• Journal of the Daesoon Academy of Sciences
• /
• v.16
• /
• pp.167-182
• /
• 2003

The societies of HuiDaoMen, appeared upon the scene of history in the later feudal age of china, were religious secret organizations whose adherents resisted their government or powerful families. Generally, HuiDaoMens are grouped into political ones and religious ones. This distinction, however, comes from on which characteristics they laid emphasis, because both of regional and political goal appear in most of HuiDaoMens. Although those contemporary governments ordinarily called them Dow-Bees, which were groups of burglars without any political goal or regional ideal, HuiDaoMens are quite distinguishable from them. So, it is possible to say that the requisites of HuiDaoMen were to be a secret society, to be popular, to be religious, to be political. That is, HuiDaoMens should not be understood as mere superstitious secret group, but religious societies giving comforts to people as popular societies in feudal age. It is very important to have correct understandings on these HuiDaoMens, because they firstly appeard in the middle years of Ming(明) dynasty, and considerably affected the progress of Chinese history. Now I expect upcoming researches on them to bring into focus various aspects related to contemporary and social circumstances.

• Proceedings of the Korea Society of Design Studies Conference
• /
• 2003.05a
• /
• pp.160.1-161
• /
• 2003

• Journal of the Korean Society of Costume
• /
• v.58 no.8
• /
• pp.184-199
• /
• 2008

This thesis aims to examine the formation, and the religious meaning and symbolism of Beob-Lak, which is attached to the preacher's clothing as a full dress of Won-Buddhism, which, as a new religion, was originated in Korea's historical foundation in 1916. In addition, it tries to provide the basic data for the study on Korean religious costume by examining Beob-Lak in the context of social atmosphere of Korea, which has accepted various religions. As a result, I found that Beob-Lak was originated from the different colored lines of the early Japanese Buddhist religious costume and it employed rochza as an independent component, but that the present protocol of Beob-Lak was completed by the first Jongbeobsa Jeongsan Jongsa in the late 1950s and all the religious workers have put it on with the religious costume in great worships since the early 1980s. Beob-Lak of Won-Buddhism, which employs Ilwonsang Beobsinbul as the symbol of its religious doctrine, symbolizes the succession of Beob and represents the will to repay the teacher's favors to hand down the great truth. At the center, Ilwonsan(one round shape) is the symbol of the innate place for everything in the universe, and its yellow color symbolizes the highest nobleness. I expect to see following researches which deal with the costume of Won-Buddhism from various views on the basis of this study on the formation and development of Beob-Lak, which is the symbol of formal full dress of Won-Buddhism as Korea-style new religion created over 90 years ago.

• Journal of the Korean Society of Costume
• /
• v.66 no.1
• /
• pp.42-57
• /
• 2016

The Tibetan people are an ethnic group that is native to Tibet who have adapted to the region's harsh climate and environment, and developed their own culture. Religion played a central role in maintaining its traditional culture and society in the history. The objective of this study is to understand Tibetan costume and religion, and examine patterns that appear on the costume to study their religious symbolism. The significance of this study lies in explaining the symbolisms of the patterns that appear on the costume in terms of cultural maintenance and change. Based on literature review, I summarized the data about Tibet's environment, history and religion, and divided the residential district into three: ${\ddot{U}}$-Tsang, Amdo, Khamba. Then, I organized each region's characteristics and clothes, and studied Tibetan Buddhism (Vajrayana) costumes and features of the patterns that appear on the costumes. Through combining these data, I would like to examine the religious symbolism of the costume pattern of Tibet. Buddhism is at the heart of cultural and social maintenance and change in Tibet, and the patterns shown in the costume is influenced mostly from Buddhism. The features of general Tibetan costume vary with the region and life style, but the patterns that appear on the costume are used over a wide area to represent good luck and the spread of Buddhist teachings. The costumes for religious rites vary with religious sects, but most of the patterns are commonly used. The symbolism of pattern is a form of figure that represents the human psyche and physical world. The symbolism of pattern implies meanings such as compensation or futuristic wish. First, the lucky omen normally means long life, happiness and peace, and means religious salvation in Buddhist perspective. Second, warding off evil spirits normally means avoiding misfortune, and means dignity and self-protection, and protection of Buddhadharma in Buddhist perspective.

