• Journal of the Korean Society of Costume
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• v.35
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• pp.45-66
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• 1997

This thesis is a study on the kaftan styles iin Asia. The purpose of he study was to examine the origin o the kaftan concentrating on the history and cultural backgrounds of nomads in he Western Central and North Eastern Asia. Secondly for more thorough study and expla-nation on how these kaftans contributed to East-West trade along the silk road. wall paintings and miniature illuminations along Oasis roads persia and Saracen period were compared, Also real kaftans were compared and analyzed the characteristics of Western (Turkey palestine) Central(Kazakistan Uz-bekistan Tadzhistan Qyrgyztan Turkmenistan) and the North Eastern Asian(Mongol) area. Thirdly an attempt has been made to provide the North Eastern Asian(Mongol) area. Thirdly an attempt has been made to provide the style classifications according to their peculiarities of the various kaftans as well as how kaftan gave important influences on custumes of different religious sects. The kaftan is a long coat-like garment with front openings fastened with long sash having an extra long sleeves which were worn by middle and high class nomadics throughout the West Central and North Eastern Asia This type of kaftans were a basic clothing for nomadics since they were constantly moving fromone to another areas on their horse back riding. They also wore tight trousers with boots. Kaftans seem to be originated from nomads of Steppe around B.C. 800 On B. C 400 west asian areas such as Solokha Kul-oba Kulogan had pictures sculptues on vases showing kaftans of half coat type length with front opening tied with band. Also the materials used were the products of animals such as wool or felt with animal designs showing Scythian nomads. In the North Eastern Asia Hsiung-Nu were active in Kazakha North Altai and Mongol The Clothing and fabrics exfavated near Noin-ula Pazyrik showed many samples of kaftan with trousers with other interment be-longings with a corpse around B.C 300 to A. D 100 when trades along the silk roads were proven by many historians Kaftans excavated in this area wore red front opening silk materials which suggesting settling down of nomads. in he central Asia Dol-gull near Altai mountain area were mainly miners who later had many trades with Persia and Bizantine. After Dol-gull Bezeklik temple Samarkant Kizil cow Budda sculture wall paintings of Astana tomb showed typical kaftan of this re-gion. These were both hip covered length as well as long coat with narrow sleeves. Es-pecially they had different color band fron the main kaftan with grogeously and splendously designed silk. In perusia during A. D 1400 to 1600 minia-ture illumination showed kaftan as a high class symbol more than clothing purpose. They had best quality silk with extra long sleeves draping and had a layers of kaftans one on top of anther as a symbol of wealth These Kaftans with different colors and designs were even more beautiful with their effective combinations and contrast of colors. On the other hand the lower class common people and servants wore simple kaftan with the front part of the kaftan were slipped into the belt in order to be more active and con-venient to work, The real kaftans discovered at Topkapi Saray palace of Turkey from A. D 1300 to 1900 were also compared. These kaftans were very numerous in numbers as well as designs The materials and designs used were also vari-ous such as Chinese to Italian silk. The shaped and pattern itself were not much different from the previous nomad's Kaftans. The Palestian kaftans remained were from the beginning of 19th and 20th century. Since this area is hot and dry desert they used black and navy blue colors mostly in order to exclude the sun lights. The patterns used were similar to Nomads and Bedouin with cross stiches and patch work decorations. In the central Asia they had similar life style and natural environmental cnditions with Turkish tribe which resulted in similar kaftan styles as nomads. Mongols conserved basic patterns of kaftan since Cinggis Khan with deep folding in order to keep warm. At last the kaftans studided in this thesis were classified in to four such as half coat long coat jacket and vest style. A pattern used in the Central Asia were zigzag and ani-mal design whereas in the West Asia were floral plant arabesk and circle pattern. As I discussed previously kaftan styles of nomads in the Asia maintained its basic pat-tern throughout the history except slight changes in color gusset sleeve shapes. These slight changes were made according to the need to adapt the need of environmental natu-ral conditions, The reason for aboriginality of kaftan in Asia was its simplicity and con-venience Most interesting fact is that for all these years Mongols are still wearing kaftan in their life ensuring us that they art the preserves of old kaftan. Since this thesis dealt enormous Asian regions I had a limitation of not being able to cover the Far Esatern asian areas such as Korea China and Japan how these kaftans were influenced in their clothing history as well as Eastern and Western culture. This topic along with the studies on materials and designs of patterns of kaftan will be another research project in the future.

