• Journal of the Korea Fashion and Costume Design Association
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• v.12 no.1
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• pp.131-139
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• 2010

The ten traditional symbols of longevity are represented as 10 which means perfection in oriental philosophy, the sun, mountain, water, cloud, rock, pine tree, elixir plant, tortoise, crane and deer. each subjects symbolizing longevity had used in isolation. unlike China and Japan, the ten symbols of longevity became a fixed form and was widely used in paintings, household effects and clothes in Korea. therefore, It will be a meaningful study how the ten symbols of longevity, as one of subjects in painting, changed into a pattern on clothes. The ten symbols of longevity was affected by various philosophies and religion. especially, it laid emphasis on order by Yin-Yang and the Five Elements theory. the order was applied to arrange each subjects and use colors carefully. the sun colored with red and was on the upper. the pine tree colored with green meaned tree and was on the left. the earth and the mountain meaned the soil and was on the center. the rock meaned the iron and was on the right. the water meaned the water and was on the bottom. The subjects of the study were embroideries like spectacle cases, spoon cases and pouches. the scope of study was the Latter Part of the Joseon Dynasty because there are more relics in the Joseon Dynasty than any other times.

• The Journal of the Korea Contents Association
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• v.19 no.8
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• pp.332-344
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• 2019

Based on the life of the furniture is to reflect a region and the important basis of ideological and cultural characteristics of The Times culture form the traditional concept of directly determine the style and features of furniture. Due to the geographical location, China and the Korean peninsula have a long history of cultural exchanges. Through long-term exchanges, Chinese traditional culture has penetrated into the daily life of the ancestors of the Korean peninsula in various ways. As one of the traditional Chinese cultures, Taoism began to spread in The Three Kingdoms period on the Korean peninsula. With the integration and development of Taoism on the Korean peninsula, Taoism culture with unique characteristics of the peninsula was formed and became part of the traditional ideological and cultural life of the ancestors on the peninsula. In the historical development of furniture on the Korean peninsula, Taoist theories such as yin-yang theory and five-element theory and geomantic geography theory have exerted an important influence on the use, shape, material and pattern of traditional furniture on the Korean peninsula. The late period of the joseon dynasty was the heyday of the handicraft industry on the Korean peninsula. During this period, the categories of furniture increased, and a large number of furniture with distinctive Taoist characteristics, beautiful shape, excellent design and different uses appeared. Through the study on the modeling, materials, patterns, seals and designs of furniture in the late period of joseon dynasty, this study confirms that Taoist thoughts are one of the main factors affecting the development of Korean traditional furniture forms and patterns. Using patterns of various natural objects or plants and animals for furniture design, it is to pray for family members to avoid disasters and disasters. Thus it can be seen that praying for blessings from heaven is the main Taoist thought.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.121-129
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• 2014

This study was carried out to research the locations and comprehensive functions of Chinese unique Banwoldang(half-moon shaped pond) appeared at the traditional Chinese villages. Based on the research, the time of Banwoldang being introduced into Chinese traditional culture could date back to Yuan Dynasty and villages that have Banwoldang mainly distributed in the south of the Yangtze River of China where wealthy and high class have lived. Bamwoldangs were mostly built at the front of the village clan halls for the prosperity of the whole clan, The main reason of Banwoldang construction was to complete Feng Shui functions and its goal from the point of Feng Shui in Chinese ancient villages was replenishing the power of location, including increasing the probability of passing the imperial examination for villagers, multiplying riches, minimizing the fire accident and perfecting the geomantic pattern 'leaning against the hill and facing the water(背山臨水)' of villages. Other functions of Banwoldang were found as the place for the community meeting, fish farming and protection of village from enemy. In this research, the reasons of Banwoldang location and values of its various functions were found. But Banwoldang is disappearing rapidly at the Chinese modern villages because there is no interest in traditional culture. Banwoldang is one of unique elements of Chinese culture that must be preserved, so its meaning and value should be lasted well as the Chinese traditional cultures.

