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A Study on the Human Mind and Moral Mind Theory in Daesoon Thought (대순사상의 인심도심론(人心道心論) 연구)

  • Park Byung-mann
    • Journal of the Daesoon Academy of Sciences
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    • v.47
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    • pp.139-172
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    • 2023
  • This study aims to look into the concept of Human Mind and Moral Mind and the issue of their axiological interpretation in Daesoon Thought. In the Song dynasty, the concept of the Human Mind and Moral Mind was understood as indicating two aspects of the universal Human Mind. Discourse on this theory was undertaken by scholars such as Cheng Yichuan (程伊川), Su Shi (蘇軾), and Zhu Xi (朱熹). The differences between the Human Mind and Moral Mind were interpreted as issues of cultivation. The discussion of the Human Mind and Moral Mind were established through a systematic theory by Zhu Xi, and this developed into various forms of discourse and ideological stances thereafter. One of the most important issues of the Human Mind and Moral Mind theory was its axiological interpretation, which was divided largely into three patterns. One was to interpret the Human Mind and Moral Mind as evil and good respectively (proponents included Cheng Yichuan and Zhu Xi in his early theories), the other one saw them as value-neutral and good (proponents included Zhu Xi, Toegye 退溪, and Yulgok 栗谷), and the last one interpretation held them as pre-evil and pre-good (Dasan 茶山). As the Human Mind and Moral Mind can be seen as a universal human issue, the examination of those patterns in the Confucian tradition would be meaningful for understanding the Human Mind and Moral Mind as a theoretical base in Daesoon Thought. In Daesoon Thought, the Human Mind and Moral Mind are defined as private and public respectively, but no further explanation is provided regarding these items. If we infer by considering the two in the light of the overall ideology and values that Daesoon Jinrihoe pursues, the Human Mind can be said to represent basic biological desires such as clothing, food, and sexual satisfaction all of which are human vital activities needed for the preservation of the human race. The Moral Mind can be seen as a mind that is set upon practicing morality and realizing the ideological aims of 'supporting the nation and comforting the people,' 'vast saving all creatures,' and achieving 'harmony and peace for humankind.' However, the conscience and the selfish mind, which are related axiologically to the Human Mind and the Moral Mind, are defined respectively as good and evil and explained in a relatively systematic way which includes conceptual claims and details on the origin of these aspects of mind. The reason why the discussions of the conscience and selfish mind are more systematically described than the Human Mind and Moral Mind seems to be that issues relating to the conscience and selfish mind are more directly applicable to matters of religious doctrine.

The Origin of Meju Fungi - Fungal Diversity of Soybean, Rice Straw and Air for Meju Fermentation

