• 한국실내디자인학회:학술대회논문집
• /
• 한국실내디자인학회 2006년도 추계학술발표대회 논문집
• /
• pp.223-226
• /
• 2006

The purpose of this design plan is a method for opening the church to regional society to contribute to make up the community within regional society and to achieve the desirable common society of christianity like following. 1)For opening churchs to regional society, the church has to make up exterior spaces sufficiently. 2)The main chapel has to planned with mutipurpose for fiexibility and various functions of contemporary church. 3)The whole facilities have to be organized with a kind of the complex or multifunctional building which can accommodate activities of education, recreation and culture, therefore, content with the community's requirements. 4)The architectural form of the church has to planned with human scale, considering harmonization with regional environment. Modern church architecture needs a centralized plan, a variety of shapes such as square, round oval and polygon rather then a rectangular which is able to bring about a closer reationship between the priest and the congregation in the church.

• 한국실내디자인학회:학술대회논문집
• /
• 한국실내디자인학회 2006년도 추계학술발표대회 논문집
• /
• pp.135-140
• /
• 2006

From the ancient to contemporary architecture, the light has been an important theme determining the characteristics of interior space. Especially in the religious space, the light was manipulated to express the worship for a god more than a physical element of the nature. It implied that human's space perception through the light was considered prior to the space itself. The perceptual experience in space was primarily elicited by the light with other factors, such as water, texture, and sound which temporarily renewed and updated the information of space. In this study, we critically analyzed the effects of the light which enhanced human's perceptual experience in the religious space in the view of Merleau Ponty's phenomenological philosophy. We suggested that the light was one of the mos4 effective factors to express the characteristics of the religious space with respect to the Phenomenological Light which contributed to the continuity of time, expansion and direction of space, immaterialzation, and perceptual illusion.

• 패션비즈니스
• /
• 제5권5호
• /
• pp.36-48
• /
• 2001

The Christianity that spread to Egypt in 3rd century in A.D. is called Copt. Coptic Church built a lot of monasteries along the lower stream of Nile River, which produced thousands of text and paintings. Ethiopia is well known for its worship to Virgin Saint Mary and produced many paintings of Virgin Saint Mary in different costumes. The pictures usually came in foldable small books containing 3 pictures. The paintings usually featured Virgin Saint Mary and Jesus Christ dressed as royalty in crowns, saints and angels. There are saints on white horse, mirroring the oriental influence on Coptic painting. This research will look into the patterns and colours on the Coptic textiles, mainly tapestry.

• 복식문화연구
• /
• 제12권3호
• /
• pp.429-440
• /
• 2004

The age after the French Revolution was the period of experiment and change in dress for both men and women. Directly after the close of the Reign of Terror, Directoire(1795-1799) became the extreme fashion known as incroyables and merveilleuses which mean 'impossible' or 'unimaginable'. This study aimed to investigate the sociocultural phenomena which affect to clothing change through the French Revolution period and clothing analysis of incroyables and merveillues. Furthermore, this study will contribute to establishing the theory of clothing culture and help predicting clothing change in accordance with social circumstances. Incroyables and merveilleuses represent extreme opposites in sleekness of attire and grooming. Incroyables required an unkempt, wrinkled appearance and a contrived carelessness. Merveilleuseses show the exaggerated transparency and simplicity in the fashions of female. Also, they devoted to the worship of the antique and the masculine fashions. This fashion madness appeared as the result of revolutionary social change. Their costume showed characteristics of the transition period between French Revolution and Classic period. However, they simply carried existing tendencies to the point of caricature by an enthusiastic overstatement.

• 복식문화연구
• /
• 제5권1호
• /
• pp.29-42
• /
• 1997

Our ancestors had done their best for the moral training and home management, further more for the governing a country through observing the decorums. The 4 main decorums, i. e. the Coming-of-Age Ceremony, Wedding Ceremony, Funeral Rites and the Ancestor worship Ceremony during the Chosun Dynasty had guided well our ancestors'life harmoiously. The Wedding Ceremonies of them was one of the most happy events in their lives meaningful of the filial piety and the union of two families. The Wedding ceremonies consist of the 6 etiquetes, i. e., Eui-Hon (matchmaking), N뮤-Chae (present), Nab-Pye(bride's presents to her parents-in-law), Chung-Gi(ask the other part about an auspicious day), Moon-Myung(choice of an auspicious day), Chin-Young(take and meet a bride) in order of sequence. Chin-Young consists of Cho-Hon, Sa-Dang-Go-Woo, Sung-Bok, Cho-Rye, Boo-Myung-Ji & Mo-Song, Jun-An-Rye, Hab-Geun-Rye, Sin-Bang-Chi-Reu-Gi, Hyun-Goo-Rye, Myo-Hyun and Jae-Haeng ete, considerably complicated programs in order.

