• Journal of Korea Entertainment Industry Association
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• v.13 no.4
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• pp.53-62
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• 2019

In recent years, South Korean has made a globally acknowledged achievement in movie industry. In terms of Art, films produced in South Korea obtained lots of awards in international movie festivals; in the business field, Korean movies are swiftly occupying the Asian or even the world film market. Extraordinary films with good reputations and high box office records are frequently launched and induced to a trend, which then forms into a cultural phenomenon and attributes to an important, major force in the so-called "Hallyu" culture. This, in part, benefits from the massive support of Korean government's cultural policies, and is also a product of the high degree of cultural consciousness of Korean movie producers. The Korean cultures, customs, and the underlying cultural elements of the East, that are presented in these movies, satisfy the audience and appeal their fondness. The Princess and the Matchmaker is a South Korean period romantic comedy film directed by Hong Chang-pyo and starred Shim Eun-kyung and Lee Seung-gi. The movie was presented on Feb 28th, 2018. It tells a story of Seo Do-yoon, the most proficient saju (fortune-teller) expert of the Joseon Era who selected a husband for Princess Song-Hwa based on her "fortune eight letters" (specifically, the time, day, month and year of her and her husbands' birth, normally in eight letters), in a hope of alleviating the rage of people following years of drought, and thus to resolve a national crisis. This paper takes The Princess and the Matchmaker as an example, from the aspects of cultural state, system, behavior and mentality, to analyze the traditional customs such as "fortune eight letters", "marriage by match" and the cultural concepts behind these phenomena, in order to explore the ways and methods of traditional culture in the modern cultural and artistic form of film.

• Journal of Korea Multimedia Society
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• v.19 no.2
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• pp.487-494
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• 2016

This study aimed to visualize a pig character targeting the golden pig in Geuknakjeon of Bulguksa Temple. As for a pig, it is included in this list of the 12 Chinese zodiac animals and controls Haeshinjang. Today, the characters market is enjoying rapid growth due to diversification of platforms. However, we do not see many characters made out of Korean traditional cultures and customs. This study first looks into significance of pigs that are often observed in Korean traditional culture and then offers possibilities of their being transformed into contemporary characters. In order to achieve the research goals, the study shed new light on the golden pig in Bulguksa Temple. As making contemporary applications to , the study proceeded with work of visualization. As for a face of a character, the study focused on that of the pig but regarding a body, the study applied a man's body. After all, the study came up with this SD character in a second-proportioned figure. This study discuses formative characteristics of existing Buddhist cultural assets and uses the character for improving understanding on Korean traditional culture. In the future, the study will propose ideas on animation contents development targeting infants and children.

• Journal of Korean Society of Rural Planning
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• v.24 no.1
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• pp.33-44
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• 2018

This study, targeting Deokbongmaeul, Choonchonmaeul, Hyodongmaeul and Kangsanmaeul, drew the characteristics of history culture resource utilization through the analysis of project plans and performance reports and field surveys. First, Deokbongmaeul is a rural village with scattered Confucian facilities. Ipsanmaeul conforms to Confucian order and has an attractive housing area landscape. Hoechonmaeul has forest landscape and distinguishing intangible recourses like Maeji farmer's music and traditional techniques and legends. Hyodongmaeul shows folk resources and folk behavior like traditional play and techniques. Second, the history culture resources chosen from the project plans focus on intangible history resources like individual historic buildings & structures and customs & traditional techniques. Third, cultural historic village projects are categorized by repair and restoration of historic buildings and structures, development of experience program and building facilities and maintenance and establishing the village landscape elements. From the research results, it is explained that history culture resource utilization methods of cultural historic village project are hard to be expected to have the project results based on the landscape identities of four villages.

• The Journal of Korean Philosophical History
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• no.57
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• pp.183-207
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• 2018

This article examines the implications of contemporary humanities education, which is raised by traditional education abroad, focusing on the contents of education and modernization of education methods. To this end, this article will cover the following topics. First, as a premise of discussion, we review the necessity of modernization of traditional education and the composition of traditional education element for modern reinterpretation. Second, I will examine the modernization of education contents through the modern education understanding of 'whole person' as a modernization plan of education contents for the traditional study abroad education and the modernization of education contents for strengthening the virtuous cycle of knowledge - practice. Third, we examine two aspects of modernization of education methods for traditional education abroad: strengthening of reflection ability through human formation and habituation through autonomous methods. Finally, briefly summarize the preceding discussion and suggest what future research should aim to do.

