• Journal of the Korean Society of Clothing and Textiles
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• v.27 no.6
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• pp.715-724
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• 2003

The Korean clothing culture has shown rapid changes along with influences of western cultures, with social changes due to the liberation from Japan, the Korean War, and the economic growth concentrated on export since the westernization of Korea had begun. Also clothing materials, as a phase of such culture, have been changed. Among silk fabrics, "Dan (단: damask of satin texture with Korean traditional patterns are inwoven)", which has been concerned one of the most beautiful and precious fabrics due to its complexity and difficulty of processing. Since the beginning of the Era of Enlightenment(Kae-hwa-gi), Dan fabric materials and weaving methods have changed. It seems that the figured texture using the Jacquard loom began in 1936. when the Jacquard machine began to be imported from Japan into Korea. From that time on, new fabric materials, such as yangdan (양단), and popdan (법단), hobakdan (호박단), silk and rayon mixed Dan(교직양단) began to be produced. Before 1950's there were some restrictions about the Number of wefts, so the production of the one colored dan(단색단) was more common than that of the multi colored dan(다색단). But with the spread of 4$\times$4 shuttle box loom (양사정직기), various kinds of the multi colored dan have been produced after 1960's. Around the end of 1980's, automatic shuttle change loom have been generalized and 7 color dan(칠색단), 9 color gumsadan (구색금사단) have been current in multi colored dan. In terms of materials, synthetic and chemical textiles had been used widely and alter 1980's most fabrics, of which the ground weave is not being woven with satin-weave but being woven with plain or twill-weave, are named Dan in general.

• Journal of Marine Bioscience and Biotechnology
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• v.3 no.1
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• pp.54-60
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• 2008

Compared to other North African countries, Tunisia has reached a significant level of fish consumption. The only relevant historical dimension of aquaculture in Tunisia are traditional lagoon management (80,000 ha of lagoon and coastal lakes) and culture of shellfish. Semi-intensive and intensive cultures are relatively new concepts in Tunisia and only recently also the public sector is involved. The Tunisian fishing industry has expanded over the last 20 years and annual catches at present are more than four times those registered in mid-fifties. Production of the year 2007 reached 105 thousand tons against 111 thousand tons during the same period of 2006 thus recording a fall of 5%. Unfavorable weather conditions mainly during the last quarter year had the effect to reduce the number of days out at sea. Exports reached 24.3 thousand tons for one value 240.5 MD against respectively 22.2 thousand tons and 234.1 thus recording MD at the end of the past year a rise of 9% in volume and from 3% in value. Commercial value such as shellfish - consequence of one regression of the production - with in parallel raises blue fish exports. The imports were stabilized in volume of 39.1 thousand tons and increased from 6% in value with respectively 67.4 MD in 2007 against 63.7 MD at the end of 2006. The importation in larger quantities of intended fish to the fattening of tuna in floating cages explains partly this rise. Nevertheless, the pay of balance import/export of produced fishing remains positive with a surplus of 173.1 MD against 170.4 MD in 2006.

• Philosophy of Education
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• no.46
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• pp.45-70
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• 2012

The purpose of this study is researching on educational difficulty in the history of western education. In other words, the goal and significance of this paper lies in knowing the essential meaning of education based on the norms of difficulty. The major method for this study is hermeneutical-anthropological pedagogy. My fundamental claim is the following: the essential nature of teaching is difficulty at any instructional condition and situations. Such a discrete idea was clearly identified and confirmed in the process of pedagogical anthropology. That is, through the consciousness of educational difficulty and critical review for the history of western education, I can cleary define the concept of educational difficulty. Educational difficulty was various ways for understanding by all audiences. Namely, various formulars were developed for understanding it according to the age, cultures, nations, ideology, etc.. But there are continuous characters on the way for understanding on educational difficulty. The results on research are as followings. In the primitive age, fundamental difficulty of education lies in the initiation ceremony. At the classical ancient time, the purpose of education was 'Politai' with politike arete, in this educational conditions, instruction have a complex dimension politically as well as psychologically. At the medieval age, educational difficulty lies in the 'Askese' for instructional methods. In the modern and conventional age, educational difficulty is more and more complex and confused on goals, methods, evaluations, etc.. Most of all, the major or key concept of educational difficulty in this world is the conflict between the two instructional principles, that is, objectivism and constructivism in education. At now, the schoolworks for instruction over all educational situations and conditions have a difficulty of traditional as well conventional dilemma. In conclusion, educational difficulty have formal, natural, original attribute and it is general and universal phenomenon.

