• Title/Summary/Keyword: Korean traditional culture awareness

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Activation of the Korean Craft Industry (공예산업의 활성화 -중부권 공예산업 중심으로-)

  • Kim, Sung-Min
    • The Journal of the Korea Contents Association
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    • v.11 no.4
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    • pp.177-185
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    • 2011
  • Craft industry in Iran in the past to preserve the technology and production methods, or a newly developed in modern technology, techniques, and material that are intended to use in the decorative, practical characteristics, and the general public are using living water district, ornaments, symbols, products, and so on are collectively, craft industry-specific regional environmental, air velocity, ruins, etc. based on the characteristics of the region's traditional or artistic nature to produce products with the industry, the craft inherent in cultural element out of the help of stock, production, distribution and consumption of a series of process, namely the commercialization of the craft. This future-oriented State images for a unique sentiment based on the tradition of craft culture prize of Korea national image to create a decisive role in the would do. Therefore, in this study, consumers of the craft cultural products awareness and marketability to domestic craft industry status and enhance the use of the show. In addition, based on craft culture industry's efficiency and the issue is what the research and improvement.

Undergraduate Students' Perspectives towards Modernization of Historical Costume in Historical Drama -Focused on Havruta Learning- (사극 드라마에 나타난 고증 의상의 현대화에 대한 대학생들의 인식 -하브루타 학습법을 중심으로-)

  • Kim, Jang-Hyeon;Lee, Yu-Rim
    • Journal of the Korea Academia-Industrial cooperation Society
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    • v.22 no.5
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    • pp.343-353
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    • 2021
  • Historical dramas are changing in response to the public who wants more dramatic development, and historical costumes are also expressed in a modern sense. The purpose of this study is to examine the modernization of historical costumes in historical dramas and how the modernization of historical costumes in historical dramas is fostered from the learner's point of view with suggesting implications. As a result of this study, first, the essential problem with the modernization of historical costumes was the excessive modern transformation that undermines historical facts in historical dramas. Second, the negative perceptions of the modernization of historical costumes in historical dramas included the loss of the unique Korean identity, decreased immersion in drama, and the educational influence of media. Positive perceptions focused on the increased interest through raising awareness of traditional culture, compromises on changes in the times, and increased visual play of the public. Third, the implications of the modernization of historical costumes in historical dramas require the awareness improvement of participants in historical drama and a thorough preliminary investigation by the costume designer on the historical costume, an in-depth study of traditional costumes, a systematic educational approach, viewers' attention, and government effort.

A Study on the Factors Affecting the Consumption of Coffee and Tea among Female in Seoul (여성의 커피와 다류의 섭취에 영향을 주는 요인에 관한 연구)

  • Sohn, Kyung-Hee;Lee, Min-June;Min, Sung-Hee;Lee, Hyun-Jou
    • Journal of the Korean Society of Food Culture
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    • v.15 no.5
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    • pp.398-412
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    • 2000
  • The purposes of this study are : (a) to investigate the attitude to various coffee and tea of women, (b) to analyze the characteristics of each classified group according to eating frequency, and (c) to abstract the factors which can influence the consumption of coffee and tea. Questionnaires were hand delivered to 1,200 women residing in Seoul. A total of 1012 was usable: resulting in 84% response rate. Statistical data analysis was completed using SAS Package program for the one way-analysis of variance(ANOVA), Duncan's multiple comparison test, factor analysis and analysis of covariance (ANOCOVA). (a) Instant coffee was most consumed(22.1 times a month), green tea in tea bag(8.7), Donggulre tea(8.3), Coffee (72) in order of frequency. Among Korean traditional tea Donggulre tea(8.3) and Yuja tea (2.0) were most prefered but still a minute quantity of Korean traditional tea was enjoyed. (b) Coffee and Black tea was regarded unhealthful but habitual, delicious and familiar beverage. Green tea was regarded good for health but not so habitual, practical and familiar. The consumer awareness can be grouped into 3 clases : Healthy factor, Habitual Practical factor, Familiar factor. (c) The sociodemographic characteristics of women influenced the beverage consumption. Women in their 30s and 40s consumed much of instant coffee and coffee. 10s and 20s consumed much of canned coffee. Working women drank much of instant coffee and green tea in tea bag. Women in highest income group$({\geq}\;4,000,000\;won/month)$ consumed much of coffee. (d) The factors which influenced the eating frquency of those beverages were various. The eating frequency of instant coffee was influenced by the age, familiar factor and habitual practical factor. And coffee were influenced by income level, habitual practical factor. The frequency of green tea in tea bag was influenced by habitual practical factor and familiar factor, green tea was influenced by healthy factor and habitual practical factor, Donggulre tea was influenced by habitual practical factor.

