• Journal of Navigation and Port Research
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• v.36 no.4
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• pp.299-303
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• 2012

"United Nations Convention on Contracts for the International Carriage of Goods Wholly or Partly by Sea" was passed in July 3, 2008. on September 23, 2009 signing ceremony was held in Rotterdam. The system of maritime performing party is a special system in the transport convention, and constitutes an integral part of the Convention. Maritime performing party system is not the first system which brings in the carrier's independent contractor, but it is the most comprehensive and thorough one. It unified the duty of carrier's independent contractor in the maritime segment, and it is also an important progress in the developing process of international maritime legal system. There are some differences between the maritime performing party and China's current related system, i.e, the port maritime performing party and the intermediate performing party are included in the maritime performing party, and they can enjoy the carrier's exception clause and limitation of liability.

• Fashion & Textile Research Journal
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• v.11 no.4
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• pp.515-526
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• 2009

From traditional ceremony to science technology, origami was used as technique for artistic creativity and functionality based on formative characteristics. The purpose of this study is to analyze the expressive characteristics of functionality in fashion design using origami technique. The method of this study was to analyze recent documentaries, fashion books, fashion magazines, internet web site and so forth. The results were as follows: In various fields of design, the category of the expressive characteristics was classified as efficient correspondence of space, compositive convergence of function, variable potentiality of form and human ergonomic optimum. In recent origami fashion based on functionality, the efficient correspondence of space was expressed constructive or decorative pocket design, using on clothing surface and varied design by lifestyle. The compositive convergence of function was expressed innovative connection of fashion items or non-fashion items and deconstructed classical clothing pattern. The variable potentiality of form was expressed control of form by irregular fold, dynamic metamorphosis by organic fold and creation of varied clothing silhouette. The human ergonomic optimum was expressed metamorphosis mechanism from two dimension to three dimension, suitable construction to physical ability and limit and organic form based on articular folding. The functional origami fashion means reflection of nomadic lifestyle, maximum of usability, pursuit of playful sensibility, creation of new body aesthetic and pursuit of technology and humanism. And the result of these study may be used for creative inspiration in fashion design because of unique characteristics.

• Korean Journal of Human Ecology
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• v.15 no.1
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• pp.107-128
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• 2006

The purposes of this study are to explore the consumption expenditure and consumption-cultural meaning in the process of marriage and to provide consumer education programs for premarital couples. For the purpose, this study uses a qualitative analysis including an in-depth interview and a participant observation. Major findings are as follows: Consumers preparing for their marriage experienced quite a different consumption context, which should be said an exceptional practice from the economic point of view. As the agency businesses for marriage becomes one of the fast growing industries, the marriage of Korea is now under the rule of popular consumption culture. Thus, the exceptional consumption abuse during a marriage process brings about the imbalance in consumers' daily life after wedding ceremony. In this point of view, we can see the importance of consumer education programs for the marriage process. The latter half of this study is devoted to propose the desirable model of the consumer education program for premarital couples.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2017.10a
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• pp.641-643
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• 2017

In this study, the study conducted an analysis of the generic type of personality classes in the programming language class of the industrial high school, and conducted a thorough identification of the central type. Learners studied C language in the preceding academic year. Typology and classes of Java programming followed by classes. Prior to the start of the fourth week of the school semester, it conducted a preliminary examination of the contents of the contents of the C language similar to those of C language and language, and conducted a preliminary examination before the vacation ceremony. Through this study, we learned the difficulties and benefits of learning various programming languages.

• Journal of the Korea Fashion and Costume Design Association
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• v.24 no.4
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• pp.135-152
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• 2022

Recent weddings have been performed in more unique and characterful styles going beyond the existing same old method of past weddings, and they are changed into small weddings with simplified style without unnecessary procedures by choosing a wedding venue different from others. It is necessary to develop a new wedding dress design suitable for such changing wedding culture, and especially, dresses are required to have some practical designs, so that they can be worn not only for the wedding ceremony or party but also for everyday life. Therefore, the purpose of this study is to develop a new normal wedding dress for small weddings that reflect design according to the emerging small wedding culture. To this end, a theoretical review of small weddings was conducted, and based on this, a new normal wedding dress design was developed for small weddings. Based on practicality and economic feasibility, the New Normal Wedding Dress exhibited 'variable by wearing method' that changes according to the wearer's purpose and 'variable by attaching and detaching method' that changes according to the detachment of details. The small wedding dress developed through this study is expected to become a new standard for wedding dresses that is suitable for the changing wedding culture.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.184-203
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• 2020

