• Journal of the Korean Society of Costume
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• v.61 no.1
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• pp.124-131
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• 2011

Modernity is commonly defined as a reflection of the features of modern society based on the historical experience of the West. As such, modernity includes involvement with political, economic, and social changes, a changing world-view, and changing trends in equality, gender roles, a desire for "the new," consumption, distribution based on mass production, and rational reform in fashion and dress. First and foremost, however, modernity in costume has been driven by the functional requirements of industrial capitalism. But while modernity has popularly been regarded as some sort of universal standard, in fact the West and the other societies have vastly different, unique, and particular experiences with their own respective histories of modernization. For this reason, cultural changes in the modernization process should be-indeed, must be-analyzed in the context of a country's own unique historical and cultural circumstances, rather than through the prism or strict adaptation of generalized Western concepts of modernization. Moreover, a "periodization" of the modernization of fashion and dress can be established by examining the characteristics of modernity in costume.

• Journal of the Korean Society of Costume
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• v.60 no.4
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• pp.162-178
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• 2010

The purpose of this study is to find aesthetic characteristics of Korean and Japanese women's traditional costumes in Modernization that happened in Korea and Japan during the late 19th century and the 20th century. The meaning of modernity has indefinite and comprehensive aspects, and the essence of modernity is found in searching for new changes. Modernization is the process of realizing modernity, and costume modernization can be discussed from the viewpoint of seeking new changes, functionality and popularization of costume. As Korean and Japanese costumes went through modernization, western costume became daily clothes of both two countries. The modernization of Korean and Japanese women's traditional costumes were achieved in the two directions. First, Korean and Japanese women's traditional costumes changed to search for functionality modeled of western costume. Korean costume went through dress reform movement and were generally simplified. Japanese costume made a change of wearing mode and introduced new garment like 'Hakama'. Second, the new style of traditional costume appeared. In Korea, 'Saenghwal Hanbox' was shown in the late 20c and in Japan, The reproduced dress(更生服)' and The women's standard dress(婦人標準服)' were shown in the late 1930's and the early 1940's. These kinds of new garment style were the more active compromise between the East and the West.

• Journal of Agricultural Extension & Community Development
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• v.3 no.2
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• pp.285-297
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• 1996

One of the characteristics of the last four decades after 'World War II', was the 'discovery of famine' in the underdeveloped country, like Korea. A flurry of activities followed this sad discovery. Countless organizations and programs were set up to fight poverty and to combat famine in rural sector. In these days, the dominant development theory was 'modernization theory' which have gratuitously assumed that third world countries are like western countries are, and respond to the same stimuli as western countries do, although third world countries have completely different cultures, traditions, and mentality from western countries. Among the many problems caused by 'modernization theory', this research focused on the noel environmental problems. In the West the discovery of nature and its progressive control by means of science and technology are phenomena. Modem progress born in the West and carried to the rest of the world is not integrally positive and therefore can't be identified with the internal development of man and nature. As a result, the so-called modernization of Korea and other countries is contributing to the degradation of the nature and environment. It is important to give up the illusion that the fight against famine is a simple matter that could be solved through the imitation of western countries. It is also necessary to abandon the belief that the earth as a reservoir of unlimited resources, there to be exploited ad hoc for mankind's survival. Man-environment relationship must, essentially, be one of mutualism and not a case of survival of the fittest: In other words, man's survival is directly related to the survival of the earth and its resources.

• 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 the Korea Contents Association
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• v.14 no.1
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• pp.48-55
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• 2014

A new relation between technological changes and arts is begins to create by the modernization of the West. Because the arts in the past that were enjoyed by specific individuals and small number of people are now massively produced via technological development, public acceptance of such arts is now possible. In this study, movement between each frame, which can be the core in animation, is investigated. We can see that the animation's cinematic movement cannot be identified with motions reproduced in live action films, let alone the motions in real world, no matter how the reproduced motions in animation are faithfully made. In the end, while crating the detailed expressions of movement of animation, along with cinema factors, and the continuity of such expressions, we can gradually exert the power of animation art form with enlivened reality that only animation has.

• Journal of Popular Narrative
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• v.25 no.3
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• pp.267-302
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• 2019

Oral literature can largely be categorized into myth, legend, and folktales, which are stories orally transmitted from the prehistoric times. The purpose of this study is to compare the discourse on the oral literature of the East and the West from a cultural studies viewpoint by focusing on its "symbolic systems," particularly "figures of speech," or "tropic traits", in order to utilize this oral literature as a resource in the study of Northeast Asian culture. Undergoing modernization, the symbolic meaning of oral literature has been demythologized both in the West and in Northeast Asia. Of course, oral literature, verbally transmitted over a long period of time, has naturally been changed over time and even "contaminated" in a sense by losing its original archaic archetype while it was textualized with letters during the early period of the modernization process. Nevertheless, the principle of "resemblance" and "similarity" between nature/universe and human/humanity, which has been stripped away in modernity, can still be found in oral literature with its mythic power. For this reason, the study of oral literature in the West has attempted to restore the lost magical power within it, particularly in myth. As such, this study delves into the symbolism of the mythic thought of Northeast Asian countries, namely Korea, China, and Japan, which has been lost in the course of their compressed modernization, in relation to the tropic figures of their oral literatures.

