• (The)Study of the Eastern Classic
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• no.66
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• pp.9-33
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• 2017

This study emphasized on the facts of the preparation for monk military with the confucian Jungbong Joheon against the invasion of Japanese military in the time of Japanese invasion of Korea and the martyrdom in the combat of Cheongju fortress and the 1st, the 2nd combats of Geumsan fortress. Especially, tens of thousands of Monk soldiers under the reverend general Yeonggyu at the very first time uprisen in the Buddhist world and let the rebellion continue nationwide as relying on his teacher Cheongheo Hyujeong and his co-monks. The record related to such monk military was found in 'Jinsanmirukchohongi (珍山彌勒寺招魂記)': the reverend general Yeonggyu and monk military officers (義兵將 判官僧 1 person, 義兵將僧 8 persons, 從事官僧 2 persons, 軍官僧 1 person), but in the record of the Jongyong monastery, it is said, 'the reverend Yeonggyu and his soldiers'. The soldiers of the reverend Yeong'gyu are right the monk troop, the existence of about 20 persons is confirmed in the chronicles and other sorts of literary collections. However, other information was hardly found in those sources, so I look forward to having further researches on the details of other monk solders with their dharma names and conducts which they did with patriotism.

• The Journal of the Korea Contents Association
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• v.11 no.10
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• pp.416-424
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• 2011

This study aimed to look into the Korean food consumption behavior, satisfaction, and loyalty between segmented groups through Korean food market segmentation in accordance with brand personality. A survey was conducted to the Japanese residing in Korea and also Japanese tourists in Korea. For the statistic analysis, frequency analysis, factor analysis, anova, $x^2$ and cluster analysis were conducted with Hangul SPSSWIN 19.0. The results of an empirical analysis include the following. First, the brand personality of Korean food was deduced into the following five levels: sincerity, ruggedness, competence, sophistication, and excitement. As a result of stereotyping based on the above, it was classified into three groups involving an excitement pursuing group (18.7%), a sophistication pursuing group (59.7%), and a competence sincerity pursuing group (21.6%). Second, it was found that there was a significant difference in the demographic characteristics and Korean food consumption behavior between segmented groups. Third, there was a significant difference also in satisfaction with and loyalty to Korean food between segmented groups. Specifically, competence and sincerity pursuing groups were discovered to exhibit the highest satisfaction and loyalty when compared with any other of the groups. Accordingly, it would be necessary to conduct a Korean food marketing strategy appropriate for each segmented group.

• Journal of architectural history
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• v.11 no.3 s.31
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• pp.35-51
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• 2002

This study is about the preservation of wooden buildings as cultural properties. I got the idea for preservation and repair of cultural properties of wooden buildings by watching the process of repairing them in Japan. The Japanese have been endeavored to restoring old wooden buildings to their original forms for more than a hundred years. The idea to change decayed materials into new materials or the new approach to the process of restoration used to be in conflict with the concept of 'Authenticity'--the criteria for evaluation of the value of cultural properties, based on the Western of thinking, established by UNESCO. Since 'Nara Conference on Authenticity', held in 1994 in Nara, however, the concept of 'Authenticity' has changed, and the peculiarity of certain cultural properties of the wooden buildings and their diversity of culture have now begun to be recognized by UNESCO. This is a crucial change for the study of preservation, repair and restoration of cultural properties of wooden buildings. The purpose of this study is, therefore, to look closely at the process of change of the concept 'Authenticity' and find a better method for preservation of cultural properties of wooden buildings.

• Journal of architectural history
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• v.22 no.5
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• pp.7-22
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• 2013

