• Journal of the Korean housing association
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• v.8 no.3
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• pp.1-15
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• 1997

This paper is a part of “The Study of The Traditional Korean Ethnic Farmhousing in Yanbian. China. The purpose of this study is to investigate the activities of the chung-ji-kan(the combined kitchen and major ondol living room). of the traditional farmhouse. It is based on a survey of 124 households in the farm villages of Lungching, China. Survey research methods included a field study in Dallajae. A questionnaire was used to conduct this study. The major findings are: 1) the average family is 3.25 persons and the nuclear family type is prevalent; ) the building plan of the farmhouse is the Ham-Kyoung-Do ‘double file’ dwelling type, the average 5.2kan(51.1$m^2$) house; ) the chung-ji-kan floor changed from straw matting or seomyu-pan(a kind of veneer board) to a vinyl flooring; 4) the chung-ji-kan ondol is the important center of activities for the farm family; thus the sitting life style of Korean ondol culture continues in Yanbian, China.

• Cross-Cultural Studies
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• v.36
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• pp.5-35
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• 2014

This study attempts to give a review of social media users' choice of a particular name for the sake of signaling identity cues and interaction with the others. The social media names could be classified into different categories such as traditional/cultural anthroponyms, nicknames and fictitious IDs etc. Out of these categories, it is the phenomenon of choice and construction of fictitious social media IDs by Pakistani social media users which has been reviewed and scrutinized in this particular article. This study examined fictitious IDs of Pakistani social media users from Critical Discourse Analysis and System Functional Linguistics perspectives and demonstrates how nationalistic, ethnic and religious identities are negotiated, constructed, deconstructed and reconstructed by the social media users through a particular ID choice.

• Cross-Cultural Studies
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• v.39
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• pp.191-218
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• 2015

The purpose of this paper is the analysis of the origin meaning of Tungus, Evenki, Even. This is related with a close examination of origin of the Tungus, Evenki, Even. Etymology of Tungus is realited with the ancient peoples Dongho of China, a etymology of Evenki is realited with the ancient peoples Ohwan of China. Even is made by omitting the suffix -ki in Evenki. In addition, in Evenki and Even have variety names for themselves. There are reflect the difference in a residential area and lifestyle. The Evenki's endonyms are birary, manegry, kilen, hamnigan, solon, ongkory, dunkan, ljamter, donki, ojvenki, orochon, ile, mata, hundysal. The Even's endonyms are yvyn, even, evun, lamut, oroch, mene, dondydkil, dudke.

• Asia-Pacific Journal of Business
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• v.10 no.1
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• pp.13-23
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• 2019

Asian food and the Asian restaurant market have grown rapidly in the international market. It has become one of the major trends in the restaurant industry in the world. However, there has been little attempt to develop a scale for measuring customer's motivation to experience Asian restaurants, and cross-cultural approaches are very rare. From this point of view, this study examined an instrument to measure motivation to visit Asian restaurants developed by Jang and Kim (2015), which was originally developed based on UK customers, by applying the population from another cultural background, Thailand. A total of 308 valid responses were obtained in Thailand. CFA was performed with a Thai sample to test internal and external consistency of the scale with another population, and a comparison was made between UK and Thai customers.

• SUVANNABHUMI
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• v.14 no.2
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• pp.207-231
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• 2022

From being understood as a dwelling, the concept of home is extended to denote belongingness and a sense of attachment in which spiritual, ethnic, religious and historical identities shape a sense of self. Hence, home with its expanded definitions is considered as a cross-cutting and fundamental theme in works by Võ Phiến, one of the diaspora's towering minds who devoted his life to capturing the rich details of Vietnamese culture, its villages and locals. This article pays attention to the cultural space created through Võ Phiến's tuỳ bút written when he lived in Saigon and California. Many representations of home were argued as evidence of subtle influences of the historical and social context on the way Võ Phiến perceived and built his own homeland. By observing disruption and continuity through the expressions of the home in Võ Phiến's writing, we shed light on how Võ Phiến managed to create an indigenous cultural space towards social interactions of Western ideology in South Vietnam from 1964 to 1975.

• SUVANNABHUMI
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• v.9 no.2
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• pp.123-144
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• 2017

The changing of clothes in Balagtas' 1860 fictional comedy La filipina elegante y negrito amante (The Elegant Filipina and the Amorous Negrito) is used to explore the ethnic, cultural, and sartorial diversity in 19^th century colonial Philippines. But, how does plurality in men's clothing reflect the socio-economic conditions of the late Spanish colonial period? This paper focuses on the diversity in Philippine men's clothing around 1850 to 1896, taking into account the limited range of colonial archetypes in iconographic and documentary sources. Underscoring the colonial culture that shaped mentalities and tendencies, this study offers insights on how clothing was used and how it was perceived in relation to the wearer. In discussing clothing diversity, distinctiveness was articulated using the work of J.A.B. Wiselius (1875), a Dutch colonial administrator in neighboring Indonesia, who in comparing Spanish and Dutch systems of colonial governance, underscored the Filipino penchant for imitation.

