• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.317-344
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• 2014

There are many modern elements in religions appeared in the early Korean modern era. From the nationalism perspective, most religions had tendencies toward anti-feudalism and anti-foreign power. Pak Eun Sik(朴殷植) emphasized the importance to explain those religions as the National Religion in his writing 《Korea Painful History(韓國痛史)》. That is, he realized those as one of Korean spirits or souls keeping Korean identities like the Jew's Judaism or the Turk's Islam. In the paper, I try to analyze religions on Kang Jeung San(姜甑山) with Daesoonjinri-hoe as the central figure from Pak's perspective. In the early Korean modern era when Kang went his own the Savior way, Korea and its society got into uncontrollable confusion because of strong demands both of a feudal-state breaking and against pillaging foreign-power especially Japan. For all countries of the world, it is difficult to change from a feudal state into the modern nation state to keep existing society order. Because the reformation under old social systems means the incomplete reformation. So in this era new religions showed the neglected class of people the vision of new society. Meanwhile Korean society try to become a modern state, and now became a recognized modern state in international society. But it is still insufficient to debate on groups and their roles for Korea modernity in that time especially new religions. Since Korea independence, new religions including Daesoonjinrihoe have not receive good reviews because of a certain religion group expansion and the government's regulation and control toward new religions. Till today, I think, Independence Movement as well as reform of modern awareness have not relatively receive reasonable reviews. So I hope to serve as a momentum that in early Korea modern era new religions receive reasonable and positive reviews.

• Journal of the Korean Home Economics Association
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• v.37 no.7
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• pp.45-68
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• 1999

From the Korean War in 1950 to the end of the 1960s, the traditional feudal residue which had been prevalent in our society was disrupted and suddenly replaced with modem western order. Family ethics were also to be changed, so that western family ethics replaced those of confucian ones. This is part of a study that examines the flow of family ethics from ancient families to modem families to find out the stem of Korean family ethics. Since there are almost no existing studies that have dealt this topic, newspaper, magazine and also interviews with the people of thus era were very helpful to this study along with the related books and papers. On account of limited space, this study focused in the first place on husband-wife ethics and parent-child ethics among family ethics.

• Journal of the Korean Home Economics Association
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• v.19 no.3
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• pp.1-9
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• 1981

The object of this study lies in reviewing of the western costume history in the light of the negative regulations concerning costumes and adornments. Readings related with the subject lead to the following findings; 1. the principal purpose of the sumptuary laws has relationship with the social stratification of the feudalism and the frequency of their occurrence is related with the formation of feudal system, its decline, the appearance of imperial regimes and the start of civil revolutions. 2. Sumptuary regulations spread westward with the flow of civilization, eg., in the sequence of Italy, swiss, France, Britain and new world. 3. Sumptuary laws are also found in abundance in the english colonies of America, and their object seems to be rather of the moral concern than class distinction of economical restriction.4. The reviewed sumptuary regulations are concerned with : A. Material gold or silver clothes, silks, ermine, marten or miniver furs, velvets, laces and embroies. B. Colors-Purple, scarlet and red. Other colors do not show consistent pattern of color-status symbol; C. Form-Length and width of headdresses, shoes, collars, trains or hoops. E. numbers of dresses allowed to be worn.

• Research in Mathematical Education
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• v.12 no.2
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• pp.143-149
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• 2008

Before the 14th century, China had been thought as one of the countries with the most developed mathematics all along. But after the 16th century, Chinese mathematics increasingly walked up to the eclipse. The main reasons include the following points. First, the development of neoteric mathematics was closely associated with the social industrialization, but the lags in feudal China seriously blocked the development of the capitalistic seed, and China was still in the agricultural society then and couldn't step into the industrial society, which impeded the development of mathematics concerned with the industry and commerce. Second. the increasingly carrion feudalization was one of the essential reasons to block the development of Chinese neoteric mathematics. Finally, seeing about the developing logics of Chinese neoteric mathematics, we can find it was a scattered and experiential mathematical knowledge without strict and rational self-organizing structure system, which had the limitations existing in its interior mechanism.

• Journal of the Korean Society of Clothing and Textiles
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• v.26 no.3_4
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• pp.454-463
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• 2002

The purpose of this thesis is to understand the role and meaning of costumes in feudal dynasties through Ideology, Content, and Consequence of Costume Policy of Qing. And this is to investigate the Ideology of Costume Policy as the first strep. The ideology of the costume policy of Qing dynasty stemmed from the ethnic identity. Huang-tai-ji(황태극) was not only the emperor, but the Qing's principle costume policymaker. He thought that the Man people's horse-riding and archery was the basis of their nation and their costume was vital to these abilities. Therefore if thar changed to the large sleeve costume of the Han people, they would lose their ethnicity. Hurting-tai-ju succeeding emperors continued the ideolo효 of retaining ethnicity.