  • Kim, Dae-Ho;Lee, Jong-kyu;Hong, Seung-Beom
    • 한국균학회소식:학술대회논문집
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    • 2014.10a
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    • pp.32-32
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    • 2014
  • Meju is a brick of dried fermented soybeans and is the core material for Jang such as Doenjang and Ganjang. Jang is produced by addition of salty water to Meju and is considered the essential sauces of authentic Korean cuisine. Meju is fermented by diverse microorganisms such as bacteria, fungi and yeasts. It is known that fungi play an important role in the Meju fermentation and they degrade macromolecules of the soybeans into small nutrient molecules. In previous study, 26 genera and 0 species were reported as Meju fungi. However, it is not comprehensively examined where the fungi present on the Meju are originated. In order to elucidate the origin of the fungi present on the Meju, the mycobiota of 500 samples soybean kernels, 296 rice straw pieces and air samples of Jang factories was determined in 0, 2 and 7 Jang factories respectively. Forty-one genera covering 86 species were isolated from the soybeans and 33 species were identical with the species from Meju. From sodium hypochlorite untreated soybeans, Eurotium herbariorum, Eurotium repens, Cladosporium tenuissimum, Fusarium fujikuroi, Aspergillus oryzae/flavus and Penicillium steckii were the predominant species. In case of sodium hypochlorite-treated soybeans, Eurotium herbariorum, E. repens and Cladosporium tenuissimum were the predominant species. Of the 4 genera and 86 species isolated from soybeans, 3 genera and 33 species were also found in Meju. Thirty-nine genera and 92 species were isolated from the rice straws and 40 species were identical with the species from Meju. Fusarium asiaticum, Cladosporium cladosporioides, Aspergillus tubingensis, A. oryzae, E. repens and Eurotium chevalieri were frequently isolated from the rice straw obtained from many factories. Twelve genera and 40 species of fungi that were isolated in the rice straw in this study, were also isolated from Meju. Especially, A. oryzae, C. cladosporioides, E. chevalieri, E. repens, F. asiaticum and Penicillium polonicum that are abundant species in Meju, were also isolated frequently from rice straw. C. cladosporioides, F. asiaticum and P. polonicum that are abundant in low temperature fermentation process of Meju fermentation, were frequently isolated from rice straw incubated at $5^{\circ}C$ and $25^{\circ}C$, while A. oryzae, E. repens and E. chevalieri that are abundant in high temperature fermentation process of Meju fermentation, were frequently isolated from rice straw incubated at $25^{\circ}C$ and $35^{\circ}C$. This suggests that the mycobiota of rice straw have a large influence in mycobiota of Meju. Thirty-nine genera and 92 species were isolated from the air of Jang factories and 34 species were identical with the species from Meju. In outside air of the fermentation room, Cladosporium sp. and Cladosporium cladosporioides were the dominant species, followed by Cladosporium tenuissimum, Eurotium sp., Phoma sp. Sistotrema brinkmannii, Alternaria sp., Aspergillus fumigatus, Schizophyllum commune, and Penicillium glabrum. In inside air of the fermentation room, Cladosporium sp., Aspergillus oryzae, Penicillium chrysogenum, A. nidulans, Aspergillus sp., C. cladosporioides, Eurotium sp., Penicillium sp., C. tenuissimum, A. niger, E. herbariorum, A. sydowii, and E. repens were collected with high frequency. The concentrations of the genus Aspergillus, Eurotium and Penicillium were significantly higher in inside air than outside air. From this results, the origin of fungi present on Meju was inferred. Of the dominant fungal species present on Meju, Lichtheimia ramosa, Mucor circinelloides, Mucor racemosus, and Scopulariopsis brevicaulis are thought to be originated from outside air, because these species are not or are rarely isolated from rice straw and soybean; however, they were detected outside air of fermentation room and are species commonly found in indoor environments. However, A. oryzae, P. polonicum, E. repens, P. solitum, and E. chevalieri, which are frequently found on Meju, are common in rice straw and could be transferred from rice straw to Meju. The fungi grow and produce abundant spores during Meju fermentation, and after the spores accumulate in the air of fermentation room, they could influence mycobiota of Meju fermentation in the following year. This could explain why concentrations of the genus Aspergillus, Eurotium, and Penicillium are much higher inside than outside of the fermentation rooms.

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The Gucheon Sangje Faith and Its Relation to Jeongeup County, the Birthplace of Kang Jeungsan (강증산의 강세지(降世地)인 정읍시(井邑市)에 나타난 구천상제(九天上帝) 신앙과 그 양상 - 전북 정읍시 망제봉·객망리·시루산의 암시 및 정읍 관련 천지공사와 관련하여 -)

  • Ko, Nam-sik
    • Journal of the Daesoon Academy of Sciences
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    • v.40
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    • pp.187-242
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    • 2022
  • This article was conducted with the purpose of finding the religious meaning of Jeongeup (井邑) by paying attention to two areas of inquiry. The first examines religious interpretations of the place names of peaks, mountains, and villages that have already existed have existed since ancient times. The second area of inquiry looks into religious narratives about Jeongeup that appear in scriptural records of the Reordering Works of Heaven and Earth (1901~1909) as performed by Kang Jeungsan. Looking at these to areas of inquiry together, the place names and topography inherent in Jeongeup and Kang Jeungsan's various Jeongeup-related Reordering Works, can be summarized as embodying characteristics of 'beginning (始)' and 'origin (本)' which can be further likened to the meaning of 'water (水)' in a 'well (井).' First, Jeongeup equates to the heavenly origin of the Gucheon Sangje (Supreme God of the Ninth Heaven) faith in Jeungsan Thought. Mangje (Emperor-awaiting) Peak is a peak that represent the wish for the Lord's descent to earth. Seonmang (Immortal-awaiting) Village is a village that was waiting for an immortal. Jeung (Steamer-on-Cauldron) Mountain (Jeungsan 甑山) is a mountain on the earth and also the honorific name later taken by Kang Il-Sun. In relation to Jeungsan, it is interpreted that Jeungsan was born and incarnated in the village as a human in response to a plea from all divine sages, buddhas, and bodhisattvas, who had existed since the dawn of time and came to wish for salvation of humankind. This is because both Mangje Peak and Seonmang Village are connected to the meaning of 'mang (望 to await).' Second, the Reordering Works of Jeungsan which related to Jeongeup show that Jeongeup has carries the meaning of 'beginning (始源)' and 'origin (本源).' The character, Jeong (井), in Jeongeup is seen as a place that contains water energy, and symbols and allusions referring to this can be found in various Reordering Works. As a symbol or allusion, the well can be seen as a new start, the lives of all people of the world, the purification of the world, and returning to the original root everything. These symbolic images can be found in the life of Kang Jeungsan from his incarnation to his passing into Heaven. This is because Jeong can allude to the origin by the Ninth Heaven, the beginning of the Later World's paradisiacal land of immortals, and the end of the Former World (Seoncheon 先天).

