• Journal of Fashion Business
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• v.16 no.5
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• pp.146-163
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• 2012

This thesis aims to present how to make secure the identity of the brand with enhancing the esthetic expression of the brand and making the ways of emotional communication in variety, through investigating closely the case of Prada representative of the typical brands that have established the unique identity by cooperating the fashion with culture and art through their ingenious and consistent efforts. In the conclusion, the culture and art was found to be applied in two fields i.e. one of design and the other of marketing. In terms of the design, the method of inserting the image into the surface of the clothing and accessories was used. In the context, the illustration techniques, photographic patterns and applying the image of the art piece could be summarized to be used. In terms of marketing, the sponsorship of the art and exhibitions, look books, animations and fashion films, epicenter, the collaboration with the other kinds of enterprise, could be regarded as four ways of the approaches. The innovation and creativity, futuristic hybrid, nonprofit support of the art, the integration and consistency of the image of the arts could be concluded to be four major points defining the characteristics of the Prada renowned for the use of the culture and arts to its property.

• Journal of the Korean Society of Food Culture
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• v.30 no.6
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• pp.736-749
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• 2015

The present study addresses the tea utensils and tea drinking methods seen in tomb mural paintings of Song, Liao, Jin, and Yuan, which were Koryo's foreign exchange countries. The paintings illustrate the pointing tea method, which was popular during dynasty times. Tea utensils observed in the paintings include a tea mill, mill stone, and tea pestle necessary for making cake tea into powder. The tea stove and boiling bottle are depicted as being required to boil water. Some mural works vividly depict how a tea drinker pours hot water from a boiling bottle into a cup with a stand, mixes it with a tea spoon, and whisks tea powder for foaming with a tea whisk. The tea drinking method of the Southern race Han is also similarly described in the tomb mural paintings of Liao, Jin, and Yuan from Northern nomads. The distribution of tea culture had an enormous influence on the development of tea utensil manufacturing methods. The significance of this study is that these findings can be used as basic data to provide food culture insights into Koryo celadon tea utensils.

• Korean Journal of Environment and Ecology
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• v.17 no.1
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• pp.18-25
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• 2003

In order to know the effects of PCB(Arochlor 1248) on the oocyte maturation and proges-terone(P$_4$) production by FPH(Frog pituitary homogenate: 0.01 p.e/$m\ell$) of frog in vitro, the oocytes were cultured for 20 hours in presence of the PCB at various concentrations and exam-ined their maturation(germinal vesicle breakdown: GVBD) rates and P$_4$ levels secreted by the oocyte in the culture medium. The results show that PCB concentration of 10 ppb suppressed the maturation of the oocytes and secretion of P$_4$. To examine the reversibility of the inhibitory effects, the oocytes were exposed to the PCB only for 3 hours, and then transferred to plain medium and cultured further for 17 hours. The oocytes were recovered from the toxic effect of the PCB when they were exposed to 2.5 ppb, but not to 5 ppb of the PCB. These results indi-cate that PCB suppress the maturation of oocytes and secretion of p, at low concentration, sug-gesting that the frog oocyte culture system can be used as a useful tool to evaluate the toxicity of the pollutants in the environment.

• Korean Journal of Human Ecology
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• v.19 no.3
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• pp.537-553
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• 2010

Culture represents forms of life appeared in various dimensions. Advertisements which represent these forms of life show the most important social and cultural phenomenon. The necessity of research on the cultural characteristics of society has been raised because the effectiveness of advertisement could have been varied depending on the cultural value. Moreover, within a society, values reflected by advertisements tend to vary in different eras. Thus, this study aims to clarify the differences between cultural values from different eras through an analysis of cultural characteristics and symptoms with consideration of the time flow. This study also examines the meanings of cultural characteristics highlighted by the study. For the investigation, two Korean women's magazines were selected, from 1955 to 2008. Data were analyzed using chi-squared test which was conducted with Crosstab using the PASW statistics 17.0 Program. The results were as follows: there were changing aspects from traditional values to modern values by years. Additionally, each period was described using several keywords. The keywords were divided by decade: in the '50s keywords were 'lifestyle change', 'material value increase' and the 'challenge to traditional values', in the '60s keywords were 'American culture acceptance', 'material success', in the '70s keywords were 'the rise of nonmaterial value', 'rationalism' and 'egalitarianism', in the '80s 'individualism', 'Life style and culture group differentiation', 'conspicuous consumption', in the '90s 'globalization', 'emphasis on personality sensitivity', 'health-oriented', 'improve the quality of life', while in the '00s keywords were 'spread of digital life', 'rational consumption patterns', 'the 3rd distribution'. Through the research, important changes in the cultural characteristics of Korea were observed. Furthermore, we may be able to think of the most effective way of advertising by identification of the cultural characteristics of the society.

• Korean Journal of Human Ecology
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• v.4 no.1
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• pp.79-92
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• 2001

E. coli transformants EC3, EC4. and EC6. harboring citron oil degrading pathway genes, were co-cultured in M9 media with citron oil as a sole carbon source at 28$^{\circ}C$. Each co-culture(EC3+EC4, EC3+EC6, EC4+EC6 and EC3+EC4+EC6) showed three to four times higher cell growth than each transformant single culture. Microbial conversion products from the co-cultures were determined by GC-MS. Linalool. 4-terpineol and ${\alpha}$-terpineol were the major common products from co-cultures. Various minor products also were detected and important in flavor characteristics of cultures.

