• International Journal of Advanced Culture Technology
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• v.10 no.4
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• pp.355-360
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• 2022

The Yellow River, one of the longest rivers in the world and the second longest river in the north of China, enjoys the reputation of "Mother River". In recent years, more and more researches have pointed to the traditional culture of the Yellow River Basin. The traditional sports of the Yellow River basin belong to the ancient culture of the Yellow River basin. We assume the responsibility in protection and inheritance. This paper from the coupling of tourism and traditional sports to unfold the study by using the methods of literature and data, logical analysis, expert interview methods and so on: 1. The development of tourism leads to the development of Chinese traditional sports. 2. Tourism can make traditional sports get around and promote them as a kind of culture. 3. Let more people know, understand and learn traditional sports culture in a comfortable way, so as to pave the way for the inheritance of traditional sports. The research results of this paper can provide theoretical basis for more research on the development and inheritance of traditional culture in the Yellow River Basin.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.167-182
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• 2003

The societies of HuiDaoMen, appeared upon the scene of history in the later feudal age of china, were religious secret organizations whose adherents resisted their government or powerful families. Generally, HuiDaoMens are grouped into political ones and religious ones. This distinction, however, comes from on which characteristics they laid emphasis, because both of regional and political goal appear in most of HuiDaoMens. Although those contemporary governments ordinarily called them Dow-Bees, which were groups of burglars without any political goal or regional ideal, HuiDaoMens are quite distinguishable from them. So, it is possible to say that the requisites of HuiDaoMen were to be a secret society, to be popular, to be religious, to be political. That is, HuiDaoMens should not be understood as mere superstitious secret group, but religious societies giving comforts to people as popular societies in feudal age. It is very important to have correct understandings on these HuiDaoMens, because they firstly appeard in the middle years of Ming(明) dynasty, and considerably affected the progress of Chinese history. Now I expect upcoming researches on them to bring into focus various aspects related to contemporary and social circumstances.

• Cartoon and Animation Studies
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• s.51
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• pp.129-158
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• 2018

China has had many excellent Chinese-style animation since the 1950s. These animations are of distinctive Chinese national characteristics. They have won many awards both at home and abroad, such as "Feelings of Mountains and Waters", "Uproar In Heaven", "Why is the Crow Black-Coated" and so on. But nowadays, Chinese animations that mimics Japanese and American animation are very often, and there are few animation works with rich traditional Chinese culture. There are some works in the name of Chinese style, but they have not been fully accepted by the audiences. If one wants to create animated works of Chinese style, the author must have an in-depth understanding of Chinese traditional and folk art. Animation can not be designed only on the surface. This paper mainly studies the traditional five color concept in China and its application in animation. The purpose is to provide some references to differentiate Chinese animation from other countries in terms of style and color. The main content of this paper is to understand the concept and history of Chinese traditional five color views, and to know that this color system has reflected the ancestors' concept of nature and society. On the basis of five monochromatic colors, red, yellow, green, white and black, it is a kind of complex color concept that has been developed and perfected continuously after a long period of accumulation and precipitation in the practice of life. It is the theoretical basis of Chinese traditional color system and a complete set of historical, cultural, philosophical and religious theories. Finally, this paper analyzes the colors and their symbolic meanings of the main roles in "Uproar In Heaven", a color long animation produced by Shanghai Animation Film Studio, including Sun Wukong, the Jade Emperor and Na Zha. Color is the first visual language. The use of color symbols to express the inner feelings, status, good and evil of the characters will affect the audience's emotions, behaviors and opinions imperceptibly. The traditional Chinese five color concept has gone through such a long history, and its symbolic meaning has a more profound impact on Chinese people. Applying the color concept and symbolic meaning of Chinese traditional five color concept will further highlight the personalities and emotions of the roles in Chinese style animations. This paper takes the five-color view as the theoretical basis, and through the analysis of cartoons with traditional Chinese color, the author finds ways to flexibly use traditional Chinese culture.

