• The Journal of Natural Sciences
• /
• v.16 no.1
• /
• pp.87-109
• /
• 2005

This study aims to evaluate the cultural street and to find ways to revitalize a culture street. To achieve this, the study relied on empirical study method and the descriptive method; additionally, present condition survey was performed with a user interview. As a result, the item of 'night visit' shows the highest mean and the item of 'convenience of walking' follows. It means that this street has such a good condition in the convenience and accessibility of physical environment that it gives pedestrians pleasure like night activity and satisfying their curiosity. 5 lowest items of inquiry, however, are all about regional history and origin. It means that this cultural street did not reflect the history and embody the original form of the street. Also, this study proposes 4 type of street; a street with contents, a street with sequence, a street for pedestrians, and a street with identity.

• Korean Institute of Interior Design Journal
• /
• no.41
• /
• pp.198-205
• /
• 2003

In this multi-cultural era, the cultural identity of each nation has appeared as a major issue, and needs to clearly define it through comparisons with other cultures have been raised. This research aims to analyze characteristics of traditional furniture of Korea and China according to residential culture and to find out their similarities and dissimilarities. ‘Banga’ in Korea ‘Sahapwon’ in China in the same era were selected for the comparison for traditional furniture between Korea and China. In the part of comparative analysis, characteristics of the furnitures are summerized based on classification into spatial system of housings and types of furniture. After that, traditional residential cultural differences between two countries that reflected on characteristics of furniture are distinguished and compared. The result of analysis is expected to act a part role of defining the cultural identity of Korea.

• SUVANNABHUMI
• /
• v.6 no.1
• /
• pp.107-135
• /
• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.

• Fashion & Textile Research Journal
• /
• v.16 no.4
• /
• pp.511-519
• /
• 2014

The aim of this study is to develop fashion cultural product designs in order to promote the Iksan region by using motifs from the Mireuksaji, Iksan's most representative archeological site of Baekje culture. The fashion cultural products designs developed by applying cultural resources can be effective at enhancing our cultural identity. Adobe Illustrator CS4 and Adobe Photoshop CS4 were used to reconstruct motifs from the Sumakse tiles and the bronze horse figure in the Mireuksaji Museum. The Iksan brand slogan "Amazing Iksan" was combined with the bronze horse to emphasize the local cultural identity. The motifs from the Mireuksaji were modified and stylized to make different patterns and these patterns were repeated in various ways to be applied to necktie and scarf designs. The motifs for necktie designs were double-row chrysanthemum tiles and phoenix tiles, and the motifs for scarf designs were the double-row lotus tiles and the bronze horse artifacts. Different colorways were chosen and the value of each color was displayed in the CMYK percentages. As a result, eight necktie designs and twelve scarf designs were proposed. The motifs and patterns developed in this study can be used to introduce Iksan's distinct history as the birthplace of Baekje culture. It is also expected that the result of this study can advance the promotion of Korean traditional culture internationally.

• The Journal of the Korea Contents Association
• /
• v.10 no.6
• /
• pp.297-306
• /
• 2010

A city is the space which has a various historical experiment and memories. From these social and cultural environment, regional competitions through the introduction and settlement of a local self-government have been important in city marketing. For city development, a serial activation policies are come and in this process the native history and cultures have recognized as the core tool of cities. For possession of city competition, we have developed the cities' tangible and/or intangible cultural properties and make full use of a attractive asset. The city identity is established and the opportunity of a special space is made. This city identity has been dependent on spending time. We suggest the strategy for the historical and cultural city image through the historical element and the development of program for the promotion of publicity activities. The preservation and application of the modern architectures as the cultural and historical element promote the city image and build the position of city identity. We suggest the city marketing application strategy for the implication on the sustainable reproductive city.

• Journal of International Area Studies (JIAS)
• /
• v.12 no.4
• /
• pp.23-65
• /
• 2009

This study originates from the examination of both Soviet Russia's and contemporary Russia's tabula rasa that numerous comprehensive national exertions have been trying to overcome, relying on the creation of numerous national emblems, political symbols, and even folkloric materials. With this mind, this work substantiates how the political and cultural symbols have been created in the contemporary socio-political and socio-cultural discourse in Russia. As with the political symbols that most recently been studied by Lee Trepanier, it must be recognized that contemporary social movements and political discourses have failed to "articulate a concrete political vision that reflects a consensus among elites, nor have any gained popular support" as the author confessed already. Concomitant to this general consensus, as Roy Medvedev has put it, we can contend that "today's leaders in Russia have no new ideology, and the mass of the people have no strong new national idea."

• Journal of the Korean Institute of Landscape Architecture
• /
• v.25 no.3
• /
• pp.12-24
• /
• 1997