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Research on performers of Songpa Sandae-nori before and after the designation as cutural heritage (<송파산대놀이> 문화재 지정 전후 연희자 연구)

  • Lee, Hyo-nyoung
    • (The) Research of the performance art and culture
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    • no.36
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    • pp.783-837
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    • 2018
  • This study examines the lives and the performances of the people who participated in Songpa Sandae-nori(a korean traditional mask dance drama) before and after the designation as cultural heritage, and reviews the changes and the inheritance patterns of the mask dance which appeared in the lives of the performers. Chapter 2 reviewed previous debates about the derivational theory and the players of Songpa Sandae-nori before the flood in 1925, and discussed on awareness and the characteristics of the performers found through the review. Then the study went on to the inheritance patterns of the drama before the designation, focusing on the figures of Dolmari(a name of village in Songpa, Seoul) players who led the stage after 1925. As a result, the missing part of the activities and the lives of Dolmari performers have been more clearly identified, especially about Lee Beomman, Yeo taesan and Eum Joongeun(the main performers of Songpa Sandae-nori). Chapter 3 is about the inheritance patterns of the cultural heritage after the designation, and Heo Hoyoung was the main focus of the discussion. The researches so far have admitted his great contributions to the designation of cultural asset, although they have not proved how. After investigating various records and combining the testimonies of his students and locals, Heo Ho-young was found that he did not only gave plays of Songpa Sandae-nori but also actively engaged in the field of various traditional arts. Furthermore, jokes, dances, and masks left by him are considered to be evidences to reassess his performances.

A study on the awareness about "Dong-YI(東夷)" in Confucianism scripture (유교경전의 동이 인식에 관한 연구 - 13경 및 그 주석서를 중심으로 -)

  • Ham, HyunChan
    • The Journal of Korean Philosophical History
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    • no.30
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    • pp.123-159
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    • 2010
  • Dongyi (Chinese: 東夷; pinyin: $D{\bar{o}}ngy{\acute{i}}$; Wade-Giles: Tung-yi; literally "eastern 'barbarians'") was a collective term for people in eastern China and in the east of China. People referred to as Dongyi vary across the ages. The early Dongyi culture was one of earliest neolithic cultures in China. According to the earliest Chinese record, Zuo Zhuan, the Shang Dynasty was attacked by King Wu of Zhou, while attacking Dongyi, and collapsed afterwards Dongyi culture was one of the oldest neolithic cultures in China. Some Chinese scholars extend the historical use of Dongyi to prehistoric times, according to this belief, the neolithic culture correlates to Houli culture, Beixin culture, Dawenkou culture, Longshan culture and Yueshi culture, five evolutionary phases. Deliang He, thinks that Dongyi culture used to be one of the leading cultures in neolithic China. The writing system of Dongyi was one of the oldest writing systems in neolithic China. There are opinions that the 20 pictogram characters discovered in a Dongyi tomb (山東?縣大汶口墓葬) in Shangdong indictates some of the characters found, like "旦, 越, 斤, 皇, 封, 酒, 拍, ?", are still used in Chinese characters. There are also opinions that Dongyi people were the inventor of arrows. Some classic Chinese history records like Zuo Zhuan, Shuowen Jiezi, Classic of Rites, all have some similar records about this. [3][4] The legendary god of archery in Chinese mythology, Houyi, could also be a Dongyi leader. Based on archeology findings, Dongyi people's ancestral worship totem is bird-shaped. In the meantime, The fundamental thing that Koreans should do is to find out Korean identy. Koreans cannot achieve their goals unless they enforce politics economics, educations, etc. in harmony with their own identity. However, some people say that Koreans do not have any dentity on the grounds that there is no Korean traditional thought. This view is, however, absolutely absurd because it is impossible for a nation to exist for oner five thousand years without having it's own native characteristics. The most essential thought in Korean identity is Confucius' In(仁). In is originated from Yi(夷) or Yi-jok(夷族)'s heart. On this account, Confucius' In can be a precious thought to Korean people who have been suffering from many problem caused by the absence of Korean identity. If Korean could understand their original characteristics and if Korean couldrealize that their original characteristics are Confucius' In, then our culture and identity recovery of though may maximize efficiency of country and society development.