• Journal of architectural history
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• v.30 no.6
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• pp.33-44
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• 2021

The traditional Korean heating system ondol, one of the most important characteristics of Korean architecture, still remains as hydronic floor heating. Various studies have been conducted on the modernization of ondol, but the process of introducing the hydronic floor heating has not been seriously studied so far. Therefore, this paper aims to demonstrate how the hydronic floor heating had been introduced to Korea, taking the 1950s and 1960s Haengchon, Jongam, and Mapo Apartments for example - these three are regarded as the first Korean apartment houses after the Korean War. While Western advanced construction technology was imported for these apartments, various methods of modernizing ondol were also considered. What was remarkable in these attempts is that hydronic floor heating first appeared in Mapo 1st Apartment in 1962, because this is the universal heating method in the present Korea. This fact signifies that the traditional principle of floor heating has been maintained, and it would also be meaningful in terms of architectural exchanges between East and West, if considered along with Wright's application of the Korean heating principle to his houses since 1930s.

• Journal of Families and Better Life
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• v.21 no.5
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• pp.25-40
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• 2003

Since Korea open her ports to the West, she had undergone a great change under the alien influences both on the macro-social and micro-social aspects. This study aims to review the korean housing, corresponding with the everyday life, during the period of transition between the 1876 - 1910 and to interpret its process of modernization and the meaning of modernity. With regards to understand the holistic human relationship and place pf living through history, this study takes the Nobert Elias' Civilization Theory as a theoretical basis. References were therefore, made to various records of foreign missionary at the time, with respect not only to macro sociological changes but also to changes of everyday life. It is of course to take physical and structural aspects of housing architecture into consideration. These works, thus, led to presuming the housing culture of said period. In order to investigate modern character of korean housing, distinctively represented by spatial structure, considerations were made to various architectural examples according to the social and residential status both in urban and rural area. As a results, this paper came to the remarks as follows; 1. It is understood, that the process of modernization is a part of the process of civilization as synthetic process. It is integrated with the change of socio-cultural aspects and everyday life. 2. Korean housing in the said period shows various different residential status and grade of civilization according to the social status as well as economical status. Modern housing was not in general yet. 3. Housing for high classes and middle classes in Seoul shows a tendency of assimilation and imitation after western model. But some examples within the housing of high classes represent its own modernity, that is based on the rationalism and equalization 4. In the housing of lower classes, it was very far from the benefits of civilization. It could analogize from the immature control of disgrace, from undevelopment of individual territory and from uncultivation of rationality in the housing space.

• SUVANNABHUMI
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• v.13 no.1
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• pp.135-159
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• 2021

Thơ mới (Vietnamese New Poetry, 1932-1945) is a literary movement in colonial Vietnam that is broadly considered to have marked the modernization of Vietnamese literature. This paper examines depictions about natural disasters, ecological wounds, and about relationships between humans and nature in New Poetry, asking how those descriptions reflect social and political issues in colonial Vietnam. The paper argues that ecocriticism, developed in Western academy, brought to the New Poetry Movement new meanings, associated with a material world. That is the specific reality of colonial Vietnam in the early twentieth century, when the colonial modernization resulted in natural and social collapses in the area. This approach is especially significant, given that New Poetry is largely seen as the embodiment of the expansion of Western romanticism by Vietnamese scholars. Moreover, in examining Thơ mới (Vietnam) from perspective of ecocriticism, this paper extends the ecocritical approach to non-Western literatures. Specifically, although ecocriticism developed in the West, particularly in United States and England, it has become an effective approach to non-Western literatures, particularly since the early twentieth first century. In this context, Asian literatures, particularly Southeast Asian literatures, potentially offer ecocriticism new meanings, many of which are associated with local social and political conditions and histories.

• The Journal of Korean Philosophical History
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• no.54
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• pp.243-272
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• 2017

The final purpose of this study is to construct new education model through the modernization of traditional education. Our citizenship education model is expected to facilitate the democratic personality and comprise the political education program. To achieve our research project, this paper have tried to reinterpret and categorize diverse the normative, political, ideal meaning of tradition. The modernization of traditional virtue and capability is the main source of democratical citizenship against liberal representative democracy. In this context, Our education model consists of the structure of educational system, the principle of operation and the role of subject, the method of teaching through the consilience of East and West educational philosophy and practice. According to our approach to overcome and the real problems of education, modern 'Sunbei' class model can enable to form community ethics and competence. Furthermore, our new class model will contribute to becoming a democratic citizen of student and the development of Korean democracy in the future. The order of discussion in this paper runs as follows. Firstly, we will investigate into dynamic change of the traditional value on the basis of the political perspective and seek the possibility of modern reinterpretation of traditional capability. Finally, we will complete new education model including both western value and Korean traditional value and the applicable to class teaching.