• Cross-Cultural Studies
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• v.34
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• pp.43-68
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• 2014

This writing, focused on by Tarkovsky and by Song, Il-gon, examines moments of sage which is what Eliade described as 'hierophanic time'. These productions, which can be seen as movies that seek after the truth, show important paradoxical ideas and expressions in those moments. This is because symbolic messages from unrealistic and out of ordinary images are specifically shown. If they had to be compared, through the film by Tarkovsky, the technical civilization of contemporary society in an apocalyptic view is criticized and saved, or the prophetic will to not give up the desire for salvation is shown. In the process, the short shots which forces to show hierophanic time not only diversely visualized the author's ideological self-consciousness towards the conversion of the new world, but it also fulfills the metahistorical meanings mentioned by Eliade. However, in the film by Song, Il-gon, the realistic personal sufferings of three women is specifically shown first in extreme. They overcome their unsolvable problems through mysterious rituals and belief in miracles. In the scenes that include hierophanic time, there are many cases that cover Christian faith and the meaning of salvation. In other words, we can say that hierophanic time in , are related to conviction which led to moments of miracles in order to overcome reality. Therefore, even though there is a difference in the way authors use hierophanic time, the scenes that show it in the two movies display individuality of mythical imaginations disclosed by Eliade. This is because the general hope for reproduction, or meaningful symbols related to the ideal conversion of affairs are revealed.

• Journal of the Korea Fashion and Costume Design Association
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• v.20 no.4
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• pp.1-16
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• 2018

This study focuses on the correlation between Kotgal and paper-folding. This paper first examines the meaning and history of Korean ancient Kotgal and then investigates relationship between Kotgal and Korean paper-folding culture which has been inherited in various ways. Throughout the study, literature research and analysis have been conducted along with empirical studies. The results of the study are as follows. First, it has been told that Kotgal was used a as a trident hat symbolizing the sky, land, and man, whereas Korean paper-folding is known as closely related to the folk beliefs which had existed since ancient times. From ancient times, the Korean ancestors expressed the Three Gods representing beauties of the nature, 'sky(Chun), land(Ji) and man(In)' on the conical hat and prayed for their wish to the heaven. Second, Kotgal has been evolved in various ways from ancient times through Goryeo and Joseon Dynasty to present. The form of Kotgal has begun with folding and this is closely related to the origin of Korean paper-folding, which is the Korean traditional craft. Third, the paper-folding tradition of Korea has been variously applied in the Korean culture such as rituals, life crafts and plays and expresses the unconventional philosophical concepts unique of Korea. In conclusion, this study evidently shows that the Korean philosophical ideas behind Kotgal which originated from ancient paper-folding are scientific and systematic.

• Korean Journal of Heritage: History & Science
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• v.33
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• pp.94-135
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• 2000

Rituals for burying the tae(胎) is a unique royal tradition of Korea that lasted from Unified Shilla(統一新羅) Kingdom to Joseon(朝鮮) dynasty. However, all of the currently known taesil(胎室)s are of the royal descendants of Joseon dynasty. Therefore, Taesils made earlier than Joseon dynasty are only known by historical documents. Taesils of the royal descendants of Joseon Dynasty divide into two kinds. One is for those of princes and princesses and the other is for those of Kings. The structure of taesils of princes and princesses is a stone chest(石函) in a pit which dug on the apex of the Taebong(胎峰) containing a pair of Tae(胎)-urn(the inner urn and outer urn), a stone tablet called Jiseok(誌石) which the date of baby's birth and Tae burial is inscribed in. And a tombstone-shaped stone tablet which called Taesilbi(胎室碑) was built on the ground. And the underground structure of Taesils of Kings is identical with that of taesils of princes and princesses, but instead of just an stone tablet, this has a Budo(浮屠);means stupa of a monk in korean)-shaped stone structure on the top of the stone chest, and an octagon-shaped porch was built around it, and a Tapbi(塔碑) was built. This treatise is focused on the current status and change process of stone ornaments. The subject of this treatise is 54 Taesils which were transferred to Seosamnung(西三陵) during the japanese occupation and Tae-urns and Jiseok(誌石)s from any other Taesil and its stone chest were not included in this treatise. Researches on Taesils can be great help to history by providing resources about genealogy of Jaseon royal family and social, economical status of that time. And researches on stone ornaments and tae-urns from Taesils can provide great help to stone art history and porcelain history of Joseon dynasty.

• The Journal of the Korea Contents Association
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• v.19 no.9
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• pp.221-232
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• 2019

The uniqueness of the K-Pop 'idol' culture, which is a key area of its success, can be found not only through the acceptance of diverse cultures and the strengthening of the performance capacity, but also by the effective utilization of new technological environment. As a result, the Korean idol system, which is distinguished from the Japanese idol system, is established. And these systems are evolving with new technological environments. This paper examines the process of evolution of the Korean idol system that adapts to the technical environment through the case of the idol girl group 'IZ*ONE'. 'IZ*ONE' not only achieved rapid success by actively utilizing SNS and new media and producing interactive narratives, but also establishing stable expansion and homogeneity of fandom through interactive rituals. By comparing the evolution and achievement of such a system with the Japanese idol system, we will be able to present the factors of K-Pop success more clearly.

