• 한국융합학회논문지
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• 제13권3호
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• pp.291-299
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• 2022

본 연구는 K-뷰티 브랜드의 사회적 책임활동이 가치를 통해 구매의도에 주는 영향을 한·중 소비자 데이터를 이용해 비교연구를 진행하고자 하였다. 가정한 관계를 검증하기 위해, 한·중 소비자를 대상으로 총 480부를 수집하고 SPSS 27과 LISREL 8.8을 이용해 분석하였다. 연구 결과, 경제적 책임활동이 효율적 가치에 주는 영향, 윤리적 책임활동이 사회·윤리적 가치가 주는 영향이 한·중 소비자 모두에서 긍정적 영향을 주는 것으로 나타났다. 또한 효율적 가치와 사회·윤리적 가치가 구매의도에 주는 영향 역시 한·중 소비자 모두에서 강한 긍정적 영향을 주는 것으로 나타났다. 경로계수의 차이를 검증한 결과, 사회·윤리적 가치가 구매의도에 주는 영향이 한국보다 중국 소비자에서 더 큰 것으로 나타났다. 이러한 연구 결과는 K-뷰티 브랜드의 사회적 책임활동에 대한 이론을 확장하고 있으며, 중국에서 활동하고 있는 K-뷰티 브랜드에 대한 실무적 활용점을 제공하고 있다. 차후 다른 사회적 책임활동의 영향에 대한 비교 연구가 진행된다면 더 나은 시사점을 제공할 수 있을 것이다.

• 한국도서관정보학회지
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• 제40권2호
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• pp.375-407
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• 2009

이 연구에서는 민족적 관점에서 경성도서관의 건립 의의를 살펴보고, 경성도서관의 사회교육 방향과 독서운동의 실태를 고찰하고자 했으며 다음과 같은 사실들을 살펴보았다. 첫째, 경성도서관은 당시 조선인이 경영했던 유일한 도서관이었을 뿐만 아니라 건립 초기부터 국내외 조선인에게 관심의 대상이었고 이의 유지를 위해 저널과 관민의 힘도 적지 않았다. 그 생명은 길지 않았으나 민족 지식의 보고이자, 민족 사업으로서 식민지하 조선인에게는 상징적으로 의미하는 바가 컸다. 둘째, 경성도서관은 우리나라의 최초의 공공도서관일 뿐 아니라 여자교육을 위한 강습소마련 및 부인강좌 개최, 야학 등을 실시했고, 아동을 위한 동화회 개최, 빈한한 가정의 아동에게 보통교육 실시, 기타 각종 문화 사업 등을 펼침으로써 여성교육과 아동교육에도 관심을 기울여 사회교육 기관으로서 기능하였다. 셋째, 당시 도서관의 독서경향을 살폈는데 열람 상황은 성별로는 남자가 대부분이며 여성 독자는 소수였고, 직업별로는 학생층이 최다였으며 독서 분야로는 문학, 어학 등이 가장 많이 읽힌 편이었다.

• 복식
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• 제51권2호
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• pp.149-167
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• 2001

Today, every culture has taken on the compromise form by means of the cultural difference, variety, and pluralism according to the internationalization and the advance so that it has been developed toward the half-blooded and multilayered the aspect. In accordance with this current of the times, this thesis observed the feminism found in the multiculturism of the end of the 20th century, the third world, and technology with the side of the tendency of modern fashion, considered the hybride phenomenon which is pulling down the wall between culture and genre due to the social diversification. and predicted the fashion trend do 21st century serf on it. Multiculturism is the movement that began to arise in the academic world of America and the literary world form the close of 1980's in accepting the variety of culture and regarding the culture with the more balanced and wide view and just as it is, it means the attitude of accepting one or more cultures of variely and the position of taking interest in the culture of minority race not the culture of a governing race. It is the fashion of feminism adapts dualism like unisex, androgynous look, etc of bisexual lendency in the 1980's, it shows new style with crossover of liberal sense because there is not the difference of sex in fashion. The eco-feminism pursues the natural sexuality not being instrumental and dismantling and expressed it in the Gender expression of an integrated human being. The trend of ethnic fashion in the close of 20th century is that the element of hippie is working so strongly. By adding embroidery of Oriental style, accessories of Indian style, feathers, beads, a hempen hood to the ethnic costumes of Asia and Latin, is shows the figure of ethnic hippie. As the cycler fashion is the future clothes through technology of computer, it uses a cool glass material bringing up the image of a spacesuit in order to expresses cyber image through artificial color combination of sheen colors, Though this techno-color fashion has established the fresh stimulation and the innovative aspect with ultramodern materials and image of futurism, it transmits a hope of estranged people and the natural elements. Hybride means a cross and mixture of animal and plant in Korean and is also called fusion. The phenomenon of hybrid predicts to comes the period of a cross and variation because something completely new comes into the world by contamination, mixture and compromise through meeting something different each other and it has on advantage of developing something existing to one more stage. It is prospected that in the society of 21st century, the borderline of traditional gender will be disappeared, variety and individuality will determine the individual behavior, and the masculine value will be substituted by feminine value. In the society giving priority to feminine value, a fashion stuck closely to women is what must reflect lives of woman under the proposition of woman's beauty, being on original function. So, it is considered that a fashion with added convenience and practicality having the function which is easy to put on, comfortable to act, able to express solves so much, and able to show various appearances according to T.P.O will get into the spotlight.

