• The Journal of the Convergence on Culture Technology
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• v.4 no.3
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• pp.105-111
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• 2018

This study aims to investigate Youth Culture in the Stream of Popular Culture by 'The Relation-Approach'. For this, the relations between the two were reviewed, through which the meaning and practical actions were identified as main finding of the fact that youth culture has cultural meaning with possibility. Namely, youth culture is not the culture of passive culture, addressee culture and consumer culture but the culture of active culture, addresser culture and producer culture. Further more, the practical actions as the culture of having new possibility in the stream of popular culture were found to be approached by epistemological and institutional practical actions. The importance of epistemological practice of youth culture is revealed as the importance of perspective. As far as youth culture is approached in the view of exclusive standpoint, there will be accompanied of limitation of closed youth culture. Thus, the possibility of open youth culture could be obtained by taking of the inclusive standpoint. Accordingly, the open possibility of youth culture will have the new possibility in the concept of open culture with open standpoint. That will be realized by the grand broad culture concept, not by the small narrow culture concept.

• Journal of The Korean Digital Architecture Interior Association
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• v.11 no.4
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• pp.81-86
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• 2011

Activation of Youth Culture Mission For Activation of Youth Culture Mission Is classified into four classes. The concept of youth and youth culture, Cultural tools, Feasibility and effectiveness of open worship, Practical effect of this practice, It Said method. One of those ways will have an interest in musical as a young missionary tool. Young people might like that have been pomp and popularity, and the diversity of characterized. Utilized as a musical worship need to know what will be it. Current musical worship will be of interest which the potential. Them will be able to achieve what you want in terms of open worship it solve the problem. Entirely worship for youth Is come up their gaze and posture. that In terms of you have it musical worship is called public and intimacy. Difficulties with religion think it come up with tools that musical.

• Journal of the Korean housing association
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• v.27 no.5
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• pp.55-63
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• 2016

This study intended to establish a direction for the revitalization of youth culture centers by examining the current status of youth centers operated in Daejeon and how they have been used. Four youth centers in Daejeon were visited and a survey was conducted targeting 180 people using the centers. Frequency, Mean, and ${\chi}^2$ analysis were performed by using SPSS statistics package, and major research outcomes are as follows; There were 6 youth culture centers in Daejeon and showed a lower construction rate of 7.4% on the basis of 81 up, myun and dong. Most youth centers were small, around $300-500m^2$ in total floor area, and accommodated 100-200 people, and the space comprised multipurpose hall, cafeteria, open space, club space, multimedia space, information service room, and guide booth. There were no sports spaces among the target facilities. So, it has created the need for physical activity space to promote health & development. Most users visited centers with their friends and simply to use the facilities, and the satisfaction with the facilities was relatively high at 4.32. The role of the local community and financial support of the government is required to activate the youth culture. Also, for the role of youth culture center, it was suggested that the youth culture center should develop program which corresponds with the level of the youth and boast the interest of the youth.

• The Research Journal of the Costume Culture
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• v.11 no.5
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• pp.753-766
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• 2003

The purpose of this study was to examine the cases of the family head's costume culture and to apply them to field experience education of adolescent's home economics subject. To examine the family head's costume culture, women in the family head in the Hampyeong area, Jeollanam-do were selected and interviewed. The focus of examining the family head's costume culture was on the life story of the family head, the reason to wear or possess such costume, and a motive of making. The findings of the head family's costume culture suggests that the head family of the Mos of Hampyeong had unique shroud making and custom. Also it was found that the eldest daughters-in-law of the Lees of Hampyeong have horizontally exchanged the information of the family head's costume with village women of the same family. They have initiated their costume culture directly through their daughters and it had the great influence on after-ages. The learning program for youth to experience the head family's costume culture consisted of four subjects:(l)Educating the family head's traditional living culture including etiquette training, (2)head family village walk, (3)experiencing the family head's clothes life including natural dyeing and sewing, and (4)a field trip of Hampyeong Local Life Culture Museum. For a model experience of the family head's costume life culture, three families with middle and high schoolers participated in 8- hour experience learning program. To examine the effect of learning program to experience the family head's costume culture, youth and their parents who participated in the program were asked open-ended questions, which included the content validity of experience learning, impressive experience, model experience level(difficulty), and expected effect after a model experience. As a result, their responses were found positive.

