• The Journal of Korean-Japanese National Studies
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• no.34
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• pp.5-40
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• 2018

This paper is to take note of national, social and economic movement, social & economic publicness of religion surrounding Yeonggwang, Joennam around 1910s. At first I would like to look at this period because regional society was in the middle of change of large transition before and after Japan's forced occupation of Korea in 1910s and March 1st Independence Movement in 1919. In particular we focus on spatially Yeonggwang in Joennam because this area is not only called as advent area of Buddhism earlier but also is unique regional culture and ideological topology where Donghak, Protestantism, Catholic, Institute of Won Buddhism and etc. Through casting light upon the above, it is expected to offer one clue for the question of internalizing value to be sought for in the national and social and economic movement by Korean religion around 1910 and public goods in the strategy and tactics to be selected and further publicness and practice lying in their awareness and behavior. In particular it is thought to have advanced the accumulation of case study of Yeonggwang in Joennam with representative 'place-ness' related to this. Along with this it is considered that our challenge is to restore and casting light again on common foundation of existence shape and publicness of various religions in the middle of national and social movement and economic movement in Yeonggwang of Joennam area. In other words, we expect that religions will continue individual efforts and common practices to urge social justice for historic and public value based on common good encompassing historic value, in other words, individual responsibility and social justice among social and economic conditions originated from Japanese colonial era.

• Journal of the Korean Society of Costume
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• v.63 no.8
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• pp.188-208
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• 2013

This study aims to find out factors of historical specialty and cultural ethnicity that influenced the formation of Spanish fashion as well as examine the characteristics of Spanish fashion by comparing its historical costumes, such as folk costume and court costume with contemporary fashion of major Spanish designers in the 20th century. Documental investigation and analysis of visual materials were used as research method. The study results are as follows: The major factors that affected the characteristics of Spanish fashion in the history include the geographical features, invasion of foreign nations, cultural heritage of various ethnic groups, strengthening of the national power, advancement of international trading through the newly developed routes, and influence of religions such as Christianity, Islam, and Judaism. Featuring the coexistence of variety and heterogeneity, the ethnicity reflected in the culture harmoniously embraces various spirits such as conflict and coexistence, individualism and collectivism or regionalism, and exclusion and tolerance of religions. In addition, the characteristics in the cultural phenomena include passion, sensuousness, individualism, sense of reality, sense of chic, and the people-centeredness. The basic Characteristics of Spanish fashion include the sensuality of excessive zeal, decorativeness of gorgeous handicrafts, exoticism of people-centered variety, extreme contrast of harmony, touching artistry of chic, and fantastic surrealistic wits.

• Food Science of Animal Resources
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• v.34 no.1
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• pp.7-13
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• 2014

The consumption of animal flesh food in Ethiopia has associated with cultural practices. Meat plays pivotal and vital parts in special occasions and its cultural symbolic weight is markedly greater than that accorded to most other food. Processing and cooking of poultry is a gender based duty and has socio-cultural roles. Ethiopians are dependent on limited types of animals for meats due to the taboo associated culturally. Moreover, the consumption of meat and meat products has a very tidy association with religious beliefs, and are influenced by religions. The main religions of Ethiopia have their own peculiar doctrines of setting the feeding habits and customs of their followers. They influence meat products consumption through dictating the source animals that should be used or not be used for food, and scheduling the days of the years in periodical permeation and restriction of consumptions which in turn influences the pattern of meat consumption in the country. In Ethiopia, a cow or an ox is commonly butchered for the sole purpose of selling within the community. In special occasions, people have a cultural ceremony of slaughtering cow or ox and sharing among the group, called Kircha, which is a very common option of the people in rural area where access of meat is challenging frequently.

• Journal of Family Resource Management and Policy Review
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• v.10 no.4
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• pp.87-107
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• 2006

A study of 117 Korean immigrant women who had husband and(or) children in Hawaii found the relation between social networks and psychological well-being. Social networks composed supporters, support structure, and support contents. Psychological well-being examined family life satisfaction, family life stability, and women's psychological health. Results showed as followed. First, the choice of immigration place among Korean immigrant women and her family based on other family members and friends lived in there. Second, her supporters were family and relatives, Korean friends, foreign friends, religions, belonged organizations and groups, public agencies in Hawaii, and mass-media. The best supporters of them was family and relatives and they mostly provided mental health to Korean immigrant women. Family, Korean friends, foreign friends, and religions tended to support emotional assistance. Third, the level of psychological well-being was higher. Her level of psychological health was higher than the others. Fourth, the best predictors of psychological well-being were child existence, occupation, and immigration duration. Fifth, psychological well-being significantly distinguished different relations of supporters from support structure of social network. The number and support duration with foreign friends supporter and the support duration and the level of perceived useful support content highly related with psychological well-being.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.1-28
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• 2013