• Asian Pacific Journal of Cancer Prevention
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• 제15권15호
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• pp.6059-6064
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• 2014

Background: Colorectal cancer is the second most frequent cancer in Malaysia. Nevertheless, there is little information on treatment and outcomes nationally. We aimed to determine the demographic, clinical and treatment characteristics of colorectal cancer patients treated at the University Malaya Medical Centre (UMMC) as part of a larger project on survival and quality of life outcomes. Materials and Methods: Medical records of 1,212 patients undergoing treatment in UMMC between January 2001 and December 2010 were reviewed. A retrospective-prospective cohort study design was used. Research tools included the National Cancer Patient Registration form. Statistical analysis included means, standard deviations (SD), proportions, chi square, t-test/ANOVA. P-value significance was set at 0.05. Results: The male: female ratio was 1.2:1. The mean age was 62.1 (SD12.4) years. Patients were predominantly Chinese (67%), then Malays (18%), Indians (13%) and others (2%). Malays were younger than Chinese and Indians (mean age 57 versus 62 versus 62 years, p<0.001). More females (56%) had colon cancers compared to males (44%) (p=0.022). Malays (57%) had more rectal cancer compared to Chinese (45%) and Indians (49%) (p=0.004). Dukes' stage data weres available in 67%, with Dukes' C and D accounting for 64%. Stage was not affected by age, gender, ethnicity or tumor site. Treatment modalities included surgery alone (40%), surgery and chemo/radiotherapy 32%, chemo and radiotherapy (8%) and others (20%). Conclusions: Significant ethnic differences in age and site distribution, if verified in population-based settings, would support implementation of preventive measures targeting those with the greatest need, at the right age.

• 대한간호
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• 제35권4호
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• pp.64-74
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• 1996

In general. social cognition for a disabled person seemed that he was limited aspects of emotion and psychology. Thus he was rejected. avoided. worthless and not accepted. People who have been raised in an ethnic collectivity often acquire from that experience not only basic conceps and attitudes toward health and illness but also fundamental styles of interpersonal behavior and concerns about the world. The effects of this enculuration carryover into health- care situation and also become an important influence on personal activities devoted to health maintenance and disease prevention. Our Korean culture is a state of tradition Confucianism. respects his honor and external feature. Therefore recognition of a disabled person is more specipic. This study uses Walker and Avant's process of concept analysis. The concep of recognition of disabilty can be defined as follows : Recognition of disability is a person's conscious process of sensation. perception. memory and thought and is constructed from value. attitude. emotion and expierince which is dynamics. and in everyday life is feeling that basic activity is not free and occurs interaction of envionment. Attributes of disability recognition are defined as 1) It is feeling that basic activity of his daily life is not free in everyday life. 2) It is a person's conscious process of sensation. perception. memory and thought. 3) It occurs interaction of enviornment. 4) It is constructed from value. attitude. emotion and experience. 5) it is dynamics ( changing but not stasis). Nurse is always suppoted and pushed him. She plans institutional and situational surroundings.

