• Journal of Fashion Business
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• v.14 no.5
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• pp.78-92
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• 2010

The culture phenomenon, which the desire of self expression is noticeable and the diversity of gender identity is widely accepted, simply makes a difference in the lifestyle of one human being rather than the dichotomous classification of male and female. Now, the delicate and aesthetic sensitivity classified as the feminine characteristics is no longer the exclusive property of female and this refers to substituting it as a social gender from the concept of biological sex. This phenomenon has influenced on the male culture and is creating various codes according to the cultural gender extended from the gender as a social role. Also, the transition into the western lifestyle has extended the aesthetic emotion to accommodate new codes from the diversification and globalization of lifestyle. The mansumer power, which does not care too much about the money for the emotionally attached items, has enabled various fashion styles. After analyzing the diversified clothing behavior conducted by these people in connection with the social phenomenon, First, this shows the phenomenon of emotional value pursuit that finds pleasure over the clothing as the item of augmented reality is added to the concept of play, in which the real space referred to as garment and virtual space of playing the rock, paper and scissors game meet together within the augmented reality. Second, the convergence concept has enabled the coordination of new style by obscuring the area of design concept and this refers to the changes in design from the development of new items and transformation into double-style details. Third, the divergence that intensively provides specific use/convenience and specialized value shows a change in the fashion market from the phenomenon that admits various gene rations of culture and specifically, takes differently about the recognition of middle-aged males. Fourth, the variety seeking tendency receives attention as the value of future design together with the phenomenon of discriminative value pursuit. In the male fashion, it is linked to the collaboration with the design area and this tells that the fashion with the narcissistic cross-dressing and motto of neutral gender without being sided to male/female is rising.

• Korean Journal of Human Ecology
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• v.10 no.1
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• pp.59-70
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• 2007

This study was conducted to investigate the perception about situation about school foodservice facilities and utilities in Chonbuk area. Self administered questionnaires were collected from 222 dietitians. Statistical data analysis was completed using a SPSS v. 10.0 program. The results are summarized as follows: Among 222 school foodservice systems, 68.5% of schools prepared the meal with conventional way and 31.5% of with commissary way. As the results of condition of school foodservice facilities, there was significantly differences between conventional and commissary foodservice systems; wall and ceilings(p<0.05), lighting(p<0.05), kitchen ventilation(p<0.05), preparation facilities(p<0.01), washstands(p<0.05), dressing rooms for employees(p<0.001), rest, and showers(p<0.01). On the basis those result it was assumed that the status of facilities of conventional foodservice systems better than commissary ones. About 66% of conventional foodservice systems and 34.5% of commissary ones have conducted own dining rooms. As to situation of dining rooms, conventional foodservice systems had better facilities than commissary ones. Therefore, governmental regulation agencies have to review and approval of plans prior to new construction or extensive remodeling of school foodservice facilities. In addition, content analysis was conducted regarding to dietitian's opinions on foodservice facilities and utilities.

• Journal of the Korean Society of Costume
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• v.46
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• pp.17-30
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• 1999

