• Korean Journal of Heritage: History & Science
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• v.47 no.3
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• pp.172-187
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• 2014

The purpose of this paper is to examine how the 'tradition' has been identified and used concretely on the protection system of cultural property. Firstly, this paper investigated the historical process and aspects that the 'cultural property' and the 'tradition' combined, each had different meaning at the beginning. And it investigated the linkage of them which effect to the protection system and to each other on the system operated. Then, it pointed out a rift within the discourse of tradition to which the system have held on, and the problems as its result. This paper applied the viewpoint of anti-essentialism that the tradition is presented with hegemonic act to raise the inevitable continuity with the past, instead of the common notion that the tradition is 'everything that is handed down from the past.' Because the cultural property is the product of the state system, to pursne the linkage of it and the tradition is identical to examine how the tradition have been officially defined in the national hegemony. Since the 1920s the tradition has defined as a fixed, essential, pure reality in the changing process of the protection system of cultural property. This essentialist viewpoint about the tradition have been continued as the institutional premise regardless of many critics, raised by studies focusing on the culture and cultural property. But we see now a rift on the discourse of tradition as the intellectual discourse has been supported to the system, that is caused by the fast-changing global economic environment and a rat race around the registration of intangible cultural heritage of UNESCO.

• International Journal of Costume and Fashion
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• v.15 no.1
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• pp.1-18
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• 2015

The ethnic dress of Germany's Black Forest, called Tracht, dates back to the 16th century. Although most people living within the Black Forest do not presently wear Trachten, some persistence in this tradition exists. This study explored the factors that have supported the persistence of the Trachten tradition, specifically related to the wearing and crafting of Trachten by women, in a contemporary society. A qualitative, ethnographic approach was adopted. Data were collected via observations and interviews in the Black Forest. Thematic analyses revealed that the maintenance of the Trachten tradition was linked to varied factors that revolved around the overarching themes of both persistence and change. Interpretations were supported by theory proposing that ethnic dress is not static, but rather, changes across space and time in ways that enable its persistence. The persistence of the Trachten tradition was linked to formalized practice, meaningful identities, and desires to preserve and promote local culture. Additionally, the persistence of the Trachten tradition was fostered by change in the tradition, including the conceptualization of Trachten as a "lived practice" and the negotiation of Trachten authenticity.

• Toxicological Research
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• v.35 no.2
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• pp.191-200
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• 2019

Alismatis rhizoma (AR), the dried rhizome of Alisma orientale (Sam.) Juzep, is a well-known, traditional medicine that is used for the various biological activities including as a diuretic, to lower cholesterol and as an anti-inflammatory agent. The present study was carried out to investigate the potential toxicity of the Alismatis rhizoma aqueous extract (ARAE) following 90-day repeated oral administration to Sprague-Dawley rats. ARAE was administered orally to male and female rats for 90 days at 0 (control), 500, 1,000 and 2,000 mg/kg/day (n = 10 for male and female rats for each dose). Additional recovery groups from the control group and high dose group were observed for a 28-day recovery period. Chromatograms of ARAE detected main compounds with four peaks. Treatment-related effects including an increase in the red blood cells, hemoglobin, hematocrit, albumin, total protein, and urine volume were observed in males of the 2,000 mg/kg/day group (p < 0.05). However, the diuretic effect of ARAE was considered, a major cause of hematological and serum biochemical changes. The oral no-observed-adverse-effect level (NOAEL) of the ARAE was > 2,000 mg/kg/day in both genders, and no target organs were identified.

• Journal of architectural history
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• v.2 no.2 s.4
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• pp.119-130
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• 1993

Berlage's importance in the history of the Modern Movements of Architecture lies in his effort to combine several sets of contradictory dual aspects of architectural values. Tradition and modernity are one of the contradictory dual aspects. For Berlage, tradtion and modernity were not tow opposing, but reconciliatory concepts. In this sense, Berlage thought that modernity did not mean a total rejection, but a reinterpretion of tradition. Berlage's concern with his contemporaty architectural situstion was how to revive the stagnant repetion of past styles in Historicism and, at same time, how to prevent an extreme rejection of tradition by the Avant-Gardists. Berlage's architectural belief that neither stagnant imitation of past styles nor extreme revolution can be an ideal model for his era, lies in a traditional art theory of 'style evolution' and the interpertation of Nature's lessons for it. This study is to understand Berlage's concept of 'style evolution' and the meaning of tradition and modernity in the early Modern Movements of Architecture.