• Journal of East-West Nursing Research
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• v.1 no.1
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• pp.40-49
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• 1997

This study was done for understanding the desirable direction of eastern and western nursing by comparing the nursing practice for the Pyrexia patient occuring most commonly. Body temperature usually maintains around $37^{\circ}C$ owing to the thermoregulatory center but pyrexia is caused by exogenous pyrogen like infection, cancer or disturbances in body's homeostatic heat balance. Pyrexia is defined that body temperature rise above $37.2^{\circ}C$. It has chill phase, course of the fever, termination accompanied various symptoms. Oriental medicine explains that pyrexia comes from Yang's(陽) abundance and Yin's(陰) lack. Pyrexia mainly happens when body constitution is in bad condition by Six Dirty's(六陰) affection to Wi Area (偉分). It also occurs because of unbalance between Qi (氣) and Yin(陰) caused by the lack in Seven Emotions, labor, food. The Sanghanron(傷寒論), explains that pyrexia is categorized exogenous fever like Poong Han(風寒), Poong Yul(風熱), Sup Yul(濕熱) and endogenous fever due to the Qi and blood deficiency. Explained above, even though pyrexia has different meaning in oriental medicine and western medicine, but this study have compared the oriental and western medicine assuming that pyrexia is rise of body temperature. From this point of view, oriental and western nursing shows the similarity in the field of 1) use of antipyretic to control the body temperature 2) rest and comfort 3) watering 4) nutrition and case study was executed in nursing practice. From the above study, western nursing has superiority in decreasing the patient's risen body temperature using antipyretic and ice bag. But in case of empty heat, oriental nursing which recommends the patient's body keep warm and prevent the use of ice bag as the first step and helps patient's sweating by drinking of hot water was comparatively effective. In conclusion, it is desirable that oriental nursing emphasizing the supportive nursing and western nursing should be harmonized according to the status of pyrexia patient and it is needed to study the nursing method appropriate in our culture.

• Journal of Contemporary Eastern Asia
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• v.19 no.1
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• pp.43-58
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• 2020

This study examines media used for information in the East Asian countries of China, Japan, South Korea, Taiwan, and Singapore, using data from the World Values Survey. The sharing of Confucian culture may lead to a uniform media structure across these nations. Another possibility is technological determinism, which would also lead to similarity across nations. However, it is possible that countries are at different stages of technology development and will eventually become more similar. An opposing notion is that differences in other values among nations predict digital media use. To examine the evidence considering these possibilities, we factor analyze each population's use of nine traditional and digital media to see how similar the structures are. What results is a three-dimensional solution for four out of five countries, except Singapore, which has a more simple two-dimensional structure. Analysts regard Singapore as the most digitally connected society, which raises the question as to whether it is higher on a technological development trajectory, to which other countries may transition. Perhaps a more simple media use structure is an adaptation to increasing information load. As well, as mobile devices have become a primary means of accessing the range of traditional and social media, it may have an expanded role in reducing media channel entropy. In terms of frequency of media use, Singapore is highest, while China is the lowest. Singapore stands out in high mobile use, and China for low Internet use. There appear to be developmental differences across the nations. Regressions on Internet use for 18 values indices find different values predictors in the East Asian countries, ruling out Confucianism as producing similar media patterns.