The Confucian ruling class of the Joseon Dynasty regarded Buddhist rituals as "dangerous festivals." However, these Buddhist ceremonies facilitated transitions between phases of life from birth till death and strengthened communal unity through their joint practice of the rites. Ritual spaces were decorated with various utensils and objects that transformed them into wondrous arenas. Of these ornaments, Buddhist paintings served as the most effective visual medium for educating the common people. As an example, a painting of the Ten Kings of the Underworld (siwangdo) could be hung as a means to illustrate the Buddhist view of the afterlife, embedded in images not only inside a Buddhist temple hall, but in any space where a Buddhist ritual was being held. Demand for Buddhist paintings rose considerably with their use in ritual spaces. Nectar ritual paintings (gamnodo), including scenes of appeasement rites for the souls of the deceased, emphasized depictions of royal family members and their royal relatives. In Chinese paintings of the water and land ceremony (suryukjae), these figures referred to one of several sacred groups who invited deities to a ritual. However, in Korean paintings of a nectar ritual, the iconography symbolized the patronage of the royal court and underlined the historicity and tradition of nationally conducted water and land ceremonies. This royal patronage implied the social and governmental sanction of Buddhist rituals. By including depictions of royal family members and their royal relatives, Joseon Buddhist paintings highlighted this approval. The Joseon ruling class outwardly feared that Buddhist rituals might undermine observance of Confucian proprieties and lead to a corruption of public morals, since monks and laymen, men and women, and people of all ranks mingled within the ritual spaces. The concern of the ruling class was also closely related to the nature of festivals, which involved deviation from the routines of daily life and violation of taboos. Since visual media such as paintings were considered to hold a special power, some members of the ruling class attempted to exploit this power, while others were apprehensive of the risks they entailed. According to Joseon wangjo sillok (The Annals of the Joseon Dynasty), the Joseon royal court burned Buddhist paintings and ordered the arrest of those who created them, while emphasizing their dangers. It further announced that so many citizens were gathering in Buddhist ritual spaces that the capital city was being left vacant. However, this record also paradoxically suggests that Buddhist rituals were widely considered festivals that people should participate in. Buddhist rituals could not be easily suppressed since they performed important religious functions reflecting the phases of the human life cycle, and had no available Confucian replacements. Their festive nature, unifying communities, expanded significantly at the time. The nectar ritual paintings of the late Joseon period realistically delineated nectar rituals and depicted the troops of traveling actors and performers that began to emerge during the seventeenth century. Such Buddhist rituals for consoling souls who encountered an unfortunate death were held annually and evolved into festivals during which the Joseon people relieved their everyday fatigue and refreshed themselves. The process of adopting Buddhist rituals-regarded as "dangerous festivals" due to political suppression of Buddhism in the Confucian nation-as seasonal customs and communal feasts is well reflected in the changes made in Buddhist paintings.

• Journal of Practical Agriculture & Fisheries Research
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• v.16 no.1
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• pp.193-206
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• 2014

The objectives of the project are to increase farmers' income through GAP and to reduce the loss of agricultural produce, for which the Korean partner takes a role of transferring needed technologies to the project site. To accomplish the project plan, it is set to implement the project with six components: construction of buildings, installation of agricultural facilities, establishment of demonstration farms, dispatching experts, conducting training program in Korea and provision of equipments. The Project Management Committee and the Project Implementation Team are consisted of Korean experts and senior officials from Department of Agriculture, Myanmar that managed the project systematically to ensure the success of the project. The process of the project are; the ceremony of laying the foundation and commencing the construction of training center in April, 2012. The Ribbon Cutting Ceremony for the completion of GAP Training Center was successfully held under PMC (MOAI, GAPI/ARDC) arrangement in SAl, Naypyitaw on June 17, 2012. The Chairman of GAPI, Dr. Sang Mu Lee, Director General U Kyaw Win of DOA, officials and staff members from Korea and Myanmar, teachers and students from SAl attended the ceremony. The team carried out an inspection and fixing donors' plates on donated project machineries, agro-equipments, vehicles, computers and printer, furniture, tools and so forth. Demonstration farm for paddy rice, fruits and vegetables was laid out in April, 2012. Twenty nine Korean rice varieties and many Korean vegetable varieties were introduced into GAP Project farm to check the suitability of the varieties under Myanmar growing conditions. Paddy was cultivated three times in DAR and twice in SAl. In June 2012, vinyl houses were started to be constructed for raising seedlings and finished in December 2012. Fruit orchard for mango, longan and dragon fruit was established in June, 2012. Vegetables were grown until successful harvest and the harvested produce was used for panel testing and distribution in January 2013. Machineries for postharvest handling systems were imported in November 2012. Setting the washing line for vegetables were finished and the system as run for testing in June 2013. New water tanks, pine lines, pump house and electricity were set up in October 2013.