• Hwankyungkyoyuk
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• v.23 no.3
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• pp.62-81
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• 2010

We are easily supposed to think that outdoor EE can help make Eco-Sense, furthermore 'Eco' means nature and natural resource itself. Relatively we are likely to think indoor EE is something theoretical or knowledge-oriented. It comes from our strong beliefs going into nature would be best choice for feeling Eco-mind. But every place in our daily life could be space for finding Eco-feeling(mind), as far as the relation to life in there. No life without ecological relation, so firstly we need to be rethink Eco-feeling could be enough trained in daily life, our EE trends that have distinguished between indoor and outdoor should be rearranged, going there is just for when we unavoidably need to go for outdoor experience. So I focus on two special causes bringing out these biases, 1st Environmental management-thinking, which has been passed over this trend under the name of training environmentally responsible citizen through Awareness, Knowledge, Skill and Attitudes. 2nd important cause is cultural metaphors, which means our thinking is fixed into some patterns, losing cultural thinking diversity, although eco-culture in our daily life has been figured our daily life out as ecological phenomenon hermeneutically. To illustrate this problematic trends, this paper will introduce theories of Bateson G. and Bowers C.A. mainly, who insist fixed pattern-thinking bound for environmental management could be obstacles to make students see and have Ecological intelligence in their mind throughout daily life. This paper will focus on how to feel Eco-mind in our daily life through cultural experience. Representative way for this is to research on rice paddy eco-system and rice culture.

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

• Korean Journal of Human Ecology
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• v.15 no.3
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• pp.469-480
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• 2006

Patterns in clothing symbolize some specific meaning that differs across cultures and religions, although patterns have been mostly used to realize human desires to overcome natural hazards in every culture or religion. This research aims to compare animal patterns of Korea (Confucian/Buddhism culture) with those of Byzantine (Christian culture), based upon a research method of literature survey. It is found through the research that both cultures used common patterns, such as dragon, butterfly, bat, honeybee, peacock, fish, and chicken. In the case of dragon patterns, Korea used it to symbolize emperor, dignity, or authority, while Byzantine used it for devil. Bat patterns had different symbolic meanings in both cultures: they mean happiness, longevity, prosperity or many off-springs in Korea while they mean misfortune or unhappiness in Byzantine. On the other hand, the rest of animal patterns, including butterfly, honeybee, peacock, chicken, had quite a similar symbolic meaning. Butterfly means change of life or beginning of new life in Korea, whereas it means resurrection in Byzantine. Honeybee symbolizes diligence, order, and cooperation. Many animal patterns were used in both cultures at the same time. Another difference can be found in terms of the kind of animals; for example, Korea used wild goose, pheasant, giraffe, deer, mandarin duck & turtle, while Byzantine used eagle, snake, pigeon. Of course, each and every animal has its own meaning, mostly positive. Except dragons and bats, both cultures have a similar meaning in most of animal patterns. Generally speaking, Korea used imaginary animals to pray for human happiness, but Byzantine used real animals to pray for resurrections.

• Korean Journal of Human Ecology
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• v.13 no.2
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• pp.301-316
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• 2004

In this study, 2,238 incidents from History of the Three States, Prehistory of the Three States, History of Koryo, True Records of Chosun Dynasty had been analyzed in order to examine the bathing styles of Koreans. The results were as follows. In the period of Three States, baths were taken for the purposes of cleanness, remedy, and beauty culture as well as etiquettes. And spa, rainwater, rivers, streams, and bath tubs were used. In the period of Koryo, it included not only reasons for etiquettes as in the period of the Three States but also reasons for medical care and daily life. In spa, temples, and homes, baths were taken by using perfumes and towels. In Chosun Dynasty, daily baths were for hygiene, health, and bodily charms. Before religious ceremonies, they made sure that they took baths, and spa baths were popular for the medical care. The ways to take baths included the order which area was the first to be washed, time, and areas concretely, and seasons, weather, and conditions of body were considered before taking baths. Moreover, the places included natural places such as streams, reservoirs, rivers, as well as artificial places such as temples, places for envoys, and palaces. Especially, in spa areas, bathing buildings were constructed. Considering all these, baths were taken for the purposes of ceremonies and medical care in the period of the Three States, and daily baths took down their roots in the period of Koryo. In the period of Chosun Dynasty, spa baths for cures, prays and rituals, hygiene and bodily charms were considered as a reason. How to take baths and means were decided carefully. Therefore, the results above demonstrated that baths took down their roots in people's daily life in Korea since the period of Koryo.

• Korean Journal of Human Ecology
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• v.20 no.2
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• pp.327-338
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• 2011

In order to promote and comprehend marriage immigrants' culture, it is essential to understand the life of their families in their counties. For this study, data by a Philippine CFO(Commission on Filipino Overseas) has been analyzed, and the study researcher has attended an educational program run by the PDOS(Pre-Departure Orientation Seminar). Also, in order to understand the immigrants' families in their country, interviews have been done with some of the CFO employees, people arranged to immigrate to Korea through marriage, and female immigrants who are married. First, Filipino females have a positive attitude toward marriage with a foreign male. Most immigrants are from the rural parts of their country, and their families tend to rely on their daughters more than their sons. Therefore, they decide to marry Korean males and immigrate in order to support their families. However many of them do not have enough information about Korea. Second, Philippine's family system is of bilateral kinship, and traditionally, men and women are treated equally. Therefore, Filipino females tend to be well-educated, outgoing, and vibrant. Thus, they can create an active role in married life for themselves and support their family members. Lastly, based on videos and class materials on the topic of domestic violence that are used in the pre-educational programs for females planning to immigrate to Korea, the content of the program is to be revised.