• Fashion & Textile Research Journal
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• v.23 no.5
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• pp.545-558
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• 2021

This research analyzed the Chinese style design embodied in the collections of the new generation of fashion designers shown during the Shanghai Fashion Week to improve the understanding of Chinese style and the modernization of Chinese design. The research questions were 1) studying the development of the Chinese fashion industry chronologically and investing young designers' current situation, 2) investigating young designers' awareness of Chinese style and analyzing Chinese style design in collections. A literature and case study were conducted as the research method. The literature study focused on the books about the Chinese fashion industry and history, newspaper, articles, and so on. The case study was conducted among 63 Chinese style collections in 2016-2020 SFW by investigating fashion magazine reviews, articles, and so on. The findings are as follows: 1) Young Chinese fashion designers' awareness of Chinese style has three characteristics; the nonmaterial tendency from decreasing stereotyped images, combination of traditional culture and local youth culture, and commercialization with trends. 2) Chinese elements, including natural, character, and cultural elements were predominantly used in the concept, pattern, and shape. Nonmaterial characteristics were identified in concept, cultural combination characteristics in concept, shape, color, material, and pattern, and trend commercialization in shape, color, and pattern. In conclusion, Chinese young fashion designers had strong national consciousness and new awareness of Chinese style fashion in decreasing the stereotyped images of China. Thus, they used more varied expressions. Meanwhile, they faced difficulties in expressing nonmaterial Chinese elements by balancing them with Chinese style and globalization.

• Journal of the Korean Society of Costume
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• v.52 no.3
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• pp.149-160
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• 2002

Symbolism found in a certain object inherits characteristics from the culture that contains the objects. The purpose of this study was investigate the formative beauty of Korean trousers twisted the pieces together based on the way of Korean thinks and the Topology. The shape is formed by cutting from the fabric. From the perspective of semiology, the fabric and the pattern shape correspond to ground and figure. Ground and figure are identical with the principle of the whole and the part, which is the same in Korea, China, and the West. But In Korea, the 3-dimensional garment is made by adding a twist. This is very important and defines the difference in the way of thinking and topology. Korean trousers consist of three parts : Hury, Marupok, and Sapok. The small Sapok can be made by removing the Marupok and large Sapok (figure) from the fabric (ground) when making Korean trousers. A Mobius strip is made when the large Sapok is adjoined with the small Sapok by reversing the small Sapok, making a 180$^{\circ}$twist and then stitching together. The theory of Mobius strip can be applied in Joining Bajiburi. thus when the trousers are completed the Klein's bottle is seen because of the 2 existing Mobius strop. The theory of Mobius strip can be applied in Joining Bajiburi, thus when the trousers are completed the Klein's bottle is seen because of the 2 existing Mobius strip. Hury is cylinder while the small and large Sapok make up the Mobius strip. As a result, Mobius strip, Kleins'bottle, protective plan can be applied in cutting Hanbok used in the countryside, so I have come to see that the traditional Korean way of thinking is closely related to the theory of topological.

• Journal of the Korean Society of Costume
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• v.64 no.8
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• pp.55-66
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• 2014

Baeja(背子), which was excavated from the tomb of Sim, Su-ryun(沈秀崙, 1534-1589), a civil official, has a distinctive pattern. Two rectangles are connected by button knots on both shoulders and below the armpits, and surround the front and back of the upper body. Also, the back is shorter than the front, while the center-front is not opened. It also has a round neckline without a collar. Jeojuji(楮注紙), which is a traditional Korean paper made from mulberry bark, is put between the outer shell and lining of this clothing as an interlining. The purpose of this study is to perform a morphological feature analysis of the Baeja to examine its characteristics and name, and clothes with similar features, attire relic, pictorial and ceramic materials as well as precedent studies were used in the analysis. The Baeja, which was excavated from the tomb of Sim, Su-ryun, has the same pattern as Yangdang(裲檔), which was worn in the ancient northern region and China. Its composition and the way it was worn are very simple. Also, the shorter back length can be used as evidence that it was worn as everyday outer clothing, and not in a ceremony. Jeojuji, used as an interlining, made it easy to sew and maintain attire pattern and played a role of maintaining warmth. Therefore, this Baeja is presumed to be an outer clothing simply worn in the everyday life for convenience and warmth. In regards to its morphological feature, it was most likely a Yangdang in Joseon Dynasty.