• 한국안광학회지
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• 제13권4호
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• pp.13-17
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• 2008

목적: 안경의 기능이 점차 문화적, 심리적, 사회학적 측면으로 확대 되는 점에 주목하고, 그러한 요구에 맞는 디자인을 위해 전통문양을 접목하는 방법 연구. 방법: 전통문양의 상징성을 이해하고, 그 중에서 세계적인 보편성을 지닌 팔메트 문양 넝쿨장식문양 등의 문양연구와 전통재료기법의 하나인 자수기법, 조각보 기법 등을 안경의 템플과 안경 클리너 등에 현대적으로 재구성하여 응용하는 방법을 제시하였다. 결과: 세계화는 문화의 교차적 소비현상을 빠르게 촉진시키고 있다. 그러므로 세계적인 보편성위에 그 민족의 미적 특질이 잘 드러난 전통문양을 활용한 안경디자인은 오히려 세계 시장의 이러한 속성에 적응하여 성장할 수 있는 새로운 자원이 된다. 이 논문에서는 전통문양 및 전통기법을 활용하여 현대화함으로써 안경 디자인의 문화적 가치를 발견하고, 현대 소비자의 문화적 욕구와 접목할 수 있는 새로운 시각을 제안하였다. 결론: 안경은 소비자의 사회적 지위를 표상하고, 현재의 심리적 언어로써 하나의 스타일을 표현해내는 도구가 되었다. 그러므로 전통문양을 활용한 안경디자인은 소비자의 문화적 소비욕구를 충족시켜주는 계기를 마련해주며, 기존의 안경디자인이 지니고 있는 서구 문화중심의 디자인 개념을 동양적인 미감으로 전환시키는 계기를 마련한다.

• 한국지역지리학회지
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• 제20권2호
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• pp.163-175
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• 2014

본 연구는 필리핀 출신 결혼이주여성의 사회자본 특성을 근린지구 수준에서 설명하고자 한다. 연구의 주 대상은 한국의 대도시와 중소도시, 촌락 등에 거주하는 필리핀 출신 결혼이주여성들이며 그들이 주로 참여하는 근린공동 체- 학교, 성당공동체-에서 생산되는 사회자본에 대한 인식을 측정하여 개인적 특성과 공동체의 특성(결속력, 동질성 등)에 따른 사회자본의 특성에 대해 파악하였다. 연구 결과 학교공동체와 성당공동체에서 이주자의 개인적 특성 가운데 이주사회에서의 거주기간과 사회자본 간 관련성에서 차이를 보이고 있는데, 성당공동체는 거주기간과 사회자본 '관계'요소 간 정(+)적인 유의미한 결과가 도출되어 이주 후 기간이 증가할수록 성당공동체에서의 관계가 향상되는 것으로 나타났으며 학교공동체에서는 거주기간과 사회자본 '신뢰'요소가 부(-)적인 관계를 보이고 있어 거주기간이 길수록 신뢰가 오히려 감소하는 것으로 나타났다. 동질 성과 결속력, 사회자본의 양에서도 성당공동체가 우위를 점하고 있으며 특히 사회자본 '관계'는 공동체의 동질성과 더 밀접하며 '규범'은 공동체의 결속력과 밀접하다는 결과를 보이고 있다. 두 공동체에서 모두 의사결정과 가치추구 공유 및 규칙 준수 등의 '규범' 요소가 구성원 간의 '관계'요소와 유사하며, 만족도와 정서적 도움 및 제도에 대한 구성원들의 '신뢰'가 개인문제를 토론하고 참여하는 '정치'와 근접한다는 공통된 경향이 나타나고 있다. 연구과정에서 주목되는 것은, 초국가적 행태가 발생하는 회로로서의 성당공동체의 상징성으로, 성당공동체는 필리핀 결혼이주여성들의 고유한 집단적 문화와 개인적 욕구가 사회자본의 생산과 맞물리는 영역으로 확인되었다. 이는 필리핀 결혼이주여성들의 공동체와 사회자본의 특성에서 이주자로서의 개인적 특성과 함께 필리핀 결혼이주여성이 집단적으로 보유하는 family reunion 등의 사회 문화적 특질이 주는 영향 또한 간과할 수 없음을 잘 보여주고 있다. 이러한 부분은 민족적 정체성을 바탕으로 한 공동체성과 사회자본이 우리 사회와의 상호문화성을 공유하고 실천할 수 있는 주요 통로가 될 수도 있다는 점에서 의미 있으며 나아가 '민족 단위의 공동체와 그 사회자본 연구'는 향후 더 다양한 공동체를 대상으로 다층의 공간 스케일로 확장, 연구되어야 할 필요가 있다.