Gimlyong-sa temple has played an important role of Buddhist culture in Gyeongsangdo Provinces(嶺南地域) in the late Joseon Dynasty as the 31st head temple(本山) in the Japanese occupation. There are lots of architectural documentary records remained nevertheless, most of cultural heritages are destroyed by fire in 1997. There were 85 articles in five kinds of books which contained historical achievements of Gimlyong-sa temple and hermitages(Daeseongam(大成庵), Hwajangam(華藏庵), Yangjinam(養眞庵), Geum seondae(金仙臺), Dosoram(兜率庵), Myeongjeogam(明寂庵)). It is possible to understand the five situational peculiarities in the 17~19th century. At the first, they were compiled in 1914 to around 1930 by Kwon Sangro(權相老) to clarify the historical facts. Second, confirmed the formation process of the foundation narrative. Third, the meaning of Seolseondang(設禪堂), Manseru(萬歲樓) and Hyangnojeon(香爐殿) were recorded, it is possible to look at the concept of people at that time. Fourth, the great masters portraits were enshrined in hermitages, not in Gimlyong-sa temple. It means that a hermitage is not for only self-discipline or living but assembly of religious orders(門派). Fifth, Chimgye(枕溪), the great Buddhist clergy and carpenter of Gimlyong-sa, was nationwide active worker in 19th century because he was also in a charge of investment manager for construction.

• The Journal of Korean Medical History
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• v.33 no.2
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• pp.23-36
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• 2020

In this paper, we look at the basic bibliographic details, such as the publication period, of the 20th century Joseon dynasty royal prescription book, Eoyong Tangjechaeg (御用湯劑冊). Through the process of searching for the royal family members who were given the prescriptions from the royal prescription book, as well as the doctors who gave the prescription, we aim to study its purpose as well as its value in terms of medical history. By studying this piece of medical literature, we will be able to shed light on the Joseon dynasty's royal Korean medicine practices as it passed through the turbulence of history during times such as the Korean Empire (1897-1910) and the Japanese colonial era (1910-1945). We illustrate the changes that took place in royal Korean medicine at the time, and also consider the trends of royal prescriptions as well as their significance from a Korean medicinal standpoint.

• Journal of East-Asian Urban History
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• v.1
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• pp.7-24
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• 2019

A. J. Toynbee published a book called Travel to China(1931) after traveling around the Asian continent in 1929. The book mostly focuses on Japan, China and the relationship between the two countries. Toynbee visited major cities in Japan and China by train. Most of the Japanese cities he saw were turning into modern cities in the process of spontaneous modernization mixed with its tradition. On the other hand, Chinese cities that he visited showed him various characteristics, including traditional, colonial, or semi-colonial cities. The modern cities of Japan and China in the late 1920s were transformed into various aspects under the influence of tradition, spontaneous modernization, colonial or anti-colonial modernization. How did Toynbee look at cities in East Asia? How did he recognize the relationship between tradition, modernization and colonization while visiting this area? Toynbee emphasizes the weight and influence of tradition especially in the development of modern cities in Japan and China. So, are modern European cities born out of their own traditions? Modern cities everywhere in the East and West were newly developed under the influence of tradition. Toynbee's attitude, which emphasizes especially its tradition in the modern cities of East Asia, seems to reflect his Orientalistic view.

• The Journal of Economics, Marketing and Management
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• v.9 no.6
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• pp.25-38
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• 2021

Purpose: This study is aiming at providing researchers and practitioners with new insights to analyse how retailers have made a contribution to the growth of HMR market in Japan and UK. Research design: The second section will look at the definition of HMR, and then, introduce each county's case, while analysing how retailers have developed the HMR market and illustrating some implications. Finally, the authors will draw a conclusion. Results: Retailers have established the retailer brand development department with the sophisticated retail information system which has made a considerable contribution to the growth of the HMR market. Also, it enables retailers to accumulate retail knowledge associated with ready-to-eat meals and train top-level experts, whilst helping them to build the trustworthy supply chain relationships by sharing the POS data with food manufacturers. Consequently, the cooperation with food manufacturers has enhanced in the HMR market in both Japan and UK, on the basis of sophisticated delivery system as well as the concept of innovation into the HMR sector. Conclusions: Retailers have to benchmark Japanese and British retailers' Knowledge to grow ready meal market in Korea and invest their marketing resources in developing various HMR foods, on the basis of innovative thinking.