• Cross-Cultural Studies
• /
• v.38
• /
• pp.297-329
• /
• 2015

Since 1989 about one million Jews from Former Soviet Union have immigrated to Israel. Now Russian speaking Jews are the second largest ethnic groups after the Israeli Jews who were born in Israel. Although FSU Jews have returned to their ethnic homeland, they continue to live as 'foreigners' due to a cultural distance between sending and receiving society, such as, lack of knowledge about Jewish tradition and religious practice and low level of Hebrew proficiency. Because of this reason FSU immigrants tend to continue remain strong ties with Russian language and culture. There are several reasons for such a relatively slow process of language shift of FSU Jewish immigrants, the language shift to Hebrew. Firstly, majority of FSU immigrants moved to Israel since the 1990s are older than 45. Secondly, their first residences in Israel are mostly located in small and mid-sized cities, where the proportion of Russian speaking immigrants is more than 30%. And finally they consider Russian culture is 'superior' to Israel's Levantine culture. For many Jewish diasporic communities, Judaism was a dominant factor for self-consciousness, but because of Soviet regime, aimed to break all the religious institution including Jewish, Soviet Jewry was uprooted from their religious traditions. Besides about 30% of FSU immigrants are not defined as Jews by the Jewish religious law(Halakhah). And many of them are reluctant to convert to Judaism. FSU Jewish immigrant agree that Israel must be a Jewish state, but for them 'Jewish' does not include religious elements. FSU immigrants consider that religious affiliation of citizens of Israel should not affect their civic rights.

• Journal of the Daesoon Academy of Sciences
• /
• v.34
• /
• pp.27-48
• /
• 2020

"Saving lives by curing the world is the way of sages" is one of the key concepts from Daesoon Jinrihoe's The Canonical Scripture. In the Daoist scripture, The Most Excellent and Marvelous Lingbao Scripture of Limitless Salvation (The Salvation Scripture for short), a similar idea of 'saving the world and liberating lives' can be found, and it parallels the idea of religious healing in Daesoon Jinrihoe. Both systems of thought are internally consistent and focus on the individual living being as well as society by taking aim at curing human diseases while solving societal problems. Both sources also took influence from earlier Daoist Thought that responded to The Book of Changes, extended their innovations to traditional medicine, and realized the usefulness of religious healing. Although the two developed in different countries and time periods, their ideological similarities can still be appreciated. This paper delves into the above topic via three aspects: first, analyzing the historical background that produced Daesoon Jinrhoe's concept of "Saving Lives and Curing the World" while covering both individual and societal applications, second, examining the methods of implementing "Saving Lives and Curing the World" as a form of religious healing, and third, comparing the philosophical similarities between Daesoon Jinrihoe's "Saving Lives and Curing the World" and Lingbao Daoism's The Salvation Scripture in terms of their religious thought.

• Journal of the Daesoon Academy of Sciences
• /
• v.21
• /
• pp.409-452
• /
• 2013

This paper aims to cast light on the theoretical characteristics of Korean new religions' utopian theory from the perspective of theology and apply the findings to the utopian theory of the new religions in Korea. The utopian theory of the new religions in Korea occurred to meet people's aspiration towards a new world on the background of the national ordeal and its consequential psychology in the late Chosun dynasty. As a result, it has the characteristics of a shift from a pure religious framework to participation in reality to realize religious ideals 'right here, right now'. Thus, it basically defined an utopian theory as the product of a society and history, and explained the utopian theory as the projection of the thoughts about current conflicts. However, an approach in this way may leave the likelihood that the individual characteristics of Daesoonjinrihoe would be overlooked and the utopian theory would be limited to the byproduct of the age, only. Thus, this paper has dealt with the religious experience of the founders as the lead of discussion, not a sociological approach. In this context, the religious experience of founders can be more significant clues to view the characteristics of an utopian theory. This directivity of a study can be understood as an attempt to improve the previous sociological methodologies, the leading discourses, and to contribute to the different perspectives on an understanding of the utopian theories of Daesoonjinrihoe. Furthermore, this paper is anticipated to give salience to the individual characteristics reflected in the new religions in Korea and to enhance its status in the history of thoughts, not as the trend of the thought limited to the past.