• Journal of the Korean Home Economics Association
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• v.49 no.3
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• pp.87-98
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• 2011

The purpose of this study was to examine the life satisfaction of adolescents in the ecological contexts of their individual, family, school, and social-cultural experiences. The participants were 1,099 middle and high school students in Chungnam-do. Instruments were the Satisfaction with Life Scale, Rosenberg Self-Esteem Scale, Parent-Adolescent Communication Inventory, the School Life Satisfaction Scale, and Social-Cultural Satisfaction Scale. Data analysis involved the use of descriptive statistics, t- and F-tests, Duncan's multiple range test, product-moment correlations, multiple regression, Cronbach's ${\alpha}$, and factor analysis. Results were as follows: Firstly, middle school students showed the highest levels of life satisfaction, and vocational high school students reported the lowest levels. Also, life satisfaction was inversely related to school grades. Secondly, for all the students, life satisfaction was positive correlated with self-esteem, open communication with parents, school life satisfaction, and social-cultural satisfaction. Lastly, open communication with parents and overall satisfaction with life at school explained more of the variance in adolescent life satisfaction than any other factors.

• Journal of the Korean Society of Clothing and Textiles
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• v.23 no.5
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• pp.623-634
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• 1999

The purpose of this study is to explore the culture of clothing of subgroups among adolescents by residence. In this research informants were selected by selective sampling and ethnographic methods such as field work depth interviews and open-ended descriptions were employed to interpret their culture of clothing. The results were followed. First our adolescents enjoyed the popular song as leisure and these popular culture was their inspiration source of style. Second adolescents were grouping the Kang-Bouk and the adolescents group preferred the style of popular singers and the Kang-Nam adolescents group preferred the musical competence of singers and specific type particularly Hip-Hop style. And in acception pattern of fashion style the Kang-Bouk groups accepted the recent fashion style continuously and wanted to be striking while the Kang-Nam groups accepted the various Hip-Hop styles and sought to comfort and suitability of that style. Third to consider the connotations of marketing the Kan-Bouk groups shopped on the street perceived as fashionable among peer groups and sought to the lower price but the Kang-Nam groups used the shops selling their original ip-Hop style without regard to the price and sites. Although there existed a two years' difference between the first and the second research(1996-1998) subgroups among adolescents according to the residence have had their own culture of clothing constantly. And a segmentation tendency by clothing behavior within the same adolescent generation is revealed more visibly.

• Journal of the Korean Home Economics Association
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• v.38 no.9
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• pp.41-56
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• 2000

The purpose of this study is to compare the psychological environment of adolescent family between parents and their children through analysis each party's perception. A survey was conducted on 1235 high school students and their parents from 19 high schools. The main results are as follows: 1. Regarding family cohesion and family adjustment, both the parents and their children showed an average level, whereas parents had a tendency to show a higher level than their children. There is no significant difference between girls and boys and between fathers and mothers as for family cohesion, while the girls and their mothers showed significantly higher level of adjustment than boys and their fathers. 2. The adolescents and their parents showed relatively open communication style and parents have significantly more open communication style than their children. 3. The adolescents felt that they were viewed more negatively by their parents than what their parents actual views were.

• The Research Journal of the Costume Culture
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• v.27 no.3
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• pp.239-250
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• 2019

Recently, young people wearing hanbok are highly visible in the palace and in Hanok Village. However, there is much controversy regarding whether the hanbok the young people are wearing is traditional. Young people in Korea are exposed to hanbok through a variety of ways such as school education, games, webtoons, television shows, and movies. In this study, we presented teenagers with illustrations of hanbok to see which they preferred and which if any they recognized as traditional. The study respondents most preferred the hanbok from the 18th century, but they considered the hanbok from the 20th century to be the traditional style. We next used text mining to analyze the students' freely written, open-ended responses regarding the hanbok they preferred and the one they considered traditional. The hanbok from the 18th century, the one the teenagers preferred, was a sexy, cool style related to gisaeng that emphasized the waist, whereas the hanbok they believed was traditional, the $20^{th}$-century hanbok, was simple, neat, comfortable, and plain. Among the young people's responses regarding which hanbok was traditional, the text mining extracted the following repeated words related to both the 18th- and 20th-century hanbok: "dramas," "mass media," "historical dramas," and "movies." For the 18th-century hanbok only, we extracted "webtoons" and "Hanok Village," and for only the 20th-century hanbok, we extracted "textbooks."

