance and personality is difference. Analyzed case about appearance is a few, also we need to analyse other historical materials. More valued personality is wisdom in men, and in women more valued personality is virtue, brightness, graceful and mild. Through in case of to overcome the cultural gabs, the society must be open in every area. The marriage form is diversity, examples, free marriage, a marriage of convenience type, etc. Especially in aspects remarriage of man and woman is free in every class. 2. Sex consciousness reflected in Samguk Yusa discussed into three major domains, first is discussion about sex, second is premarital sexual behavior, third is extramarital. Through the case of discussion about sex is opened so there is not existence double blinded in sexual norms. Also through the case of premarital sexual behavior and extramarital, fidelity ideology does not yet come into existence.

• Journal of the Korean Society of Costume
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• v.62 no.6
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• pp.112-126
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• 2012

The style of a dress allows important characterization of an era since they reflect contemporary politics, society, culture and arts. Within a same category, period costumes develop into styles that reflect specific consciousness. The research method and the scope of the study are as follows: the research adopts a historical study method and a comparative research from a microscopic point. The scope includes resistance costumes that proceed with sans-culotte that comprises of the resistance party during the 18th French Revolution (1783-1799), and also a Hippy style which was popularized during the 1960s and 1970s for its anti-war movement. We researched both similarities and differences of design factors reflecting resisting consciousness in costumes that affected costume characteristics related to their socio-cultural background. Sans-culotte and the Hippie style reflect a common denominator in anti-social resisting customs. First, they show common characteristics that combine fashion trends of resistant element and design features. Second, they have common features which are the characteristics of deviation. On the other hand, these two customs also present a discriminative denominator in anti-social resisting customs. In the case of sans-culotte, they tend to symbolize confrontation by dividing into two equal parts: the old and new mode. Sans-culotte confronts the conventional mode and promotes practical costume styles based on justice standpoints. First, hippies pursue an exposition of individual emotions that disclose internal meanings of love and desire. Second, they focus on subjective characteristics and chase after masteries and pleasures by expressing intensity. Third, it extends and develops folk costumes from many countries that reveal ethnic trends. Therefore, this research compares and contrasts different changes in the fashions of revolutionary periods, and aims to recognize the relationship between design and costume characteristics, thus contributing to the predictions of future changes in fashion.

• Journal of the Korean Society for Marine Environment & Energy
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• v.7 no.2
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• pp.89-97
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• 2004

Recently, Namak New Town is under construction adjacent to Mokpo City, and New Great Harbour Bridge between Mokpo City and Koha Island is designed to be built across Inner Harbour of Mokpo. Citizens' concerns about and participations in 「Campaign for Shaping Mokpo into Beautiful Seaport」 are required to make up the sight of Mokpo harbour beautifully. The of 「Master Plan for the Development of Beautiful Mokpo Seaport」 was reviewed. Citizens' levels of consciousness of and participation in 「Campaign for Shaping Mokpo into Beautiful Seaport」 were ascertained through questionnaire surveys of citizenry opinions, and prerequisites and requirements for the success of 「Master Plan for the Development of Beautiful Mokpo Seaport」 were suggested on the basis of the results of questionnaire surveys. As most of citizens are not satisfied with the existing urban environment in Mokpo City, the urban environment and the view of Mokpo are required to be made up according to the natural, social and environmental characteristics of Mokpo and its adjacent Islands in coastal waters. In order to cultivate citizens' basic cultural consciousness and sense of public kindness, cleanliness and orderliness, various educational programs are required to be developed and executed. Only when local government of Mokpo City collects the public opinions and continues to shape Mokpo into international beautiful seaport in the direction of a reflex of public opinion, Mokpo harbour can be made up into international beautiful seaport successfully with citizens' positive participation in citizenry practicable action plan.

• Cross-Cultural Studies
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• v.51
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• pp.193-212
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• 2018

This paper attempts to explore how Ang Lee depicts Asian and Western women in his films. We focus on two parts of his consciousness First, Ang Lee does not consider himself a feminist, he understands the world in terms of women who play societal roles. Second, Ang Lee's films reflect his identity in a juxtaposition model, in which he is a member of mainstream American society and also holds an onlooker's viewpoint at the same time. He depicts women, who are often marginalized or considered the minority, and their feminist ideals, as means that break down the authority of the father and the man, the traditional ideology, and the male dominant nationalism. Chinese women in movies divide apart traditional Chinese patriarchal ideology and male-dominated anti-Japanese sentiments. Also, the Western women in his films reveal the non-stereotypical appearance of Western society in the 1970s and 1980s, with daily tension, anxiety, abdominal pain and anger, silence and anxiety about homosexual husbands, and excessive obsession. The director's portrayal of women not only separates the male-centered and Western-centered discourse, but also reveals a self-division of internalized masculine patriarchal Asian thought consciousness.