• Journal of the Daesoon Academy of Sciences
• /
• v.22
• /
• pp.539-565
• /
• 2014

This paper provides the meaning of sacred places and pilgrimages in Daesoonjinrihoe, the most representative of the new religions in Korea. Daesoonjinrihoe stipulates Dojang(道場, it means temple complex) as the sacred places, which presently functions as the center of their religious faith. Also, The Daesoonjinrihoe devotees worship 15 deities at a sacred place, Yeongdae(靈臺). By seeing meanings of sacred places and pilgrimage in Daesoonjinrihoe, This article focuses on the process of the sacrificial rite of Daesoonjinrihoe related to the importance of religious ritual or place of faith and sacred places as pilgrimage sites. At this time, I explain the properties of sacrificial rite of it. The sacrificial rite of Daesoonjinrihoe, one of its major rites, is performed at both regular and irregular intervals. It is performed by either an individual or a group at a fixed time and place. The study of sacred places should focus not only artificial structures such as buildings but also the meanings given to them and the mechanism that created these meanings. Pilgrimage is journey undertaken by person who consider their destination sacred. By seeing meaning of pilgrimage, this paper focus on Daesoonjinrihoe' role in making a place pilgrimage sites and pilgrimage functions. The reason I focus on sacred places and pilgrimage in Daesoonjinrihoe is that these sacred places reflect people's attempt to invent religious memory and identity. Thus, I elucidate the role that Daesoonjinrihoe's sacred places and pilgrimage plays in remembering religious memory. I examine the messages that Daesoonjinrihoe's sacred places intend to convey to the followers through the created sacred places and pilgrimage. Sacred places are significant because it reflect important symbolic features of religion. Sacred places and pilgrimage are vehicles for remembering the religious memory and reinforcing various memories. Finally, Handing down of our valuable Daesoonjinrihoe's cultural heritage is our duty. So it is necessary to make an effort to conserve Daesoonjinrihoe's cultural heritage such as sacred places and concentration upon our interest continuously.

• Journal of the Daesoon Academy of Sciences
• /
• v.35
• /
• pp.39-71
• /
• 2020

