• 한국의사학회지
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• 제27권1호
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• pp.51-60
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• 2014

Objectives : Actually Wongi did not exist in "Neijing(內經)" as a word. Wongi is one of specific features that distinguish "Nanjing" from "Neijing". I have researched for the foundation of history and thought. Methods : I have looked into cognitive variation for Heaven (天), that is from Chinese ancient times through the period of the Han (漢) Dynasty. Results : 1. Before the period of the Yin (殷) Dynasty : There was some worship. 2. The period of the Yin Dynasty : The Lord (上帝) was respected and idolized. 3. The period of the Zhou (周) Dynasty : That the origin of existence is also in human was recognized through Doctrine of Heaven (天命思想). 4. The period of the Han Dynasty : Doctrine of Heaven was transfigured as ideological instrument for politics. The spiritual and physical human's independence was flowed into even though it was not separated from Heaven. Conclusions : As concerned above, the variation shows that consideration for the origin of existence flowed from the outside of human being, like the progenitor of human race, nature, and Heaven, through inside gradually. In the other words, the origin of existence was come to inquire inside of human being. As an aspect of medical science, it can be showed that the term of Wongi was influenced of these process.

• 헤리티지:역사와 과학
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• 제54권4호
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• pp.212-231
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• 2021

본 연구는 우쓰노야(宇津ノ谷) 마을의 가정에서 모셔지는 신의 유형과 모셔지는 공간, 의례와 제물, 의례 때의 장식물, 그리고 주민들의 신앙관과 변화상을 검토하였다. 또한 도심에서 떨어진 촌락인 우쓰노야 마을과 달리 시즈오카 도심의 주택에서 모시는 신을 비교해봄으로써 동시대 두 공간에서 모셔지는 신의 차이점 및 변화에 대해 살펴보았다. 오늘날 우쓰노야 가정에서 모셔지는 신은 아마테라스오카미(天照御大神), 조상, 에비스신·다이코쿠신(えびす·大黒), 코우진(荒神), 가와야가미(厠神), 지신(地神), 이나리신(稲荷), 수신 등이며 섣달 그믐에서 정초 3일간, 정월 보름, 오봉, 10월 마을 신사에서 마쓰리가 있을 때, 10월 19일과 20일 에비스신을 위한 날 등에 신격의 성격에 맞추어 제물을 올리고 의례를 행한다. 일본인의 가신 신앙은 다신적 성격을 띠며 가미다나(神棚)를 통한 국민적 정체성, 부쓰단(仏壇)과 연계된 조상 숭배를 통해 가족적 정체성을 유지하는 장치로서 가정 생활의 거점인 주택을 배경으로 확고하게 자리 잡고 있다. 일본인의 주택은 '신과 함께' 공존하는 종교적 공간으로서의 성격이 짙고 주민들은 신과 함께 거하는 문화적 전통을 가지고 있다.

• 복식
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• 제26권
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• pp.175-206
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• 1995

The costume culture of China is as old and varied as her long history. As China is a multiracial nation and consists of fifty-six min-ority races including Han race, there are not only fifty-six different costumes in China but each races' costume habit is very different. Therefore, Chinese penninsula can be considered an enor-mous exhibition center of the costumes. This study undertook on the assumption that the costumes' mainstream of Korea and east-northern Asia as well as that of China could be examined by investigating the minority races' costumes in the east-and west-northern areas of China. The process of evolution of the costume of a particular people, country or area is subject not only to constraints related to geography such as climate, topography or local products but is also affected by numorous environmental influences including cultural, economic, social and even pol-itical ones in terms of the selection of material, styling, color and standard of tailoring. In other words, things like philosophy of life, religious be-lief, aesthetic outlook, moral code, class system, degree of affluence, and cultural exchange will all be reflected directly or indirectly by features of a people's or country's style costume. Of course, there are several factors affecting to the style of costume of the minority people in China. However, the only three factors-geo-graphical and environmental, production method, and religious belef-will be touched in this study. First of all, the geograghical and eenviron-mental factor would be the decisive one because the costume should be designed to overcome the constraints of climate and geographical environ-ments. Accordingly, each race has an unique style of costume. The costume of the minority races in the northern parts are loose and wide, and made of warm furs. For instance, Mongolian robe has the quality of anti-wind, anti-cold and warmness, and the width of a sleeve is narrow and long. Secondly, the costume style can be said to be limited by the production pattern, when the geo-graphical environment was affected to decide the costume style, the production pattern was together affected to it . In case of Mongolian robe, they should satisfy the dual condition as the practical function. One is the condition that they should be fitted to the climate, and the other is the condition that they should be suit-able to the nomadic life. Mongolian robes are suitable to the nomadic peoples because they are designed for not only overcoming the cold wind and weather but being used as the bedquit at night. The costumes of Hoche people was made of the skin of the fish and wild animals because of their main means of living being fishing and hunting. Accordingly, their costumes are dur-able, warm and water-proof. Finally, the style of the costume is affected by the religious belief. In other words, the pattern in fashion is closely related with the religious be-lief or ancestor worship and nature worship. Ac-cordingly, the symbols of these worship are often emerged in the decoration of the costume. The design of costume of the people in the northern areas of China is very simple. It is related with their monotheism. On the other hand, the costumes of twen쇼 minority races in the east-northern parts of China can be devided into three racial groups such as the long robes of Man people and Mongols, Tunics of the peoples in the west-northern areas, and the pants and jackets of Hoche people. The minorority races all has not only the unique costume habit but their costumes are also related with their living style and production means.