• Journal of Family Resource Management and Policy Review
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• v.13 no.3
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• pp.85-101
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• 2009

The Multi-cultural Family Support Center provides various educational programs and services for multi-cultural families. However, there are controversies regarding integration and assimilation, ethnic identity and ethnocentrism, and state-sponsored multi-culturalism. From the home economist's perspective, it was necessary to explore the direction of integration of family life culture in the multi-cultural society. This study concluded that there is a necessity to accept foreign culture and create a new culture while still maintaining their and our own cultural identity respectively. For this purpose, integration and assimilation must progress side by side to maintain the cultural identity and stability of multi-cultural families. But, women migrants are to adapt in their everyday life, they need to attend a Korean-language course and take part in a traditional Korean culture program such as having an assimilational characteristics. Also for the happiness of multi-cultural families ultimately not for the confronted problems, it requires sometimes education of changing migrants' own traditional customs and life culture partly. In this sense, educational and cultural programs held by Multi-Cultural Family Support Center are meaningful and their importance in adapting into everyday life must be recognised by all of us.

• Korean Journal of Rural Living Science
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• v.8 no.2
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• pp.93-110
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• 1997

The customs of women s riding horse was prevalent in thriving period. The face toilet was mainly used by Gau Chang pattern. Wha Jun (chinen; Hwa-Qun(화전), make-up on forehead), was influenced nearly by Gua Chang and distantly by India. Penciling eyebrows with blue was transmitted from persia. Chinese cosmetics was most influenced during Tang Dynasty for it's colorful make-up and facial decorations such as Aek-Whang(액황), Wha-Jung(화전), Jang-Yob(장엽), Swa-Hong(사홍) and those made many Dynasty, since those kinds of styles were the result of mixture between traditional chinese and western styles, it became so unique and diverse. The Declining period of the Tang Dynasty has begun from the turning point, resulting from Rebellion of An Ru Sha'. Rebellion of An Ru Sha' made the chinese people have a sense of precaution, and an antipathy against babarian. Furthermore, the power of Tang Dynasty onto the countries bordering on western china unfortunately was declining due to the defeat at 99 the Talas war in 751. As the fashion of ‘Ho’ disappeared the costume pattern was restored to the traditional Chinese style of large sleeve and broad width. However, the Tibetan mode was appeared in women's hair style and face toilet since Yuan Ha (801-812). In Song Dynasty, women's make-up and adorment were originated from Dang Dynasty, but those were more simple than in Dang Dynasty.

• Journal of the Korean Society of Food Culture
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• v.19 no.5
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• pp.556-565
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• 2004

This study examined dietary culture in Korea regarding collectivism through literature review. Based on the evidence from the origin of lineage and traditional customs, the Koreans' traditional collectivity appeared to have been grounded upon the northen nomadic culture emphasizing sentimental collectivity and harmonized with the characteristics of southern agrarian society related to mutual support and sociability. The inseparable relationship between collectivity and food was well revealed in the occasions such as rice-planting, kimchi and jang makings in which pooled labor was common as well as the gathering of mutual aid association. In these occasions, foods were offered and shared among members. Food sharing was a main activity and almost play a central role regarding the promotion of friendly relations among each other. In sacrificial memorials, food sharing was extended not only to the live persons but also to the passing spirits. Collectivity was also disclosed in the eating or table manners of Koreans. Koreans quite literally share food at every meal since the side dishes placed centrally on the table. The taste of Korean foods is completed inside the mouth by mixing foods with various combination, which let people create their own choice of taste. Therefore, the collectivity manners at the table appeared to be harmonized with individual freedom of creating his/her own taste of foods. The collectivity is still a very important concept in modem Korean dietary culture, as reflected by an increase of restaurants sewed shared dishes.