Perspectives on the Characteristics and Meanings as of a Traditional Ecological Landscape as Dangsan Forest and Dangsan Ritual Place in Seoseong-ri, Wando-gun (완도군 서성리 당산숲.당산제 공간의 전통생태경관적 특성 및 의미 고찰)

  • Choi, Jai-Ung;Kim, Dong-Yeob;Kim, Mi-Heui;Jo, Lock-Whan
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.30 no.1
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    • pp.135-145
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    • 2012
  • Traditional village forests called Dangsan forests and Bibo forests in Korea represent an unique cultural landscape with a history of more than several hundred years. Feng-shui forest in China, Satoyama and Shinto shrine forest in Japan are recognized internationally as 'traditional ecological landscapes'. Dangsan forests and Bibo forests have been preserved through generations in the villages, and are no less valuable than Feng-shui forest, and Satoyama. However, the names of Dangsan forest and Bibo forest have not been well recognized worldwide. Dangsan forest in Seoseong-ri, Wando-gun is located on a mountain slope at a riparian forest. It consists of an evergreen broadleaf forest and Carpinus laxiflora forest. The characteristics of Dangsan forest in Seoseong-ri could be found at 10 sacrifice offering places. Two Dangsan trees on the coastal area are included in the sacrifice offering places. Cultural heritage can retain their value when they are fully sustained. Additional construction, demolition or modification should be banned. Furthermore, all means must be taken to facilitate the preservation of monuments and the value and meanings pertaining to them should not be distorted. In a respect of authenticity, Dangsan forest in Seoseong-ri, Wando-gun seems to have original Dangsan culture based on animism with a philosophic background, where a religious service for the mountain god is held at rock of mountain god, and Dangsan ritual is held at shrine on January 8 at 4:00 am by lunar calendar. Relating to the conservation and management of cultural heritage in international discussion, the importance is that whether there is sustainability on the right to the enjoyment of cultural heritage. Dangsan forest in Seoseong-ri is leaved alone to the public. The forest need a social mechanism to support the recovery of deformed shrine and to heighten public awareness of Dangsan forest in order to claim the value as a unique traditional ecological landscape in Korea.

Examination about the Television's Role of Nutrition Education through Content Analysis of Nutrition-related Programs (영양관련 프로그램의 내용분석을 통한 텔레비전의 영양교육적 역할의 검토)

