• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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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.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.53-96
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• 2023

This article apprehends Yeongdae (靈臺), the most sacred shrine of Daesoon Jinrihoe which has earlier historical precedents, as an example of material religion. In East Asia, the first Yeongdae was a structure that King Wen of Zhou commissioned to be built. As the time passed by, the meaning of Yeongdae was changed to signify a mental yeongdae, the object and the aim of cultivation, and the notional mindset that appears in the Daoist meditation, Cunsi (存思, visualization). This implies that Yeongdae has signified both material and non-material objects. Throughout most of history, these two concepts had never been related to each other, but shifted in form and meaning depending on context. Daesoon Jinrihoe, which emerged in the modern era of Korea, used the concept of investiture of gods and combined the two into one. Accordingly, the Yeongdae, referred to by King Wen to indicate his shrine, was expressed as a spot wherein the gods were enshrined on the earth. As an innovation, Daesoon Jinrihoe argued that gods correspond to properly eligible human beings according to the degree of their cultivation and that sacred space was instead defined a spot within the human mind, a mental yeongdae, where the gods could be enshrined into humanity (神封於人). From the perspective of Lévi-Strauss, the factors that are discovered in the tradition of East Asia, namely, the Yeongdae of King Wen and the mental yeongdae of Zhuangzi can combined with consistency and established in the doctrinal system of Daesoon Jinrihoe. Such an attempt refers to bricolage which re-creates the traditional concepts of the past. In this regard, the concept of invented tradition coined by Eric Hobsbawm could also be used to conclude that the Yeongdae (the shrine of gods) of Daesoon Jinrihoe can be expressed as an invented Yeongdae, which transcends the existing categories of material yeongdae and non-material yeongdae.

• Journal of the Korean Society of Costume
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• v.10
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• pp.51-62
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• 1986

The purpose of this study was to investigate the relationships among Clothing Satisfaction, Social approval, Psychological dependence, and Social security-insecurity and to determine the difference of clothing behaviors by the demographic variables such as age, socioeconomics status, education, religion, and material status. Clothing Satisfaction was measured by Rim's Questionnaire(1974) moditide and supplemented for this study. For the measurement of Social approval and Psychological dependence, the Clothing Interest Inventory developed by Creekmore (1971) was adapted for this story. The measurement for the Social security-insecurity was adapted from Lapitsky's (1961) Social Security Inventory. Data were collected from 322 purposively selected elderly women over sixty dwelling in Seoul by means of interviews. For statistical analysis, frequency distribution, one-way analysis of variance, Pearson's correlation coefficients were used. The results were as follows: 1. There were significant relationships among Clothing satisfaction, Social approval, and Psychological dependence. Negative significant relaionships were found between Clothing satisfaction and Social approval and between Clothing satisfaction and Psychological dependence. 2. There was negative significant relationship between Social security-insecurity and Clothing satisfaction, while positive significant relationships were found between Social security-insecurity and Social approval, and between Social security- insecurity and Psychological dependence. 3. There was significant difference in Clothing satisfaction according to socioeconomic status and education. 4. There was significant difference in Social approval according to socioeconomic statusand education. 5. There was significant difference in Psychological dependence according to education and religion.

• Architectural research
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• v.17 no.4
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• pp.147-152
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• 2015

Recently, there is an increasing criticism both inside and outside China toward the eco-migration projects. The author focuses on the eco-migration of Sanjiangyuan National Nature Reserve as a case study as it is one of the main eco-migration projects. At the end of 2010, government invested 4.47 billion CNY in eco-migration and relocated the immigration 55773 people in 10733 units. Benefits of eco-migration is obvious, however, it needs to be recognized that in the aspect of environment justice, it is unfair to sacrifice a group of people in the process of environmental protection because costs and benefits result from the environmental protection have to share among the people without discrimination. Local herdsmen received extra disadvantages in their level of material possessions, social and cultural values and the social inclusion after eco-migration project. As a part of the eco-social system established within several centuries, the local herdsmen are not only threateners to local ecology system, but also the guardians to the natural environment through religion and habits last for generations. The social and cultural values, traditional religion and Nomadic living habits, as important as the environment, are need to be cherished and protected.

• Fashion & Textile Research Journal
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• v.3 no.2
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• pp.105-114
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• 2001

The result of this study is on textile expressed in the costume of the Kazakh tribe, Kirgiz tribe, Tajik tribe. Basically the material of costume is fur, cotton flannel, felt, silk, cotton outwear, velvet cloth and beads, silver, earing, bracelet is used frequently. The tribes did embroider on the shoes, made of sheepskin or calfskin and collar, belt, button, pocket with the sketch of national trait. Eventually their cultures of costume seem to be very similar because of the resemblances in circumstance of nature, religion, custom of life but definitely they show conservatism in itself and independent culture. In the basic structure of traditional costume by races, there is no big difference. Then, in men, the trousers and the shirts of tunic type become the basic with the style which is convenient to act. And, to wear vest, or jacket, or chaban, over it makes a little difference. In women also, same structure shows with the form to wear vest or outwear, on the basis of one piece. But, in a small hat, head wear, color contrast, and decoration element etc., strict difference is showing. After all, they show very similar clothing life culture basically in natural environment, religion, and life habit etc., But, the discrimination is made in the detailed side. So, it can be said that they show the conservative nature of nationalities, and have preserved the unique identity of their own culture.

