• Journal of the Korean Society of Clothing and Textiles
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• v.30 no.7 s.155
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• pp.1078-1089
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• 2006

The purpose of this study was to research of the symbolic meaning. of religious habit in the Korean Catholic Women's Religious Society. The research was carried out by investigating a wide range of document including those on museum of religious society, follow by considering the questionnaire and interviews on the habit. The results were as follow. The action and ceremony relation to religious habit should be expressive of evidence of Jesus, poverty and modesty, protect from external temptation, married with Jesus. External form of the religious habits should be expressive of Vergin Mary, bride of Jesus, york of Jesus, the Sacrament, atonement, innocenc, eternity, confirm one's determination, poverty, rasario, adversity. Symbolic meaning in external form of the religious habit was expressed more definitly, varietly than action and ceremony relation to religious habit by well designed item, detail, color and accessory of habits. All over the world religious societies allowing ordinary clothes but most korean women's religious societies still hold on religious habit. Present style is very simplyfied than the traditional one. But many religious societies make efforts for keeping the symbolic meaning of religious habit.

• Journal of the Korean Society of Clothing and Textiles
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• v.21 no.2
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• pp.414-429
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• 1997

This study aides at investigating the chang of habit in 'the Korean Catholic Womens's Religious Society' and analyzing its characteristics during the period from 1888 up to now. The research was carried out by investigating a wide range of documents including those on museums of religious society, and by considering the questionnaires and interviews on the present habit. The religious habit changed as a result of the social, cultural, and religious influence of period. The characteristics of their habit are analyzed in terms of four differnt periods as follow; (1) From the arrival of 'the Congregation of Sistersof 57 Paul de Chartres' to the year of Korean Endependence. (1888-1945) : The western style religious habit was introduced and settled later in korea by the members of forign religious society. The design of this religious halite might be originated from the mediaval times. (2) From the year of Korean Independence througt before the Vatican Council ll (1946 -1965) : Traditional habit style had been slowly modified. In this periord, ancient style coexisted with the reformed style. Also ordinary clothing style were observed in the religious society. (3) After the Vatican Council II(after 1965) : 'Decree on the up-to-date renewal of religious life'of the Vatican Council II affected strongly the traditional habile design. This led to a change from the ancient habit design to practical, modern and hygienic one. In addition, the habit was suited to the time and place as well as to the need of the apostolate. (4) Currently Situation(1996) : Mostly religious habit of korea is maintaining the style changed after the Vatican Council II. Present style is very simplyfied than the traditional one. But many religious societies make efforts for keeping the symbolic meaning of religious habit. All over the world, religious societies allowing ordinary clothes, but most korean women's religious societies still hold on religious habit.

• Journal of the Korean Society of Costume
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• v.42
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• pp.5-24
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• 1999

The purpose of this study is to present new design for religious habits which represen traditional Korean characters as well as prope charisms of religious congregations. The preliminary research was carried out through questionnaires. The result of this survey suggests the way how to improve the design of habits as follows: 1. The habit has to be simple according to the spirit of vowed poverty. 2. It is necessary to take into consideration the reality of Korean culture and the climate with four seasons 3. The habit is to be of help to give witness to evangelical life and safeguard the dignity of the religious state. 4. It has to be appropriate to the environment and circumstance of apostolic mission. 5. It has be funtional and conducive to apostolic activities and labors. 6. The design has to be such as will not alienate ordinary people. 7. It should express the charism of each religiou congregation as well as Korean identity. Consquently four types of inculturated habit design were newly developed and actual dresses or suit have been manufactured as a apart of this study.

• Journal of the Korean Society of Food Culture
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• v.19 no.3
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• pp.295-312
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• 2004

