• 복식
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• 제53권7호
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• pp.95-109
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• 2003

The style of different styles of clothing have been developed by not only the natural environment and social effects. but also by various variables such as the peculiar cultures and religions of different ethnic groups. It is naturally accepted without question that the origin of trousers was derived from the Skytie race in the modern style of dress. And the style of those trousers has changed and developed throughout a long history in different environments and surroundings. As part of the research of the process in this styles of clothing, it is essential to know how the fabric of trousers has been developed and how the styles have been changed because of different weather conditions and different religions. Nowadays, Eurasian countries was scattered from western and eastern Asian countries to middle Asian countries such as Russia, Uzbekistan, Kazakistan, Turkey, Turkmenistan, Iran and China. These countries are located on the way to the Silk Road. They are fully developed in a cultural area among the different religions. In terms of cultural aspects within the different religions, men's trousers had developed the traditional style of this dress as one of the importnat items on the cultural basis. The ranges and types of these traditional trousers are divided by the regions, such as west and southern Asia, central Asia and China. Pakistan, Afghanistan, Iran, Iraq, Syria, Lebanon, Turkey. Jordan, Saudi Arabia, Kuwait and Israel was a part of the west and southern Asian countries which were located between western countries and eastern countries. This tribes wore Shalwar trousers which is a wide style of trousers. Shalwar in the western and eastern Asian region has a specific feature by the each nation but has the same distinctions such as by using very wide and loose style and tying a fine thread around the waist. Some central Asian countries consisted of part of China, Turkmenistan. the Republic of Tajikistan. the Republic of Kyrgyzstan and the Republic of Afganistan. These style of trousers are compound types which appeared with mixing Draperian Greek culture. So it can be inferred from this data that the horse-riding nomadic trousers which had been handed down from Skytie tribe through Persia. The style of the trousers in those regions has small pieces. The style of the trousers in China, which is located on the way to the far eastern countries, has developed new trousers put together two pieces of the textile. These widen trousers can be worn by using a sash belt. So we can find out that those trousers of countries which mentioned above have a common point and a rule.

• 한국의류학회지
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• 제29권6호
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• pp.825-836
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• 2005

The purpose of this research is to analyze the harmony of contrast coloration of the traditional Korean dress as the subject of the study for women's college students in Korea and America. The sense of harmonious coloration for 64 colorations was evaluated based on a yellow and a green Korean jackets, to be contrast colorization, by combining four different tones, vivid, light, dull, and dark tones in a purple and a blue skirt with a yellow jacket, a red and a purple skirt with a green jacket. We tried to make sure of the cultural difference by the distinction in the perception of women's college students. in Korea and America. The result of the study is as follows. In the contrast coloration of a yellow jacket with a purple and a blue skirt, Korean women students, generally, perceived that the coloration that skirt is more dark than jacket, dull and dark tone is harmonious. On the other hand, American women students perceived harmonious skirt tone is various depending on the jacket tones. In the coloration of a green jacket and a red skirt, the women students of two countries are in common that the coloration of a vivid skirt with a vivid, a dull, and a dark jacket are harmonious. However, Korean women students indicated that a light jacket with a dark tone skirt as a harmonious coloration. American women students evaluated that various tones of coloration as a harmonious coloration. In the coloration of a green jacket and a purple skirt, Korean women students perceived that the coloration is incompatible coloration. American women students perceived the coloration is congruous in the coloration of a dull and a dark tone jacket and skirt. In the response of the perception for 64 contrast coloration, Korean students evaluated 14 sets and American students judged 28 sets as harmonized colors. Therefore, it drew the conclusion that Korean students had the sense of harmonious coloration of more narrow range than American students. There was a difference between two cultures in the standard far contrast coloration.