• Journal of Contemporary Eastern Asia
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• v.19 no.2
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• pp.125-147
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• 2020

On the World Refugee Day in 2017, Yao Chen, a Chinese actress, philanthropist, and social media influencer, posted messages in her Weibo in support of the United Nations Refugee Agency (UNHCR). Yet, social media users quickly interpreted this supportive message of the refugee program as encouraging people to "accept and receive refugees" (jieshou nanmin) into China. Particularly, the category of Middle Eastern refugees elicited most criticism in China's cyberspace. As the inclusion of refugees is an integral part of immigrant multiculturalism, this article examines the limits of multicultural imagination of refugees―particularly those from the Middle Eastern and North Africa―in contemporary China. I argue that the limits of multicultural imagination in contemporary China is profoundly shaped by an intricate interweaving of domestic policies and global imaginaries toward refugees. By deploying a mixed methodology, such limits are examined from legal-institutional, ideological, and sociocultural perspectives. More specifically, three interrelated aspects will be highlighted in the article: (1) the global circulation of right-wing populism imaginaries, and their entanglements with the anti-Muslim sentiments in contemporary China; (2) the current insufficiency of the legal-institutional framework regarding refugees and asylum-seekers, which needs to be contextualized in China's modern history of dealing with refugee issues; (3) population politics, the rise of Han-centric nationalism, and their constraining impact on the interpretation of historical events related to cultural diversity. In conclusion, this article also offers potential implications for further examining the different yet potentially intersected genealogies of multicultural imaginaries beyond the Middle Eastern and North African refugees in Asia.

• Journal of Korean Neurosurgical Society
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• v.67 no.3
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• pp.345-353
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• 2024

Objective : Blood-blister aneurysms (BBAs) of the internal carotid artery (ICA) are challenging lesions with high morbidity and mortality rates. Although research on BBAs is well documented in different populations, the study of BBAs in the Tibetan population is extremely rare. This study aimed to evaluate the characteristics of BBAs and analyze the treatment modalities and long-term outcomes in the Tibetan population in comparison with the Han population. Methods : The characteristics of patients with BBAs of the ICA from January 2009 to January 2021 at our institution were reviewed. The features of aneurysms, treatment modalities, complications, and follow-up outcomes were retrospectively analyzed. Results : A total of 130 patients (41 Tibetan and 89 Han patients) with BBAs of the ICA who underwent treatment were enrolled. Compared with the Han group, the Tibetan group significantly demonstrated a high ratio of BBAs among ICAs (8.6%, 41/477 vs. 1.6%, 89/5563; p<0.05), a high ratio of vasospasm (34.1%, 14/41 vs. 6.7%, 6/89; p=0.001), a high risk of ischemic events (43.9%, 18/41 vs. 22.5%, 20/89; p<0.05), and a low ratio of good outcomes (modified Rankin scale, 0-2) at the 1-year follow-up (51.2%, 21/41 vs. 74.2%, 66/89; p<0.05). The multivariate regression model showed that ischemic events significantly contributed to the prediction of outcomes at 1 year. Further analysis revealed that microsurgery and vasospasm were associated with ischemic events. Conclusion : In comparison with Han patients, the Tibetan population had a high ratio of BBA occurrence, a high incidence of ischemic events, and a high ratio of poor outcomes. The endovascular approach showed more benefits in BBA patients.

• The Journal of the Convergence on Culture Technology
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• v.8 no.4
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• pp.253-261
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• 2022

The purpose of this study is to investigate the relationship between transformative leadership, team cohesion, and team performance of Chinese university taekwondo leaders. Specifically, it is to investigate the effect of transformative leadership on team cohesion and team performance and to verify the mediating effect of team cohesion in the relationship between transformative leadership and team performance. In order to achieve the research purpose, a total of 350 people were sampled after setting taekwondo leaders at Chinese universities as a population. The measurement tool used in this study was a questionnaire consisting of 5 items on demographic characteristics, a total of 19 questions on transformational leadership, 10 questions on team cohesion, and 4 questions on team performance. The validity of the questionnaire was verified through exploratory factor analysis, and the reliability was verified through reliability analysis. The reliability Cronbach's α of the questionnaire was found to be α=0.755-0.799 for transformative leadership, α=0.848, and α=0.740 for team performance. As the data processing method, exploratory factor analysis and reliability analysis, one-way analysis (one-way ANOVA), and multiple regression analysis were used using SPSS WIN. The conclusions derived through the above research methods and procedures are as follows. First, the transformative leadership of Taekwondo leaders at Chinese universities influenced team cohesion. Second, the transformative leadership of Taekwondo leaders at Chinese universities influenced team performance. Third, the team cohesiveness of Taekwondo leaders at Chinese universities influenced team performance. Fourth, the transformative leadership of Taekwondo leaders at Chinese universities not only directly affects team performance, but also indirectly affects team cohesion. Therefore, it is believed that Chinese Taekwondo players will help improve their performance by affecting team cohesion and team performance for the best games through the leader's variable leadership.