Study of Relationship between the Chapter of Channels in Miraculous Pivot of Emperor′s Classic of Internal Medicine and Yangmyung disease in Sanghanron (『영추ㆍ경맥편』과 『상한론』의 양명병에 대한 상관성 연구)

  • Lee Seung Yeul;Shin Heung Mook
    • Journal of Physiology & Pathology in Korean Medicine
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    • v.16 no.6
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    • pp.1085-1091
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    • 2002
  • Chang Chung-ching(張仲景) in the Later Han(Eastern Han) Dynasty of Chinese history wrote the treatise on Diseases Caused by Cold Factors(傷寒論; Shang Han Lun) on the basis of the fundamental theory of Emperor's Classic of Internal Medicine(黃帝內經; ECIM) after collecting medical treatment experiences until the Han Dynasty. It had great significance that Shang Han Lun was the origin of treating six-channels(六經) and there showed the peculiar guidelines on the diagnosis and treatment of oriental medicine to divide diseases into six-channels. The oriental medical doctors who had studied Shang Han Run thought highly of meridians and until now it was generally known that the chapter of heat in the Plain Questions of ECIM(黃帝內經, 素問ㆍ熱論) was the basis of Shang Han Run. The chapter of heat in the Plain Questions of ECIM was the first text in which the basic theory on six-channels according to the types of illness was introduced. In my point of view, the theory of treating six-channels had close relation to the Chapter of Channels in Miraculous Pivot of ECIM(黃帝內經, 靈樞ㆍ經脈篇) as well as the chapter of heat in the Plain Questions of ECIM. Therefore I took a look at the origin of treating six-channels in Shang Han Lun and illuminated again the meaning to compare the parts of in Shang Han Lun with the Chapter of Channels in Miraculous Pivot of ECIM. Conclusion: The, symptoms divided into six-channels in the chapter of channels in ECIM gave the fundamental basis of diagnosis and treatment basesd on overall analysis of signs and symptoms(辨證論治) an illness in the Zangfu(臟腑) in respect of meridians. Viewed in the light of diagnosis and treatment basesd on overall analysis of signs and symptoms(辨證論治), the symptoms of YangMing-channel(陽明經) in the Chapter of Channels in Miraculous Pivot of ECIM were, for the most part, accord with those of YangMing-disease in Shang Han Lun. Furthermore, the symptoms in Shang Han Lun were explained definitely and in detail. Therefore the theory of Shang Han Lun has been developed on the basis of ECIM with the changes of the times. YangMing-disease in Shang Han Lun implied medical cases in stomach meridian(胃經) and large intestine meridian(大腸經). Therefore Shang Han Lun was the foundation of treatment basesd on overall analysis of signs and symptoms(辨證論治) in respect of meridian as well as the text in which the steps of infectious diseases(外感病) of human bodies were explained.