• 한국식품과학회지
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• 제45권4호
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• pp.515-520
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• 2013

전통적인 방법으로 제조한 청국장과 볏짚시료로부터 배양방법과 비배양방법인 DGGE를 이용한 청국장의 발효미생물 군집을 분석하였다. 배양방법에서는 미륵산농원의 볏짚과 청국장 시료에서 P. agglomerans (65%)와 B. subtilis (60%)가 우점미생물로 나타내었고, 흥업토속 청국장의 볏짚과 청국장 시료에서는 B. amyloliquefaciens (57%와 52%)가 우점미생물로 확인하였다. DGGE 분석에서는 미륵산농원의 볏짚과 청국장 시료에서 P. agglomerans (Band intensity 20.6%)와 B. subtilis (Band intensity 25.7%)가 우점미생물로 나타내었고 흥업토속 청국장의 볏짚과 청국장 시료에서는 B. amyloliquefaciens (Band intensity 27.3%, 26.4%)가 우점미생물로 확인하였다. 그 외에도 볏짚에서는 Pantoea sp. Enterococcus durans, Enterobacter sp, P. ananatis, Bacillus sp., Rhodococcus sp. Pseudomonas fulva, Acinetobacter sp., B. licheniformis, B. amyloliquefaciens 등의 미생물을 확인하였고 청국장에서는 B. licheniformis, B. subtilis, Bacillus sp., B. circulans, Acinetobacter sp. 등의 미생물을 확인이 되었으며, 비배양 방법을 이용한 청국장 발효미생물 균총 조사는 배양이 불가능한 미생물을 확인할 수 있었다.

• 한국전통조경학회지
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• 제37권3호
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• pp.83-92
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• 2019

본 연구는 명·청 시대 양주 염상원림의 특성을 살펴보고자 문헌자료의 수집, 분석하여 원림조영의 배경을 살펴보았으며, 현전하는 염상원림의 설계방식, 구성요소 등을 살펴본 결과는 다음과 같다. 첫째, 과거 양주지역은 고대 대운하의 구축을 기원으로 문화적, 경제적 발전을 이룩하였으며, 염상들은 부를 축적하면서 무역을 통한 원림조영재료의 확보, 후학양성을 통한 정치적 배후세력 형성, 외래문화 유입 등의 배경 하에 많은 원림들을 조성하였다. 둘째, 양주 지역 염상들은 교류와 휴식의 장소로서 원림을 조성하기 위해 원림전문가들에게 원림 설계를 의뢰, 조영하였으며, 가산과 장랑을 활용한 경관변화 연출, 건축요소를 이용한 공간의 명확한 구분, 물과 인접한 경점에 건조물 배치 등을 통해 실용적이고 미적인 기능을 갖춘 원림들을 소유하였다. 셋째, 양주 염상원림들은 전면의 건조물 중심 상업공간이 위치하고, 후면에는 원림을 중심으로 하는 설계특성을 지닌다. 상업구역의 원림은 건조물 전면부를 중심으로 자투리 공간에 화분이나 괴석, 대나무, 담장문양을 활용한 간단한 형태로 조성하였다. 후면의 원림은 운하와 연결된 물길이 원림 전역에 굴절된 이수체계를 형성하고, 지당과 어우러진 첩석, 석교, 석방 등이 도입되었으며, 다양한 소재와 문양의 포장, 양주 지방의 기후와 색채 대비를 고려한 수목의 도입 등이 설계에 반영되었다.

• 한국축산식품학회지
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• 제22권2호
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• pp.183-191
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• 2002

몽골의 유가공 기술은 중앙아시아 지역의 유목민 생활방식의 독특한 전통에서 온 것으로 고유의 특성을 갖고 있다. 몽골의 전통적인 유가공 방식은 몽골의 토착종인 몽골우의 원유의 품질과 각 유성분 (단백질, 지방, 그리고 유당)의 허실 없는 완전이용 개념에 바탕을 두고 있다. 몽골에서는 다양한 종류의 유즙생산 동물로부터 젖을 취하여 가공하는 것이 발달했으므로 많은 종류의 유제품이 제조되고 있다. 몽골에서는 30종 이상의 유제품이 제조되고 있는데 그 중 36%는 발효유제품이 차지한다. 몽골의 전통적 발효유제품은 그 자체가 매우 특색이 있다. 왜냐하면 유산구균, 유산간균 그리고 효모가 함께 발효 유제품의 스타터로 사용되고 또한 함께 생육하고 있기 때문이다. 몽골에서는 유목민 생활의 여건 하에서 발효유제품에 쓰이는 유산균 스타터의 제조와 보관 방법이 매우 독특하게 전해져 오고 알다. 기존의 발효은 제품을 처리하여 스타터로 준비하거나 몇몇 특별한 야생식물로부터 유산균을 얻는 방식이 독특하다. 지금은 Rheum undulantum L., Rheum ribes L., Rumex acetosa L., Artemisa sibersena L., Artemisa vulgare와 같은 다섯 종류 이상의 야생식물이 유산균 스타터의 균원으로 사용되고 있다. 몽골에서는 젖을 가공할 때 소규모로서 매우 간단한 도구를 사용하는데 특히 발효유제품 가공기술은 배우기가 쉽고 나름대로의 과학적인 현상에 그 바탕을 두고 있다.

