• Korean Journal of Culture and Social Issue
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• v.17 no.3
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• pp.287-304
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• 2011

The Purpose of this study is to understand phases and paradigms related to voluntary services offered by undergraduates and the processes in which voluntary services are implemented. For this, interviews for 23(men: 10, women: 13) undergraduates were conducted from Aug., 2008 to Apr., 2009 were conducted and the data collected from those interviews were analyzed on the basis of the Grounded Theory. Main analysis procedure is known as codings(open coding, axial coding, selective coding). This analyses produced 119 concepts, 41 subcategories, and 16 categories in open coding. Then, axial coding was conducted to organize the basic framework of generic relationships among psychological motivation, social context, personal perception, practical action, psychological response, and psychological consequence. Core essence is "Volunteer types are categorized simple practice type, self-serving type, and community type." Finally, undergraduate volunteers were explained in 3 types(simple practice, self-serving, and community) on the basis of paradigms. These results were discussed in terms of further research and limitation.

• Korean Institute of Interior Design Journal
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• v.21 no.1
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• pp.30-39
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• 2012

The essence of brand identity is to draw an interrelation between user and brand based on user's desire. The housing cultural center is focused on brand identity for satisfaction of user. The purpose of this study is to inquire out the expression characteristics of brand Identity in housing cultural center according to analyze previous studies and case studies. The results of this study are summarized as follows. 'Uniqueness' is directly expressed through brand name or logo or through brand colors. 'Experience' is expressed as auditive expression through stimulation using a body and providing music. 'Relationship' has provided a communication environment or created relationship with brand by leading interaction with others. 'Estheticism' has increased visual satisfactory level by aesthetically sublimating lighting direction or form. 'Functionality' is expressed by providing various programs through smooth flow plan and grafting with the latest technology. 'Non-dailiness' has affected memory territory by inducing curiosity and astonishment through space modification or new and contrasting direction. The housing cultural center needs to be planned as a space where interaction of user and brand will be initiatively activated sensationally and psychologically by pursuing user-oriented brand identity.

• Journal of the Korean Institute of Rural Architecture
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• v.15 no.1
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• pp.97-105
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• 2013

This research aims to make the general plan for the preservation and practical use about Junkyung and Youngkyung tombs at Samcheok. The general plan is classified according to three large territories. First, it is necessary for these two tombs to preserve territories and strengthen the historical identity in order to restore the spoiled building such as Subokbang and Surabang by verification and excavation. Second, to preserve the nature and environment of territories surrounding the two tombs is essential for the extension of the essence about these cultural heritage to improve the familiarity and effective utilization by trial programs, which are related to the historical background of the tombs and so forth. Third, supporting and making convenient facilities in the neighborhood near cultural assets is required to install public parks and parking lots for visitors. Additionally, it is needed to advertise successively about these two tombs as the beginning of Chosun Dynasty tombs Also, it is necessary to consider implementing programs because Junkyung and Youngkyung tombs along with Chosun royal tombs in the north of Korea might be designated as World Culture Heritage if Korea should be a unified nation.

• The Journal of the Convergence on Culture Technology
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• v.3 no.2
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• pp.37-42
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• 2017

An internet primary bank, which is formed by internet and banks combined, is called the essence of fin-tech, and is currently experiencing rapid growth. 'K-Bank' and 'Kakao Bank', the representative internet primary banks this year, received positive responses as the origin of financial revolution. internet primary banks provide convenient financial services, benefits in time and money for customers. Not long ago, however, undesirable fraud cases caused by a used commodity dealer have happened. The damage exceeds 20,000,000 won. It is because the newborn banks are unable to check the fraud history through the bank account. In this paper, We will analyze the trend in internet primary banks, offer damages and examples, in addition, prevention of damage, and strategies for development.