• The Korean Journal of Mycology
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• v.43 no.4
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• pp.247-252
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• 2015

Aronia (Black chokeberry, Aronia melanocarpa) belonging to the Rosaceae family, is native to eastern North America. Aronia contain high levels of flavonoids, mostly anthocyanins and proanthocyanidins, which are known as condensed tannins. The dominant proanthocyanidins in aronia are (-)-epicatechin and (+)-catechin. The concentration of proanthocyanidins in aronia is higher than in other berries, however due to the astringent taste it is not desirable for consumption. Therefore, the purpose of this study is to evaluate the effect of aronia on the reduction in tannins by yeast isolated from regional Jeotgal. We isolated strains of yeast with high ${\beta}$-glucosidase activity from Jeotgal, with the MTY2 strains exhibiting a reduction in final tannin concentration according to thin layer chromatography (TLC) analysis. MTY2 was confirmed as Kazachstania servazzii using an 18S rDNA sequence and named as K. servazzii MTY2. K. servazzii MTY2 showed most significant growth when K. servazzii MTY2 was cultured in a solution of 10% (w/v) glucose, 3% (w/v) tryptone and 0.1% (w/v) sodium chloride. According to the high performance liquid chromatography (HPLC) analysis, the (+) - catechin peak is present, but (-) - epicatechin peak was reduced at culture condition added with 10% glucose in medium.

• (The)Study of the Eastern Classic
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• no.36
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• pp.57-83
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• 2009

Confucius who lived an era as cosmic being 2500 years ago put an end to confusion of the time and proposed cultivating the self(修養) as a way to live everyone's human life. Confucius recognized that when one satisfies individual' desire and sticks to the self without knowing the self which is comic being, his home and further his nation must get into confusion. What Confucius put an end to the confused world and proposed how to live humanly is self-culture. Confucius considered that when one cultivates himself, he can obtain benevolence(ren(仁)) and be a wise man(君子) who can maintain his nature soundly. What Confucius proposed as a way of self-culture is to acquire by learning timely and practicing and live a practical life by looking back upon himself every minute for self-reflection(省察). Through this, he can be sound to practice benevolence, and finally get used to benevolence and stroll around benevolence. When one acquires benevolence, the key of one mind, actual and social confusion can be solved, from the viewpoint of Confucius. Through this, self-culture is the purposive key word to accomplish benevolence which is a key of Confucius thoughts, and the first step toward benevolence. That is why Confucianism says train myself to be a man of honor and let the others(the people) lead(Sugi Anin(修己安人)). The reason why overall the Analects of Confucius from "Hakyi(學而)" to "Yowal(堯曰)" discusses self-culture is that the self-culture is a basis to manage the world.

• The Research Journal of the Costume Culture
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• v.25 no.2
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• pp.130-144
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• 2017

The purpose of this study is to apply iconology to discover the symbolic system of imaginary animals focused on four representative auspicious animals in Korean folk paintings. Study methods included literature review of folk paintings, iconological analytics books, and articles. A total of 16 folk paintings of four auspicious animals in the Joseon Dynasty were analyzed using Panofsky's iconology. The four auspicious animals were Yong(dragon), Bonghwang(the eastern version of the phoenix), Shingoo (divine turtle), and Kirin(one-horned combination of a dragon and horse). According to iconological analysis, Yong is a typical symbol of royal authority, a deity of water as an object of respect with a remarkable talent of transformation, and in iconographical interpretation, represents reverence for transcendent power. Bonhwang is the symbol of a king, sun worship, the emblem of nobility and integrity, and in iconographical interpretation, the psychic bing in the sky. Shingoo is fortune prophecy, longevity and immortality, an envoy of deity, and according to iconographical interpretation, the organic view of the world. Kirin is a divine benign creature, a symbol of talent and honor, mediator between sky and earth, and in iconographical interpretation, an expression of Confucian ideology. This study produced three results. First, the four auspicious animals projected the human hope to overcome human limitations through divine creatures with mythical abilities. Second, they reflected everyday common hopes and values of pursuing fortunes and happiness. Third, the four auspicious animals' iconology was not independent of each other; it seemed to be common to and combined with each other.

• KSBB Journal
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• v.21 no.5
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• pp.389-393
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• 2006

Characteristics of ${\beta}$-agarase production of Agarivorans sp, JA-1 isolated from north-eastern sea of Jeju marine environment was studied. Optimal cell growth was definite that the medium containing agar is 0.2%. The decreasing pattern of viscosity and agar concentration was same and they reached almost zero after 15 hours. Fed-batch culture was studied to improve agarase productivity by Agarivorans sp. JA-1 in marine broth containing 2.0 g/L agar with intermittent addition of 0.8 g agar two times. The hydrolysis products were identified oligosaccharide of degrees of polymerization 6.