• Journal of the Korean Home Economics Association
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• v.48 no.4
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• pp.13-24
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• 2010

The aims of this study were to investigate relation the effects of parent-children relationship on marriage attitude among unmarried persons and to utilize the findings as source material in assessing changes to marriage and family value. In total 654 unmarried persons above the age of 20 in this study. A survey format was used to asked questions, and collected data were subjected to descriptive and comparative analysis using the SPSS(Version 15.0) program. The results were as follows. Among socioeconomic variables, religion was significantly relate to marriage attitude(p < .001). Parent-child relationship and psychological separation was significantly related to marriage value(p < .05). Specifically, high psychological separation from mother, and relationship with father was related to more positive marriage attitudes. Finally, effective socioeconomic variables in marriage attitude were religion, job, psychological separation from mother and father.

• Journal of the Korea Society of Computer and Information
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• v.24 no.6
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• pp.135-140
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• 2019

The purpose of this study was to find the ethical values of dental hygiene students, to establish the right ethical values of the students, and to provide a fundamental material for the ethical education direction and curriculum of the students. In order to examine the general characteristics and ethical job behavior level among dental hygiene students, a research was conducted from 1st April 2017 to $30^{th}$ June 2017 through selecting freshman, sophomore, junior and senior students currently enrolled in the department of dental hygiene at 5 different colleges as the subjects. Statistical analysis was performed using IBM SPSS 22. The frequency analysis was used to examine their general characteristics. The independent t-test was used to examine their ethical job behavior according to their religion, hospital practice experience and code of ethics as a dental hygienist, and the one-way ANOVA was used to examine their ethical job behavior according to grade-specific characteristics. Lastly, the Scheffe's post hoc test was conducted. The significance level was 0.05. Given the results, ethical job behavior was significantly different between the group of students with religion, the group of students with hospital practice experience, different school year students, and the group of students aware of code of ethics as a dental hygienist.

• Korean Institute of Interior Design Journal
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• v.14 no.2 s.49
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• pp.55-62
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• 2005

In modern days when architectural materials have grave impacts on overall design expression, materials for architecture, modern architecture into the service facility for business, education, religion, cultural assembly and residence, and evaluates each finishing material mainly used in exterior, lobbies and entrances of the building since the 1970's. When being applied social images into firstly selected materials, the scopes for material selection will be more narrowed down in more practical way. High tensity materials are suitable for public and active space and low tensity are for private and static area. This principle enables us to use architectural materials as one of the important elements which express the whole characteristics of the area.

• Journal of Family Resource Management and Policy Review
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• v.3 no.2
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• pp.33-50
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• 1999

The purpose of this study is to analyze the relationship of housewives’sense of ancestral service and behavior and to verify the how housewives’value orientation affects the sense of ancestral service and behavior. The data are collected from 393 housewives in urban. The statistics used for the analysis are Cronbach’$\alpha$, Frequency, Percentage, Mean, SD, and Multiple Regression Analysis. The results are summarized below: First, among the variables, degree of fate-control orientation is the most, on the contrary, material orientation is the lowest. Second, value orientation variables that affect sense and behavior of ancestral service are material orientation and gender equilibrium orientation. Third, the behavior of ancestral service is more traditional than sense of ancestral service. Fourth, cause-and-effect variable which affect behavior of ancestral service are education level, religion(Buddhism, Catholicism), employment status, number of children, health, daughter in -law’s ranking, sense of ancestral service, and value orientation, which affect the direct or direct and indirectly. Especially sense of ancestral service variable is the most important mediation one. We expect further studies on the sense of ancestral service and behavior with precise scale and sampling.

• Journal of the Korea Fashion and Costume Design Association
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• v.6 no.1
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• pp.34-45
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• 2004

The purpose of the study was to investigate weaving, traditional dyeing, fiber material, pattern how carpet developing according to Turkey area for using the data that can rear to the export strategic industry for carpet production and development that is correct in culture. The result are followed: 1) Life of the age was expressed in color and pattern using according to geographical environment, climate, lifestyle, religion etc. 2) In the case of weaving, there is Kilim, Soumak that appears only weft on the surface as plane weaving without knot and carpet of knotted pile weaving and knot of carpet is duplex knot difference with carpet of the other country. 3) In the case of textile material, there is use most wool fiber that can get easily from breeded sheep by nomads. 4) In the case of dyeing, did the local traditional color to use dye extracting in dyeing material that can get easily in the area. Red that can extract in madder that can get easily in which area of Turkey, dark navy blue of indigo dye that indigo plant fermentation and cream beige that is wool's natural color were exposed representative traditional color of Turkey carpet. 5) Pattern was advanced uniquely as culture of the area; weaving person's sensitivity and desire are reflected through centuries. Amulet, riches ＆ honors, fecundity and happiness appeared most pattern in any area.