• Journal of architectural history
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• v.29 no.2
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• pp.39-52
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• 2020

Seonjeong-jeon, the semi-great hall in Changdeok Palace, was constructed in a highly formal and conservative style and accommodated official ceremonies. However, the contemporary modification of the building has distorted or eliminated features including the two side doors on the front, the floor coverings, and the throne base (Jwa-tap) that consisted the most significant part of the throne. Seonjeong-jeon originally had three doors that stood between each pair of columns on the front side, respectively. The courtiers accessed the building through the side doors, while the central door was exclusively designated for the king. However, the renovation in 1999 ignored the political context of the architectural form of the building and changed the side doors into windows, damaging the traditional structure inherited from the early Joseon Dynasty. Although the building currently has traditional wooden floor structure (Woomul-maru), it was originally covered with square brick tiles (Bang-jeon) before the Japanese occupation, following the customs of early Joseon Dynasty. The throne was placed to the north of the central door and consisted of the throne base and a decorative roof (Dang-ga). A canvas (Jang-ja), which featured the royal symbolic painting of Sun, Moon, and Five Peaks, was also installed between the two columns that connected the base and the roof. Nevertheless, only the columns and the blank canvas remain nowadays after the removal of the base.

• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2007.10b
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• pp.191-196
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• 2007

The Korean rural landscape has changed significantly due to nationwide modernization and industrialization in recent years. Moreover, as urbanization progresses due to population and economic growth, rural areas surrounding the suburbs of cities are feeling the pressure of encroaching urban sprawl. Use of land for human-made structures such as road and housing development is also increasing, resulting in the destruction of nature in rural areas. Adopting a concept of conserving rural landscape in future development projects is therefore highly desirable.The main focus of this study is to look into the traditional concept of the village and to classify some elements of the traditional rural landscape. Daegu Metropolitan City, the third metropolitan city in Korea, is chosen as the subject of the study. The existing 227 villages have been studied on the basis of their principles and types of village locations in relation to the traditional concepts of 'Feng-shui' and 'Tackriji'. The characteristics of the village location are divided into two aspects: the natural landscape, such as topography, hydrosphere, and azimuth, and the historical and cultural landscape, such as customs(Only the natural landscape aspect is included in this study). The natural landscape, a condition of the village location, is divided into three areas: topography, hydrosphere, and azimuth. There are two types of topography: flatland type and mountain type. There are two sub-types in the mountain type: ridge and valley, which depend on the village location in relation to the shapes of the mountains. There are four types of hydrosphere which include waterways and three directions of mountain depending on the shape: front, behind and side. The direction of the village is analyzed from the direction which the houses in the village face. Therefore, the natural landscape element as a condition of the village location is closely related to the traditional concepts of the village.

• Journal of Korean Home Economics Education Association
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• v.18 no.4 s.42
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• pp.157-172
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• 2006

This study was designed to make an analysis of the content related with Korean traditional food culture covered in the section of Food and Nutrition of Home Economics textbooks based on the current 7th curriculum and to investigate the recognition and needs for education on Korean traditional food culture among high school students. Through this, we tried to present basic data contributing to the construction of practical educational content and educational method in relation to Korean traditional food culture. The results of this study are as follows. The content of Korean traditional food culture in the section of Food and Nutrition covered by Home Economics textbooks consisted of 'Setting the Table and Table Manners' for the third graders of middle school, 'Planning and Preparing Invitation and Events' for the freshman of high school, and 'Food Culture and Preparation of Food' for the second and third graders of high school. High school students were proud of themselves on Korean traditional food culture, but fail to apply their knowledge to real household life. In particular, it was proved they didn't understand' Korean Festival Holidays and Annual Customs: The need on the content of Korean traditional food culture showed significant difference in accordance with pride on traditional food culture, its succession in the families and one's recognition. And it was highly correlated with the subordinate variables such as demands, interest, utilization. These results showed that the education of Korean traditional food culture is an area that is demanded and how to cook Korean traditional food should be included in the content for education and practice of cooking and experience of food culture should be dealt with as the educational methods.