This study is to investigate the trend of researches on food and culture from 1990 to 2003. With a literary approach, this paper analyzes how many papers were published and what was the major research subject. We classified the journals published during this time into 10 different categories and we are to grasp a research trend. 1) Historical approach on the traditional food and food habit; 2) Globalization of Koran food; 3) Use and preparation for traditional food; 4) Table setting and table manner; 5) Provincial cuisine; 6) Traditional festive food or celebratory meal; 7) Religious food; 8) Fusion food; 9) Food and culture in foreign countries and food habit of Korean people living abroad; 10) Studies related with satins out. It was revealed that 268 papers(=ps) were published. Eating out was the most frequently reported subject(100 ps), followed by provincial cuisine(54 ps), use and preparation for traditional food(49 ps), food habit for foreign people and Korean people living abroad(22 ps). Researches on these 4 topics have been accelerated since the late half of 1990s. This reflects the social factors such as rapid growth of food service industry, settlement of local autonomy, popularization of leisure activities and accelerated introduction of foreign food and culture. Half of the studies on the eating out dealt with eating out behavior. And 30 papers were reports on the food service industry situations. More than half of the studies on the provincial cuisine(26 ps) were concentrated on digging out recipes. Studies on the use and preparation for traditional food were mainly about what kind of food and how often the food is used(17 ps). Kimchi was the most frequently studied food. There were 11 papers regarding food and culture in foreign countries. Most of the authors were historians or linguists. Food habit of Korean people living abroad were investigated in 7 papers. There was few studies on fusion food, table setting and table manner. This doesn't meet with increasing demand for specialized information in then fields. Researches on the traditional festive food or celebratory meal(5 ps) and religious food(9 ps) were negligible. Papers on the historical approach to the traditional food and food habit were limited(12 ps). Moreover, most of them were patchwork of existing literatures. Continuous researches to exploit the historical facts based on literary proof should be tried with patience. Otherwise, the papers will copy the hackneyed knowledge repeatedly. Globalization of Korean food means the development of Korean food for foreign people and export of them worldwide. Only 16 papers were reported on this subject, 14 of them were published after 2000, 8 of them were surveys on the foreigners' food preference. In order to get practical informations on what we develope and how we sell for the foreign customers, profound research on their food habit should be done.

• Journal of the Korean Society of Food Culture
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• v.35 no.3
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• pp.265-277
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• 2020

This study was conducted to investigate dietary adaptations and use of university foodservice in Korea according to the religion of international students. The survey was conducted from April to June in 2017 and included 609 subjects studying at a university in Busan. Muslims showed the highest percentage of eating three meals per day (42.4%) but the highest rate of eating unbalanced meals (64.7%) and midnight meals (41.8%). The most frequent problematic eating habit among Buddhists was irregular mealtimes (46.0%). Adaptation frequency to Korean diet was lowest among Muslims and highest among Christians. Securing halal foods was difficult for Muslims in Korea, and demand for halal foods as a school restaurant menu was high. The response rate for experiencing Korean food at university foodservice was highest among Christians (79.7%) and lowest among Muslims (45.3%). The main reason for not using university foodservice for Muslims was "no menu to eat" for religious reasons, and other religious groups cited "lack of menu variety." Preferred types and recipes of meats, fish, and vegetables also showed significant differences according to religion. As a result, efforts should be made to increase adaptation to life abroad in Korea, including changes in university foodservice management, considering the religious characteristics of international students.

• Journal of Christian Education in Korea
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• v.70
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• pp.239-265
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• 2022

The purpose of this paper is to examine the Christian educational understanding of habit formation through the practical field of Christianity called worship. In the Cultural Liturgy series, James Smith criticized the intellectualistic Christian education so far and opened up a completely different level of possibility for Christian education through a unique study on habit formation. He focuses on education through actions, not education through the mind, and deals in depth with the relationship between habits and the body, between habits and knowledge, between habits and meaning systems, and between habits and human formation. Among them, it is emphasized that worship is a major liturgy that forms the identity of the participants through habits. Accepting Smith's position positively, this thesis first deals with the concept and understanding of major thinkers about habit. Second, we will look at habitual knowledge through the body. And lastly, it deals with Christian educational understanding of worship as a place of habit formation. Worship is not a one-time event, but an inseparable relationship with habit in terms of regular body practice. In particular, when we look at worship from the point of view of habits, it can be seen that the accumulation of experiences through bodily activities plays an important role in forming the horizon and background for understanding the world of the worshiper. Therefore, this thesis is meaningful in seeking and reconfirming the Christian educational possibility of worship as a habit formation.

• Culinary science and hospitality research
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• v.22 no.1
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• pp.108-116
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• 2016

Halal market has been growing tremendously recently. The food products occupies the most share in the Halal market category. The phenomenon could be explained by the increased number of consumer among Halal products. Apart from Muslims, who consumes Halal product due to religious obligations, it is assumed that non-Muslims have also started consuming Halal products, especially food items. Halal food products have been perceived as safer, animal friendly and environmental sustainable. Hence, the awareness of Halal principles, Islamic Brand, moral obligation animal welfare and food safety have been studied in this research in order to investigate the influence of Halal food product purchase intention among non-Muslim consumer using quantitative research method. Food safety has been identified to be the most significant in predicting the purchase intention of Halal food product. Furthermore, future studies are suggested to include additional variables such as habit and self-awareness.