The intention of this article is to check for the believers in Daesoonjinrihoe how to perceive the gods who they believe in. For that intention, I explained how the perception of gods in Daesoonjinrihoe is different from the perception of gods in other religions. To make a long story short, because of its polytheism the idea of god in Daesoonjinrihoe is different from monotheism such as Christianity, Islam. In addition, in spite of its polytheism it is different from other polytheism such as the religion in ancient India, especially rig-vedicreligion. In this article it is said that the believers in Daesoonjinrihoe have understood the distinction between Shin(神) and Shinmyung(神明). Nowadays Shin that has been used in Korea, China, Japan, is the word that was translated from English god. Therefore we need to reappraise the meaning of the word Shin. Anyway Shin that is being used in general means Shinmyung in Daesoonjinrihoe. Instead when they say the name of functional gods and the name to which the meaning of its origin affixed, the word Shin is used. Meanwhile, it has the advantage of classifying the ideas of god, but we can't explain all of them through the use of those classifications. I checked some classifications in this article and tried to apply the idea of gods in Daesoonjinrihoe. As a result, each classification has some critical points. There fore in this article I explained the distinguishing ideas of god in Daesoonjinrihoe from that in other religions, instead of the explaining fitted those classifications.

• Proceedings of the Korea Contents Association Conference
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• 2012.05a
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• pp.165-166
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• 2012

The School Management Information System (SMIS) is important to accomplish educational mission. To reach the goal, it is necessary to know the rules, culture of school and related data prior to building the SMIS. This study is related with an attempt to develop the SMIS in Indonesian case. There are more than 240 million inhabitants in 33 provinces, and only six official religions which are recognized by the Indonesian government. Based on National Education Standards, the EPC diagram in the ARIS tool is used to design the process of the SMIS. For the implementation of the SMIS, the Use Case diagram and Sequence diagram are constructed by Together 2008.

• Journal of the Korean Society of Costume
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• v.56 no.7 s.107
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• pp.1-17
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• 2006

This study purposed to examine Korean people's white clothes custom historically and to explain the aesthetic consciousness latent in the custom. Korean people preferred white clothes, even up to foreigners called them White-clad folk. Not only as in old historical literatures, but also in Soo-suh, Shin-Dang-suh including Sam-Kuk-Ji in China, white clothes were a real symbol to Korean people, ranging chronically far back to the age of ancient tribal countries, Sam-Kuk Period through Koryo Dynasty and even to modern age near the end of Chosun Dynasty, wearing with pleasure regardless of age, sex or social position. Even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. During the Koryo and Chosun Dynasty, white clothes were sometimes prohibited for various reasons including conflicts with the theories of yin-yang and the five elements but such regulations were not effective. To Korean people, white clothes were ordinary people's everyday dress as well as noble people's plain suits, saints' uniforms with religious meanings, ceremonial costumes, funeral garments, etc. The various uses show that white clothes have been worn by many people. The unique custom that a People have worn white clothes consistently for such a long time may contain very deep symbolic meanings representing the people's sentiments and spirits. The present study understood that the meanings come from religious sacredness, magical wish for brightness, the pursuit of purity originating from the people's national traits, assimilation with nature and the will to attain whole ascetic personality. Aesthetic attitudes based on aesthetic values summed up as sacredness, brightness, purity, assimilation with nature, asceticism, etc. are the aesthetic consciousness pursued by Koreans through their white clothes. For Koreans, white color is the origin of their color sense coming from primitive religions such as worshipping the sun and the heaven. In this way, Korean people's preference for white clothes began with primitive religions, was mixed with various social, cultural and religious influences and finally was settled as their durable spirit, symbol and beauty.