• Journal of Oriental Neuropsychiatry
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• v.20 no.2
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• pp.163-176
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• 2009

Objectives : To address most probable and suitable method for designing clinical trial intervening Traditional Korean Herbal Medicine on hwa-byung. Study Design : A systematic review of research studies of complementary and/or alternative medical(CAM) treatment of depression, and of domestic clinical trials of Traditional Korean Medicine, and of Chinese clinical trials of Traditional Chinese Medicine. Methods : Randomized, controlled trials(RCTs) of treatment of depression intervening herbal medicine were searched through MEDLINE, Cochrane Library, and CNKI databases. Also, domestic RCTs intervening Traditional Korean Herbal Medicine were searched through Korean Traditional Knowledge Portal and Korean studies Information Service System(KISS). Studies were evaluated using Iadad scale and self-designed tool for this study. Results : Thirty four RCT studies( 10 from MEDLINE, 16 from CNKI, 8 domestic studies) of herbal medicine met inclusion criteria. Mean Jadad score of studies published in English was 2.8${\pm}$0.79, in Chinese 1.94${\pm}$0.77, and in Korean 2.75${\pm}$0.71. Twenty one percent of studies included pattern differentiation in their inclusion criteria. Twenty nine percent of studies used combined treatment of herbal and conventional medicine. Among studies on depression, 9% included Complementary Medical assessing tools. Conclusions : There is shortage of domestic clinical trial involving herbal medicine. In China, studies tend to focus on investigating effect of Combined treatment of herbal and conventional medicine on depression. Clinical trial(s) of hwa-byung should provide good internal validity by describing methodology for randomization, double-blinding, and attrition. Also, specific guideline for clinical trial, including Traditional Korean Medical aspects across inclusion criteria, and assessing tools is needed.

• Analyses & Alternatives
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• v.1 no.2
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• pp.44-64
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• 2017

From the field survey of the main ethnic minority areas in the south China, it is found that political, economic, cultural and natural environmental changes are the main reasons leading to the change of customary law. The power mechanism of the customary law change include the three aspects, such as the promotion of country elite, the dominance of grassroots government, and the daily demands of the villagers, which promote the change of customary law alone or together. Through the application of customary law, the country elites can adjust and refine the rules of customary law in order to make out the new customary law and promote its development. In the current pattern of rural governance, grassroots self-government is actually the "official supervision of people's autonomy". The executive power of the grassroots government often intervene the practice of customary law and other informal rules. This is another mechanism of customary law change. Customary law arises from the practice of the daily life of the villagers. If the villagers think that the norms of customary law cannot meet the actual needs of daily life practice, the customary law will be promoted in the form of collective consultation. This is the most important dynamic practice mechanism of customary law change. Transformation and abandonment are the two ways to change customary law. No matter what kind of change does not lead to the demise of the customary law system, the demise of the customary law is only an outdated result, which is made by the universality, nature and objectivity of customary law. The procedure of customary law change is the process of continuation and rebirth about customary law. The result of the change is to produce the new customary law of keeping pace with the times, and the customary law will be presented with new content and form after the change. The continuation of customary law means the inheritance of traditional customary law, but it is based on the transformation of traditional customary law. The rebirth of customary law means that the traditional customary law is completely discarded. But it will produce new customary law rules and be based on the needs of social life practice. Customary law occupies a pivotal position in the normative system and the national law cannot be replaced. The purpose of customary law change will let the customary rules better adapt to the development of modern society, adjust the social relations more reasonably and better meet people's needs of production and life, which is decided by the character of customary law.