• 생명과학회지
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• 제29권6호
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• pp.697-704
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• 2019

본 연구에서는 전통발효식품에서 분리한 유산균 200여종에 대하여 프로바이오틱 특성을 확인하였다. 내담즙성 및 내산성이 높게 측정된 유산균 4종을 선발하였다. 선발된 유산균은 Lb. plantarum SRCM102224, Lb. plantarum SRCM102227, Lb. paracasei SRCM102329, Lb. paracasei SRCM102343이다. 항균활성, 내산성, 내담즙성, 용혈성, 세포표면 소수성, 장내 세포 부착성, 항생제 내성을 조사하였다. 선발된 유산균 4종 중 SRCM102343은 세포표면 소수성이 95.9%로 대조구 Lb. rhamnosus GG는 13.4%보다 높게 측정되었다. 4종의 유산균의 장내상피세포 caco-2에 대한 부착능을 조사하였다. 그 결과, SRCM102343와 SRCM102329의 Lb. rhamnosus GG보다 부착율이 높았다. 선발된 유산균 4종에 대하여 항균활성 조사 결과, 그 중 3종이 Escherichia coli ATCC 10798, Staphylococcus aureus KCCM 11593, Listeria invanovii KCTC3444, Bacillus cereus ATCC11778 및 S. enterica serovar. Typhi KCTC1926에 대하여 항균활성이 뛰어났다. 이들 결과를 바탕으로 선발된 균주는 프로바이오틱의 가능성으로 기능성식품에 활용이 기대된다.

• 한국전통조경학회지
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• 제29권4호
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• pp.182-197
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• 2011

본 연구는 중국의 독특한 묘학 반수의 역사적 기원과 변천과정에 대한 고찰을 통해 반수(泮水)의 특질을 규명하는데 목적을 두고 문헌고찰과 현장조사를 통해 수행되었다. 반수를 기록한 최초의 문헌인 "시경"에서는 반수가 반궁(泮宮) 곁에 흐르는 하천으로 묘사되었다. 그러나 후대에 반수는 제후의 학교인 반궁(泮宮) 조영에 있어 필수적인 조경시설이 되었고, 학교의 정체성을 규정짓고, 학궁 조영에 있어서 중요한 위상을 점유한 수계로 인식되었다. 묘학제도가 시작된 북송시대의 반수는 일정한 형식 없이 주로 자연수계를 이용하였으나, 명대에는 왕기(王圻)가 편찬한 "삼재도회(三才圖會)"에서 제시된 "제후반궁도(諸侯泮宮圖)"가 표준이 되어 반원형의 지당이 반지로 여겨지게 되었으며, 현재 남아 있는 반지는 이러한 전형에 의해 명대 이후에 새롭게 조성된 것이다. 민간에 나타난 반월지도 이러한 삼재도회식 표준이 근거가 되었던 것으로 보이는데, 이것은 묘학 반지가 갖는 신성성과 형식적 공간질서가 차용된 결과로 판단되며, 본 연구에서는 중국의 사당, 사찰, 주택과 마을조경에 독특하게 조성된 반월지의 변천과정을 분석 고찰하였다.

