• Journal of the Korean Society of Costume
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• v.54 no.3
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• pp.1-11
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• 2004

As Confucian ideology dominated all over the society, the androcentric patriarchical society in the last of Chosun Dynasty produced the unequal power relationship between man and woman. It was traditional hostesses(kisaengs) who uniquely had an occupation among the women in this society. In modern society. they are reinterpreted as 'fashion leaders' or 'professional career women with expert knowledge and it caused a lot of the studies of them to be in a progression vigorously. Therefore this paper studied on the influence of the traditional hostesses(kisaengs) -who were educated and permitted in ther social activity formally in a Confuanism-governed society which forbided a woman to participate in a social activity and which did not gave ladies any formal education. The general hostess in the beginning time of the Chosun Dynasty imitated the hair shape of women in the yangban family which formed the highest class in the Chosun Dyansty and it reflected their aspiration for the highest social class. Howerver, coming into the last age of the chosun dynasty, a reverse phenomenon -that women in the yangban family imitated the general hostesses' hairstyle -occured due to the spread of a genre painting ＆ the concubine system. The general hostesses were educated systematically and did social activity and influenced hair shapes as they were independent economically and their influence in the part of hairstyle appeared as great and high EONJIN MEURI and as one-sided EONJIN MEURI. Regarding-as the result of this study on the influence of the traditional hostess's hair shapes on the ladies hair shapes in the last of Chosun Dynasty -that the traditional hostesse of the last age of chosun dynasty played a role as a fashion leader of the ladies at the same age. the general hostesses in Chosun Dynasty should be revaluated... And the study of ladies which were hidden behind the scenes of Confuanism should be made much more.

• Journal of the Korean Society of Food Culture
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• v.31 no.5
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• pp.411-429
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• 2016

This study introduced "Dongchundang Eumsikbeop" and examined its value as a reference. "Dongchundang Eumsikbeop" is a recipe book from the Head House of Eunjin Song Clan. As the author is unknown, the book is named after where it was found. "Dongchundang Eumsikbeop" records the recipes for 32 total foods, including 12 types of fermented foods, eight types of liquor, and six types of side dishes, etc. In "Jusiksiui", written by the same clan 100 years before, fermented foods account for 15% of its contents. On the other hand, this book assigns 34% of its space to fermented foods. It is assumed that the recipe book must have been compiled according to what households ate the most, as hostesses had to cook for their households due to financial difficulties at the time. In "Dongchundang Eumsikbeop", baking soda and alum were used as leavening agents for confectionery while sugar-based caramelizing was used for making soy sources, implying that modern food techniques were already applied. In short, this book provides a glimpse into the wisdom of hostesses of the Head House who improved recipes to suit changing times while adhering to tradition.

• SUVANNABHUMI
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• v.11 no.2
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• pp.25-57
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• 2019

The paper addresses Erik Cohen's pioneering work on tourism in Thailand, specifically his publications on the relations between Thai women and foreign (farang) men in tourist-oriented encounters. Of sociological-anthropological interest is his conceptualization of these relations as "open-ended prostitution as a skilful game of luck" based on his study of a Bangkok soi (lane) in 1981-1984, and his exploration of Thai culture in terms of ambiguity and contradiction. On the basis of recent ethnographic research in the northern Thai tourist hub of Chiang Mai and wide-ranging observations on tourism development in Thailand, we examine continuity and change in these male-female engagements since Cohen's research, especially in the context of the increasing availability of such electronic agencies as social media, messaging, video chat, and internet dating. Whereas Cohen's concept of ambiguity and illusion has tended to disappear from physical spaces, it seems to have resurfaced in virtual space. The complexities of host-guest relations, and particularly the interactions both within the variegated category of "guests" themselves and then between their "hostesses" are explored in terms of sites of tourism-oriented encounters in both physical and virtual space so as to deconstruct these oppositional categories which have been formative in studies of tourism.