• 비교문화연구
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• 제25권
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• pp.185-212
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• 2011

The faith in St. Mary of Guadalupe is supposed to be concerned not as reminiscence of historical events or legends, but organic product of having nowness. It's an organism that can not be stay in a fixed type. From the perspectives of syncretism the coexistence of heterogeneous elements (Symbiosis) between Catholicism and Aztec's religion has been changed constantly depending on the necessity and function of the subjects who have dreamed the social integration. It's fundamentally clear that the faith in St. Mary of Guadalupe is still valid phenomenon in the modern Mexican society and that the faith is an aspect of popular catholicism which includes the remaining elements of the religion of the Aztecs. This is to understand the meanings of the perception of the contemporary mexicans on the phenomenon for the faith in St. Mary of Guadalupe. Through in-depth interviews, it is revealed that a high rate of sharing of the information does not mean the proportional acceptance of the history. It's a interesting point to see that the mexicans consider the faith in St. Mary of Guadalupe catholic belief, having a feeling of strong tie between themselves and the Aztec's religion. In spite of the historical conflicts over the veracity of St. Mary of Gaudalupe, the majority of the contemporary mexicans consider the faith positive element to consolidate the nationality and socio-cultural identity of $M{\acute{e}}xico$ against the socio-political and ethnic conflicts in the Mexican Society.

• Acta Via Serica
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• 제3권1호
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• pp.43-56
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• 2018

Religion and new media are two important factors in contemporary Middle Eastern societies. Media is seen as a relatively newcomer while religion has been and remains an old and core component of the fabric of societies in this region. This article is an attempt to examine the encounter of these two phenomena in the Middle East. It will try to explore the variety of ways by which new media have served religion both positively and negatively, and how religion has taken position for and against media in Middle Eastern countries in general and in the Iranian case in particular. It is also the purpose of this article to look at the different aspects of this relationship between media and religion, analyzing how one affected the other, and how this interaction affected society. It is argued that the outcome of the interaction between religion and media has had a great impact on shaping the social and political culture of the countries in this region including Iran. The dimensions of this impact will determine the outcome of the clash between modernity and tradition in the region.

• 대순사상과 동아시아종교
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• 제2권1호
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• pp.133-155
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• 2022

Throughout the Chinese sphere, that is, in the People's Republic of China and Taiwan, tea houses, tea stores, and tea meditation groups often without a particular religious orientation have appeared in the past decades. Tea lovers groups with various philosophical discussions appear throughout cyberspace, where people show their appreciation for tea as a drinkable delicious product and a spiritual tool. The question to be asked here is whether it should be recognized as a religious or spiritual practice agent in and of itself? Should we then talk about the present-day movement of teaism? If we do recognize this as a spiritual phenomenon, should it then be labeled as a New Religious Movement? The trajectory of tea in China is intrinsically connected to religious traditions. This connection is historical, yet it plays a part in the contemporary religious and spiritual sphere. The article explores the continuation and developments of tea culture in the context of the religious sphere of China, looking at practices connected to tea of communities, religious organizations, and individuals. The author explores how tea drinking, commercializing and tea related practices intersect with politics, materiality, and spirituality in contemporary society. In this context it is then argued that tea is a cultural element, religious self-refinement tool, and an active material agent with social-political capacities. The study includes historical narratives, ethnographic data, and literary sources about tea, making up a genealogy of tea which encompasses ritualistic aspects, economic aspects, and power relations related to tea in Chinese society.

• 대한가정학회지
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• 제48권8호
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• pp.39-50
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• 2010

This study aimed to identify today's religious fashion motifs as elements for design development by examining the expression modes such as religious motifs in contemporary fashion. Methodologically, the study conducted literature review and empirical analysis of pictures and articles in domestic and foreign fashion collection magazines and other related data available on the internet and analyzed the collections of 1990 through 2009 with a focus on Christianity, Buddhism and Islam. As a result, this study identified two expression modes of religious motifs in the contemporary fashion. The first expression mode was to employ the forms of religious costumes and their associated images. The second one was to take on religious symbols and their associated images.

• 영미문화
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• 제18권3호
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• pp.93-113
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• 2018

This paper examines C. S. Lewis's view of myth and religion in the mid-twentieth century England. Lewis provided his social and cultural criticisms for materialistic contemporary culture and a decline in religiosity in Till We Have Faces (1956). Under the agitated influence of the time period and social movements in which he had lived, Lewis's writing uncovers dynamic interactions with the traumatized world aroused by two World Wars and the apocalyptic aura of an upcoming new world. The narrative of Lewis's novel Till We Have Faces, in a larger perspective, presents the mixtures of mythic motifs and nostalgia. On the plot basis, the novel depicts contemporary spiritual blindness and national dissociations. Many criticisms of Lewis have not been exploring the author's keen knowledge of the modern society because of his conspicuous depictions of evil and grace involving religious and medievalist views. Nonetheless, the paper explores how Lewis's apocalyptical views, related to turmoil and nostalgia, uncover complexities of his religious dilemmas between restoring the deteriorated status of the privileged. Ultimately, it analyzes Lewis's consciousness of the social changes related to the larger, more often than not psychological, context of redefining the national empire.