• 한국응용과학기술학회지
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• 제40권2호
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• pp.348-354
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• 2023

문신은 인류에게 오랫동안 전승되어온 문화 형태다. 인류의 여러 문화권에서 전승되고 발전해온 전통적인 문신 풍습은 역사, 예술, 사회, 등 다양한 분야에서 학술적으로 중요한 연구 가치를 가진다. 두룽족은 중국 남서부 윈난(雲南)성과 근처 지역에 사는 소수 민족 중 하나로 안면문신을 위주로 하는 '얼굴문신(文面)' 풍습을 가지고 있다. 중화인민공화국이 성립된 1949년 전까지도 원시사회 형태를 유지한 두룽족의 전통적 문화는 문자가 없는 구전(口傳)의 형태로 전해 졌으나 두룽족의 신비로운 문신문화에 대한 보존자료가 없어 연구의 필요성이 요구된다. 따라서 본 연구는 근현대 문헌과 윈난성 지역 현장 탐사 두 가지 방법으로 수행되었다. 얼굴문신 풍습의 정확한 이유와 시기는 알 수 없으나 1966년 중국 문화 대혁명으로 금지되어서야 사라지게 되었다. 얼굴문신의 상징과 기능에 대해서는 현지 탐사과 근현대 학자들의 연구를 통해 크게 신앙숭배, 성년 의례, 심미 장식, 민족 사회 역사의 4가지로 나눌 수 있으며 문신을 하는 시기는 7~8세 부터이다. 얼굴문신은 지역에 따라 상류 여성은 비교적 복잡한 도안으로 구성되었으며, 하류 여성은 간단한 도안으로 구성되었다. 문신은 주로 친족이 시술하며 주로 대나무 꼬챙이와 솥바닥에서 추출한 회즙 재를 재료로 사용한다. 현재 두룽족의 얼굴문신을 한 여성은 25명 미만으로, 대부분 고령화되어 있어 수십 년 안에 모두 사라질 것으로 보인다. 따라서 두룽족의 독특한 얼굴문신 문화에 대한 문서화가 시급하다.

• 복식
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• 제50권7호
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• pp.195-218
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• 2000

This study investigates the characteristics of European knitted works from a historical perspective. Specifically, this study deals with the following research topics: 1) the origin and development of knitting. 2) the characteristics of knitting industry according to the change of times, 3) the comparison of local knitting patterns and cultures. 4) 7he symbolic meaning of the designs in the knitted works and theire functions. This research is barred on the survey of the relevant literature and photographs. The results of the study are summarized as follows. 1) The introduction of knitted works was closely connected with the climatic and socio-economic conditions of the places of the origin. Knitted work developed mostly in Northern Europe, a cold area, and the barren, mountainous coastal areas where people frequently used woolen materials for clothes. 2) In ancient times, abstract and geometric patterns have developed in Europe under the influence of Arabian knitted work. Middle Ages saw the flourishing of Arabian knitted works representing the authority of the church. In early modern times, the knitted work assumed the wealth of the royal families and the nobles. But afterward it was gradually Popularized among the middle classes. Knitting was then regarded as one of the women's major cultural activities. However, recently in the interwar periods. the knitting industry did not flourish and the knitted works came to serve merely as comfort goods by political urge. Knitted works were introduced in Korea around 1870 (the 7th or 8th year of king Kojong era) by Catholic missionaries and they started to be made by machine in 1917. 3) As for the propagation of the knitted work into Europe, there are three routes estimated. The traditional knitting patterns of local areas and their characteristics are summed up as follows : (1) England Guernseys are thick dark blue wool, whereas Jerseys are thinner and of various colors. The knitted shawls of Shetland are world-famous for their fine, lace-like texture that they can be through a wedding-ring. The knitted work of Fair Isle shows several distinctive features, such as the use of no more than two colors, patterns with diagonal lines. symmetry within the patterns, the prominent OXO patterns, and horizontal bands of patterning. The representative knitted work of Aran is Aran sweater made for fishermen to developed from guernseys of Scotland. (2) Scandinavian countries are distinguished from other countries by their conservative but creative cultural tradition. Their knitting patterns are characterized by small geometric figures such as dots, triangles, squares, rhombuses, and crosses used often with stars and roses. Scandinavian knitting is also salient for its vertical stripes and simple motifs repeating at short intervals. (3) Baltic area : The Latvian and Lithuania stockings have very ornate patterns. Many of the Estonian knit stockings and mittens share designs. Komi was well-known for its symmetric diamond pattern. Komi patterns include colored stripes, borders of pattern and all-over designs of complex diagonals. (4) Balkan area : In Yugoslavia, the patterns of roses, leaves and flowers were used for stockings, gloves and leggings. Greek knitting resembled southern Russian knitting, which utilized light colored patterns with dark colors for a background. Turkish patterns are symmetric vertically or horizontally. 4) The traditional knitting patterns net only carried symbolic meanings but also served as means of communication. First of all, patterns had incantatory meanings. Patterns also represented Power or authenticity Patterns were symbolic of one's social standing, too. The colors, motifs and their arrangements were very important features symbolizing one's social position or family line. People often communicated by certain pieces of knitted work or patterns.