A Study of the Seafood Brand Influence on Purchase Intention focus on the Mediating Effects of Attitude (브랜드 수산물이 소비자 태도를 매개로 구매의도에 미치는 영향)

  • Jang, Young-Soo;Lee, Yu-Jin
    • The Journal of Fisheries Business Administration
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    • v.42 no.1
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    • pp.97-112
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    • 2011
  • Today, the consumer is more careful in buying goods, invests more time in collecting relevant information to avoid any potential danger, and restricts from potential impulse buying. To react this consumer's carefulness, the seafood brands provide much information including the origin labeling system, the traceability, the food's safety & hygiene. Also the branding by region or company is pursued. Like that, a seafood brand's importance is increased, but there lack few researches dealing how current consumer's attitude influences on real purchase behavior, and how the attitude works consumer purchase decision. Therefore, this study researched the brand's influence on the consumer's attitude and purchase intention. For this purpose, this study targeted the salty mackerel and the dried yellow corvina because they are already branded and sold in some popularity, and researched how a brand's popularity, its image, and its recognized quality could effect on the consumer's attitude and purchase intention. As the result, it was appeared that a seafood brand's popularity didn't directly effect on the consumer's purchase intention, but indirectly influenced through the consumer's attitude as a parameter. From this result, improving a seafood brand's popularity needs some time to form the consumer's positive attitude and to lead to consumer purchase intention of seafood brand. So, it is thought that various promotion activities for seafood consumption must be continually performed rather than some temporary special events. Consumers showed more positive attitude on familiar seafood based on a product's original place and the freshness. Also they had better feeling about some seafood with their speciality images rather than the same kinds of products produced in other regions. This attitude temporarily led to purchase intention. Therefore, it is important that the branding strategy development should start from some seafood familiar to us in traditional food culture and food habit, but should delivery the reliance and the freshness in accurately indicating their origins, and should emphasize their differences as specialities. Consumers showed some positive attitudes on the seafood featuring the hygiene, the safety, continual good quality, and their attitudes led to their purchase intentions in temporary. The seafood product reflecting these results the best is the marketing activities on some Andong salty mackerel products acquired HACCP certification. it is thought that a seafood's branding strategy should be established on distinctive branding strategies using reliable certification mark like HACCP based on the hygiene, the safety, and the quality.

The Foundation of the Colonialism: John Locke, America, and the tragic History of the Indigenous (식민주의의 기초 : 존 로크와 아메리카, 인디헤나의 수난사)

  • Hur, Jay-hunn
    • Journal of Korean Philosophical Society
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    • v.130
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    • pp.381-414
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    • 2014
  • This paper aims to elaborate on the foundation of the colonialism, which comes from Natural Laws by John Locke and the extermination of the indigenous. John Locke develops his political doctrines considering Natural Laws as the logical, metaphysical supposition. He assumes Natural Laws to be the logical presupposition, but is interested in North America. This is evidently seen in his works according to research outcomes. His 'possessive individualism' discusses exclusion and extermination, on the bound of natural laws and natural state. The person without possessive rights is excluded, the people without effective farming is forfeited. Then acculturation is the justifying of slavery and suggestive of extermination. In the possessive individualism of bourgeois society, that is, private property, man is annulled aboard. That is colonialism comes from, which destroys all the cultures but its own cultures. It is Locke who is the first thinker of the imperial. In the thought of Locke found we in profane terminology projected for the world imperial. After Locke, colonialism has been appeared in the guise of racism in the eighteen century, especially in the universal history of system of philosophy, sometimes in the face of orientalism on all sides. The ideas of colonialism and imperialism have been absolutely for the West. In the totally administered society nowadays, the hope of redemption has been made impossible from the origin. From the beneath, operated and practiced the program of deletion of race, its ethnic cleansing is a mere case. Locke's thought for the human rights is consisted of property and freedom in mankind, but it ground baits for its bloodied symposium with words and consults. 'Our word is our weapon', this is wording of one ethnic that is in nearing extermination.

