• Journal of Korean Home Economics Education Association
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• v.13 no.1
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• pp.13-24
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• 2001

The purpose was to identify the middle and high school students'clothing gift purchasing behavior according to the consumption orientation. Self-administered questionnaires were distributed to 585 middle and high school students who had an experience of purchasing a clothing gift more than one time during recent one year in Chonbuk province from Mar. 6 to Mar. 15 2000. Frequency. percentage. mean. standard deviation. factor analysis. $\varkappa$$_2$-test. t-test. one way ANOVA were used for data analysis. Duncan's Multiple Range test was followed. The results of this study were as follows ; 1. The student's consumption orientation factors were consisted of plan, practicality. and pleasure. and they were divided into the practicality pursuit. the convenience pursuit. and the feeling pursuit. 2. The practicality pursuit considered practical aspects more. but considered external aspects of gifts less. gift purchasing frequencies was less. and selected cheaper gifts. The convenience pursuit considered practical aspects less. purchased gift more frequently. and selected ore expensive ones. The feeling pursuit considered practical aspects and external aspects of gift important. 3. Girls considered the external aspects of clothing gift more important than boys. and patronized the specialty store or discount outlet. The students in high schools or with more pocket money considered more criteria when selecting gifts. and selected more expensive ones. 4. Middle and high school students game and took gifts 1-3 times a year. and the common price rage was 10,000-30,000 won. Girls with more pocket money and in older ages selected more expensive gifts. On birthday or parents day. they used to select clothing as a gift more frequently. and the rank order of the favorite items were socks or stockings. handkerchiefs. and upper outer wears. They patronized specially store or opposite sexes.

• International Journal of Human Ecology
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• v.5 no.1
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• pp.23-34
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• 2004

This paper outlines the findings of a consumer survey conducted in 1996 and 2001 by the University of Bonn, Germany, across 15 European countries. The survey involved a sample of 3,300 respondents in 1996 and around 11,000 respondents in 2001, throughout all 15 EU countries. Children and adolescents between the ages of 10 and 17 were surveyed on their consumption habits and their attitudes towards the environment. The paper outlines the key findings on "the process of socialization with money". Children come to appreciate the importance of money even before their first day at school. Even young children know you sometimes need cash to fulfil dreams. But the chance to experiment with money for real only comes when children first receive pocket money, usually from their parents. Later, in adolescence, consumer pressure starts to make an impact and it becomes more difficult to make ends meet. Spare time or holiday jobs help top up pocket money and enable adolescents to keep out of debt. This paper reports on a long term comparative study throughout the European Union among children and adolescents, analysed by country, age group and gender. The paper discusses the places young consumers can turn to in trying to fulfil their growing consumer needs. It also examines how much money is at their disposal. It then concludes by considering the influence of "financial socialization" on how young people deal with money.

• Journal of Korea Entertainment Industry Association
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• v.13 no.3
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• pp.43-54
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• 2019

This study has purpose in analyzing the characteristics of small weddings reported in the internet news, and suggesting the plan to activate it. The materials are about 248 internet news from 2012 to 2018, and frequency analysis and chi-square test were conducted for it. The research result is like the following. 1. It was reported that the saving type was higher in 2016 and the money gift improving type was higher rate in 2015. 2. As a venue for wedding, it was reported the saving type and free type choose the public institution, the small size type hotels, the peculiar type outdoor and house, money gift improving type hotel and public institutions. 3. The saving type, peculiar type and free type were likely to be reported as information transfer, and the small size type and the money gift improving type were likely to be reported to suggest the case of small weddings. 4. Case type showed high rate for public institutions and hotels for small weddings, and information type showed high rate for public institution for small wedding venue. 5. Case type and information type showed favorable rate for small wedding, and opinion type appeared similar favorable rate and unfavorable rate for small weddings. 6. Ordinary people showed high rate to be reported with saving type, celebrities were with small size type. And also the ordinary people showed high rate public institutions, celebrities with hotel as small wedding venue. 7. The items to save the cost in small wedding included more of venue renting cost, reception cost, wreath/decoration cost, photo filming cost than marriage expenses and wedding gifts, house.

• THE INTERNATIONAL COMMERCE & LAW REVIEW
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• v.68
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• pp.197-218
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• 2015

China is a land of guanxi, everything is connected with guanxi. China has a business culture based on guanxi connections underpinned by strong Confucian ethics. However, there are some reasons why it is difficult for western companies to run businesses in China. Firstly, foreign firms lack the understanding and experiences necessary for doing business in China. They don't know the absence of alternatives is one of reasons that guanxi is so powerful in Chinese society. Secondly, there are many misconceptions about guanxi. It is easier for many foreign scholars or businessmen to equate guanxi with corruption due to the ambiguity of guanxi. Thus, if a foreign enterprise possesses guanxi, it can be a source of competitive advantage for doing business due to lack of law systems for anti-corruption activities in China. Furthermore, it is gaining increasing importance not only in Business to Government(B2G) but also in Business to Consumers(B2C) relationships. Therefore,managers should pay great attention to the proper use of guanxi instead of being involved in corrupt behaviours because now the governments hold a strong attitude against corruption. In particular, establishment of working guanxi through red envelops(basically giving money) or illegal gifts can cause a great problem for both parties, which were naturally accepted among most government officials and businessmen until recently.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2016.10a
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• pp.681-683
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• 2016