• Journal of the Korean Society of Food Culture
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• v.23 no.2
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• pp.293-300
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• 2008

It determines Chinese addiction to piquancy that the Chinese traditional food production laid excessively particular stress on agriculture coming into being long before in the history and the state of Chinese food living was that the people were very difficult to live. The history of Chinese addiction to piquancy could be traced back to prehistory. And in Chinese “hot” is separated from “peppery” and it refers in particular to the piquancy more than general peppery. The character of “Hot” appeared after Han Dynasty in Chinese. Capsicum was brought to China from the sea in the middle of Ming Dynasty. Then it surpassed the formers soon and became the most popular and addictive piquancy food in China. Capsicum has many names in China, such as “$F{\bar{a}}nji{\bar{a}}o$”, “$H{\bar{a}}iji{\bar{a}}o$”, “$L{\grave{a}}ji{\check{a}}o$”, “$L{\grave{a}}h{\breve{u}}$”, “$L{\grave{a}}zi$”, etc., and they indicate the geographical and humanistic character of the distribution. (eight books on preserving one’s health) is the earliest history record about capsicum in existent Chinese history record that was finished in 1591. In this article the author puts new opinion forward on the record in this book. It is because the hottest piquancy of capsicum, capsicum’s better adaptability and low cost to plant combine with Chinese piquancy addiction at large that capsicum can replace the status of pepper and other traditional peppery flavorings soon and cause worldwide attention to the Chinese piquancy addiction finally. The human common characters of unchangeable inertia, depending to fully grow addiction and aggrieved delight are the most important reasons to cause piquancy addiction that has formed a custom through long-repeated practice and this custom do not change with condition change. The unbalanced spread process of capsicum in China shows that the region is poorer and the addictive degree is deeper.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.243-266
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• 2004

This paper is based on fieldwork conducted from July 6, 2003 to July 24 of 2003 among the Tungusgroups Hezhe, Daur, Oloqun, Owenke, and Mongolian in the areas of Heilongjiang and Inner Mongolia Provinces. Recognizing the need for more in-depth study among these groups, the present research shows that the Tungus people are archeologically, historically, and linguistically different from Korean Han ethnic group and challenges the link between Korean and Tungus groups since the Bronze Age. The comparison between the "House Spirit" belief of the Tungus people and Koreans reveals certain commonalities in the "Maru," "Kitchen," and "Samshin Spirit" practices. There are two possible reasons for such commonalities. Historically, the Korean Han ethnic group and the Tungus people were geographically intimate, and contact or transmission between the two groups occurred naturally. Also, immigration of refugees from the fallen Koguryo and Puyo to the Tungus region added another dimension of cultural contact. In contrast to the common features shared between the two groups, there also exists differences between the two groups House Spirit blief. The Korean Han group's "House Spirit" belief is based on the agricultural practices that separates the inside sacred and outside secular world of the houses, whereas the Tungus ethnic group's "House Spirit" belief is based on mobile herding life style with a less distinction between in and outside of house. Additionally, each Korean "House Spirit" has its own distinctive personality, and each spirit is placed and worshipped according to its function. In the Tungus group, all the "House Spirits" are located and worshipped in "malu," and some of the spirits are non-conventional house spirits. Moreover, Korean "House Spirits" form a kinship structure, placing Songju, the highest spirit, at the center. In the Tungus practice, such structure is not found. The tight cohesive family formation among the house spirits in the Korean "House Spirit" belief is also the most distinctive feature in its comparison with Chinese belief. In China, the highest spirit is Jiang Taigong or Qiwu, and the house spirits do not have kinship relations. Korean's Outhouse Spirit and Chowangshin are related to the Han Chinese's counterpart on certain levels? however, their basic structures are different. It is clear that the correlation of "Malu" "Chowangshin" and "Samshin" between Korea and Tungus indicate important role of Tungus cultural elements within Korea's "House Spirit" belief.

