• Journal of Fashion Business
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• v.24 no.5
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• pp.158-176
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• 2020

The purpose of this study was to examine the cultural diversity in terms of costumes by analyzing the costumes depicted in the early Kushan Dynasty relics, Tillya Tepe. As a research method, literature research and artifact analysis were conducted in parallel. The type of costume worn by the king (or priest) was in the type of a jacket and skirt, which was thought to be of Persian influence. The Greek god of Dionysos was wearing a costume with Danryong (團領) and narrow sleeves, a nomadic type of Central Asia. It could be seen that costumes were transformed into indigenous elements of the region. The shape of the helmet worn by the warrior was a Greek-Macedonian helmet. However, details were transformed into indigenous elements of the Kushan dynasty. The clothing of a nobleman riding a carriage was an element of dress that was observed in Chinese po(袍), and was an unusual element not found in nomadic peoples. There were goddesses wearing Greek robes like Aphrodite in Tillya Tepe's relics. On the other hand, there were goddesses who did not wear Greek chitons like the Greek goddess Athena. Instead, they wore high-waisted robes worn by the Orient goddesses. In addition, after Kushan occupied India, there were Indian elements believed to be expressed by accepting Indian culture. These elements were combined with regional orient elements of the Kushan dynasty, Central Asian elements, and Kushan's own elements. Thus cultural diversity emerged in the costumes depicted in Tillya Tepe artifacts.

• Journal of the Korea Fashion and Costume Design Association
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• v.20 no.1
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• pp.61-77
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• 2018

The primary focus of this thesis is to look at Scythai's historical, geographical and ethnologic background in order to understand Scythai's garment types and styles as described in Scythai-related documented records, previous studies and excavated artifacts. Based upon this, another objective lies in comparing and contrasting this information with ancient Korean garments to identify what kind of relationship exists between the two. The result from this study's objectives is summarized as follows. Firstly, ancient Korean and Scythai share similarities in art work, craftwork, accessories and the like, which allows us to make a guess at the relationship between ancient Korea and Scythai of that time. Secondly, Scythai garments are based on the tight and well-fitted Caftan Yugoje, which is tightly fit to the body, as well as including garments similar to the drapery Kiton and Tunic found in ancient Greek garments, from which can be seen that the garment of culture medium passing between the East and the West had nomadic horse-riders' ethnic characteristics and Eurasian characteristics. Thirdly, ancient Korean Scythai garments were found to have homogeneity in their garment culture in that northern nomadic cultural district's Hobok-Goseupje, i.e., open-front Caftan Jeogori and pants called Sangeuihago is its basic with a triangular cone hat shape (transformed hat) and boots, which is the basis for considering that ancient Korea exchanged culture with Scythai, who once lived as active northern nomads. However, it can also be seen that ancient Korea and Scythai garments differed in form depending on region, weather, culture, custom and the like. As such, Scythai and ancient Korea have an aesthetic bond because northern nomads and Scythai exchanged their cultural traits of the times. The evidence supports this idea as it seems that the characteristics of garments that can be considered to be Scythain in style are also commonly discovered in ancient Korean garments.

• Journal of the Korean Home Economics Association
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• v.38 no.8
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• pp.13-27
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• 2000

The background of single animal figures was originated from those northern mounted nomadic groups, which was Scythe style Culture. The art of the nomads working in the Scythian idiom was small in size and essentially decorative in intention, yet practically every object which can be associated with any unit in this group of people possesses many of the attributes essential to a real work of art. Clarity of conception, purity of form, co-ordination of rhythm and balance, and not least, an understanding and respect for the material employed were triumphantly blended by the Eurasian nomads to produce a distinctive style. In Scythian art the multitude of animal representations well illustrates the reoccupation of this nomadic people with animals in their environment. Usually only wild animals are represented. Commonly depicted are: stags and deer, lions or other large cats, eagles, birds heads (perhaps of ravens), griffins, snakes, hares, fish, goats, rams, boars, moose (elk), yak, sheep and bears. The occasional exception to the wild animal rule is domesticated horses-important because the Scythians were horse bleeders and their whole culture revolved around their dependence on the horse. The nomads had little reason to create object in honour of gods or men, but they had an instinct for beauty and the wish to surround themselves with the animal forms in which they had come to delight The Scytians tried to combine in a single rendering all the salient points of the animal they were delineating. They archived considerable success in the difficult task of showing in a single image the various and often incompatible poses assumed by a single animal in the course of its life. Zoomorphic motifs were used not simple for decorative effect, but to trim the object into amulets, with magical power to assist in hunting, and to protect the owner from harm.