• Journal of agriculture & life science
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• v.46 no.4
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• pp.31-39
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• 2012

In this study, biodiversity was classified as 4 sectors (genes, species, ecosystems, and cultures) and overall 14 indicators were subdivided by the classification criterion of 4 sectors. Among those 14 indicators, monetary evaluation was conducted for 11 indicators that can be quantified in economic perspectives. Results show that negative economy effects (forest degradation, forest fire, forest damage caused by diseases and insects, deforestation, and cost under the assumption with the adoption of the Nagoya Protocol to be compensated for traditional knowledge) by reducing forest biodiversity were evaluated as 254.5 billion won annually. Also, Bioindustry, indigenous species, forest production, protection area, and income associated with mountain village were considered as positive economy effects and their annual economic value was 6.72 trillion won. Net annual benefit by maintaining forest biodiversity was about 6.5 trillion won.

• Industry Promotion Research
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• v.4 no.2
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• pp.39-52
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• 2019

Thus, this study suggests following solutions to youth suicides in South Korea. First, we need to help adolescents to establish their identities based on the traditional ethical principles from both eastern and western cultures. Second, we claim that improvement of educational environment is urgently needed. Adolescents' emotional securities need to be well supported through stabilized family lives and we need to set expanded communication system between students and the school education system to help teenagers lead happier and more active school lives. Lastly, this study suggests establishing a social security system by eliminating potential risk factors and extending the protection factors so that Korean adolescents do not hesitate asking for help to protect themselves when they feel suicidal.

• Journal of the Korea Fashion and Costume Design Association
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• v.21 no.1
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• pp.149-162
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• 2019

The purpose of this study is to suggest various directions of living hanbok and proposed the living hanbok design that integrated the tradition and the contemporary, as well as the past and present with denim material that represents the youth cultureby while using the motif of Korean Jogakbo. For the research method, the data on living hanbok, denim, and Jogakbo were surveyed to develop and produce a living hanbok design. The development of a living hanbok design emphasized the meaning of longing for an accumulation of good fortune, by using the concept of 'wishing for fortune' including the symbolic images of denim and Jogakbo. The production results of this study are as follows. First, the Jogakbo motif consisted of patterns yearning for harmony, great fortune, longevity, and many children, and the living hanbok design integrated with the denim material symbolized the convergence of the past and present and the harmony of eastern and western cultures. The study could verify that the living hanbok design was recreated in a contemporary sense to be used everyday by expressing contemporary senses in a traditional image. Second, leftover fabric pieces and recycled materials that can be abandoned by the material market were used for denim. This study could also develop the living hanbok design as a sustainable design through upcycling, an important social trend, puting an emphasis on carrying out socio-ethical responsibilities. Third, denim Jogakbo work, which is connected by small pieces of denim material, used to be a difficult and labor intensive handicraft, but it could be proposed as a new high value-added fashion and generate contemporary living hanbok with a new image.

• Cross-Cultural Studies
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• v.38
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• pp.245-264
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• 2015

In this paper, I suggest methodological ways of studying comparative literature regarding ongoing discussions of world and national literature. The role of comparative literature studies has widened in the contemporary era, in which nations have become rapidly entangled and the concept of the world as a unified entity is under question. In this regard, I critically review the traditional principles of the hospitality of cosmopolitanism and the exclusivity of the borders of national literatures. Further, I suggest that scholars adopt the concept by Sigmund Freud of "unfamiliar familiarity" as a methodological motive for studies of comparative literature. Based on this concept, scholars can further develop the unique methods of the discipline of comparative literary studies for teaching and research amidst the ongoing phenomenon of globalization. They can also use these methods to simultaneously contribute to solving the problem of "comparison without a unifying category of the world," as revealed by the results of deconstructional and postcolonial studies. Regarding community-based discussions of literature, I introduce the "bridge and door" metaphor, put forth by Georg Simmel, as a key concept in methodological consideration of translation and in comparative literary studies. In this paper, adopting the metaphor of the bridge and door as an intertextual and social model for comparative studies, I define the new role of comparative literary studies in literary transnationalism, which is particularly necessary when different languages and cultures overlap and become entangled. Regarding the rapidly changing contemporary world community, comparative literary studies, as an experimental discipline, is uniquely capable of examining this kind of community, which forms itself beyond and beneath individual nations.