• 복식
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• 제28권
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• pp.239-253
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• 1996

The purpose of this dissertation is to exam-ine the hippie look which is one of the most popular fashion trends in the early 90s, in re-lation to the hippie style in 60s and cultural restoration. in order to investigate the re-lationship this dissertation studies the trans-feral phenomenon of anti-fashion into mother fashion in the basis of social and clutural theories. hippie culture is the anti-culture which appeared in America in the late 60s, it tried to create a new culture by subverting the ruling class culture with their combative life style and peculiar appearance which are distinguished from mother culture. First of all to examine the inner symbolic meaning and outer shape of the hippie style I divided the characteristics of the hippies into ideology social value and attitude on sex. in the aspect of ideology the hippie show strong subjectivity while mother culture shows ob-jectivity. in social value the hippie has the resisting chaacteristics while mother culture has the conformative characteristics. In the aspect of sex the hippie tries to break the fixed idea of mother culture. Hippie culture as anti-culture is symbolically expressed in hippie style fashion which is dif-ferent from mother fashion in shape. There-fore the inner meaning and the outer shape of the hippie style shows strong characteristics of anti-fashion. Hippie style as anti-fashion has an effect on high fashion in the late 60s and the early 70s and on hippie look which is restored in 90s. however hippie-look in 90s is a mother-fashion in which all symbolic mean-ings of the hippie style are weakened and the only outer shape of hippie style is presented and suggested. It doesn't show any cultural backgrounds ideology social value and new attitude on sex of the hippies. The transferal phenomenon of anti-fashion into mother-fashion is summarized as follows. First in the process of tranference to highfashion in 60s and 70s and hippie-look in 90s the resistance of the hippie style is weakened and only suggested through the outer look. Second the hippie style which reappeared in the high fashion and mother fashion in 90s are layered look military uniform mode flower print grunge look romantic look peasant look ethnic look gypsy style handicraft ornaments working suit style handicraft ornaments working suit style and the use of the see-through cloth. Third the fact that the popular and high fashion were influenced by anti fashion in 60s proves filter-up theory in fashion adaption theory. As I examined before the ideology of the hippies are faded in high fashion in 60s-70s and hippie-look in 90s. The symbolic meaning of the hippie style is also weakened and only presented as a fashion trend.

• 대순사상논총
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• 제24_1권
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• pp.255-289
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• 2014

This study's aim is to identify modern and post-modern values and transnationalism embodied in Daesoon Thought and to seek for the new value to overcome irrationality of modern values in this society we live in. Several previous studies discussed about these issues, but most of them studied them on the basis of Korean new religions or Jeungsangyo, or in sociological theory perspective. Therefore, this study focused on Daesoon Thought encompassing ideological perspective as well as historical perspective of Daesoonjinrihoe. As for nationalism, while Eastern learning(Dong-Hak) is prone to ethnocentricity, Daesoon Thought shows trans-ethnic perspective. As for historical perspectivel, Mugeuikdo, a precursor to Daesoonjinrihoe showed non-relationship with any politics as contrasted with other new korean religious movement at that time. As for aspects of modern values, 3 perspectives (political system, social system, abolition of premodern values) were discussed. As for political system perspective, while Eastern learning advocates democratic modernity but accepted monarchy, Jeungsan denied monarchy. And While western political philosophy advocated rationality-based absolute person, Daesoon Thought proposes ideal human who can have political power and do religious indoctrination all together. As for social system perspective, while western humanism is based on all of he people's equity in front of God, Eastern learning on humans are Heaven (人乃天), Daesoon Thought is based on Injon thought(人尊思想) which encompasses spiritual world, human world and all of the universe. Daesoon Thought also proposes abolition of discrimination by gender, social position. As for abolition of premodern values, Daesoon Thought critics pre-modern formalism and advocate acceptance of other nations' culture, pragmatism, and humanism. As presented above, Daesoon Thought has not only modern values but also aspects of post-modernity and transnationalism. In the future, further studies are needed which tackle these issues and search for new values of Daesoon Thought which can overcome limitation of modern values.

• International Journal of Costume and Fashion
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• 제13권2호
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• pp.65-77
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• 2013

The purposes of this study were to document the fashions adopted by young women in the United States in the 1980s and to explore if and how the dynamic shifts toward postmodernist values influenced those fashion trends. Fifteen U.S. women who were college students in the 1980s were interviewed for the study. In analysis of the data, we focused on social changes during the 1980s and the cultural impact of postmodernism vs. modernism as influential factors. Both postmodern and feminist ideas challenged the mainstream cultural framework of capitalism. U.S. women's styles and behaviors concerning dress reflected characteristics of postmodern consumption patterns, which include nostalgia, ethnic dress, androgyny, eclectic and novel clothing combinations, surprising or humorous appearance, and nonconformity. Despite the critique of conformity and conservatism in dress that had emerged in the 1960s and remained in at least minority or subversive trends, the importance of brand names and designer labels increased in mainstream fashion. This study helps us better understand the dynamics of fashion as it reflects societal and value changes in a transitional time in history.