Ever since gaining liberation in 1945, Korean society has constantly recalled memories of Japan's invasion and Korea's anti-Japanese movements for an independent state (AMIS). In the process, a small number of new religious groups were also identified as main subjects within AMIS. However, the logic necessary to connect these religious groups with AMIS was still weak. In order to solve this situation academically, the purpose of this article is to illuminate the activities of Mugeukdo (無極道) and Jo Jeongsan (趙鼎山) through the lens of AMIS and to reflect on the issues that will arise when linking the religion with AMIS. Regarding this purpose, this article analyzed the internal and external data collected by Daesoon Jinrihoe (大巡眞理會) about Jo Jeongsan and Mugeukdo's activities linked to AMIS. Later, this paper presents several tasks for future research on this subject matter. Specifically, according to Chapter II, the AMIS of Jo Jeongsan and Mugeukdo were generally centered on resistance at the family level, Jo Jeongsan's order to participate in the March 1st Movement, and Mugeukdo's industrial activities. In Chapter III, I reviewed the contents of Chapter II using Daesoon Jinrihoe's external materials. According to the results of the review, future research is required to discover and cross-check materials related to the AMIS of Jo Jeongsan and Mugeukdo believers. Likewise, further research is needed to highlight the theory of the enthronement of emperor (天子登極說) and the Great Opening of the later world (後天開闢) in terms of AMIS. These efforts can make contributions that increase the credibility of Daesoon Jinrihoe's internal data on the AMIS of Jo Jeongsan and Mugeukdo and expand the periphery of AMIS as it relates to certain religious groups. Subsequently, in Chapter IV, I present three items for reflecting upon the connection between certain religious groups and AMIS. The first is that criteria for establishing the category of AMIS is necessary to determine whether religious activities can be included. Second, reductionist approaches make it difficult to explain the reasons why some of the people who participated in AMIS did so while forming 'new religious movements,' and why these groups have maintained their religious identity even after liberation was achieved in 1945. Third, it is necessary to distinguish between the primary and the secondary dimensions to elaborate on the connection between these religions and AMIS. This means that researchers should be expected to look at whether the activities in question are based on a religious worldview and whether the goal of the activities is the realization of AMIS or the implementation of some aspect of that religious worldview. In the future, considering the mechanisms that make AMIS memorable in Korea, religious groups and religious studies should take greater interest in discovering and accumulating data that facilitates research on these topics. At the same time, effort should be made to find the basis for AMIS within religious worldviews. It can also be made possible through specific interest in further elaboration on the various AMIS-related activities of Jo Jeongsan and Mugeukdo.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.11 no.1
• /
• pp.29-42
• /
• 1987

This study was an attempt to survey, the relationships between women's values and preference in clothing design. For the measurement of values scale was to relect the theoretical, economic aesthetic, social. political and religious values explained by Allport-vernon- Lindzey. The preference rate in clothing design consisted of 50 items and 3 factors including color, form and texture. The questionnaire were administered to a sample of women (between college students and adult) who lined in Seoul, Korea. The date for 910 respondents were analyzed by person's carrelation coefficient, to-test and $x^2$ test. Through this study, the followings were founds; 1. Aesthetic value was the mast important of female college students values and economic value was the most important of adult's values. 2. There were significant relation between values and the preference for clothing form in line and style; 1) In line preference, adult women indicated negative correlation with religious values but positive correlation with aesthetic and political values. 2) In style preference, adult women indicated negative correlation with economic values positive correlation with social values, for female college students indicated positive correlation with aesthetic social and political values. 3. There were significant relation between values and preference for texture in touch, thickness, weight, light and luster; 1) In relationship between texture and values, adult women indicated touchness preference negative correlation with theoretical and religious values, for female college students indicated positive correlation with aesthetic and social values. 2) In thickness preference adult women indicated negative correlation with theoretical values but female college students indicated positive correlation with political values. 3) In weight preference, adult women indicated negative correlation with theoretical values. But female college students indicated positive correlation with religious values. 4) In brightness preference, only adult women indicated positive correlation with social values, negative correlation with economic values. In transparency preference, adult women indicated positive correlation with aesthetic values, negative correlation with religious values. 4. There were significant correlation among color and economic, aesthetic; political and religious values, that is, evacuation and economic political values in adult women there were positive correlation with religious values in female students. 1) In chroma only adult women indicated negative correlation with religious values. In warm and cold, positive correlation with economic values in both of them. 2) In coloration, adult women like a complement color indicated negative correlation with aesthetic values, but positive correlation with political values. 5. There were significant differences in the preference of clothing design between female college students and adult women; correlationship with color variables. Evacuation, both of them indicated negative correlation with chroma positive correlation with warm and cold and coloration. In chroma, adult women indicated negative correlation with coloration and warm and cold, for female students indicated negative correlation with coloration. 6. Comparison with clothing preference: 1) In color preference, adult women liked the most white, brown, blue and black in sequence. Female college students liked the most white, also the next is blue and pink. 2) Clothing design preference, there was significant difference in warm and cold and coloration, adult women more liked than female students. In shape of clothing, both of them indicated significant difference in line and style, female students more liked sporty style. In texture, adult women more liked soft thin light weight and bright. 3) In silhouette preference, the most is H-line, female college students more liked.