• Journal of Ginseng Research
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• v.43 no.4
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• pp.517-526
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• 2019

Background: The root of Panax ginseng, a member of Araliaceae family, has been used as herbal medicine and functional food in Asia for thousands of years. According to Traditional Chinese medicine, ginseng is the most widely used "Qi-invigorating" herbs, which provides tonic and preventive effects by resisting oxidative stress, influencing energy metabolism, and improving mitochondrial function. Very few reports have systematically measured cell mitochondrial bioenergetics after ginseng treatment. Methods: Here, H9C2 cell line, a rat cardiomyoblast, was treated with ginseng extracts having extracted using solvents of different polarity, i.e., water, 50% ethanol, and 90% ethanol, and subsequently, the oxygen consumption rate in healthy and tert-butyl hydroperoxideetreated live cultures was determined by Seahorse extracellular flux analyzer. Results: The 90% ethanol extracts of ginseng possessed the strongest antioxidative and tonic activities to mitochondrial respiration and therefore provided the best protective effects to H9C2 cardiomyocytes. By increasing the spare respiratory capacity of stressed H9C2 cells up to three-folds of that of healthy cells, the 90% ethanol extracts of ginseng greatly improved the tolerance of myocardial cells to oxidative damage. Conclusion: These results demonstrated that the low polarity extracts of ginseng could be the best extract, as compared with others, in regulating the oxygen consumption rate of cultured cardiomyocytes during mitochondrial respiration.

• English & American cultural studies
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• v.16 no.2
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• pp.89-110
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• 2016

Since he was an exile, Henry James himself was well aware of agonies as an outsider in either Europe or America. Such an anguish is deftly depicted in the character of Felix Young with James's unique ironic tone. Unlike James, however, Felix is neither affluent nor distinguished as an artist. Nor is he supported by any patron. Furthermore, at first, he doesn't seem to survive the strict joyless environment in New England, but he possesses his own survival value. His unique esthetic value and his beautiful smile enable him to win Gertrude's heart. His adroit balance between pleasure-seeker and respect for American serious culture without hostility ultimately ends up with his marrying Gertrude. His arrival in Boston might pose a threat as Mr. Wentworth fears. Actually he subverts the traditional idea of an artist. He is armed with amiability and frankness, which are incongruous with a stereotypical idea of an artist: a willful, freakish, and self-righteous person. Felix here suggests to us that a new kind of modern art be possible. Gertrude is also a new woman who opposes to staying put under the patriarchal society. She is always wavering in and out of the house, searching for opportunities to quench her curiosity to see the world by breaking the bond of New England. Her ceaseless quest for independent values results in fortuitous encounter with a new species of artist Felix. Unlike Henry James's other novels, in which male characters assume a role of sophisticated "fortune-hunter," the union of Felix and Gertrude in The Europeans represents the compromise between two different cultures. According to Nietzsche, the birth of superman is possible by the union of Athens and Jerusalem. In other words, the matrimony of Felix and Gertrude means the commingling of his liberal arts and Gertrude's moral seriousness might contribute to the birth of the new culture.

• Journal of English Language & Literature
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• v.57 no.2
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• pp.217-235
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• 2011

On recognizing the significance of Walter Benjamin's "The Task of a Translator" in recent discourses of postcolonial cultural translation, this essay examines the creative postcolonialist appropriations of Benjamin's theory of translation and their political implications. In an effort to dismantle the imperialist political hierarchy between the West and the non-West, modernity and its "primitive" others, which has been the operative premise of the traditional translation studies and anthropology, newly emergent discourses of cultural translation actively adopts Benjamin's notion of translation that does not prioritize the original text's claim on authenticity. Benjamin theorizes each text-translation as well as the original-as an incomplete representation of the pure language. Eschewing formalistic views propounded by deconstructionist critics like Paul de Man, who tend to regard Benjamin's notion of the untranslatable purely in terms of the failure inherent in the language system per se, such postcolonialist critics as Tejaswini Niranjana, Rey Chow, and Homi Bhabha, each in his/her unique way, recuperate the significatory potential of historicity embedded in Benjamin's text. Their further appropriation of the concept of the "untranslatable" depends on a radically political turn that, instead of focusing on the failure of translation, salvages historical as well as cultural potentiality that lies between disparate cultural entities, signifying differences, or disjunctures, that do not easily render themselves to existing systems of representation. It may therefore be concluded that postcolonial discourses on cultural translation of Niranhana, Chow, and Bhabha, inspired by Benjamin, each translate the latter's theory into highly politicized understandings of translation, and this leads to an extensive rethinking of the act of translation itself to include all forms of cultural exchange and communicative activities between cultures. The disjunctures between these discourses and Benjamin's text, in that sense, enable them to form a sort of theoretical constellation, which aspires to an impossible yet necessary utopian ideal of critical thinking.