• Korean Institute of Interior Design Journal
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• no.10
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• pp.11-20
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• 1997

This paper, based on the surveys on 43 cases in whole Korea, aims to analyze the architectural principles extracted from the religious dogmas and to propose the direction of the expression of tradition in Korean religious architecture. Buddhist temples in the modern cities. Catholic churches, Anglican churches, Protestant churches have similar problems and attitudes on the expression of traditiov. They have not yet various subjects on the expression of tradition as 'tradition' is not distinguished from 'transmission'. It is not caused only by the general phase of Korean modern architecture, but also by the lack of the practical theology which extract architectural principles from religious dogma and history. I proposed 'Architectural vocabulary', 'Architectural syntax', 'Architectural idea', and 'Symbolization of interior space' , 'Architectural zeitgeist' as the ideal approach.

• Proceedings of the Korean Institute of Interior Design Conference
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• 1999.04a
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• pp.126-132
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• 1999

The purpose of this study is to advance apartment houses in quality as a residence through revitalization of tradition and the procedures are as follows: The first procedure is theoretical contemplation. The second procedure is analysis of the traditional residential space that gives a starting point of introspection of it without cease at the stage of formal following or pattern application in revitalizing tradition in the apartment houses. And the third procedure is to select and suggest aspects applicable to developing Korean style apartment houses. The suggest is embodied by a plane figure of 55 pyong type apartment house after selecting the concrete development aspects with approaches such as arrangement and interior space analysis, behavior analysis and space division and design analysis. This study has its meaning in that it suggests a possibility of various approaches other than formal following or pattern application in revitalizing tradition in a new Korean type apartment house, that it gives another selection to diversifying consumers' patterns and that it helps recognize and develop our tradition in this age of cultural nationalism.

• Journal of the Korean housing association
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• v.12 no.3
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• pp.21-28
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• 2001

The purpose of this study is to find Korean tradition of residential space which continues since 1960s. Analysis of house works of contemporary architects on the foundation spatial characteristics of Korean. Traditional residence show that the trend and methods of embodiment of tradition in present architecture. The result of analysis could be summarized as follows. First, most of contemporary architects separate a house into two Chae-An Chae and Sa Rang Chae. Second, spatial flows in contemporary house works are very active through transition spaces just as traditional residence. Third, positive An Ma Dang takes on introversion, extroversion and continuity of space and also plays an important role in a house.

• International Journal of Costume and Fashion
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• v.11 no.2
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• pp.25-36
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• 2011

There seems to have arisen a preference for wearing white clothes amongst Koreans from the long past, even tracing back to the ancient times in tradition of Shamanism worshipping the sun. This "preference" persevered throughout the passage of time, even with the numerous internal and external pressures to forbid or interrupt this tradition. The wearing of White Clothes by Koreans can also be often found in the various records made by foreign visitors recognized as a noticeable phenomenon, and representative of Korea which seems to have influences even until now in the impressions of the country. Despite of this tradition that seems to have lasted over the last 5000 years, all of a sudden it disappeared within the last 50years. In the contemporary modern fashion of Korea, it seems hard to say, Koreans enjoyably sporting White clothes, is a stand out trait anymore, thus the equation of Koreans equivalent to the people of white not a valid stamen anymore. it could not be said that this tradition is representative of the Korean cultural Identity. Why would this be the case? What happened to the long lasted pattern? In what form or shape has this tradition trasnsformed and reappears before us today? This paper seeks to find the answers to these questions.

• Proceedings of the Korean Society for Emotion and Sensibility Conference
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• 2012.05a
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• pp.138-139
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• 2012

• Journal of the Korean Society of Costume
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• v.53 no.3
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• pp.155-163
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• 2003

The purposes of this study were to identify the differences of the Casual Hanbok's image perception according to wearing situation and to certify factors affecting the Casual Hanbok's purchase. Self administered questionnaires were used. The subjects were 596 women in Chonbuk Province and done during August. 2002. Proportion, percentage, mean, factor analysis, ANOVA and multi-regression were done for data analysis. The results were as follows ; 1. Factors in the Casual Hanbok's image perception were fashion, elegant, comfort, innovation and tradition. The total variences were 53.84%. Especially tradition and innovation factors were very Important. 2. Casual Hanbok's perceived image in formal situation were higher in factors of fashion, elegance, comfort, innovation, and tradition than the perceived image in mind. And the image of informal situation was higher in factors of fashion, elegant and innovation than the perceived image in mind. 3. Purchasing intention was affected by the Casual Hanbok's fashion, elegance, innovation, and tradition, and their influence was 18.10%. Casual Hanbok wearing frequencies affected the purchasing intention significantly.