• Asian-Australasian Journal of Animal Sciences
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• v.17 no.2
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• pp.203-206
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• 2004

Fodder supply condition was studied at 41 nomadic families in Gobi, Southern Semi-Desert area in Mongolia, from Dec. 1994 to Apr. 1995 to determine problems in cold, feed deficient season for establishment of sustainable livestock production system. The conditions of two family groups: those located in sparse vegetation (FG1), and those in comparably dense (FG2), were also compared. Commercial concentrate feed (concentrate), hay and Zoodoi were prepared for supplementation. Zoodoi was hand-made feed made mainly of Allium mongolicum and Allium polyrrhizum. Allium mongolicum tended to be used at FG1 frequently, and Allium polyrrhizum at FG2 depend on differences of micro vegetation. 44%, 90% and 39% of families prepared 165.6 kg of concentrate, 301.6 kg of hay and 6.8 kg of Zoodoi per sheep and goat (small livestock) on the average, respectively. The ratio of families that used concentrate at FG1 was smaller than those at FG2, though there were no significant differences on the amount. More hay was fed at FG1 than at FG2, and Zoodoi tended to be fed more in the FG1 group. Recipients were mostly restricted to young, female and sick small livestock that use the feeds effectively. More families gave concentrate and hay to the young than to the females and sick. They also gave more Zoodoi to young and sick animals than to females in this area. In the FG1 group, no differences were found between recipients on the concentrate supply. More families supplied hay to young animals than to sick ones, and Zoodoi was fed more to sick animals than to young and females. On the other hand, those in the FG2 found, more families fed fodders to young than to female and sick regardless of the kinds of feeds. The amount of fodder supplementation in the studied area was restricted, but accurate techniques of nomads to adapt the situation were clarified.

• Journal of the Korean Society of Costume
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• v.65 no.4
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• pp.124-136
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• 2015

Xinjiang Uygur Autonomous Region is the area with the most Muslim populations in China and the costume of this ethnic minority group was influenced from its surrounding environment and religion. Headgear is one of the important costume elements of Muslim ethnic minority such as Kazakh, Kirghiz, Uzbek, and Tadzhik people, and each group has developed narious forms of it. Especially, we can notice characteristics of headgear in Xinjiang Uygur and four ethnic minority groups through women's headgear pursuant to motive of wear, classification of type, differences and comparability with other areas. Thus, purpose of this study is to investigate women's headgear of Muslim ethnic minority in Xinjiang Uygur Autonomous Region. Based on local data at the Xinjiang Uygur Museum, the study referred to Chinese ethnic minority costume and literature data as well as advanced researches related to Islam, and analyzed characteristics of women's headgear of four ethnic groups in connection with Muslim formation background in Xinjiang Uygur. Women's headgear of Muslim ethnic minority in Xinjiang Uygur can be largely divided into three types; cylindrical, conical and hood type. Headgear was influenced not only by natural environment and weather for protection of body, but also by Islam. Along with strong desire for decoration and expression of racial features, it was used as a means of race discrimination and representation of identity. The religion of Islam within these four ethnic groups grew in accordance with tradition of existing nomadic tribes and regional characteristics, and women's headgear developed in various ways added with religious precepts and nomadic features. Taking everything into consideration, it is found that women's headgear of Kazakh, Kirghiz, Uzbek, and Tadzhik people developed, adopting their own living style and features of minority races instead of remaining identical to the headgear type of Muslim countries in other area.

• The Research Journal of the Costume Culture
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• v.2 no.1
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• pp.1-27
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• 1994

This result of the study on the costume of Osman Turkey are as following. 1. Empire of Osman Turkey(129∼1922) exerted an almost limites impact and influence on Europe and Asia during their regime 600 years. The distant ancestors of the Osman Turks were nomadic peoples, who wandered I tribal groups through the Central Asia. Therefore their costumes were based on nomadic culture. They had trade with West and East were influenced by Hellenism and Byzantium and grew, to a strong Islamic political power polygamy with which influence their clothing along with other culture. 2. Topkapi Saray was one of he principal residences of the Osman sultans and his court. Late 17 century, Topkapi Saray found many of kaftans of Osman Turks Empires of 14∼17 centuries. Otherwise we studied by the minatures of 16∼17 centuries, Since the Topkapi Saray became a museum in 1924, a program of careful restoration has made it possible to some pars of it to the public, after centuries neglection. 3. Osman Turkey Empire had important role in between West and East(silk-road). Economic, commercial, social and political factor of Turkey led to a development in the art of weaving (kema, kadife, catman, seraser, zerbeft, hatayi, kntnu, atlas)parallel to the rise and development of the Osman Turkey Empire itself, one which raised the art to a level attained nowwhere else in the world. Fabrics woven from gold and silver thread occupied a very important place in the court life of the time. This was due as much to their symbolic as to their material value, reflecting as they did the power, glory and magnificence of the Empire. 4. In order to study Eastern or Western history of costume one must study Turkey history of costume in advance. Also there is a great need of comparison to study of western, central and north eastern area history of costume.