• 아동학회지
• /
• 제20권4호
• /
• pp.43-59
• /
• 1999

Ideological characteristics and child rearing practices of North Korean society were studied with in-depth interviews of twelve adults who had escaped from North Korea since 1990 and with a questionnaire consisting of 17 items completed by 158 subjects who had also escaped from North Korea. There are 3 ideological characteristics of North Korea : Monotheism, collectivism, and patriarchalism. Collectivism resulted in collective behavior styles; monotheism made the hero worship of the Kim Il Sung lineage possible, and patriarchalism contributed to boy-preference and to differentiated sex-role expectations for their children. In practice, parents emphasize honesty and loyalty to the Communist Party, and they use praise as verbal reinforcement. Parents also emphasize obedience and control rather than democratic participation.

• 한국주거학회논문집
• /
• 제3권2호
• /
• pp.1-11
• /
• 1992

Dwelling house is not only simple shelter but the space involves symbolic feature of myth, religion and ritual. Through this study, compared the Shamanistic ritual space with that of Confucianism in the traditional dwelling houses in korea. The results are as follows: 1) Generally, the symbolism of 'Enthusiasm of Universe' and 'Central Idea' are similar, but 'the object of worship', 'the content of ritual' and 'background' are different. The Shamanistic ritual space is 'Sacred space'. and that of Confucialism is 'respect Space'. 2) As the character of space, Shamanistic ritual space is 'articulated space' and have tendency to seperate from the world. On the other hand, Confucion ritual space is integrated space and have tendency to extend by the feature and scale of the ritual. 3) Examing the supervisor of ritual, woman(housewife) is the center of shamanistic ritual space and man(house holder) is the center of Confucion ritual space.

• 건축역사연구
• /
• 제26권6호
• /
• pp.7-18
• /
• 2017

Altar architecture is a kind of sacrificial building, mainly formed in altar. Central architecture of Altar architecture is relatively simple. However, various attached building are necessary for worship. Among them, Sinsil which is a place to seal a God's tablet, is very important. The central government of the Joseon Dynasty attempted to define the local sacrificial system and make it customary as a way to strengthen the centralization based on Confucianism. Nonetheless, the altar architecture of the province without detailed regulations, were managed and underwent repairs according to the political situation of the state and local circumstances. Sinsil, which is an important component of the altar architecture, best reflects this situation. Therefore, it was possible to grasp the situation of the altar architecture of the province in the Joseon Dynasty by analyzing the Sinsil through various documents. As a result of analysis, it was divided into six types. In addition, It is also found that there are temporal relation between these six types.

• 건축역사연구
• /
• 제19권4호
• /
• pp.109-123
• /
• 2010

The main functions of a Buddhist temples are as a place for Buddhist services and a place for sermons and each ancient Buddhist temple was equipped with a main and separate building. After Zen Buddhism was first introduced, there was a tendency to change the terms to Buddhist sanctuary and altar, as set forth in the Zen Buddhism code of conduct called 'Cheonggyu(淸規)'. As such, it was thought that the division between Buddhist service space and preaching space were relatively firm until the Goryeo Dynasty. However in the period from the end of the Goryeo to the beginning of the Joseon Dynasty there was an increasing tendency of integration of the two buildings. It can be seen that, in cases where both buildings remained, statues of Buddha were enshrined in these buildings without any distinction. Eventually it is led to the tradition of duo-Buddhist sanctums.

• 대한가정학회지
• /
• 제35권5호
• /
• pp.49-59
• /
• 1997

The purpose of this study is to classify of the Tree-typed and Tree and Antler-typed Diadem in old tombs of ancient Silla, Gaya. First, Tree-typed Diadem is four part in according to the Mountain(; 山)-typed piled up. Only one Mountain(; 山)-typed one in three stand-up ornament(I-1 Style), and three step one in three stand-up ones(I-4 S.). Three and Antler-typed diadem is three part in according to the step of Mountain(; 山)-typed and cross-shaped of the upper part. Three one of three step one of four step one(II-3 S.). They were influenced by Tree worship and cult of deer in Northern mounted nomadic groups.