Recently, sharing economy is getting the attention of the public. So this phenomenon to share their goods, home, gifts, etc. in various fields has been increased. Typically when traveling away from home to host as "Airbnb", the share house to share their homes are traded most actively. Through a share house host can make money using house empty, customers can take advantage of the hostel while traveling at low prices. The existing share house system must ensure that every time they empty the house Customers, host had the inconvenience of having to wait for the application of the tenant customers. To solve this problem and to implement a service platform based on the waiting list. Through this platform, customers will be able to eliminate the inconvenience of having to find the house every time you want to apply for a tenant waiting to get home, give the order to wait.

• Journal of Gifted/Talented Education
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• v.14 no.3
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• pp.41-52
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• 2004

No educational provision for the gifted and talented works in a cultural vacuum, and this is as true for out-of-school activities as for what happens in school itself. There is evidence that excellence in children's achievements can come from widely differing special provision or from no special provision at all. Cultural influences affect attitudes as to who might be gifted and talented and what might be done for them. Whatever the size and influence of special centres anywhere, there is always overlap between in-school and out-of-school activities. For all styles of provision, cooperation between the two is a vital aspect of success. The major cultural dichotomy in this field is between the perception, usually found in the Far East that 'most children have gifted potential' and the largely Western view that 'few children have gifted potential'. It is safe to say that children who are selected for aptitude and ability, and who are keen to learn, will get more from special enrichment than those who of equal potential who have not had that experience. But this does not necessarily show the provision as the best possible method for enhancing gifts and talents. In fact, I do not know of a single scientific investigation, either cross-culturally or within one country, which compares any aspect of an out-of-school programme with another. As a result it is hard to say what type of provision would be most appropriate and effective in any given situation. Outcomes are also dependent on the enthusiasm, organisation and money put into any scheme - as well as the way youngsters are chosen for it. Some of the largest and most influential out-of-school American institutions were founded on the psychological understanding of human abilities that was current in the 1920s. These early influences of seeking an IQ cut-off point (or equivalent) to identify the gifted still affect their practice. in addition, the big American Talent Searches so often select youngsters for summer-schools not only by their high-level achievements, but also by their parent's ability to pay the sometimes high fees. Opinions about the identification of the brightest children and consequential educational practice underlie all provision for their education, whether in or outside school hours. Because of cross-cultural differences, it would not seem wise to copy any action directly from one culture to another without recognising these influences and possibly modifying the model. The growing trend around the world is to offer high-level opportunities to as many youngsters as possible, so that no keen learner is turned away without even a change of sampling them.

• Journal of the Korean Society of Costume
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• v.10
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• pp.63-80
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• 1986

The Old Testament cotains mention of the history of creation and clothing in ancient Hebrew. This study dealt with Hebrew dress customs especially aimed at the manners of their hair styles, headgears, footwear and personal ornaments. References are Korean Revised Version, English King James Version and Revised Standard Version. There is little mention of hair styles and headgears in the Old Testament. Some sort of turban was worn by priests, and soldiers protected themselves with helmets, but most Israelitish men went bareheaded except on special occasions and often wear simple headbands. It was more common for women to use headwear of some type-turbans, scarves, and veils concealing the face. The veil was the distinctive female wearing apparel. All females, with the exception of maidservants and women in a low condition of life, wore a veil. It was the custom for women to wear a veil entirely covering their head in the public. Through most of the Old Testament periods long and thick hair was admired on men and women alike. The Hebrews were proud to have thick and abundant long hair, and they gave much attention to the care of their hair. The caring of hair was deeply related to their rituals. Nazirites never took a razor to their hair during his vow-days, but instead let it grow long, as an offering to God. Men would not cut their beards, but allow them to grow long. The Israelites' standard footwear was a pair of simple leather sandals. This was one of the items of clothing not highly prized. In a colloquial saying of the time, a pair of shoes signified something of small value, and to be barefoot except in times of mourning or on holy place, was a sign either of extreme poverty or humiliation, as in the case of war prisoners. Because precious stones were not mined in the Palestine-Syria region, Hebrews imported them from foreign country. They were consumer-to a large degree limited by their very modest standard of living-but not producers. Hebrews liked the precious stones and were motivated to acquire and wear jewels. Besides their use for adornment and as gifts, the precious or semiprecious stones were regarded by Jews of property. The Hebrews were not innovators in the field of decorative arts. The prohibition of the Law against making any "graven image" precluded the development of painting, sculpture, and other forms of representational art. Jewish men did not indulge in extravagances of dress, and there was little ornamentation among them. Men wore a signet ring on their right hand or sometimes suspended by a cord or chain around the neck. The necklaces, when worn by a male, also bore any symbol of his authority. Bracelets were extremely popular with both men and women, men usually preferring to wear them on their upper arms. The girdle was a very useful part of a man's clothing. It was used as a waist belt, or used to fasten a man's sword to his body, or served as a pouch in which to keep money and other things. Men often carried a cane or staff, which would be ornamented at the top. Among the women there was more apt to be ornamentation than among the men. Hebrew women liked to deck themselves with jewels, and ornamentation of the bride were specially luxurious and numerous. They wore rings on their fingers or On toes, ankle rings, earrings, nosering, necklace, bracelets. Their shapes were of cresent, waterdrops, scarab, insect, animal or plant. Sometimes those were used as amulets. They were made of ceramics, gold, silver, bronze, iron, and various precious stones which were mostly imported from Egypt and Sinai peninsular. Hebrews were given many religious regulations by Moses Law on their hair, headgears, sandals and ornamentation. Their clothing were deeply related with their customs especially with their religions and rituals. Hebrew religion was of monotheism and of revealed religion. Their religious leaders, the prophets who was inspired by God might need such many religious regulations to lead the idol oriented people to God through them.