• Journal of the Korean Society of Costume
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• v.57 no.3 s.112
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• pp.165-175
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• 2007

Religion affects all the dimension of human beings, and at the same time it forms one dimension of human beings. Costume Is considered as a result that reflects the phases of the time and the characteristics of a wearer. Costume, also, has been influenced by religion that has led one's belief, social spirit and culture for a long period of time. The Eastern aesthetics has expanded the area of thoughts with the concepts that originated from Buddhism, Taoism, and Confucianism. Among the concepts, Non-Dualistic Theory is the core idea of Buddhism.'rho theory contains the moaning that one should not lean to one side between existence and nonexistence and should not be obsessed with the center. It was the most powerful Buddhistic idea that had an influence on Asian aesthetics. Korean traditional costume is not an exception. This study has a significance that it was conducted to understand the relation between religious principle and traditional custom through mainly using documentary records. The formative characteristics of Korean traditional costume influenced by Non-Dualistic Theory ran be summarized as non-structure like, indeterminate forms, amorphousness and anti-decoration such as plainness, temperance and achromatic color. Aesthetic value was expressed through 'the aesthetic of emptiness', 'the aesthetic of hiding', and 'the aesthetic of nature'. Although the appearance of a religious symbol can change, an essential element in religion lasts as human society remains. Although our clothing culture has converted to western style, Korean traditional aesthetics is placed deep inside of 'the Koreans' spirit and has a consistent effect on our overall culture of clothing.

• Journal of architectural history
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• v.3 no.1
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• pp.123-142
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• 1994

This paper is a part of "A Case Study on The Dwellings and Settlement of Korean Immigrants to North-Eastern Province of China". Among various subjects from the study, this paper covers with the spaces and life style in the dwellings of Korean Immigrants. The purpose of this paper is to discribe how their dwelling culture has been moved and changed to a new environment. One rural village of Korean Immigrants named "Ch'ang-ts'ai" in Yen-pien Province was selected where we investigated more than 110 households. From the formal interview, I collect the data on the family structure, family economic state, dwelling spaces and its use, and dwelling facillities and furniture. From informal interview with key informants, I analyze how they have changed their dwelling spaces and life style since they moved here. Based on the analysis of the data, I conclude that major features of their dwelling and life style has been moved from Korean penninsula, specially from 'Hamkyong' Province where their ancestor has lived. This features are summarized as follows: a. Dwelling spaces and its functions are simillar to typical dwelling type of Hamkyong Province. b. They use "Chong-ji" for both a cooking space and a major living space. c. They have a life style of sitting on the floor. d. Bedrooms are differentiated with male and female. e. Most of their dwelling facillities and furniture arc different from those of Chinese in the same province. Since they immigrated, there has been some social changes which could influence on making their dwelling culture. But they have preserved their cultural identity on their dwellings and life style. So I suggest that the dwelling culture of a society would be seldom changed by immigration, as long as they will be given similar conditions such as the independent ethnic community, the same ecosystem, and economical autonomy.

• Korean Journal of Culture and Social Issue
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• v.27 no.4
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• pp.411-434
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• 2021

The purpose of this research was to examine the discrimination between grit and passion; and to compare the relationship between grit and passion between eastern and western culture. The participants were 208 Korean and 251 American undergraduates. Multiple-group factor analysis confirmed the model of four (consistency of interest, perseverance of efforts, harmonious passion, and obsessive passion) factors by configural invariance and partial measurement invariance. Also we found positive correlation between consistency of interest and harmonious passion as well as negative correlation between consistency of interest and obsessive passion in the American sample. However, the correlation between grit(consistency of interest, perseverance of efforts) and passion(harmonious passion, obsessive passion) was not significant in the Korean sample. The results suggest that grit is not accompanied by passion among Korean university students. Findings empirically highlight the distinctiveness of grit and passion and the possibility of cultural differences in grit and passion, which were usually discussed western cultures.