On the "Virtual and Real" and Blankness in Chinese Landscape Painting

  • Dongqi, Liu
    • International Journal of Advanced Culture Technology
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    • v.10 no.3
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    • pp.174-183
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    • 2022
  • The abstract should summarize the contents of the paper and written below the author information. Use the word "Abstract" as the title, in 12-point Times New Roman, boldface type, italicized, centered relative to the column, initially capitalized, fixed-spacing at 13 pt., 12 pt. spacing before the text and 6 pt. after. The abstract content is to be in 11-point, italicized, single spaced type. Leave one blank line after the abstract, and then begin the keywords. All manuscripts must be in English. When it comes to the issue of "virtual and real" in traditional Chinese painting, the first impression is to describe the problems of painting strokes and ink, layout of pictures, etc., but it runs through the initial conception of the work, creation in the middle and aesthetic appreciation of the work. It exists in the whole process of artistic creation and appreciation. In essence, it is a problem of aesthetic thinking and philosophical thinking. Because the traditional Chinese painting theory is influenced by Taoism, when the concept of "virtual and real" is implemented in the specific picture of Chinese painting, it is contained in the specific shape of "physics", that is, the painting theory research of "blank space" in the picture. Based on the traditional Taoist philosophy of China, this paper takes the "virtual and real" view in Lao Zhuang's thought as the research object, deeply analyzes and compares its relationship with the "virtual and real" in Chinese landscape painting, and finds out their artistic spirit, essential characteristics and how to present them. This paper mainly discusses the internal relationship between Taoist philosophy and "virtual and real" in Chinese landscape painting from the following aspects. The introduction expounds the origin, purpose, significance, innovation and research methods of the topic. This paper analyzes the philosophical thoughts about landscape in the philosophical thoughts represented by Lao Tzu and Zhuangzi. The development of Chinese traditional aesthetics theory is closely related to Taoist philosophy, which has laid the foundation and pointed out the direction for the development of Chinese painting theory since ancient times. It also discusses the influence of the Taoist philosophy of "the combination of the virtual and real" on the emergence and development of the artistic conception of landscape painting. Firstly, through the analysis of the artistic conception of landscape painting and its constituent factors, it is pointed out that the artistic conception is affected by the personality and the painting artistic conception. Secondly, through the Taoist thought of "the combination of the virtual and real" in landscape painting, so as to reflect that it is the source of the artistic conception of Chinese landscape painting. It is the unique spiritual concept of "Yin and Yang" and "virtual and real" that creates the unique "blank space" aesthetic realm of Chinese painting in the composition of the picture. Finally, it focuses on the "nothingness" in Taoist philosophy and the "blank space" in Chinese landscape painting. The connotation of the "blank space" in Chinese painting exceeds its own expressive significance, which makes the picture form the aesthetic principle of emotional blending, virtual and real combination and dynamic and static integration. Through the "blank space", it deepens the artistic characteristics of the picture and sublimates the expression of "form" in Chinese painting.

Research on Shumi-sen, Built by Baekjae Nohjagong - Excavation of Japanese Stone God Ruins, Centered on Mt. Sumeru Stone - (백제 노자공이 조성한 수미산에 대한 연구 - 일본 석신유적에서 발굴된 수미산석을 중심으로 -)

  • Lee, Kyu-Wan
    • Journal of the Korean Institute of Landscape Architecture
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    • v.38 no.5
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    • pp.113-121
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    • 2010
  • Shumi-sen(須彌山), built by Nohjagong(路子工) in the southern garden of the Palace Garden during the Asuka Period, is understood as being Sumeru based on an Indian perspective of the theory of the origin of universe. It is also viewed as Mt. Myogoh from a Chinese Buddhist worldview. It is thought to be a type of assembled stone structure with Poong-ryoon (風輪)-Su-ryoon(水輪)-Geum-ryoon(金輪)-Ji-ryoon(地輪) carved into each of the 4 stone pieces. These building shapes are thought to have been utilized as stone for exterior construction as opposed to those structures built during the Shilla Period of China and Korea. Aside from Nohjagong's record of Shumi-sen, most of the records from Japan's period of the time suggest that Shumi-sen was an important element that played a role in the scenery of the seasonal outdoor gardens. It is also thought, from the sentences and expressions surrounding the records, that a combination of the seasonal sceneries was utilized centered on Shumi-sen, and that they were all used during festival events. From a perspective of analysis and interpretation dependent on the limited literature and on observation, it cannot be verified whether the Mt. Sumeru Stone(須彌山石) excavated from the Stone God Ruins is the same Shumi-sen that Nohjagong built along with Okyo(吳橋), but it is thought that the 'Shumi-sen type stone structure' that was later built repeatedly as part of the palace garden facilities is identical to the Shumi-sen built at the Imperial Palace's southern garden, or at least a re-built structure based on the Shumi-sen that Nohjagong built with stones and ponds used to create the foundation. Thus, Shumi-sen that Nohjagong supposedly built along with Okyo is suspected to be a figurative rock arrangement and, at the same time, a miniaturized scenic rock arrangement(縮景樹石) that maximized the shape of Buddhism's Shumi-sen. On the other hand, the surface pattern on Mt. Sumeru Stone is very similar to the multi -layers of mountainous pattern icons expressed in the patterns of the Great Golden Incense Burner(百濟金銅大香爐) or Mountain-Water Scenery Sculptural Brick(山水山景紋?) that were built during the Baekjae pcriod aod the rear side of Hwalsuk-jebul Basal Byungipsang(滑石諸佛菩薩竝立像); it is suspected that similar patterns would have been used if patterns were made on Shumi-sen that Nohjagong built. Also in consideration of the physical theory of MI. Sumeru Stone, the Siphon theory of using a pressure difference in water level was applied to the fountain facilities of Mt. Sumeru Stone that seemed to have been built from the practical rock arrangement perspective for the purpose of feasts, etc.