The purpose of this study is to investigate the philosophy behind the Kasaya and its evolution through its clothing material colour structure and sewing. According to the study the results were as follows. 1. The philosophy behind the dressing of the Kasaya can be found in the Therefore wearing the Kasaya symbolizes the Buddhist philosophy of Jat'ailshisongbul ("Simultaneous attaining of Buddhahood for Everyone") 2. The material symbolizes endurance and contentiment by being satisfied with any kind of clothes may they be good or bad. The material of the kasaya comes to signify the harmony among the monk's community 3. The Kasaya uses peculiar colours and the prohibits the use of the five primary and seconary colous. This is to symbolize equality wherein there is no distinction between the noble and the mean. 4. The structure of the Kasaya according the takes the form of a field The Jo is cut lengthwise and divided in nine grades following the Mahayana tradition as written in the This idea reflects the philosophy of salvation of the Pure land thought. The Je has many Jang('long') and fex Dan('short') The meaning of this is that all living beings by self-cultivation can overcome the dirty law of the secular world and follow the way of the sage who have attained their Buddha nature. 5. With respect to the sewing after finishin the sewing the Jang and the Dan are combined together representing the interdependence between the holy person and the common person. Therefore the sewing ssymbolizes the interconnection among all living beings as it arise from the "conditional causation" law. As I have shown above the philosophy behind of the Kasaya developed and was enriched as it cross over China from India to the Original Buddhist thought with which was created in India was added the richness of the Mahayana buddhist thought. As I have shown above the philosophy behind of the Kasaya developed and was enriched as it cross over China from India to the Original Buddhist thought with which was created in India was added the richness of the Nahayana Buddhist thought with which was created in India was added the richness of the Mahayana buddhist thought. As a result the Dasaya came to signify the "field image". The field-image symbolized by the kasaya came to signify the "heart-field" of all living beings. The "heart-field" by its cultivation is field with blessings. Therefore from the sanghati the Nine Grade the evolution and changes in the designs of the kasaya through the different periods of history became clearly an expression how it is possible for anybody to attend the Buddha nature. This changes also show how the Buddhist precepts became reformed from the original Buddhism.ecepts became reformed from the original Buddhism.

• Journal of the Korean Society of Clothing and Textiles
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• v.30 no.12 s.159
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• pp.1649-1660
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• 2006

IIn the United States, professional dress codes for working women have changed over time since the 1970s. Considering the changes, from conservative and traditional business uniforms in the 1970s, business casual in the late 1980s through 1990s, and the current revival of tailored business suits, this study investigated working women's business jacket practices and their association with personal, psycho-social, and physical characteristics. Working women's job satisfaction and corporate culture were also examined in relation to business jacket practices. Research data were collected by implementing mail surveys to 1,500 randomly selected working women in the United States. Of the 1,500 distributed questionnaires, a total of 312 were returned, of which 265 were deemed usable, yielding a 20.8% response rate. For data analysis, descriptive statistics, such as frequency, percentage distribution, mean scores, standard deviations, and Canonical Correlation were tabulated. The respondents ranged in age from 22 to 65. The mean age of the respondents was 44 years(SD=9.63). Most respondents were married(77.4%), working full-time(81.4%), career-oriented (77.2%), Caucasian(89.8%), had at least one child(78.9%), and had a professional job(75.9%). Working women's age, number of children, self-confidence in dressing, perceived importance of clothing, body frame size, and visibility to superiors and public were positively associated with business jacket practices, while age of first child, family size, dress size, and job satisfaction were negatively associated with business jacket practices.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.59 no.1
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• pp.1-15
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• 2014

The cultivation situation of Korean wheat of 175 farmers in nationwide for two years, 2010/2011 and 2011/2012, was analyzed to obtain basic data for extension cultivated area and enhancing the self-sufficiency ratio of Korean wheat. Compared to the mean temperature and precipitation in the normal year, the mean temperature was lower before the heading stage and higher amount of precipitation after the heading stage in 2010/2011 and higher the mean temperature and lower amount of precipitation after the heading stage in 2011/2012. Average cultivation career and area were 7.7years and 2.4~3.3ha, Keumkang cv. was mainly cultivated for two years and Jokyung and Baekjoong cvs. were increased cultivation areas in southern part of Korea, Gyeongsangnam-do, Jeolllanambuk-do and Kwangju metropolitan city, including in 2011/2012. Most farmers (144) sown wheat seeds from late October to the beginning November with broadcasting method and the other famers were sown using the drill method. Average amount for basal fertilizer was 29.7 kg/10a with complex fertilizer mixed for wheat and barley cultivation, which was higher amount compared to recommended rate of fertilizer amount by rural development administration. Top dressing using nitrogen fertilizer was applied from in the late February to the beginning March. Heading date was the beginning May in 2011 and the late April in 2012, which the mean temperature from regeneration stage to tillering stage in 2011 was higher than that of 2012. Most farmers harvested wheat in mid-June and Pre-harvest sprouting and Fusarium head blight were occurred in 2011 due to the high amount precipitation during grain filling period.