• 건축역사연구
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• 제20권6호
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• pp.41-56
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• 2011

This study mainly examined the unit space (room) called 'MARI' of the private houses that were built between the 19c and the early 20c in the insular areas of southwestern sea. Generally, this region has unique historicity (restructure of the insular environment in the 17c and the 18c) and geographic environment that are different from inland regions thus the environment is presumed as a related factor to developments and structures of the private houses. 'MARI' is a noticeable space that is installed in a main building without an exception even in small 3 bedroom private houses. Its nature has location and usage distinctions in an architectural plan with similar 'MARU' of inland Jeollanam-Do. There are large crocks filled with grains at MARI. Thus, MARI is a storage room. Mostly rice and various other kinds of grains are stored in the several crocks, large and small. Many household goods are kept here as well. Another peculiar function of MARI is that this space commonly enshrines ancestral tablets of three generations. Hence, MARI takes a role of a shrine of an aristocratic house from an inland region. Considering the size of the house and space, this seems to be a very unprecedented utilization of area. MARI is located at the top (at the head of the house) on the floor plan. In other words, it is located at the space in the highest rank. The importance of ancestor worship and grains is evinced architecturally. It is really interesting fact that MARI is also located within recently built modern houses (Cheongsan Island, Joyak Island, etc.). Therefore, it can be said that the unique MARI tradition of this region has an intact continuity even today. After all, MARI has a great significance as a unique unit space of insular areas of southwestern sea that is installed in the main buildings of all houses regardless of size and shape of the houses, and their insular locations.

• 대한가정학회지
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• 제38권7호
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• pp.133-152
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• 2000

This study was inquire into the state of the family ethics during the period of the beginning of 1880′s to the 3.1 independence movement of 1919 which has been the black period in the history of Korean family ethics. The research was conducted by analyzing the newspapers, magazines, related literature and articles of the period. It was the beginning of the 1860′s and by the "Cheondo-Kyo" (the Religion of the Heavenly) way that the issues regarding the equality of sexes as the central concern of the modem family ethics came to be the object of the social discourse for the first time in Korean history. The social discourse had come to be positively activated around 1900, when the intellectuals of the "Korean enlightenment" had begun to the feel necessity of the modernization of Korean socialite and the importance of the women education as the essential part of it. However, the activation of the social discourse itself, especially with the newspapers of that period did not mean the changes of the traditional Confucian family ethics, but the discourse of the modernizing forces had become the seeds for changing the family ethics of the Korean people. The made chauvinistic nature of the family ethics of the period was not so much different from those of the preceeding patriarch societies, but the state of the family ethics during the period are characterized by several social phenomenon such as the rising needs of using the "Hangle"(Korean alphabet) instead of Chinese character for the equal education of the both sexes, increasing practices of the early marriage, customs of trade marriage in accordance with the demand of excessive weeding presents, and regarding social consciousness of the traditional family ethics as patriotics attitude against the Christian rejection of the ancestor worship ritual.

• International Journal of Human Ecology
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• 제9권2호
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• pp.107-116
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• 2008

A new movement in forming community villages for better living standards is becoming popular. In order to sustain a proper community, it is essential to design proper community programs and facilities, which can encourage the proactive participation of residents. In this study, detailed aspects of the Mindlre (Dandelion) community (including formation process and management of the village) are investigated. The Mindlre community is a successful community village in Korea concerned with residents' participation and community activities. The community is located in Sancheong, Gyungsangnamdo province in Korea. The study methods are references, field trips, and interviews with residents. Six areas were surveyed and investigated: the physical environment of the Mindlre community and eco-friendly elements, respondents' background and the motivation to join, residents composition, residents' participation in the formation process of the community, self-management systems and common activities, and residents's life satisfaction. The mindlre Community was founded on Christian religions faith. The primary idea of this village was building a new hope for rural areas without discrimination. The size of the village was expanded with housing for teachers and students who were linked with the Mindlre School (substitution school). When the community was founded, existing shapes of the village were preserved. The village was physically renovated based on the original environment, in addition nature friendly materials and methods were used. The residents were proactively involved in the community through regular meetings, self-regulation, and community worship. Although the survey results should that most residents were highly satisfied with living standards, there seemed to be no clear division between community facilities and private houses. A systematic and detailed space planning technique was required. In addition, various community facilities are required due to the expansion of the community.