• Acta Via Serica
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• v.4 no.2
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• pp.29-59
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• 2019

As 'a total social fact,' drinks and drinking may serve as a lens through which we can view a distant society. Although not frequently discussed, drinking vessels serve the same function for accessing a past world hidden or forgotten behind written records. The present article is an art history attempt to seek a cultural link between liquor vessels used in medieval Korea and the political and social change of the period. The Goryeo period (918-1392) saw an unprecedented abundance of drinking vessels in various forms and decorations. Goryeo artisans and craftsmen produced ewers, pitchers, flasks, bottles, and others in addition to the pre-existing shapes of vessels mainly consisting of jars and bowls. I argue that this sudden burst of creativity during the Goryeo period was closely related to Goryeo's constant and diverse contacts with foreign powers. Their zone of international connections was not confined to the Chinese world, as we have commonly presumed. Even before the Mongol intervention, Goryeo was in contact with regions beyond East Asia through the northern nomadic states. Khitan Liao was recorded as having worked as a kind of international intermediary to link the Chinese and Islamic worlds. This medieval global culture became a norm in Goryeo society when it became an important part of the Mongol Empire. These nomadic powers brought global trends to Goryeo, and foreign drinks were among them; kumis, araq, and grape wines are just three cases of them discussed in this article. The change of alcoholic drinks led to, or was accompanied by, a new range of drinking vessels. Three types of ewers, familiar to East Asian consumers but foreign in their origin, are discussed in the main text to highlight such social change. Three more cases of drinking cups are also presented. The article shows that medieval Korean society was far more open to international art and culture than our usual understanding, and in their drinking vessels, Goryeo culture embraced global trends reaching China, the Islamic world and Europe.

• The Journal of the Korea Contents Association
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• v.14 no.9
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• pp.45-53
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• 2014

In this study, we analyzed the next generation ITS (C-ITS) technology trends, focusing on the national and international C-ITS projects. Based on the promotion practices of developed countries, we pointed out the lack of linkages with the existing ITS infrastructure. As a way to overcome this problem, we proposed the three-direction to enable the existing ITS infrastructure corresponding to the C-ITS. First one is developing a technique to improve the performance of the existing ITS infrastructure and automate the performance management (Performance-enhanced ITS). Second, developing active sensors or fusion sensor which along with V2X communication technology implement of an active safety driving support system (Safety-enhanced ITS). Third, we need to develop a technology that generate the new advanced traffic data by integrating the collected data from existing ITS infrastructure and nomadic device (Cloud-ITS). By improving the function of the existing ITS infrastructure for adaptation to the new V2X communication environment, we enhanced the efficiency of maintenance performance and would maximize the benefit of the introduction of C-ITS.

• Journal of Intelligence and Information Systems
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• v.12 no.2
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• pp.17-32
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• 2006

Recently, community computing has been proposed for group formation and group decision-making. However, legacy community computing systems do not support group need identification for ad hoc group formation, which would be one of key features of ubiquitous decision support systems and services. Hence, this paper aims to provide a multi-agent based methodology to enable nomadic community computing which supports ad hoc need identification and group formation. Focusing on supporting group decision-making of relatively small sized multiple individual in a community, the methodology copes with the following three characteristics: (1) ad hoc group formation, (2) context-aware group need identification and (3) using mobile devices working in- and out-doors. NAMA-US, an RFID-based prototype system has been developed to show the feasibility of the idea proposed in this paper.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2015.10a
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• pp.211-215
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• 2015

It comes into the spotlight as the new Blue Ocean in which the connected car industry in which the car and mobile communication technology is convergence. All sorts of infortainments services connecting with the portable electronic device(Smart phone, tablet PC, and MP3 player) and car are rapidly grown. The Connected car emphasizes the vehicle connectivity with the concept that the car has communication with the around on a real time basis and it provides the safety and expedience to the operator and using the thing of Internet (IoT) in the car and supports the application, presently, the entertainment service including the real-time Navigation, parking assistant function, not only the remote vehicle control and management service but also Email, multimedia streaming service, SNS and with the platform. Intelligent vehicle network is studied as the kind according to MANET(Mobile Ad Hoc Network) for the safety operation of the cars of the road and improving the efficiency of the driving. The intelligent vehicle network is comprised for the driving information offering changing rapidly of the communication(V2V: Vehicle to Vehicle) between the car and the car, communication(V2I : Vehicle to Infrastructure) between the infrastructure and the car, and V2X (Vehicle to Nomadic).