One argument of this study is that the policy to handle and landscape of cultural and historical property had to do with people's visual preferences. This study seeks to investigate people's visual preferences toward the landscape of cultural /historical property, specifically dealing with 'Namdaemun', which is the first class cultural property of Korea. People's visual preference was specifically examined into the four specific concepts : 'visual identity','harmony','beauty of the target property', and 'overall beauty'. Two objective variables, such as, 'distance' between the viewer and the cultural property, and 'height' of background buildings were considered possible predictors of the four visual preference variables. Photos of 'Namdaemun' were taken at three different directions and at three different distances. The photographed images of 'Namdaemun' were transferred ito the digitalized graphic images, where the height of background buildings was artificially changed and simulated. The simulated visual images were taken into the slides again. A total of 59 students of the Department of Landscape architecture at Seoul City University were sampled as subjects. A series of 17 slides were shown to the subjects four times. The subjects were asked to check their preference ratings concerning the four concepts on a 7-point Likert scale. The results found in this study were as follows : 1) In the results of ANOVA, it was clear that people visually preferred the view where the height of background buildings were lower than 15 floors to the view of more than 15 floors . 2) From the results of the path analysis, it was found that 'harmony','visual identity' and 'beauty of the target property' were direct predictors of 'the overall beauty'. The 'height ' of background buildings and the viewer's 'distance' were not found to be direct predictors, however, they demonstrated their effects on 'the overall beauty' through the other variable, which were direct predictors of 'the overall beauty'. In sum, the longer the distance and the higher the background buildings, the lower people's preference with the 'overall beauty'. These indirect paths, in turn, also explain why and how the 'height' of background buildings and the viewer's 'distance' negatively influence the 'overall beauty'. An implication from the these results is that when the height of background buildings were not controllable, there would be some other strategies for improving people's visual preference toward the historical /cultural view. To increase 'visual identity' of the cultural property, for example, changing colors of the cultural property or increasing the lighting level, etc., would be one strategy, since the increased 'visual identity' will, in turn, increase 'the overall beauty'.

• Journal of the Korean Home Economics Association
• /
• v.24 no.2
• /
• pp.123-137
• /
• 1986

The present study was designed to answer the following questions : The first overall question had to do with the relationship between sex-role identity and self-esteem-more specifically, is androgyny or masculinity more importamt in explaining the variation in self-esteem? The second overall question had to do with the degree to which the relationship between sex-role identity and self-esteem is a universal or a culturally specific phenomeon-more specifically, is the relationship between sex-role identity and self-esteem the same in Korean and American cultures? The Bem Sex Role Inventory and the Coopersmith Self Esteem Inventory were administered to 208 American college students and 207 Korean college students, respectively, in introductory sociology classes. The BSRI and SEI are standardized for American subjects and written in English. Prior to administering these instruments to Korean subjects, they were translated ito the Korean Language. In order to fully explore the data, qualitative as well as quantitative measurement of the BSRI were used, and both factorial and regression analyses were performed in this study. The most important cross-cultural differences found in the present study are directly related to the two research questions. In the U.S. sample, masculine attributes were found to be more important in explaining self-esteem. On the other hand, androgynous attributes were positively related to self-esteem in the Korean sample. These findings also provide the answer to the second question. That is, different cross-cultural patterns of relationship were found between sexrole identity and self-esteem, providing some support for a culture-bound relationship. These cross-cultural differences were discussed in terms of both confucian values held by Koreans and Bakan's suggestion of a positive relationship between agentic characteristics and modernization.

• International Journal of Computer Science & Network Security
• /
• v.22 no.7
• /
• pp.404-412
• /
• 2022

An increasing number of students from different cultures study in higher primary schools. This trend is due to: 1) the government's discourse on increasing the level of participation of foreign students in national educational programs and the need for internationalization; 2) the need of employers for professionals who are trained to work in a multicultural environment to meet the needs of different markets and customers. Methodology. This study is based on the results of the OECD (2018) structured survey of 1,093 teachers at universities in Australia, Colombia, the Czech Republic, Denmark, Georgia, Malta, Vietnam, Turkey, and Argentina, examined policy, the practice of cultural characteristics in training specialists, and teachers' attitudes to cultural diversity. Results. The attitude and perception of cultural features by teachers does not determine the practice of forming a cultural environment and managing this environment to ensure quality education of students of different nations. The main culturological aspects of training are self-expression of cultural and ethnic identities, expression of cultural characteristics and their value through multicultural activities in universities, teaching students to combat ethnic or cultural discrimination. Therefore, the formation of a multicultural environment in higher education occurs through the activities of students and teachers, which complement each other. The practical value lies in identifying two important components of the formation of cultural diversity among students, such as self-expression of ethnic and cultural identity and the expression of cultural differences by teachers in the course of educational activities.

• The Southeast Asian review
• /
• v.22 no.2
• /
• pp.133-170
• /
• 2012

This thesis aims to analyze the political, social, and cultural activities of the Acehnese ethnic group living in Jakarta, Indonesia. Based on analysis, this thesis examines how their ethnicity and national identity have been formed and expressed. For this purpose, this study deals with Taman Iskandar Muda (hereinafter referred to as TIM), a group of Acehnese transmigrants living in Jakarta. The immigration of the Acehnese to Jakarta started in the 1950s and the number of Acehnese people living in Jakarta persently amounts to 100,000. TIM, which was organized by the first generational of immigrants, functions to group Acehnese immigrants of various generations and class. Forum Keprihatinan Untuk Aceh(hereinafter referred to as Forka), an organization designed to solve the political problems of TIM, undertook various activities to maintain the peace of Aceh as the representative of TIM. Through those activities, TIM and Forka were able to confirm the feeling of homogeneity among the Acehnese who were living in their hometown and also strengthen their identity within the organizations. However, the fact that TIM and Forka put their focus on humanitarian activities paradoxically shows the political limitations that they sustain. TIM and Forka take care not to make their humanitarian activities seem as if they intend to openly strengthen their Acehnese identity and deny their Indonesian one. These political characteristics of Forka's identity are commonly found in groups that practice long-distance nationalism, as transmigrants in diaspora circumstances do. In the organization of TIM, there exists the menasah, which is a space where discussions of the ethnicity and the nation are practiced. As it is the space for local exchange, menasah reveals the identity of TIM through educational/social activities and public services. Menasah functions as the public arena where people practice ethnic identity on the basis of national integration. As a minority ethnic group living in Jakarta and its neighborhood, they are accustomed to double and selective political activities, social activities, and cultural practices. In order to adapt themselves to the double circumstance that they are faced with, they should live extemporaneously, and this life may be the fate that minority ethnic and transmigrants should endure.