Woodam Jeong Si-han's Understanding of Toegye (우담(愚潭) 정시한(丁時翰)은 퇴계(退溪)를 어떻게 이해하였는가? - 『사칠변증(四七辨證)』을 중심으로 -)

  • Kang, Heui Bok
    • The Journal of Korean Philosophical History
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    • no.29
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    • pp.33-54
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    • 2010
  • Woodam(愚潭) Jeong Si-han(丁時翰, 1625-1707) played an important role in the formation and development of the Toegye School. This writing explores the way Woodam understood the thought of Toegye(退溪, 1501-1570) as presented in The Book of Four-Seve Demonstration(四七辨證) The 17th century that Woodam lived in was the period in which monism and dualism coexisted. Woodam's understanding of Toegye's thought can be summarized as follows: 1) Woodam followed Toegye's li(理)-qi(氣) defense and his view on the origin of nature and emotion, acknowledging Toegye as the orthodox transmitter of Zhu Xi's teachings, 2) Woodam considered that the difference between the past and the contemporary teachings was simply caused by the difficulty of comprehending the character "li (principle) ". Thus he criticized Yulgok(栗谷, 1536-1584)'s claim that "that which rises is qi (material force), and that which gives rise to qi is li," and followed instead Toegye's views of the entivity, dynamism, and ultimacy of li and its substantial function. Yet, Woodam further developed Toegye's thought and asserted that "in the midst of the marvelous unity of li and qi, li is always dominant and qi is always ancillary." 3) Woodam criticized Yulgok's thought and advocated Toegye's doctrine of the mutual motion of li and qi(理氣互發說), thereby following Toegye's insistence that difference can be observed in sameness and sameness can be observed in difference, that integrative thinking is needed to constructively embrace both analytic and synthetic judgments. In conclusion, Woodam understood profoundly and correctly Toegye's views on the relationship between li and qi and between nature and emotion, and explained them more concretely. In so doing, he endeavored to live the life by the teachings of Toegye.

A Study on Dopo Dealt with its History and Folklore -in Young-dong Province Area- (도포에 대한 사적 고찰 및 민속학적 연구 -영동지역을 중심으로-)

  • Cho Geun-hi
    • Journal of the Korean Society of Clothing and Textiles
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    • v.12 no.1 s.26
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    • pp.1-11
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    • 1988
  • This study dealt with the Dopo, one of the representative ceremonial dress that acclasical scholar used after the middle of the period of the Chosun dynasty. This study represents the period of Dopo's formation and its origin, and the characteristics of the weary of Dopo in Young Dong Province Area is arranged by folkloric method on the base of the exisitng facilities. Dopo has worn since the middle of the period of the Chosun dynasty. It is the kind of Jig young Po that its back is cuffed for convenience and has another cloth as a ceremonial dress. It is thought to be one of the national customs pos formed by the mixture of the big sleeve type which is influenced by confusion life feeling. It seemed that the name of DoPo comes from the Jigchal, an ordinary dress of a high official in China, which is call Dopo. This Dopo is changed and received and so disappeared but it is still used such as ceremonial dress, the necessary articles for marriage of the bride, a bridegroom's liturgical vestments of a memorial service held on the anniversary of the death of a person, mourning dress and a shroud grave clothes. This area has different characters on wearing customs. It is changed into the kind of Dopo, with its back not cutting. The hemp sack is almost used as its subject matter. It doesn't have collar strip for the classification of one's family in any case, and Dopo which is prepared for necessary articles for marriage can not be taken tack after seperating by divorce.

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