• Cross-Cultural Studies
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• v.48
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• pp.1-30
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• 2017

The purpose of this study is to review two books on the history of Korean literature written in Japanese, taking special interest in ancient Korean literature, examining transcultural patterns between the history of North and South Korean literature and that of Japanese literature, and thereby identifying perceptions and description patterns of the history of Korean literature from the perspective of comparative literature. This study analyzes two books with the same title The History of Joseon Literature written in Japanese by Kim Dongwook and Byeon Jaesoo. The two books are not translations of Korean books but were written in Japanese for Japanese and ethnic Korean readers in Japan. The History of Joseon Literature (1974) by Kim Dongwook mainly compares Joseon literature with Japanese literature. The History of Joseon Literature (1985) by Byeon Jaesoo, an ethnic North Korean in Japan, was written from socialistic perspectives. The two books have different standards for evaluating value of the history of Joseon literature and different perceptions about it. Due to the division between North and South Korea, the history of literature is unfolding in different ways in the two Koreas, and the two books reflect such differences. However, they have several common features. For example, they highly regard the value of literature written in Chinese characters and originality of hangga (a folk song of Silla), Hangeul (the Korean alphabet), and pansori (a form of Korean folk music in which a singer accompanied by a supportive drummer sings and chants an epic story). In addition, they both demonstrated that literature written in Hangeul and that written in Chinese characters interacted with each other as the same Korean literature. When the two books were written, the history of Korean literature had been considered a subunit of the history of East Asian or Chinese literature. However, as this study found, Kim and Byeon wrote the two books from a perspective of departing from this view based on nationalism, re-establishing the value of Korean literature, promoting Japanese people's understanding of the high quality of Korean literature, and imbuing ethnic Koreans in Japan with nationalistic pride.

• The Korean Journal of Archival Studies
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• no.36
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• pp.121-152
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• 2013

History education is of growing significance in relation with minority group's identity issue in an irreversible trend of globalization. Archives and the cultural institution can be a major player in the reforming the history education as conducted in Britain. This paper deals with the Moving Here project led by The National Archives. The vision of the project is to overcome barriers to the direct involvement of minority ethnic groups in recording their own history of migration and to ensure this history is passed on to the next generation through schools. More than 200,000 digitised images and documents in the Moving Here have been selected from the 28 content partners' collections. In addition, TNA and the regional partners worked with minority ethnic groups to record their culture and stories. In doing so, real and lasting relation between the community and the ethnic groups has developed. The outputs of the project such as films and stories were distributed free for regional schools. The School section of the Moving Here provides a range of education resources. One of the most impressive outcome of the project is the minority's desire to have their own archives for identity and self-esteem.

• Journal of the Korean Society of Costume
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• v.28
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• pp.239-253
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• 1996

The purpose of this dissertation is to exam-ine the hippie look which is one of the most popular fashion trends in the early 90s, in re-lation to the hippie style in 60s and cultural restoration. in order to investigate the re-lationship this dissertation studies the trans-feral phenomenon of anti-fashion into mother fashion in the basis of social and clutural theories. hippie culture is the anti-culture which appeared in America in the late 60s, it tried to create a new culture by subverting the ruling class culture with their combative life style and peculiar appearance which are distinguished from mother culture. First of all to examine the inner symbolic meaning and outer shape of the hippie style I divided the characteristics of the hippies into ideology social value and attitude on sex. in the aspect of ideology the hippie show strong subjectivity while mother culture shows ob-jectivity. in social value the hippie has the resisting chaacteristics while mother culture has the conformative characteristics. In the aspect of sex the hippie tries to break the fixed idea of mother culture. Hippie culture as anti-culture is symbolically expressed in hippie style fashion which is dif-ferent from mother fashion in shape. There-fore the inner meaning and the outer shape of the hippie style shows strong characteristics of anti-fashion. Hippie style as anti-fashion has an effect on high fashion in the late 60s and the early 70s and on hippie look which is restored in 90s. however hippie-look in 90s is a mother-fashion in which all symbolic mean-ings of the hippie style are weakened and the only outer shape of hippie style is presented and suggested. It doesn't show any cultural backgrounds ideology social value and new attitude on sex of the hippies. The transferal phenomenon of anti-fashion into mother-fashion is summarized as follows. First in the process of tranference to highfashion in 60s and 70s and hippie-look in 90s the resistance of the hippie style is weakened and only suggested through the outer look. Second the hippie style which reappeared in the high fashion and mother fashion in 90s are layered look military uniform mode flower print grunge look romantic look peasant look ethnic look gypsy style handicraft ornaments working suit style handicraft ornaments working suit style and the use of the see-through cloth. Third the fact that the popular and high fashion were influenced by anti fashion in 60s proves filter-up theory in fashion adaption theory. As I examined before the ideology of the hippies are faded in high fashion in 60s-70s and hippie-look in 90s. The symbolic meaning of the hippie style is also weakened and only presented as a fashion trend.

• Journal of the Korean Society of Clothing and Textiles
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• v.28 no.12 s.138
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• pp.1545-1553
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• 2004

This study assumes a bidimensional model of acculturation theory in order to understand the acculturation patterns of Korean-Americans and their fashion and shopping behavior. Bidimensional models of acculturation suggest that acculturating individuals may possess the components of both the heritage culture and the new, host culture. A combination of email and paper and pencil surveys was conducted with a convenience sample of Korean-Americans who are living in Seattle and vicinity area (n=108). The questionnaire included questions related to the respondents' and their parents' demographic information, the respondents perceived relationship with their parents, self-reported ethnic identification, ethnicity-related behaviors/attitudes, clothing involvement, shopping motivations, and fashion reference groups. The results support the bidimensional models of acculturation process as opposed to the linear model. Three different groups among Korean-Americans based on their ethnic identification pattern were found: a group with dominant Korean identity(Segregation group), a group with dominant American identity(Assimilation group), and a group with dual identity(Integration group). According to the results of MANOVA and subsequent Duncan and Scheffe tests, the Integration group showed distinct characteristics from Segregation group or Assimilation group, in terms of their ethnicity-related behaviors/attitudes, clothing involvement, shopping motivations, and fashion reference group influence.