• Journal of the Korean Society of Costume
• /
• v.52 no.6
• /
• pp.25-39
• /
• 2002

The purpose of this study is to look into dressing practices at the Woinarodo region in terms of ordinary and ritual clothes. Men wore Bqji(trousers) and Jeokori(jackets) as their plain clothes and sometimes Jangsam mid Durumaki(topcoat). During the period of Japanese colony, men wore Western-style clothes. For women it was basic to wear Chima(skirts) and Jeokori. And they preferred Momppe rather when in Japanese rule. In arrangements for their head, men put on gut, and had their hair cut during Japanese nile. Women laid a bundle of their braided hairs on the head or braided their hair, while married women did their hair up in a chignon during the ruling period People of the region put on straw and leather shoes, and then rubber ones since the late 1930s. Hand weaving was a major means of living for women at the region. Ramie, hemp and cotton were mainly weaved by hand. Starching was applied mainly to ramie and cotton. Glues for starching were made of raw rices, cooked rices, wheat flour or gloiopeltis tenax. For ritual clothes, especially in wedding, bridegrooms arranged themselves with Samokwandae and then Put on Baji, Jeokori, Durumaki and Danryung. But they Put on Western-style dresses as the liners of Danryung, and wear Nambawi Rather than the Samo after korean independence from Japanese rule. Bridges wore Chima, Jeokori and Wonsam and Chokdoori and covered their face with Hansam Wonsam did not be worn any longer after Korean independence from the rule. Shrouds for funeral ceremony were manufactured with silks, cotton and hemp, when the chief mourner wore hempen hoods and funeral robes, while women, Chima, made of hemp. and any type of Jeokori.

• Journal of Distribution Science
• /
• v.10 no.1
• /
• pp.11-22
• /
• 2012

The traditional market in the nation was forced to decrease greatly users as well as sales because of opening of all of the markets, Internet shopping mall, home shopping and other new types of marketing businesses to lose market functions remarkably. Therefore, the Agency for Traditional Market Administration of Small & Medium Business Administration made efforts to develop traditional market, for instance, modernization of the facilities to improve physical environment, and improvement of each shop by using VMD, and so on. The purpose of the study was to examine efficiency of VMD shops for development of traditional market by the Agency for Traditional Market Administration and effects of VMD upon sales of each shop, and to help establish VMD strategies for customer satisfactions as well as visual environment of traditional market. The author visited five shops at Busan Jin Market, special market of articles for wedding ceremony that joined VMD shop guide of traditional market, and taught VMD on-the-spot and investigated it. Questionnaire of Agency for Traditional Market Administration was used to interview shop owners, shopkeepers and consumers, etc and to examine factors of changes of sales and customers' satisfactions before and after VMD. The purpose of the study was to investigate effects and satisfactions of increase of the sales of VMD shop guide that the government promoted to develop traditional market so far. Therefore, the author investigated VMD presentation, increase of the sales before and after VMD presentation, increase of number of customers, and satisfactions, etc of Korean clothes shops that joined improvement of VMD shop guide of traditional market of the government in 2010. The author investigated effects of the sales, increase of customers and satisfactions, etc by case study and empirical analysis, and she presented user-oriented VMD presentation techniques of traditional market and suggested improvement. After applying VMD, the shops could increase sales more than 20 percent in average, and satisfaction of VMD presentation was more than 88 points or more to be very much high. This study suggested VMD strategies and presentation of traditional market to give consumers affirmative visual images and to develop traditional market.

• The Journal of Industrial Distribution & Business
• /
• v.10 no.5
• /
• pp.37-47
• /
• 2019

Purpose - It is well known that chemyon, referred to by Westerners as face, naturally penetrates the daily life of Asians and influences their cognition, emotion, and behavior. Studies related to chemyon have been conducted in marketing and consumer behavior fields (e.g., luxury products or brands, service failure and recovery, brand preferences, consumer decision making, wedding ceremony, gift giving). A bulk of studies demonstrate that chemyon influences consumption behavior in Asian consumers. Although chemyon significantly influences consumption behavior of Asian consumers, it is also a cultural phenomenon that is not completely explained within the Western viewpoint. Whereas a number of researchers have approached cross-cultural studies of Asian and Western consumers, a limited number of studies have examined it from the perspective of chemyom. The purpose of this study is to compare the phenomenon that chemyon (face) not only affects the consumption behavior of Asia and the West universally (pan-culturally), but also distinctively (culture-specifically). That is, the purpose of this study is to describe that chemyon (face) is not only a culture-specific phenomenon but also a universal phenomenon in the consumption behavior of Asian and Western consumers, even though the extent that chemyon (face) impacts consumption behavior is differentiated. This study aims to understand commonalities and differences between Asian and Western consumption behavior in terms of chemyon (face), and to suggest how to enhance marketing effectiveness in a global market based on understanding the consumption behavior of Asia and the West. Research design, data, and methodology - Using systematic literature review and meta-analysis, this study investigates consumption behavior of Asian and Western consumers from the perspective of chemyon (face). Systematic literature review was used to compare face (chemyon) consumption of Western consumers with that of Asian consumers. To verify systematic literature review, meta-analysis was also accomplished. Results - First, the influence of face (chemyon) on consumption behavior is observed in Western consumers as well as Asian consumers. Second, Asian consumers are more influenced by face (chemyon) than Western consumers. Conclusions - Overall, chemyon (face) can affect the consumption behavior of Asians as well as the consumption behavior of Westerners.