• 한국의상디자인학회지
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• 제24권1호
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• pp.59-69
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• 2022

Vyshyvanka, the embroidered folk costume shirt of Ukraine, originated during the early reign of the Slavs, and currently, it is also called Ukrainian embroidery. In cases of Vyshyvanka embroidery expressed in apparel elements, it is necessary to research formative characteristics for expanding the visual aspect through the diversification of techniques, but also the aspect of the psychological meaning to Ukrainians. This study aims to consider Vyshyvanka as a unique embroidery technique, and also analyze the formative characteristics expressed in apparel elements. The study of Vyshyvanka embroidery expressed in apparel elements can present meaning to understanding the Ukrainian fashion. The image materials for the analysis of Vyshyvanka design, included work photos contained in literary materials and foreign online visual materials. The results of formatively analyzing the Vyshyvanka embroidery expressed in apparel are as follows. First, the Vyshyvanka embroidery expressed in apparel elements held an incantatory meaning, protecting wearers from getting easily invaded by evil spirits. Second, the Vyshyvanka patterns utilized symbolism that implied the incantatory meaning. Third, a single color was used for the embroidery. Lastly, materials like cotton, that are easy to embroider, were mostly used. The formative characteristics of Vyshyvanka embroidery expressed in apparel elements implied the community spirit, nature worship, and folk beliefs. As an attempt to understand the Ukrainian fashion, this study is significant in the aspect of expanding, widely utilizing, and expanding the range of understanding of Ukrainian fashion. Therefore, there should be more active researches on Ukrainian fashion, so Vyshyvanka can be more widely used as a design element.

• 건축역사연구
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• 제1권1호
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• pp.68-87
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• 1992

This study is the conditions of location according to formed the times in the clan village. The results of this study are as follows ; 1. in the 15th century, the characterestics of the village established residencial place where mountain stream flowed surrounded by the mountain and deep in the mountains with superior quality land. That's because Sa-dae-bu put equal importance on beautiful scenery and practical benefit for living. Stream House provided economical foundation for Sa-dae-bu to be able to keep confucial manners by putting limit their economic status to small medium sized land owner. Topographical condition such as valley or hollow separated from the exterior maintained unification of consanguineous village in self sufficient farming society and held on to independent territory against external to be able to stay away from turbulent days so that they formed residential area of Sa-dae-bu clan. And the valley where flowed clean water was considered as the connection of continuous place where distinctiveness of form in each curve and and factor of calm and dynamic scenery of the clean stream. Scholars in the middle of Chosun Dynasty located in the utopia as place for confucious retirement to study, a place for refinement by combination with the nature or as a way of spacial practice based on Confucious view of nature. 2. in the 16th-l7th century, Most of existing consanguineous villages adopt deep in the mountains for refuge. at that place, upward rank was established by settlement of the ancestor who entered in the village first, the principal was placed in the center of the village and since descendants became numerous, it was serialized as the space of descendants. So, it was arranged in the order of social rank. Most of the villages showed development step by step started from precaution by apperance of the mountain to the lower part. It's because the topography of valley around the village worked as the natural hedge against external force and genealogy of the clan, regularity of social status, order of entrance into the village were reflected into residencial destribution. Also, order of the rank coincided with the one of aspects on geomancy. Genealogical rank within the village represented spacial rank. Houses of descendants and branch families were placed lower than the principal which showed worship to the principal. 3. In 18th century after, as the village was settled nearby cultivated land considering economical loss caused by long distance between residencial area and cultivated land, direction of sect followed by development of village expanded from the front part of the village to the rear part. The principal that was poped out to the front presented frontage over exterior. Therefore, residencial area of branch families expanded to the rear starting from the principal. This represented a slice of social structure at that time. after 18th century, spirit was percieved superior over material, After then, development of cultivation and expantion of land created difference of economic strength within one village. In order to maintain and show off the status of Yang-ban, economic power of indigenous land owner became fundamental, so, sense to worship and to keep the principal became weak eventually. Taking advantage of that situation, residencial area of branch family expanded to the rear part of the principal which showed dual disposition conflicted with each other. However, these clan rules were destroyed and new rules were created after 18th century because of the situation and consciousness at that time.