• Journal of Korean Society of Forest Science
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• v.111 no.2
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• pp.319-329
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• 2022

Using the structural equation model (SEM), this paper investigated the relations between the recognition of forest ecosystem services and the pro-environmental behavior with personal environmental commitment and environmental consciousness. The research data was collected from April 11 to 21, 2019, as an online survey by residents in Korea. 425(91.4%) of the total 465 copies were used as final analysis data, excluding insincere responses. Results showed that most respondents recognized forest ecosystem services as positive and recognition of forest ecosystem services has a positive impact on both environmental commitment and environmental consciousness. Moreover, cultural services positively affected both constructs more than supply and control services. The most significant total effect was the path of 'cultural services-environmental commitment-pro-environmental behavior'. Environmental commitment is more effective in inducing the behavior than environmental consciousness to those who consider forest ecosystem services significant. Even if forest ecosystem services are recognized as important, those with experience of commitment to the natural environment would have more intention of pro-environmental behavior. In conclusion, this study is meaningful in that it identified the hypothesized path relationship between the recognition of forest ecosystem services and the pro-environmental behavior and analyzed the antecedent factors.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.1
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• pp.119-128
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• 2015

The purpose of this study was to look at the Jungeun-sasang(中隱思想) and garden of Bai Juyi in the perspective of landscape architecture and inquiry the meaning of Bai Juyi's construction activities, thought shown in his gardens, and how his construction method influenced later and the result is as follows. First, the 'Jungeun-sasang(中隱思想)' of Bai Juyi improved the Eunil-sasang(隱逸思想) and the birth of 'Jungeun-sasang(中隱思想)' became a clue to be developed up to the garden art. In addition, different from before that built gardens hiding in mountains, it prepared the turning point to build gardens in cities. Second, the space principle of 'paradise' shown in the garden of Bai Juyi was a means and principle to absorb the nature such as positioning rocks, formation of mounds, and positioning of flowers in the limited and small spaces different from previous gardens of splendid and magnificent. The garden became not only outer scene but also the 'Simwon(心園) that reflected the inside world. 12) Third, the gardening act and thought appeared in the poem of Bai Juyi were expressed in pictures and his own gardens as his poem was borrowed and quoted. As a result, Bai Juyi's literary view on the art and thought prepared the base in the popularity of literary gardens and forming of characteristic styles through practical activities that he managed his own gardens. Forth, Bai Juyi's level of Confucianism realization and delicate aesthetical consciousness gave meanings to the scene of gardens through the discovery of the fusion of mountains and creeks, ways of adding, and the aesthetical consciousness of Taihushi(太湖石)and influenced in the forming of garden culture later on.

• Korean Association of Arts Management
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• no.56
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• pp.5-38
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• 2020

This study begins with the question of how culture-based communities can form a community culture and become a community of sustainable development. Based on the concept of community, community development factors and stage of development, cultural activities, and policy implementation theory, policy execution analysis models suitable for culture-based community projects were derived. A qualitative case study method was adopted as a research method, and success stories of culture-based village communities were selected as the 'Gamgol Community' in Sadong, Ansan, 'Sangdong Community' in Daebu-dong, Ansan, and 'Grimae Village' in Sinse-dong, Andong. Through in-depth interviews, literature analysis, and direct observation, the research analysis used pattern matching, explanation, chronicle analysis, and case integration analysis methods presented by Yin (2009). As a result of the study, first, the characteristics of the policy implementation strategy were taking place in the process of step-by-step development. The main factors in the community development phase were the improvement of community consciousness through the emotional change of participants and the change of capacity within the community. Second, it was understood that cultural activities played a major role in strengthening community consciousness and community capacity, and could be understood as various creative activities. Based on the ecological approach study on culture-based community, this study derived the policy execution analysis model, analyzed the case of culture-based village community, presented the direction of development of community and presented practical implications.

• Journal of the Korean Society of Food Culture
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• v.3 no.3
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• pp.259-273
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• 1988

Korean and Japanese have accustomed themselves to eating rice (Oriza Sativa Japonica) with soup. In the formation of soup culture, Japanese has classified soups on the viewpoint of visual sensation. On the other hand, Korean has classified soups on the viewpoint of time. The new 'Japanese Tasi' culture has slowly infiltrated into the traditional 'Korean Tang' culture for a century. Therefore, this paper discusses the cultural conflicts laying stress on the consumer consciousness.

• Korean Journal of Heritage: History & Science
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• v.36
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• pp.299-312
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• 2003

Gangneung Danoje does not only have the longest history but also is the largest folk festival in Korea. However, during its long history Gangneung Danoje has not always been the way as it is today. As records reveal, since the Chosun dynasty and through Japanese rule, it has gone through numerous variations and registration processes in order to become a national designated major intangible cultural asset. Especially after it has been appointed as a national major intangible cultural asset Gangneung Danoje has under gone through variety of transformations. First of the few changes is the citizen-lead characteristic. As Gangneung Cultulral Center took charge of Danoje this trait has become prominent. Hereby Chosun dynasty's government lead system has transformed into a civilian lead festival. Second alteration is the enormous scale of expansion and the variations of the characteristic of the festival because of it. Dano event has increased annually from 12 events in 1974 to 58 events by 1999. As the scale of Danoje enlarged the promoters found solutions by providing diversified events in order to satisfy peoples' various aspirations from the festival. However this solution lead to a diversion - from participating festival to a spectating festival. And the last change that occurred is the awareness of the need to develop Danoje into an international festival. This is rather a desire from the government than of the people. In 1994, Korea visiting year as an opportunity this consciousness grew active. For instance, the invitation of mass foreign folk performance in 1999 seems to conform to this policy. The intention to make Gangneung Danoje not only to represent Gangneung but also to represent Korea's folk event can be witnessed. As we enter 21st Century this inclination for international festival has strengthened. Gangneung government has shown enthusiasm to find the future of Danoje by inviting external service corps to assess Danoje. The current inclination appears to be increase its value as an international festival through UNESCO cultural property registration and having this as a foundation make Danoje become an international cultural tourist product. The judgment of this will be made after Gangneung International Folklore Festival 2004.