• Journal of the Korean Society of Costume
• /
• v.64 no.5
• /
• pp.154-167
• /
• 2014

This study explored culture adaptive attitudes and donning practices of traditional dress among Chinese marriage immigrant women. Quantitative research was conducted on Korea-Chinese multicultural families. Participants were 291 married women in Seoul and Gyeonggi Province. The data was analyzed using frequency analysis, factor analysis, t-test and correlation analysis. The findings are as follows: First, positive relationship was found between Hanbok acceptance attitudes and Qipao transmission attitudes. The level of Qipao transmission attitudes was higher than Hanbok acceptance attitudes especially in the part of knowledge. Han Chinese showed stronger Qipao transmission attitudes than Korean Chinese. Immigrants without Korean nationality had stronger Qipao transmission attitudes. Higher education group and higher income group showed higher level both on Hanbok acceptance attitudes and Qipao transmission attitudes. Second, more than 50% of Chinese marriage immigrant women wore Hanbok once or twice per a year. On the other hand, only 24% of them wore Qipao. This result shows that there exists a gap in the Qipao transmission attitudes and donning practices. 44% of women wore both Hanbok and Qipao in their own wedding ceremony, 32% wore only Hanbok, and 19% wore only Qipao. 64% of women had an experience of wearing Hanbok on special days such as traditional holidays or family affairs, whereas only 29% had worn Qipao.

• The Journal of the Korea Contents Association
• /
• v.12 no.5
• /
• pp.134-143
• /
• 2012

Miss Korea, who was Korea's first in the Miss Korea Contest in 1957, will be carried on social, cultural, beauty cosmetology as the most representative official beauty in the same age for immense effect on national interest. However, it has been said that the scholarly interest is dull of lack of objective means and irregular choice of terms in leading research. For this reason, this study will be examined the features of design components in Miss Korea dress and improved as basic research material of beauty cosmetology with comparison and analysis on fashion trend of the age. This study will be come up with views of result on the basis of the dress of Miss Korea award ceremony from 1970 to 2011, collecting photo material and decoding or analysis of preparatory research and main research with graduates and lectures through setting analysis instrument. As a result, the notable features of designing structural elements, which are shown in Miss Korea's dress fashion style are produced lovely, intellectual. sexy and luxurious feminine beauty. It has been remarkably seen that the wedding dress fashionable trends of the times are reflected in Miss Korea's dress on this study.

• Journal of the Korean Society of Costume
• /
• v.43
• /
• pp.187-202
• /
• 1999

The objectives of this study were to analyze the effect of dress(Korean traditional dress and suit) of elderly Women and situation on impression formation. The experimental design was $10\times{2}\times{2(dress}\times{perceiver's age}\times{situation)}$ factorial design by 3 independent variables. The stimuli of color photographs of female in her 60's model and the semantic differential scale were used. Six variables of impression formation were used: preference: elegance: potency: activity: feminine: and modernity. Samples were 400 women 200 were in their twenties and 200 in their forties and fifties. The data were analyzed by $\alpha$-reliability t-test ANOVA and duncan's multiple range test. The Korean traditional dress with the combination of Korean traditional color(light blue upper dress with dark red purple collar and string.dark blue skit) had the most positive effect on impression of elegance. Pink traditional dress and light blue traditional dress had a negative effect on impression of potency activity and modernity. Red purple suit had a positive effect on potency and modernity. The interaction between dress perceiver's age and stituation was significant for the impression of activity. Women in their 40's and 50's perceived the activity of red purple suit positively in the situation of alumnae meeting more than in the wedding ceremony. The perceived age of the stimulus person was different according to dresses. Traditional dresses was perceived older than suits were. Women in their 40's and 50's evaluated preferences of the dresses positively more than 20's did. This means that 40's and 50's feel similarity with the stimulus person more than 20's as the age of model was in their 60's The result supports the theory that similarity is basic factor in interpersonal attraction.