• Journal of the Korea Fashion and Costume Design Association
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• v.7 no.3
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• pp.113-127
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• 2005

From the ancient times, incense was used for various usages including a means of beauty expression with flavor, a medicine for disease treatment and a device for religious event or ritual. The period of T'ang was the times when cultural and material exchanges with foreign countries were very actively made under the political openness of the Chinese nation. Here the exchanges were made mainly through inland trade, called Silk Road(絲綢之路) and marine trade routes, Incense Road(香料之路). This indicates that incense was one of the main items actively traded at that time. In addition, literatures of the T'ang period show that in the Chinese nation, a wide range of classes from the imperial family to the public used incense for many different purposes. This suggests that the culture of incense was deeply prevailed and very socially significant in T'ang. This study investigated social factors that promoted the incense culture of T'ang and the applications and types of incense widely used in the period of T'ang. First, influential religions and the openness of sex culture were main social factors that made incense culture flourish in the period of T'ang. Above all, two main religions of the Chinese nation, Buddhism and Taoism became secularized under political protection by the imperial family. As Buddhism was popularized, the Buddhist ritual of incense burning made a contribution to making public incense culture. Providing its doctrines of eternal youth and eternal life, Taoism necessarily used incense to form a Taoistic climate. The flourishment of the foresaid religion in T'ang added more fuel to that of incense culture in the Chinese nation. The openness of sex culture brought about the Inauguration of the empress, improvement in female position and free relationships between man and woman. It was accelerated by sexology as a method of eternal youth provided by Taoism. The opened culture also developed the culture of kibang where female entertainers called kinyeo consumed lots of incense for decoration and sexual desire stimulation. These open climates of T'ang society made a great contribution to making incense culture, especially for decoration, prevailed throughout the Chinese nation. Second, types of incense prevailed and widely used in the period of T'ang included olive incense, germander(廣藿香), olibnum(乳香), myrrh Resinoid(沒藥), jia Xiang(甲香), clove(丁香) and Shen xian(沈香), all of which were imported from foreign nations and had various applications. Specifically, olive incense, germander(廣藿香), olibnum(乳香) and myrrh Resinoid(沒藥) were used for religious purposes while, jia Xiang(甲香), clove(丁香) and Shen xian(沈香) for the purposes of religion and decoration. In conclusion, a number of social factors including political, religious and medical purposes and the openness of sex culture set fundamentals on which the culture of incense was extensively developed and established as a social trend in T'ang. In the Chinese nation, incense culture was not just an option for taste, but a part of life style social members needed to know. People of T'ang not only enjoyed incense mainly for purposes of religion, pleasure and make-up, but also had the wisdom to know various effects of incense, curiosity about such new things and the will to imitate and pursue alien culture, resultantly flourishing incense culture. Thus the culture of incense represented many social aspects of T'ang.

• KOMUNHWA
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• no.68
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• pp.77-92
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• 2006

This paper is mainly deals and suggests about a brief history, an expansion and management of the pubic education program which is running by the university museum after careful analysis of the past and current public education program. There are 20 university museums which operate public education program inducing Seoul National University, Ehwa Women's University, Chungbuk National University and Yeungnam University, etc. Yeungnam University museum has been well running the public education program since l990. The public education program named museum university, museum class, culture class, that have been constantly changing and diversify the theme and education method. After careful analysis of the curriculum, it consists of the fields of archaeology, art history, folklore, anthropology, and modern arts. The programs are being held in the classroom and taking field trips to the related sites. Most of the lectures are given by the university professors and students are mainly mid-aged female. I found that the self evaluation and participant evaluation are insufficient for now. Education on demand program development is needed and also it is mandatory set up the curriculum opening committee. A good way to make the public education program is that to establish the sub-cormmitte talk group under KAUM and I feel keenly the necessity of the constant research on the public education program systematically. I guess it is worth to open a program for youth and weekend program for family.