• 대순사상논총
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• 제18권
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• pp.149-164
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• 2004

Various social surveys conducted by mass media and government agencies in recent years in Japan suggest that the percentage of those who believe in religion are between twenty and thirty percent. However, more than seventy percent of Japanese visit Shinto shrines or Buddhist temples during the New year period. Although there are varying interpretations on whether Japanese people are religious or not, detailed research shows the existence of certain religious tendencies among Japanese. I base my estimates on research surveys of college students covering a period of almost ten years. It is helpful for understanding the religiosity of the Japanese to differentiate between "clear-cut religion" and "peripheral religious phenomena." The exact boundary between these two categories, however, is difficult to clearly demarcate. "Clear-cut religion" refers here phenomena which are directly related to established religious organizations such as shrine Shinto, Buddhist sects, or Christianity. "Peripheral religious phenomena" covers such phenomena as fortune telling, mystical phenomena, religious customs and similar matters. It is often said that the younger generations are less concerned with religion. Our seven surveys questioning several thousand college students, conducted between 1995 and 2001, show that only between six and seven percent of the students state that they believe in religion. Additionally, the extent of negative attitudes toward religion quite remarkable. On the other hand, students who take part in conventional ritual such as a New year's visit to a shrine or temple and visiting the graves of ancestors amount to about fifty percentage. In spite of the prevailing negative attitude toward religious groups, these students have apparently kept a certain level of interest in religious customs. Moreover, they show a relatively strong interest in fortune telling, mystical phenomena, or supernatural phenomena. The exact degree of a positive attitude toward peripheral religious phenomena differs according to the level of being informed on these matters. As a whole, they largely rely on information gained from their families and local communities. Therefore, we can conclude that there is a degree of transmission of religious culture among younger generations.

• 대순사상과 동아시아종교
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• 제2권2호
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• pp.13-31
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• 2023

For centuries in the Christian era in the West, rhetoric was considered to be a pagan art, one unnecessary for, and detrimental to, religious propagation. As the Christian era gave way to a scientific one during the Enlightenment, both rhetoric and religion were considered irrational and outside the scope of Cartesian certainty. In recent decades, though, rhetorical studies have regained status in universities and rhetorical studies of religion have proliferated. Much work remains to be done, however. For example, Western rhetorical models do not typically consider religious tenets or creeds in terms of what this article will call rhetorical relationality, because creeds and tenets of Western Christianity tend to be purely exhortative. In the West, then, we lack a framework for such an analysis, but with the Four Tenets of Daesoon Jinrihoe, we are presented with Tenets that can, in fact, be analyzed relationally. In order to analyze them as such, this article draws upon philosophical, legal, and rhetorical frameworks developed by major twentieth- century rhetorician Chaim Perelman to understand the primary concern of mutuality expressed in contemporary rhetorical relationality.

• 복식
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• 제64권4호
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• pp.131-149
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• 2014

Tibetans are one of the ethnic Chinese minorities, and this research examined the characteristics and features of their traditional costumes by investigating their historical, geographical and cultural background. This research also examined the cultural elements according to their characteristics based on Tibet's nature, religion, arts culture such as the Jang-po, Chin-sam, Kam-kjun and belts, which are used to fix the costumes. Based on such studies the traditional Tibetan costumes were set as a motif and were expressed appropriately into a contemporary style. By studying the composition of its costumes and its costume culture, the characteristics of the Tibetan costumes could be classified into four features. First, the 'variability of form' expresses a new type depending on how it is worn. Second, the 'color contrast' shows a strong visual contrast. Third, the 'difference of materials' combines different materials into one. Fourth, the 'symbolic meaning' grants meaning to the wearer. As a result of this study, by using the characteristics of the Tibetan nature culture, religion culture and art culture as a basis, two suits of clothes for each characteristics and six suits of clothes were produced as a fashion design product.

• 패션비즈니스
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• 제6권6호
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• pp.12-18
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• 2002

This study was conducted out of necessity for attempting to identify what degree of satisfaction contemporary beauticians having to accomplish this expanded role of theirs had and what factors had an effect on their job satisfaction. Based on the study results, the following conclusion was drawn: 1) It was found that beauticians‘ level of job satisfaction with its components was in the order of 'vocational pride'(3.66), 'human relations'(3.39), 'autonomy'(3.29), 'required job'(3.13), and 'vocational duty'(3.01). 2) It was found that as to the level of job satisfaction according to religions beauticians with Buddhism had the highest level of job satisfaction with each of its components, followed by 'Others'(3.37), 'Christianity'(3.26), 'Catholicity'(3.25) and 'No Religion'(3.24). 3) It was found that as to the level of job satisfaction according to the future plan beauticians saying 'I will stop working at the same time that I marry'(3.68), 'I will continue working'(3.33), 'I will work for several more years'(3.30) and I will stop working at any time depending on circumstances'(3.29).

• 한국의류학회지
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• 제21권7호
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• pp.1184-1195
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• 1997

The purpose of this paper is to investigate the zen aesthetic tendencies of Japanese contemporary costume, especially designs of Rei Kawakubo and Issey Miyake. Zen is one of the Buddism, which is originated in India, and is the religion and philosophy for salvation. There are many resemblances between Zen and postmodernism. Zen has influenced on the 'non-ornamental' culture in japan, and attaches importance to poverty, moderation as the essentials of the son aesthetics, as it were WabiSabi aesthetics is connected with the art of Tea. In this paper, it was classified zen aesthetics with the beauty of non-dualism, the beauty of poverty, the beauty of purity, the beauty of emptiness and the beauty of deepness, and then applied aesthetic categoties to the costume designs of the Rei Kawakubo and Issey Miyake.