• Korean journal of food and cookery science
• /
• v.15 no.2
• /
• pp.146-157
• /
• 1999

The knowledge on Korean traditional ceremony foods was evaluated from 271 Korean American housewives residing in the New York and New Jersey metropolitan area. A questionnaire was designed to collect information on demographic background of the subject and their knowledge on ceremonial foods and table settings. Over half of the respondents considered table settings for ceremonial foods are important and most of them knew and learned Korean ceremonial foods from either their own mothers or mother-in-laws. About three-quarters responded that traditional table settings need to be simplified and half of them stated that family education is the best way of proceeding knowledge on ceremonial foods. Most of them have knowledge of table settings for a child's birthday, a baby's first birthday, a baby's hundredth day after birth, New Year's and full moon days. However, few respondents were knowledgable about other ceremonial foods. Practically, they are more likely to simplify the table setting for Korean traditional ceremonies, such as child's birthday, 60th birthday, wedding, and memorial days. The results of this study could be used to plan traditional cultural education programs for Korean immigrants in the U.S. so that they can make informed decisions in building cultural identities in the new environment.

• SUVANNABHUMI
• /
• v.6 no.1
• /
• pp.107-135
• /
• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.

• (The) Research of the performance art and culture
• /
• no.39
• /
• pp.325-355
• /
• 2019

On June 12, 1791, the old bachelor Kim Hee-jip and the old lady Shin Deok-bin's Daughter get married. The wedding ceremony is a state-led so-called 'virgin virgin bachelor's marriage project'. At that time, the king ordered the recorder to record the case, which is called . The private sector also made it into a work, which is the Chinese drama written by LeeOk(李鈺). was created with the purpose of praising the king, and it inserted entertainment elements into it, so it had a frame of plays, but it did not have a performance in mind from the beginning. LeeOk uses different styles in each of the four acts. He tried to soothe his boredom by setting tales and proverbs in Acts 1 and 2, Pansori in Act 3, and drama in Act 4. In 1918, BaekDooYong(白斗鏞) published DongSangGiChan[東床記纂], which is combines drama and Yadam . In previous studies, these two were perceived as different works, but the two rooms were closely linked: the link was 'someone recognize me[知 己]'. He understood the table of contents made by Lee as 'JaeHyun(才賢)', 'deokhye(德慧)', 'Kwontaek(眷澤)', 'Bokyeon(福 緣)' respectively, and recorded the version of the yadam that fits it in . From acts 1 to 4, Baek contained his desire in it by constructing 'someone recognizes me → I recognize someone → do good things[積善] → blessings[餘慶]'. This is why we can't comprehend and as completely different works.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.31 no.3
• /
• pp.61-74
• /
• 2013

This study examined and analyzed ancient writing and poetry regarding cases of appreciating plants by using pots in a garden of a palace or private houses by ancestors, and examined shape and planting method of plant species and potted plants, arrangement and preference of potted plants. As for the method of the study, description research method which examines and interprets poem and painting based on potted plants. The results of this study is summarized like the following. First, the plants which were favorably used for potted plants include 19 kinds such as Prunus mume, Pinus densiflora, Pinus pumila, Phyllostachys spp., Camellia japonica, Punica granatum, and Gardenia jasminoidesa, and as for herbs, 12 kinds such as Chrysanthemum monifolium and Nelumbo nusifera . Second, the species which were specially arranged into artificial shapes include Prunus mume and Pinus densiflora. The two plants made the shape of severe curves of stems such as Wangpi. Gyuban, and Bangan, and there are Pinus densiflora dwarfed potted plant whose roots are stretched on Prunus mume grafted into a strange stump and an oddly shaped stone. For the beauty of the dwarfed tree shape, pine cones are added to an old Pinus densiflora or Parthenocissus tricuspidata is planted to stems, and additional method of making moss on the soil, which is called 'Jongbunchuigyeong'. As for planting method, water culture, planting on a stone, planting on a charcoal, and assembled planting are expressed in poetry. Third, as for external space for potted plants, a place where a king stays, a bed room for a king, surrounding areas and gardens of private houses, and step stones were used as a space which adds artistic effects. Potted plants are placed on a table in a library, on a desk, on a drawer, and near a pillow as a small items in a room, and scholars enjoyed original characteristics and symbolism of the potted plants. Fourth, at the time of flowering of Prunus mume, poetry event was held to enjoy the tree and writing poetry begun. And at the time of flowering of Chrysanthemum monifolium, the flowers were floated in a liquor glass or shadow play was enjoyed. Fifth, potted plants played the role of garden ornaments in elegant events of a palace, the gentry, wedding ceremony, and sacrificial rites. Sixth, potted plants were used as tributes between countries, donation to a king, or a gift of a king. In addition, there were many cases where scholars exchanged potted plants and there is the first record of giving a potted plant in 'Mokeunsigo' by Mokeun Isaek, scholar in the late era of Goryeo. Seventh, at the time of flowering Prunus mume, Chrysanthemum monifolium, Gardenia jasminoides, Nelumbo nusifera, and Narcissustazetta var. chinensis, they enjoyed the particular fragrance and express it into poetry. Eighth, plant species from southern parts such as Camellia japonica, Daphne odora, Gardenia jasminoides, Citrus unshiu, Phyllostachys spp., Punica granatum, Rosa rugosa, and Musa basjoo, or foreign plant species, and species weak against the cold were utilized as pot plants for enjoying green trees indoors in northern central province in harshly cold winter.