• Korean Journal of Heritage: History & Science
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• v.47 no.2
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• pp.68-84
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• 2014

The royal tombs of Baekje(백제), after the transfer of the capital to the Geumgang(riv)(금강) basin, changed to Songsanri(송산리) style(stone chamber) ${\rightarrow}$ Southern dynastic(남조) style(brick chamber) ${\rightarrow}$ Neungsanri(능산리) style(stone chamber). The most special feature of this process is the change of the ceiling structure. The ceiling had been changed from dome(Songsanri style) ${\rightarrow}$ tunnel ceiling(transition period of brick tombs and Neungsanri style) ${\rightarrow}$ a roof style(is Neungsanri style of three imitate type, trapezoid, triangle, flattened ceiling). The most special feature among this process is Neungsanri style(stone chamber), created especially in Baekje. The royal tombs of Baekje didn't lay stress on the mound, so the mound is not noticeable. It is result that they more stressed on basin of the boundary than showed off individual tomb, and this is count as an element of China Southern dynasty. Boundary of the royal tomb of Baekje, after the transfer of the capital to south, were changed from royal family's boundary to single independent's. Those are Songsanri's and Neungsanri's, these are the pair tombs(쌍릉) of Iksan(익산). That is influence of the Southern dynasty, reflect the theory of divination based on topography completely, this is influence of the China Sui(수) and the early Tang(당) dynasty's system of boundary of the royal tomb. Besides the royal tomb, they also buried a closely related person, in the boundary of the royal tomb. And facilities for memorial ceremony were existed too. An altar was equipped in Songsanri's boundary of the royal tomb, it was seen a kind of character of a sanctuary for progenitor. Neungsanri's boundary of the royal tomb were equipped with an open-aired altar that performed memorial ceremony about communal royal tombs, and also equipped a temple, was needed to pray for the happiness of the dead. This structure and arrangement are very similar to Seoakdong(서악동) of Silla(신라).

• Journal of the Korean Society of Food Culture
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• v.31 no.1
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• pp.1-32
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• 2016

This research intended to conduct literary research on 'Jeok' of 25 jong-ga through Jong-ga Ancestral Ritual Formalities and Food, published by the Cultural Heritage National Research Institute of Cultural Heritage during 2003~2008, and compared and analyzed an arranging method and recipe transmission process by directly visiting four Jong-ga. Religious ceremony foods of Jong-ga could be divided according to the standard of the hakpa attribute (large), regional attribute (midium), and family attribute (small), which forms a complex connection structure between the attributes. 'Jeok' arranging form is divided into '3-Jeok building method (vertical structure)', '3-Jeok arrangement method (horizontal structure)', '3-Jeok replacement method', '2-Jeok arrangement method', 'Jeon-Jeok arrangement method', and 'Others-Jeok arrangement method'. Generally, 'jeok' arrangement order per hakpa is in the order of 'meat jeok - chicken jeok - fish jeok' in case of Gihohakpa, whereas Yeongnamhakpa is in the order of 'fish jeok - meat jeok - chicken jeok'. Umoringye (羽毛鱗介), the method of laying 'dojeok' of the Gyeongbuk region, could be found in the 2nd century B.C. Chinese ancient book Hoenamja and the theoretical background was Yin and yang philosophy (陰陽論). This research has significance in terms of securing advanced results compared to advanced research that has so far concentrated on some regions and hakpas.

• Food Science of Animal Resources
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• v.34 no.1
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• pp.7-13
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• 2014

The consumption of animal flesh food in Ethiopia has associated with cultural practices. Meat plays pivotal and vital parts in special occasions and its cultural symbolic weight is markedly greater than that accorded to most other food. Processing and cooking of poultry is a gender based duty and has socio-cultural roles. Ethiopians are dependent on limited types of animals for meats due to the taboo associated culturally. Moreover, the consumption of meat and meat products has a very tidy association with religious beliefs, and are influenced by religions. The main religions of Ethiopia have their own peculiar doctrines of setting the feeding habits and customs of their followers. They influence meat products consumption through dictating the source animals that should be used or not be used for food, and scheduling the days of the years in periodical permeation and restriction of consumptions which in turn influences the pattern of meat consumption in the country. In Ethiopia, a cow or an ox is commonly butchered for the sole purpose of selling within the community. In special occasions, people have a cultural ceremony of slaughtering cow or ox and sharing among the group, called Kircha, which is a very common option of the people in rural area where access of meat is challenging frequently.