• Journal of the Economic Geographical Society of Korea
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• v.25 no.3
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• pp.320-338
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• 2022

This article examines how and why entrepreneurship differs by region concerning the history of Korea's entrepreneurial ecosystems (EEs). Through a qualitative analysis of 19 interviews, this article compares the history and components of Seoul National University and KAIST (Korea Advanced Institute of Science and Technology) EEs. First, these ecosystems emerged around 1996 and are currently experiencing the second startup boom, with various supporting organizations and actors involved. Second, these ecosystems revealed differences concerning material, social and cultural attributes. Third, differences in the networking of the two ecosystems are due to different regional cultures, which allow individuals to interpret entrepreneurial opportunities. In other words, the maintenance and development of EEs are cultural in essence and display regional variation.

• (The) Research of the performance art and culture
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• no.20
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• pp.309-338
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• 2010

This article is about seeking for modern festival possibility of Mudang gut with noticing a festival essence of it. Several components and process of performing Maeul gut can be a festival. But the recent condition of gut pan obstructs becoming a festival. Above of all, distorted eyes on Mudang gut deny a festivity. Transition into seeking for private fortune and the duplicity of concealing a Mudang gut have weakened a festivity of Mudang gut. Maeul gut becomes a ceremony with unequal distribution of support fund and the support fund on intangible cultural assets. Therefore, we should consider Mudang gut as a game. People need to change their preception as a performance that people can actively take part in. Mudang gut need a active participants not bystanders. When people consider them selves as actors, Mudang gut will be a festival.

• Journal of Digital Convergence
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• v.17 no.10
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• pp.381-393
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• 2019

This study aimed to explore and understand the meaning and essence of their experiences in the context of Vietnamese daughter-in-law and rural elderly women's lives. Van Manen's hermeneutics phenomenological method was used. Participants of the study were 8 people who live with a Vietnamese Daughter-in-law. Data was collected through individual in-depth interviews. 8 essential themes and 28 themes were derived from the data analysis. The rural elderly women who had Vietnamese Daughter-in-law had to continuously provide support for their son's family and were subject to a high level of stress due to the differences between Korean culture and Vietnamese culture. The findings can be used to develop a practical and comprehensive community nursing intervention based on the perspectives of all family members. For further study, exploratory study on the grandson who has a Vietnamese mother or the son who has a Vietnamese wife is recommanded.

• Journal of Physiology & Pathology in Korean Medicine
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• v.17 no.4
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• pp.861-878
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• 2003

In the ancient time wind is considered as the life . soul and the human's breath which represents essence of universal creation and the absolute power and also the messenger of the god or god's state. Greek's 'pneuma' , India's 'Brahman' and the Old Testament's 'ruach' are used to signify the wind. Also Wind(風) in traditional culture, it is related to 玄妙之道 of 花郞, the flower of youth in Shilla dynasty and sexual intercourse in shaman's dream which can be thought as Freud's libido. In this aspect we can see the connection between the wind and the libido which can be meaning of sexual desire. Ancient Chinese wrote word ‘風’ as phoenix, the god's bird, the phoenix in inscriptions on bones and tortoise carapace(甲骨文) because one can feel the wind but can’t see it. The word Ki(氣) origins from 風 therefore 風 is 氣's fundamental notion. The wind can be understood by ki which travels around the world to create all nature. And the Wind is associated with 風化, 玄鳥, 八僧舞, which are related with reproduction. In the book of change (周易) the 震巽卦 ; 雷風 come under wind which means the function of ki and also menas the 精(essence of life) of 恒久(eternity) means the reprodution ; that performs succession of life. In the Oriental Medicine 氣 is a phenomenon that appears by movement of Ki by 相火(Ministerial fire). 相火 is core of the succession of life which means preservation of descendants; therefore 風 has very similar concept with sexual desire. 風 is the beginning ki of universe and in human body aspect 風 belong to the Liver Meridian. If 風 makes movement then the Pericardium Meridian of Hand Kwolum responds and the genital organs which belongs to Liver Meridian of Leg Kwolum reproductive function by contraction and expansion. Generally 風 understood as movement and origination and this is recognized as meaning of 氣. Therefore as studied above the present writer believe m. participates closely to reproductive function.