• Journal of the Korean Society of Costume
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• v.19
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• pp.83-103
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• 1992

This thesis researched the ritual dress of Korean new religions such as Suungyo, Mirubulgyo, Taejonggyo and WonBuddhism, According to kind, color, cloth and shape this thesis analyzed the ritual dress of them on the basis of its literatures. I. The results of the ritual dress of them through its literatures are as follows: 1. In case of Suungyo, there are Songwansonbok, Togwandobok, Pulmogwan, Ch'onui, Chap'ae , Yukhwangang, Pobdae, Hakp'yo and Kyonjang in its kind. In its color there are Huk, Cha, Hoe, Chahwang, Hong, Paek, Hwang, ROk, and Nam. Chemical fiber with one layer is used in its cloth. Its shape is made by a comprise between the feature of Korean dress, chuui and that of the existing dress of Confucianim, Buddhism and Taoism. 2. In case of Mirukbulgyo, Inhwag-wan, Chongbok, P'oui, Tae, Moson, Yomju and tanju are systematized in its kind. In its color there are Paek, Huk, ch'ong,Chok, Ok and Rok, Kongdan and chemical fiber with one layer are used in its cloth. Its shape has a symbolic form of Yu'Pul and son based upon Korean dress, Chuui. In its symbol Inhwagwan symbolized Confucianism and Chongbok Taoism and P'oui Buddhism. 3. In case of Taejonggyo, there are Chusabok, Sjhobok, Yewonbok, Chusamo, Yewonmo, Tae and Hwa in its kind. In its color there are Paek(main one), Nam, Huk, Chaju, Chok, Hwang and Hoe. Kongdan with both sides is elaborately used in its cloth. Its shape thken from Korean dress means the succession of the national spirit of the white-clad folk. 4. In case of won Buddhism, there are kybok and Pobrak in its kind. In its color there are Paek, Huk and Hoe---especially, both Hwangt'o and Hwang are used in Pobrak, Anyone can use cloth at his will. In its shape Kyoblk for man is Yangbok and Kyobok for woman is Tongch'ima and Chogori, a style of Korean dress. Pobrak is a form Tanryong worm with Rakja.

• Food Science of Animal Resources
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• v.34 no.4
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• pp.507-515
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• 2014

The consumption of meat is increasing in India and agriculture is considered as the backbone of a majority of people. Livestock plays a significant role, and poultry and dairy are the major sectors contributing to economic development. The majority of meats consumed in India are fish, bovine, mutton, goat, pig, and poultry. In Indian context, culture, traditions, customs, and taboos influence meat consumption to a great extent. However, studies show that urbanization has been causing a rise in demand for meat products. India is the world's second largest exporter of beef. In India, 95% of goat meat produced is consumed locally. Meat consumption, in particular, is determined by the religions where pork is forbidden to Muslims and beef is prohibited to Hindus. The preference and consumption of chicken meat can be considered as a universal phenomenon and chicken meat is greatly accepted by consumers in India as compared to the other meat consumption. The increase of chicken meat consumption is due to the versatility of the meat, relatively low cost in comparison to other meat, and the acceptance of the chicken meat to all religions. There has been a great rise in the production of livestock products and this is expected to continue in the future. The pattern of meat consumption depends considerably on culture, tradition and urbanization. This review was formulated with the objective of identifying the meat consumption patterns in a typical Indian society.

• Journal of Society of Preventive Korean Medicine
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• v.9 no.1
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• pp.65-75
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• 2005

This study aims to explore the difference in life satisfaction and daily activities of elderly solitaries through a survey conducted from May to June 2004 to 152 who hare moi the criteria set forth for this study. Used for the survey were such tools as 11 items of questions concerning characters of the subjects, Life Satisfaction and Daily activities(K-ADL). The outcomes could be summarized as follows: 1. The majority of 152 subjects are females, aged $70{\sim}79$, living in the urban areas, non-educated with miscellaneous religions(including non-believers), jobless, self-dependent (or living expenses, without leisure, with disease, suffering from sickness despite of treatment and, thus not self-confident in health. 2. The Life Satisfaction and K-ADL of all subjects appear in general to be good with $20.03{\pm}9.74$ and $8.25{\pm}2.74$, respectively. 3. The difference in Life Satisfaction by characters of the subjects is found significantly high in those who are females, living in rural area, educated, with religions and jobs, have diseases treated and currently confident in health. 4. The difference in K-ADL by characters of the subjects is significantly high for those who are older than 80, Buddhists, jobless, affordable with living expenses by themselves, sick currently and not confident in health. Thus, it is thought vastly important to help the elderly solitaries to realize quality of life by social (including family) assistance, economic self-reliance and health promotion and prevention. Measures drawn from the analysis into issues of the elderly solitaries from various aspects may definitely contribute to avoiding and complimenting the causes of various issues relating to the elderly people and to assisting them to cope with the problems in the highly geriatric society to come.