• Journal of the East Asian Society of Dietary Life
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• v.17 no.3
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• pp.289-303
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• 2007

This report includes basic data on nutrition education for Chinese adolescents living in Korea. A total of 183 Chinese adolescents living in Incheon participated in the survey. Body composition was analyzed by the Inbody 4.0., and questionnaires on personal dietary behavior were administrated. When compared with the body measure indices of Korean adolescents, we found that height was similar, but weight greater ($5{\sim}12 kg$) among the participants. Regarding obesity, 30.0% of all students were obese (BMI>25), especially the high school boys (42.0%). But in the case of middle school boys, the rates of obesity and under weight (BMI<18.5) were the same (both of them at 22.9%). The average WHR (Waist Hip Ratio) of the female high school group (0.9) was over the normal range. The average percent body fat for each group was also over the normal range. The percentage of students having breakfast everyday was 52.2%, and the rate of skipping breakfast was 25.0%. In the obesity group, the rate of skipping breakfast was remarkably high (P<0.05). Because lunch service was not available at the schools, a lunch box from home was the most popular pattern (43.1 %), but eating out was also popular at 36.6%. For the male high school students, the eating out rate was 62.8%. Since many have-lived in Korea for a few generations, the students' eating practices were much closer to the Korean pattern. For their ordinary meal pattern, 96.0% of the students included Korean foods. however, for New Years Day, the rate of having Gyo-Ja was 75.2%, and having Wol-Byung at Choo-seok was 78.6%, showing that the Chinese tradition still remains. In the case of food preferences, the percentage having Kimchi everyday was 62.1 %, but those drinking green tea was 13.1 %. For cold drinks, the rate for drinking them more than twice per week was 71.6%. The most preferred cooking method was frying with oil (50.6%). Among the students who had visited China (or Taiwan), the rate for 'bad food familiarity' was 37.0%, and the rate for 'did not know Chinese traditional course menus' was 71.3%. As a result of combining eating practices from both China and Korea, and the absence of lunch service in Chinese schools, students are showing bad dietary behaviors. therefore, it is necessary to provide proper nutrition education and a system for lunch service in Chinese schools.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.27 no.4
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• pp.76-86
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• 2014

Objective : This study was performed to find out the differential points of the pattern identification for Acne vulgaris and suggest them to the clinic setting Methods : We searched the papers that suggest patterns identification for Acne vulgaris through China National Knowledge Infrastructure(CNKI), Oriental Medicine Advanced Searching Integrated System(OASIS), Korean Traditional Knowledge Portal(KTKP), Korean Studies Information Service System(KISS). We looked through all the papers, excluded unintended papers, and finally chose some papers that are suitable for inclusion. Then, We extracted all the patterns of Acne vulgaris and chose frequently suggested patterns. Finally we extracted symptoms from selected patterns and arranged them in order of frequency. Results and Conclusions : 1. We found 215 papers and chose 17 papers (Korean : 6, Chinese : 11). 2. We extracted total 67 demonstrations and chose Patterns of Wind-Heat, Damp-Heat, Phlegm and Static blood, Disharmony of the Thoroughfare and Controlling vessels. 3. In Acne vulgaris, the pattern of Wind-Heat tends to have a red papule, sometimes pustule, pain with itching, burning sensation, tidal reddening of the cheeks, white head or black head. The pattern of Damp-Heat tends to have a pustule, node, redness and swelling, pain and greasy skin. The pattern of Phlegm and Static blood has a tendency to be a nodule or cystoma that is hard, dark, painful, long lasting and hard to recover and easy to recur with a scar, pimple, pigmentation. The pattern of Disharmony of the Thoroughfare and Controlling vessels tends to be exacerbated before menstruation, have a small papule that is not easily treated under the chin or around the mouth.