• Journal of the Korean Society of Costume
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• v.26
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• pp.175-206
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• 1995

The costume culture of China is as old and varied as her long history. As China is a multiracial nation and consists of fifty-six min-ority races including Han race, there are not only fifty-six different costumes in China but each races' costume habit is very different. Therefore, Chinese penninsula can be considered an enor-mous exhibition center of the costumes. This study undertook on the assumption that the costumes' mainstream of Korea and east-northern Asia as well as that of China could be examined by investigating the minority races' costumes in the east-and west-northern areas of China. The process of evolution of the costume of a particular people, country or area is subject not only to constraints related to geography such as climate, topography or local products but is also affected by numorous environmental influences including cultural, economic, social and even pol-itical ones in terms of the selection of material, styling, color and standard of tailoring. In other words, things like philosophy of life, religious be-lief, aesthetic outlook, moral code, class system, degree of affluence, and cultural exchange will all be reflected directly or indirectly by features of a people's or country's style costume. Of course, there are several factors affecting to the style of costume of the minority people in China. However, the only three factors-geo-graphical and environmental, production method, and religious belef-will be touched in this study. First of all, the geograghical and eenviron-mental factor would be the decisive one because the costume should be designed to overcome the constraints of climate and geographical environ-ments. Accordingly, each race has an unique style of costume. The costume of the minority races in the northern parts are loose and wide, and made of warm furs. For instance, Mongolian robe has the quality of anti-wind, anti-cold and warmness, and the width of a sleeve is narrow and long. Secondly, the costume style can be said to be limited by the production pattern, when the geo-graphical environment was affected to decide the costume style, the production pattern was together affected to it . In case of Mongolian robe, they should satisfy the dual condition as the practical function. One is the condition that they should be fitted to the climate, and the other is the condition that they should be suit-able to the nomadic life. Mongolian robes are suitable to the nomadic peoples because they are designed for not only overcoming the cold wind and weather but being used as the bedquit at night. The costumes of Hoche people was made of the skin of the fish and wild animals because of their main means of living being fishing and hunting. Accordingly, their costumes are dur-able, warm and water-proof. Finally, the style of the costume is affected by the religious belief. In other words, the pattern in fashion is closely related with the religious be-lief or ancestor worship and nature worship. Ac-cordingly, the symbols of these worship are often emerged in the decoration of the costume. The design of costume of the people in the northern areas of China is very simple. It is related with their monotheism. On the other hand, the costumes of twen쇼 minority races in the east-northern parts of China can be devided into three racial groups such as the long robes of Man people and Mongols, Tunics of the peoples in the west-northern areas, and the pants and jackets of Hoche people. The minorority races all has not only the unique costume habit but their costumes are also related with their living style and production means.

• The Journal of Asian Finance, Economics and Business
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• v.7 no.2
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• pp.131-141
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• 2020

This study examines the poverty indicators in Northeast region of Thailand by adopting the global Multidimensional Poverty Index (MPI) methodology and the national survey of Minimum Basic Needs (MBN) of Thailand. Data are collected from three different districts in Khon Kaen province namely: Khok Po Chai, Sam Sung, and Nam Pong. The sample size is 187 households. Data analysis uses Ordinary Least Square (OLS) regression approach and includes 7 dimensions of poverty (health, environment, education, economy, Thai value, asset? empowerment, and digital literacy) with a total of 41 indicators. This study has found that poverty indicators in Khon Kaen province remains centered around the aspects of health and employment dimensions. While a change of family structure in the Thai society since 1960s reduces the family size, household saving substantially increases over the years. The effects of health dimension in poverty, on the other hand, appears on the other poverty dimension of Thai value, which include (1) a bad living habit of head of household (smoke or alcohol consumption) that links with illness and disease, (2) religious practice, and (3) chronic illness. Lastly, there are income gaps of different careers in the area, which suggests the issue of income inequality.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.87-103
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• 2003

Religions have the characteristics ultimately to solve the problems of human beings. These religions are externally expressed through the behaviors called rituals and contain substantially symbolic meanings. A ritual is a kind of transcendental experiences and infinite experience conducted in the reality and formalizes external behaviors in front of the presence of holy subject. Therefore, there is no religion without rituals. However, there are insignificant differences between religions or sects in performing rituals. The purpose of a ritual for human beings who have access to the holy world and this world is to keep their balances not to excessively indulge in this world. Moreover, a ritual plays the role to exercise strict control over the daily life of religious people who are in the holy world but easily tend to be accustomed to force of habit. These rituals are closely related to belief. Belief(Conviction) is one of core elements of religion. Belief as the unique activity among various behaviors of human beings illustrates another characteristics of human beings. The common efforts in the history of mankind to overcome cultural or geographical differences through existing religions can be represented by belief, that is, the faith. On the basis of background described above, this study aims to identify the meaning of rituals and dynamic structure of belief as examining the rituals of Daesoonjinrihoe.