  • 이정원;이보경
    • Korean Journal of Community Nutrition
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    • v.3 no.4
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    • pp.642-654
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    • 1998
  • In order to examine the television(TV)'s role of nutrition education and the nutritional interests and problems of the general public in the 1990s, a comtents analysis was done on two nutrition-related TV programs, a regular round-table talk show and a newscast. Broadcast from January 1993 to July 1997 and from January 1997 to July f1997, respectively. Nutrition-related information was classified into five categories. Food and nutrient(39.5%) and diseases(34.7%) were most frequently telecasted, which were followed by food habits and general health(13.0%), traditional dishes and cookery(8.2%), and food sanitation and safety(4.6%). In becoming the latest year, some trends in the issues displayed increased telecasts about disease, dish and cookery, and food safety, while the telecasting of food and nutrient decreased. The contents about the relations hip between life-style(including diet) and chronic degenerative diseases and the importance of balanced diets and regualr meals for health promotion became particularly emphasized. Overall, two TV programs provided the public with positive, practical, and sometimes practive nutrition education messages for improving eating life and health care. They also raised the public's awareness of the nutritional importance of Korean staple foods such as rice, kimchi, seaweed, and soysauce, and they sometimes satified the audience's curiosities by introducing Korean food culture or foods of Buddhist priests. When the accident of food toxicity occurred concrete information about how to manage it was rapidly given to the public. In addition they played a role in food balance policy by telecasting over-product foods such as garlic and onion. However some negative points appeared. Telecasts on milk and its products and diabetes mellitus showed the least frequently. These shows should be broadcast more often considering the present nutrition and health problems in Korea. Some functions or effects of foods were mostly explained by only physicians of Chinese medicine. Sometimes misinformed, unclear, overemphasized, biased, or unfair information was televised to the public. If these problems could be solved through the sincere cooperation between nutrition faculty and TV produces, become televison could a more complete and effective medium for educating the public about nutrition.

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A Study on Non-substantiation of Light Displayed in Media Expression Space (미디어 표현공간에서 나타나는 빛의 비실체성 연구)

  • Kim, Min-Young;Yin, Rui-Xue;Lee, Chan
    • Korean Institute of Interior Design Journal
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    • v.23 no.3
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    • pp.125-133
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    • 2014
  • While shifting from modern society to post-industrial society, social structure is changing from the period which pursues material affluence to that which pursues psychological abundance. Formation of various values along with pursuit of psychological abundance has made the illusion of standardization, massification, and popularization meaningless. Different from functionality oriented approach in the past, today's design requires diversified, multiple and integrated thinking and way in fast-changing social phenomena and stream, and lets human loose from the restriction of time and space thanks to technological development. It appears as new and various attempts along with paradigm shift of the wholle society, however the existing physical and actual things gradually transit to non-physical and non-actual things. Tendency of dematerialization has spread as far as esthetic and environmental genre on the basis of social and philosophical base along with change of consumption culture, and has displayed complex and de-genre aspect. Paradigm shift has expanded the range of communication by changing to user's independent awareness and sensitive concept, among them, light displays various changes of space by taking the role of new medium. Particularly, the light as the media expression beyond the phenomenon of light of traditional concept acts as an essential element to stimulate sensitivity and for experience as an immaterial element which shows this change of space most dramatically. This research aimed at recognizing space in complex dimension, exploring the relation between the light and space through media expression displayed in the realization of immateriality, expanding the meaning of light, and recognizing it as the possibility of creative and future-oriented light space creation which responds to technological development and social change.

The Study on the key Factors for Communitiy -Based Rural Landscape Conservation- (커뮤니티 기반 농촌경관 보전을 위한 주요 요인 고찰 -경상남도 함안군 여항면을 대상으로-)