• 디자인학연구
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• 제16권3호
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• pp.231-240
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• 2003

모든 문화가 모두 그러하듯이 옷의 색채, 그 배후에는 그 민족이 몸담고 살아온 자연환경과 그 환경 속에서 화육(化育)화된 인생관이나 근성이 작용하고 있다. 혼례는 두 성(性)이 좋게 합하여 위로는 종묘(宗廟)를 모시고 아래로는 후세를 이루는 것을 널리 사회적으로 인정받는 것이다. 예(禮)에서 기본중에 하나가 복식이다 혼례복에 나타난 색채가 가지고 있는 의미와 상징성은 조선시대의 미(美)와 유기적인 조합으로 잘 나타나 있다. 현재까지도 지켜져 내려오는 전통 혼례복 속에 나타난 오방색의 특징을 찾아봄으로써 통념적으로 알고있는 다섯 가지의 촌스러운 색조화가 아니라 자연환경과 같이 청명하며 화려하고 철학적인 색채임을 분석하고자 한다. 본고는 한국혼례복에 나타난 색채의 특징을 알아보기 위하여 한ㆍ중ㆍ일의 혼례복과 단청을 일 예로써 비교하고 한국 전통 색채의 이론적 배경을 살펴보았다. 이를 통해서 한국색채는 의미론적 상징 색채이며 그 근원은 음양오행에서 출발했으며 도교의 태극도설, 유교의 도참사상과 단청의 색채가 직접 관계가 있음을 알 수 있었다. 이러한 음양(陰陽)의 오채(五彩)가 삼라만상(森羅萬象)을 나타내는 객이고 하나가 아닌 두 가지 색 또는 그 이상의 색채와 연결될 때에 상호작용에 의하여 균형미를 이루는 색채이다. 또한 자연숭배 및 인간존엄 사상이 깃들여 있으며 길복(吉福)을 기원함과 동시에 벽사(僻邪)의 의미를 부여한 것을 알 수 있다. 인간이 복되고 부정함에서 벗어나 우주만물이 조화롭게 이루어지길 기원하는 조형미는 시각적인 만족만이 아닌 정신적인 만족까지도 추구하는 미의식인 것이다.

• 미술이론과 현장
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• 제6호
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• pp.27-50
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• 2008

This thesis examines contemporary Chinese painting after the Cultural Revolution(1966~76), focusing upon so-called "Chinese Pop art", which I termed as "Socialist Pop art". I considered the art of this period within the broader context of social changes especially after the Tienanmen incident of 1989. After the Cultural Revolution during which idolization of Chairman Mao was at its peak, one of the major changes in communist China was that an anti-Mao wave was generated in almost every social class. For example, novels that revealed the hardships during the Cultural Revolution were published. Posters that openly criticized the Maoism were also produced and displayed on the walls, and demand for democracy spurred widespread activist movements among young generations. These broad social changes were also reflected in art. A variety of art movements were introduced from the West to China, and after a period of experimentation with the new imported styles, artists began to apply the new artistic idiom to their works in order to visualize their own social and political realities they lived in. It was a shift from earlier Socialist Realism to a new expression either directly or indirectly, "Socialist Pop", an amalgam of Socialist Realism and Pop art tradition. After the 1989 crackdown of Tienanmen Square protest, when communist government quelled with brutal measures the students, workers, and ordinary people who rose for democracy, greater urge to protest the Deng Xiaoping regime emerged. This time coincided with the gradual emergence of art using Pop art vocabulary to satirize the social reality, the Socialist Pop art, along with many other art forms all with avant-garde spirit. One of the most frequent subjects of Chinese Pop art was visual images of Chairman Mao and his Cultural Revolution, and new China that was saturated with capitalism, which tainted the Chinese way of life with a Western way of consumerism and commercialism. The reason for the popularity of Mao's image was spurred by the "Mao Craze" in the early 1990's. People suddenly began to fall in a kind of nostalgia for the past, and once again, Mao Zedong was idolized as an entity who can heal the problems of modern China who had been marching towards their ultimate destination, the economic development. But this time Chairman Mao was no more an idol but just a popular, commercial product. He is no more an object of worship of almost religious nature but he has become an iconography symbolizing the complex nature of present Chinese society. During this process of depicting the social reality, Chinese artists are making the authority and sanctity of Maoism ineffective. Dealing with this new trend of contemporary Chinese art in view of "Socialist Pop art" two manners of re-creating Pop art can be illustrated: one that incorporates the propaganda posters of the Cultural Revolution; the other borrows from Chinese traditional popular imagery or mass media, such as photos taken during Mao era. What is worth mentioning is that these posters and photos of the Cultural Revolution can be identified as 'popular' media, as they were directed to educate the popular mass, thus combination of this ingenuous pop media with Western Pop art can be fully justified as a genre unique to China. Through this genre, we can discover a new chapter of the Chinese contemporary painting and its society, as their Pop art can be considered as self-portraits true to their present appearances.