• Journal of the Korea Fashion and Costume Design Association
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• v.8 no.1
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• pp.97-110
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• 2006

The value that evaluates ancient Oriental civilization and culture is Hwa-i-kwan(華夷觀: the view that China is only good country and the others are savages) as Confucianism. Generally, Hwa-i-kwan(華夷觀) includes cultural Hwa-i-kwan(華夷觀) as Confucian culture is only superior, Han-centered racial Hwa-i-kwan(華夷觀), and country-centered geographical Hwa-i-kwan(華夷觀). As times goes on, instead racial and geographical Hwa-i-kwan(華夷觀) is diluted, cultural Hwa-i-kwan(華夷觀) was just emphasized. The value of cutural Hwa-i-kwan(華夷觀) is presented on dressing system and hair style becoming an issue in Confucian culture. This study intends to research how Hwa-i-ron in latter period of Chosun influenced the view of Ching men's hair style, pigtail. For this study, 5 books of Yeon-hang-rok in $17{\sim}18$ centuries are chosen, but some parts of them would be selected concerning with hairdressing and would be studied with other documents. Hwa-i-kwan(華夷觀) had dominated in the latter period of Chosun and had been making proprieties, then geographical and racial Hwa-i-kwan(華夷觀) were disappeared when Ching had been building a big cultural country, but cultural Hwa-i-kwan(華夷觀) had been stronger in latter period of Chosun than before, it had been a standard in all proprieties. After all, not only did cultural Hwa-i-kwan(華夷觀) become a standard of all proprieties in Chosun, but it was applied to the view of Ching men's hairstyle. So, people thought that pigtail, Ching men's hairstyle, is a custom of the savages. out of Chinese proprieties. Therefore, this cultural Hwa-i-kwan(華夷觀) that Chosun is a real China through taking over Chinese proprieties might be in that age.

• Journal of the Korean Society of Food Culture
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• v.29 no.6
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• pp.539-548
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• 2014

The objective of this study was to determine the perception of monosodium glutamate (MSG) contents in eating out menu and MSG symptom complex. Respondents in the Seoul area were surveyed from Feb. 10 to 20, 2014. The results are summarized as follows. The 51.3% of respondents were male and 48.7% of them were female. As for age, 73.5% of respondents were 20~24 years old. Favorite menu of respondents' eating out were Korean food (57.8%), Western food (17.6%), Fast food (9.5%), Japanese food (6.2%), Chinese food (5.2%). Male respondents favored Korean food (62.4%), Fast food (10.2%) and Western food (9.6%), but female respondents favored Korean food (53.0%), Western food (26.2%) and Fast food (8.7%). The 48.7% of respondents considered Chinese food containing high amount of MSG. A few respondents (18.6%) recognized to usage amount of MSG as consideration factor to select eating out menu. However, most respondents (55.2%) perceived harmful to take excessive amount of MSG contained food. The 37.9% of respondents had experience of MSG symptom complex after eating out. Respondents' self recognized MSG symptom complex were thirstiness (84.5%), drowsiness (55.7%), weakness (34.5%), nausea (30.2%), tightness (20.7%) and headache (14.7%). The 19.9% of respondents like MSG contained food. The reason for disliking MSG contained food were 'bad for health' (66.3%) and 'MSG symptom' (33.2%). The reason for liking MSG contained food were 'good taste (83.6%) and 'habitual eating' (14.8%). The result of this study showed that some sensitive people have unpleasant reaction after eating out. Therefore, it is suggested that natural flavor enhancer may develop to replace the use of MSG.