  • Lee, Da-Young;Jeong, Jae-Hyeon;Park, Jin-Wook
    • Journal of Korean Society of Rural Planning
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    • v.30 no.3
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    • pp.19-28
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    • 2024
  • This study investigated and analyzed the landscape conservation activity promotion process targeting the 'Alassiasdeuli Community Farming Association Corporation', which is carrying out continuous rural landscape conservation activities led by local residents in the area of Yeohang Mountain, Yeohang-myeon, Haman-gun, Gyeongsangnam-do. Through this, the factors necessary to promote rural landscape conservation activities led by residents were identified, and implications necessary for rural landscape conservation activities led by residents were derived. The first factor that allowed Alassiasdeuli to pursue resident-led rural landscape conservation activities was the fact that an economically stable foundation was established before pursuing conservation activities. Rural landscape conservation activities are carried out based on continuous agricultural activities, and agriculture is closely related to the economic aspect. Accordingly, Alassiasdeuli had a small but regular income from the package business, and was able to carry out various rural landscape conservation activities based on this. Second, within the community, a sense of purpose for rural landscape conservation was shared as a common value. It started with common values that were in line with rural landscape conservation, such as an economic community based on agriculture, indigenous seed conservation, and eco-friendly agriculture, and later, awareness of traditional agriculture and rural landscape conservation was gradually established through members' continued empowerment and related experiences. It has been done. Third, various connections and cooperative relationships were established with residents, related organizations, and administration. We established cooperative relationships by recruiting local organizations and residents as active participants beyond program participation, and exchanged information and expanded the scope of activities by establishing networks with organizations such as the 'Gyeongnam Darang-Non Network'. In addition, through connection with administration, we experienced various projects and ensured the sustainability of activities through support. Fourth, there was a keyman who could organize activities and control the scale of support projects, taking into account the awareness and capabilities of members. In particular, it is thought that this was possible because the Secretary General was based on building a relationship of trust with residents before Alassiasdeuli was formed. Therefore, in order for resident-led rural landscape conservation activities to be continuously carried out, an organization must be formed centered on farmers, and the economic sustainability of the organization, sharing of common values, and trust relationships among members are the basis, and the Sustainable activities can be promoted through various cooperative relationships between residents, organizations, and administration.

A Study on the Major Attraction and Space Recognition in Anuisamdong(安義三洞), through the People of the 16th to 19th centuries (16~19세기 인물을 통해 본 안의삼동(安義三洞)의 주요 유람처와 공간인식)

  • Kim, Dong-Hyun;Shin, Hyun-Sil;Lee, Won-Ho
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.37 no.3
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    • pp.49-61
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    • 2019
  • This study aims to examine the spatial recognition of the characters who visited Anuisamdong(安義三洞) in the past and left it in the literature. Thus, the school's relationship between people identified in the relevant literature was analyzed and the elements of landscape were extracted. The results were as follows; First, The figures who authored the literature on Anuisamdong were related to scholars living in Anuihyun(安義縣), along with the Yeongnam confucian genealogy. Starting with Jung, Yeo-Chang(鄭汝昌) in the 15th century, a relationship centered on Nammyeong School(南溟學派) in the 16th century was formed. At that time, people had toured the Anuisamdong regardless of the academic background. In the 17th century, Nammyeong School were in conflict with Toegye School(退溪學派), so Toegye School's influence had no record. In the 18th century, the proportion of Nammyeong School, Toegye School, and Kiho School(畿湖學派) appeared similar as they evolved into the Yeongnam School(嶺南學派). After the 19th century, the proportion of patriots who participated in the anti-Japanese movement was higher than that of schools. Second, The main places used in the literature related to Anuisamdongwere the order of Wonhakdong(猿鶴洞), Hwrimdong(花林洞) and Simjindong(尋眞洞). There are a total of 21 major elements used for the related literature, of which Suseungdae Rock(搜勝臺), Morijae House(某里齋), Nongwaljeong Pavilion(弄月亭), Sasundae Rock(四仙臺) and Cheoksuam Rock(滌愁巖) were the main subjects. Elements of Wonhakdong have been in the spotlight since the 16th century, focusing on Suseungdae Rock. Although the elements of Hwarimdong have been increasing gradually since the 18th century, the ratio of Simjindong to Wonhakdong and Hwarimdong was relatively small. Third, The relationship between the figures who visited the Anuisamdong and the spatial recognition of the Anuisamdong was divided into landscape awareness, emotional awareness and symbolic recognition. The Anuisamdong's scenic view is mostly identified by its description of the waterscape and topographical landscape, which people may have perceived as a scenic site centered on the valley view at the time. The mutual influence of Nammyeong School and Toegye School in the 16th and 17th centuries led to a scene in which the major figures of each school recognized pleasure as a culture of training, and a feeling of longing for the traces of past ancestors as the 18th century travel culture and the 19th century chaotic situation. In addition, the symbolic expression that usually appears is likely to have been recognized as a unworldly place, as the location of the immortal world is confirmed.