• Cross-Cultural Studies
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• v.22
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• pp.151-175
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• 2011

In this article, I have analyzed the signification of the death of Don Quijote from the oriental religious and philosophical point of view, comparing with the novels of Kim, DongRi. We are able to read Cervantes' hope for his absolute ideal to be lasting forever via the death of Don Quijote, in the base of a strong will named of Gukyeong's life. In the same time, we can also discovery death as lasting of life in the basis of buddhist idea and death as the unification with nature via the meeting between the living and the dead in the Montesinos Cave. Montesinos Cave symbolizes a unclassified and chaotic space, which the Shamanist can meet the dead with a extatic ceremony and both supernatural life and daily life coexist. Therefore, the symbolic death of Don Quijote in Montesinos Cave is abe to be explained by approaching to absolute freedom named of Hatal, in other words, voluntary and conscious death to escape from the yugo of being. Considering the fact that Kim, Dongri emphasized on the unification of sky, earth and human being, keeping a racial identification in the face of the stream of occidental materialism in the time of Japanese conquest, we can look for the similarity with Cervantes' ideal. Contrary to the religious dogmatic ideal, Cervantes treated to recover the human nature and vitality, transcending the occidental rationalism and religious ideology in the time of Counter-reformation.

• Korean Journal of Culture and Social Issue
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• v.12 no.5_spc
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• pp.81-98
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• 2006

The objective of this research is to do a cultural comparison on the daily lives of the children of Korea, Japan and China. To achieve this objective, the questionnares were distributed to the 2940 mothers of children from the ages of 3 to 6 in the countries of Korea, Japan and China. The target audience consisted of 941 mothers living in Seoul and Kyunggi area for Korea, 1007 mothers living in Tokyo for Japan, and 992 mothers living in Beijing for China. As a result of the research, we found out that firstly, although children in general got up anytime between 7:00am to 9:00am and went to bed between 8:00pm and 11:00pm, 61.5% of the Korean children went to bed after 10pm and 16.8% after 11pm. Besides that, we found that compared to 3.51% of Korean children who got up before 6am, 13.41% of Japanese children and 17.24% of Chinese children got up before 6:00am. So we could see that the Korean children got up later and went to bed later than their Japanese and Chinese counterpart. This pattern could also be seen in the average rising time and bed time. Korean children went to bed at 10:00pm and woke up at 7:75am whereas the Japanese children went to bed at 9:28pm and woke up at 7:39am, and the Chinese children went to bed at 9:05pm and woke up at 7:05am. The average sleeping hours for Japanese children was 10.12 hours, 9.50 hours for the Chinese and 9.75 hours for the Korean. As a result, we could see that the Korean children went to bed later, got up later and slept fewer hours than their Japanese and Chinese counterparts. Also, since the rising time and bedtime of the Korean children was later than those of the Chinese and Japanese counterparts, the former s' breakfast and dinner time was also much later. Secondly, we looked at the time children went off to and came back from institutes such as kindergarten and child care centers. The Chinese were earliest at going with average attendance at 7:83am, the Japanese came next at 8:59am and the Korean children were last at 8:90am, whereas the Japanese came first in coming back home at 3:36pm, Korean next at 3:91pm and the Chinese last at 5:46pm. Next when we looked at the hours spent at the kindergartens and child care centers, Japan spent 6.76 hours, Korea 7.01 hours and China spent the longest hours with 9.63 hours. Excluding China where all preschool institutes are centralized into kindergartens, we nest looked at time children went to and came back from the institutes as well as the time spent there. In the case of kindergarten, there was not much difference but in the case of child care centers, the Japanese children went to the child care centers mach earlier and came home later than the Korean children. Also, the time spent at the child care center was much longer for the Japanese than the Korean children. This fact coincides with the Korean mothers' number one wish to the kindergartens and child care centers i.e. for the institutes to prolong their school hours. Thus, the time spent at child care centers for Korea was 7.75 hours, 9.39 hours for Japan and 9.63 hours for China. The time for Korea was comparatively much shorter than that of Japan and China but if we consider the fact that 50% of the target audience was working mothers, we could easily presume that the working parents who usually use the child care centers would want the child care centers to prolong the hours looked after their children. Besides this, the next most wanted wish mothers have towards the child care centers and kindergartens was for those institutes to "look after their children when sick". This item showed high marks in all three countries, and the marks in Korea was especially higher when compared to Japan and China. Thirdly, we looked at the private extracurricular activities of the children. We found that 72.6% of the Korean children, 61.7% of the Japanese children, and 64.6% of the Chinese children were doing private extracurricular activities after attending kindergarten or day care centers. Amongst the private extracurricular activities done by Korean children, the most popular one was worksheet with 51.9% of the children doing it. Drawing (15.20%) and English (11.6%) came next. Swimming (21.95%) was the most popular activity for Japan, with English (17.48%), music (15,79%) and sports (14.70%) coming next. For China, art (30.95%) was first with English (22.08%) and music (19.96%) following next. All three countries had English as the most popular activity related to art and physical activities after school hours, but the rate for worksheet studies was much higher for Korea compared to Japan China. The reason Koreans universally use worksheet in because the parents who buy the worksheet are mothers who have easy access to advertisement or salespeople selling those products. The price is also relatively cheap, the worksheet helps the children to grow the basic learning ability in preparation for elementary school, and it is thought to help the children to build the habit of studying everyday. Not only that but it is estimated that the worksheet education is being conducted because parents can share the responsibility of the children's learning with the worksheet-teacher who make home visits. Looking at the expenses spent on private extracurricular activities as compared to income, we found that China spent 5% of income for activities outside of regular education, Korea 3% and Japan 2%. Fourthly, we looked at the amount of time children spent on using multimedia. The majority of the children in Korea, Japan and China watch television almost every day. In terms of video games, the Japanese children played the games the most, with Korea and China following next. The Korean children used the computer the most, with Japan and China next. The Korean children used about 21.17% of their daily time on computers which is much more than the Japanese who used 20.62% of their time 3 or 4 times a week, or the Chinese. The Chinese children were found to use considerably less time on multimedia compared to the Korean of Japanese.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.421-446
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• 2012