• The Southeast Asian review
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• v.20 no.3
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• pp.263-297
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• 2010

The relics of the Southeast Asian civilizations in the first phase are found with the relics from India, China, and even further West of Persia and Rome. These relics are the historic marks of the ancient interactions of various continents, mainly through the maritime trade. The traces of the indic culture, which appears in the historic age, are represented in the textual records and arts, regarded as the essence of the India itself. The ancient Hindu arts found in various locations of Southeast Asia were thought to be transplanted directly from India. However, Neither did the Gupta Hindu Art of India form the mainstream of the Gupta Art, nor did it play an influential role in the adjacent areas. The Indian culture was transmitted to Southeast Asia rather intermittently than consistently. If we thoroughly compare the early Hindu art of India and that of Southeast Asia, we can find that the latter was influenced by the former, but still sustained Southeast Asian originality. The reason that the earliest Southeast Asian Hindu art is discovered mostly in continental Southeast Asia is resulted from the fact that the earliest networks between India and the region were constructed in this region. Among the images of Hindu gods produced before the 7th century are Shiva, Vishnu, Harihara, and Skanda(the son of Shiva), and Ganesha(the god of wealth). The earliest example of Vishnu was sculpted according to the Kushan style. After that, most of the sculptures came to have robust figures and graceful proportions. There are a small number of images of Ganesha and Skanda. These images strictly follow the iconography of the Indian sculpture. This shows that Southeast Asians chose their own Hindu gods from the Hindu pantheon selectively and devoted their faiths to them. Their basic iconography obediently followed the Indian model, but they tried to transform parts of the images within the Southeast Asian contexts. However, it is very difficult to understand the process of the development of the Hindu faith and its contents in the ancient Southeast Asia. It is because there are very few undamaged Hindu temples left in Southeast Asia. It is also difficult to make sure that the Hindu religion of India, which was based on the complex rituals and the caste system, was transplanted to Southeast Asia, because there were no such strong basis of social structure and religion in the region. "Indianization" is an organized expansion of the Indian culture based on the sense of belonging to an Indian context. This can be defined through the process of transmission and progress of the Hindu or Buddhist religions, legends about purana, and the influx of various epic expression and its development. Such conditions are represented through the Sanskrit language and the art. It is the element of the Indian culture to fabricate an image of god as a devotional object. However, if we look into details of the iconography, style, and religious culture, these can be understood as a "selective reception of foreign religious culture." There were no sophisticated social structure yet to support the Indian culture to continue in Southeast Asia around the 7th century. Whether this phenomena was an "Indianization" or the "influx of elements of Indian culture," it was closely related to the matter of 'localization.' The regional character of each local region in Southeast Asia is partially shown after the 8th century. However it is not clear whether this culture was settled in each region as its dominant culture. The localization of the Indian culture in Southeast Asia which acted as a network connecting ports or cities was a part of the process of localization of Indian culture in pan-Southeast Asian region, and the process of the building of the basis for establishing an identity for each Southeast Asian region.

• Journal of Korean Home Economics Education Association
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• v.18 no.2 s.40
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• pp.1-13
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• 2006

The main purpose of this thesis is to research various theories in Cultural Education. It is to rebuild the value of home economics, and to demonstrate its potential to bring out a true human being. Until now, home economics education had been focused on developing ability to solve problems, only to fail us in training students to have ability to cope with different conditions in daily life by themselves. With the society rapidly changing, such a temporizing education system would lose its value immediately, and the identity of home economics education is at stake today. The present situation is resulted from the failure in approaching the culture education properly. With the fact that the elements of home economics are culture themselves. the failures in organizing and teaching the subject would urge us to rearrange curriculum of home economics. We need to bear in mind that the curriculum of home economics cannot contain every cultural value. A careful consideration is necessary in order to include the essence of the culture at the minimum quantity. Through analyzing different types of theories and methods of education in Cultural Education, this research is aimed at reviewing home economics education with its concept. Further study in the future should be proceeded with more comprehensive researches on instruction and learning methods with Cultural Education perspective, based on the analysis.