• International Journal of Advanced Culture Technology
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• v.7 no.2
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• pp.151-157
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• 2019

This study tries to evaluate the similarities and differences between Paradise Lost and the Journey to the West through the characteristics of Satan and Monkey King. In Paradise Lost, the spirit of Satan revolts God is just like the spirit of Bourgeois revolts the Feudal Aristocracy; however, Monkey King's figure in the Journey to the West is a character with rebellious spirits. In the western world, they often advocate punishments afterward, while the eastern world notes social orders and rules. Although eastern epics have distinct differences toward western epics due to the different cultural and historical backgrounds, the results that the winners at the end always get supreme powers are the same.

• 중국학논총
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• no.70
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• pp.239-260
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• 2021

In this paper, a total of 4413 place names are collected to analyze the origin and structure of place names from the two categories of nature and humanity. In this collection, there are slightly more natural place-names than humanistic ones, and hydrological ones account for the largest proportion of natural place-names, reflecting the geographical characteristics of Leizhou Peninsula surrounded by sea on three sides. Most of the place names handed down from the feudal period were natural ones. In addition, most of the place names produced after the founding of the People's Republic of China are mainly humanistic place names. In the phonetic aspect of place names, there are still quite a few ancient Vietnamese place names that can be remembered because of oral transmission. With the progress of cultural and economic development, the further development of place names will be dominated by humanistic place names.

• SUVANNABHUMI
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• v.11 no.2
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• pp.85-105
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• 2019

Investigating the clash among different forms of international relations has been a frequent issue in modern research and attracts interest in the fields of history and politics. In the nineteenth-century, Asia witnessed a fierce struggle between traditional relations in Asia that existed during the feudal period, that of "The Heavenly Dynasty, China and its vassal states"; and a the new form of relations introduced by the West, that of relations between "colonial powers and colonized countries." As a result, the formation of "colonial societies" in Asia with very specific features was established. However, as stated by Vu (2015), for many reasons, which include the lack of material resources, the politically sensitive nature of the object, and the focus on gains and losses in previous studies, there were little studies on the process of demarcating the Tonkinese border between Franco and Chinese in Vietnam, especially from a globalization perspective. This study thus aims at examining the issue of the demarcation of the Tonkinese Border between Franco and Chinese (1885-1895), in view of globalization, as a case study for the transition process of the modern history of Vietnamese society.

• SUVANNABHUMI
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• v.5 no.2
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• pp.81-99
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• 2013

Đoạn tuyệt is the representative of not only Nhất Linh's literary life but also of the Tự Lực Văn Đoàn [Self-Strength Literary Group]. Đoạn tuyệt's contributions are emphasized in the following aspects: 1) critique of the feudal family model, 2) an advocate of female and individual liberation, 3) nationalistic content, though rather vague. Based on analysis of gender power relations in the masculinization of femininity exemplified in the character Loan of the novel, this paper addresses the following points: - In Đoạn tuyệt, the woman is eager to free herself from feudalist ties not to construct her own identity but to identify her with men's identities. - The construction of new feminine identities was conditioned in new rising discourses of Western modernity-based nationalisms in pre-revolutionary Vietnam. - The feminization of masculinity echoes the crisis of Vietnamese masculine in facing colonial power.

• SUVANNABHUMI
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• v.5 no.1
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• pp.1-23
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• 2013

This study reexamines a covert factor of the colonization of Myanmar kingdom, drawing on the case of Myingyun-MyingonDaing Rebellion broke out in 1866. It criticizes that existing discussions on the downfall of the Konbaung dynasty are preoccupied with post-colonialism. These researches were focus on macro level and pointed out the imperialist stratagem and many scholars concluded for the down fall of Konbaung Dynasty that the wave of Imperialism as Sunami hit from Europe to Asia so that Myanmar could not stand as feudal society and down fall Konbaung Dynasty. All of events and comments were quite true but it is necessary to examine carefully past events. There were many controversial facts about third Anglo-Myanmar war. This paper has pointed out the Kings Mindon's false political strategic due to the lack of awareness on external threat with the giving the best example of Myingun-MyingonDaing rebellion.