The purpose of this paper is to shed light onto the historical significance and limitations of the Tsukiji Little Theater's modern performances. The Tsukiji Little Theater holds a position of great importance to the history of both Japanese and Korean modern theater. Some, however, are under the completely opposite impression. There are also mixed opinions about whether the Tsukiji Little Theater is a "model example" of the modern theatrical movement or a "bad example". Based on this controversy, we look into the definitive characteristics of the Tsukiji Little Theater based mostly on "the controversy over translated foreign plays", "the controversy of foreign plays versus original plays", "the value of kabuki" and "Shinpa as a rival". This paper looked into the differences in controversy over translated foreign plays in the Tsukiji Little Theater and the controversy in existing translated foreign plays. It mostly looks at the "casuistry of foreign plays" and the "cultural engineering theory of foreign plays"to get a grasp on the controversy surrounding existing translated foreign plays. Meanwhile, the "internally critical meaning" towards the original plays of renowned writers was strong in the controversy of foreign plays in the Tsukiji Little Theater. Kaoru Osanai defined the 1920s as a dark period, and persisted that because of the activity of the Shingeki movement, foreign plays were needed instead of low-level original plays. This study examines the characteristics of original plays and foreign plays publicly performed at the Tsukiji Little Theater to analyze the "controversy of translated foreign plays versus original plays". The Tsukiji Little Theater mostly put on shows with a strong sense of resistance or that defied the old times. This caused there to be a lot of emphasis put on the rebellious mindset towards old conventions and ideologies for most of the plays, both foreign and original, and the problem arises that little mind was paid to the integrity or beauty of the works. In looking at the "value of kabuki", this paper looked into Kaoru Osanai, who was deeply involved in kabuki actors. He evaluated traditional Japanese arts highly not because of the literary value of their scripts, but because he recognized the value of how they were performed. In order to create a new spectacle, music, dance and mime was taken in from countries around the world, and kabuki was regarded highly as a means of expression on stage. Finally, we also examine the recognized reasons for treating Shinpa as a rival. There is a relationship between these reasons and a complex about the audiences they drew. The Shinpa performances always had many spectators and were successful, but those at the Tsukiji Little Theater were so unpopular with the public that it was hard for them to financially run their theater group. The empty seats in their theater constantly made the modern intellectuals in the Shingeki movement feel inferior.