• 대한간호학회지
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• 제20권3호
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• pp.430-458
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• 1990

Care is a central concept of nursing. Nursing would not exist without caring. Care and quality of life are closely related. Human behavior is a manifestation of culture. We can say that caring and nursing care are expression of culture. The nurse must understand the relationship of culture with care for ensure quality nursing care. But knowledge of cultural factors in nursing is not well developed. Time and in - depth study are needed to find meaningful relationships between culture and care. Nurses recognized the importance of culturally appropriate nursing There are two care systems in culturally based nursing. The folk care system and the professional nursing care system. The folk care system existed long before the professional nursing care system was introduced into this culture. If the discrepancy between these two care systems is great, the client may receive inappropriate nursing care. Culture and subcaltures are diverse and dynamic in nature. Nurses need to know the caring behaviors, patterns, and their meaning in their own culture. In Korea we have taken some first step to study cultural nursing phenomena. It is not our intent necessarily to return to the past and develop a nationalistic of nursing, but to identify the core of traditional caring and relate that to professional nursing care. Our Assumptions are as follows : 1) Care is essential for human growth, well being and survial. 2) 7here are diverse and universal forma, expressions, patterns, and processes of human care that exist transcul - turally. 3) The behaviors and functions of caring differ according to the social structure of each culture. 4) Cultures have folk and professional care values, beliefs, and practices. To promote the quality of nursing care we must understand the folk care value, beliefs, and practices. We undertook this study to understand caring in our traditional culture. The Goals of this study were as follows : 1) To identify patterns in caring behavior, 2) To identify the structural components of caring, and 3) To understand the meaning and some principles of caring. We faised several questions in this study. Who is the care-giver? Who is the care-receipient? Was the woman the major care -giver at any time? What are the patterns in caring behavior? What art the priciples underlying the caring process? We used an interdisciplinary team approach, composed of representatives from nursing and anthropology, to contribute in -depth understanding of caring through a socicaltural perspeetive. A Field study was conducted in Ro-Bong, a small agricultural kinship village. The subjects were nine women and one man aged be or more years of age. Data were collected from january 15 to 21, 1990 through opem-ended in-depth interviews and observations. The interview focused on caring behaviors sorrounding birth, aging, death and child rearing. We analysed these data for meaning, pattern and priciples of caring. In this report we describe caring behaviors surrounding childbirth. The care-givers were primarily mothers- in -low, other women in the family older than the mother - to- be, older neighbor woman, husbands, and mothers of the mother-to- be. The care receivers were the mother-to-be the baby, and the immediate family as a component of kinship. Emerging caring behavior included praying, helping proscribing, giving moral advice(Deug - Dam), showing concern, instructing, protecting, making preparations, showing consideration, touching, trusting, encouraging, giving emotional comfort, being with, worrying about, being patient, preventing problems, showing by an example, looking after bringing up, taking care of postnatal health, streng thening the health condition, entering into another's feelings(empathizing), and sharing food, joy and sorrow The emerging caring component were affection, touching, nurtuing, teaching, praying, comforting, encouraging, sharing. empathizing, self - discipline, protecting, preparing, helping and compassion. Emerging principles of. caring were solidarity, heir- archzeal relationships, sex - role distinction. Caring during birth expresses the valve of life and reflects the valued traditional beliefs that human birth is given by god and a unique unifying family event reaching back to include the ancestors and foreward to later generations. In addition, We found positive and rational foundations for traditionl caring behaviors surrounding birth, these should not be stigmatized as inational or superstitious. The nurse appropriately adopts the rational and positive nature of traditional caring behaviors to promote the quality of nursing care.