• (The)Study of the Eastern Classic
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• no.70
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• pp.435-466
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• 2018

"Hajaeilgi (荷齋日記)" was written by Ji Gyu-sik, a gongin of Saongwon (司饔院)'s branch, almost everyday for 20 years and 7 months from January 1st, 1891 until the leap month of June 29th, 1911. It deals with many different areas including domestic and foreign circumstances, custom, rituals, all the affairs related to the branch, and also everyday life. Particularly, Ji Gyu-sik did not belong to the yangban class, and we can hardly find diaries written by such class' people. Here, what this author pays attention to among the things written in "Hajaeilgi" is the contents about rituals, especially coming of age, wedding, funeral and ancestral rites. Ji Gyu-sik did write in his "Hajaeilgi" about coming of age, wedding, funeral and ancestral rites that were actually performed then as a person not belonging to the yangban class. Such diaries are very rare, and its value is highly appreciated as a material. Particularly, from the late 19th to the early 20th century of this author focuses on the a study of coming of age, wedding, funeral and ancestral rites as we can see some aspects about it from his diary. Coming-of-age rites were carried out in the first month of the year generally, and in this period, we can see the transformation of their performing period as it was diversified then. This was not exceptional in yangban families. About wedding, while it was discussed, it came to be canceled more often than before maybe because they were going through the process of enlightenment then. It seems that choosing the day was not done in the bride's family always. Jungin or commoners had a weeding in the bride's house, but when it was needed, it was also performed in the groom's house. Ji Gyu-sik followed the traditional wedding procedure for his children rather faithfully, but it was applied flexibly according to the two families' situations or conditions. Ignoring the traditional manners, they had a wedding in the period of mourning or performed a wedding in the groom's house bringing the bride there. It seems that this was related to the decline of Confucian order in the society in the process of modernization. Also, the form of donations changed, too. Gradually, it was altered to the form of money gifts. Moreover, unlike before, divorcing seems to have been allowed then. Remarriage or divorce was the custom transformed from before. Funeral rites had different durations from death up to balin (carrying out a bier for burial) and hagwan (lowering a coffin into the grave), and so it means that they also went through transformation. Sa-daebu used usually 3 months but here was 7 days from death to balin normally, but it seems that there were yangban families not following it. The traces of 3-iljang (burial on the third day after death) most commonly found these days and chowoo jaewoo samwooje can be also found in "Hajaeilgi". Such materials are, in fact, very highly evaluated nowadays. Meanwhile, donations also changed gradually to the form of money. Regarding ancestral rites, time for memorial service was not fixed. Ji Gyu-sik did not follow jaegye (齋戒) before carrying out gijesa, and in some worse case, he went to pub the day before the memorial service to meet his lover or drink. This is somewhat different from the practice of yangban sadaebu then. Even after entering Christianity, Ji Gyu-sik performed memorial service, and after joining Cheondogyo, he did it, too. Meanwhile, there were some exceptions, but in Hansik or Chuseok, Ji Gyu-sik performed charye (myoje) before the tomb in person or sent his little brother or son to do it. But we cannot find the contents that tell us Ji Gyu-sik carried out myoje in October. Ji Gyu-sik performed saengiljesa calling it saengsincharye almost every year for his late father. But it is noticeable that he performed saengsincharye and memorial service separately, too, occasionally. The gijesa, charye, myoje, and saengsincharye carried out by jungin family from Gyeonggi Gwangju around the time that the status system was abolished and the Japanese Empire took power may have been rather different and less strict than yangban family's practice of ancestral rites; however, it is significant that we can see with it the aspects of ancestral rites performed in family not yangban. As described above, the contents about the a study of coming of age, wedding, funeral and ancestral rites found in "Hajaeilgi" are equipped with great value as material and meaningful in the perspective of forklore.