• The Research Journal of the Costume Culture
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• v.28 no.6
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• pp.845-857
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• 2020

As the number of North Korean refugees increases in South Korean, their acculturation to life in their host country is coming to be an important social issue. This study explores some clothing-related barriers experienced by North Korean refugees and their moderating effects on acculturation to South Korea. Data were collected using a self-administered survey of 163 female and 37 male North Korean refugees in South Korea aged 20 to 69 years. Descriptive analyses, t-tests, ANOVA, Duncan tests, and moderated multiple regression were conducted using SPSS 20.0 and Process Macro v.3.3. The results show that the North Korean refugees who participated in the study had experienced clothing-related barriers regarding fashion terminology and shopping rituals in South Korea. In particular, those in their 60s perceived more clothing-related barriers than those in their 20s and 30s. Next, the clothing-related barriers experienced by North Korean refugees have a negative moderating influence on the relationship between self-esteem and acculturation in South Korea. This study provides a deeper understanding of the relationship between fashion and the acculturation of North Korean refugees to South Korea. The results of the study can be also helpful of government policy makers, practitioners, and academics to develop education programs for North Korean refugees.

• The Journal of Korean Philosophical History
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• no.31
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• pp.173-202
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• 2011

Hierophany, according to Mircea Eliade, is a natural manifestation of the initial sacred. Through hierophany, profane objects and sites transform their qualities and then they themselves become sacred. People in traditional societies, in an attempt to reenact the initial hierophany, tried to perform consecrating rituals to replicate the first moment of the initial hierophany, at the same time and site. This article focuses on the concrete sites of hierophany. In ancient China, we can see specific sites that manifest the sacred such as Kunlun(崑崙), Jianmu(建木) and zongmiao(宗廟). Kunlun has the characteristics as the Cosmic Mountain that is the realm of the gods that tiandi(天帝) built as his center on the Earth, and it bridges Heaven and Earth. Jianmu joins Heaven, Earth, and the underworld like a Cosmic Tree or Pillar. It can be stated that zongmiao, the royal ancestral temple, functions as the Center of the World, the axis mundi, in which religious human beings express their desire to live in a sacred site, and in which they can regain their initial purity of spirits by communicating with the gods and ancestors. These three are the sites of manifestation of the sacred in China.

• Journal of Korean Historical Folklife
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• no.52
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• pp.197-250
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• 2017

Many kinds of ritual manual books for the four ceremonies (coming-of-age, wedding, funeral, and ancestral rites) were published and transcribed during the Japanese Colonial Period. The ritual manuals are classified by 5 different types: 'ritual standards', 'ritual books for the four ceremonies', 'ritual books for the written prayers', 'religious ceremonial books', and 'general manners books'. All of them contributed much to the formation of folk rituals and religions, even though the purpose and contents of each book were different. The ritual manuals were not intellectual results of elites, but rather compilations of pre-modern ritual books and contemporary manners. These were widely spread among the people with the help of modern printing techniques. The ritual manuals aimed at common readers who wanted to look for ritual references easily. They were not just made for the special upper class. We can understand the contexts and characteristics of folk ritual and religion of the $20^{th}$ century by comprehending the ritual manuals of the Japanese Colonial Rule.

• The Journal of the Korea Contents Association
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• v.21 no.3
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• pp.282-300
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• 2021

The purpose of this study was to explore what social media posts tell us about family life during the COVID-19 pandemic by examining the keywords and topics underlying posts on blogs and online forums. Our criteria for web crawling were (a) blog and forum posts on Naver and Daum, the top portal sites in Korea, (b) posts between February 23 and April 19, 2020, the period of the first heightened social distancing orders, and (c) inclusion of "COVID" and "family" or "COVID" and "home." We analyzed 351,734 posts using TF-IDF values and topic modeling based on latent Dirichlet allocation. We identified and named 22 topics including COVID-19 prevention, family infection, family health, dietary life and changes, religious life, stuck at home, postponed school year, family events, travel and vacations, concerns about family and friends, anxiety and stress, disaster and damage, COVID-19 warning text messages, family support policies, Shin-cheon-ji and Daegu. The results show that COVID-19 impacted various domains of family life including health, food, housing, religion, child care, education, rituals, and leisure as well as relationships and emotions.

• The Research Journal of the Costume Culture
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• v.29 no.2
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• pp.204-221
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• 2021

The morning ritual was a rite whereby a morning audience with the emperor was held for feudal lords sovereigns and subjects living in the precincts, monarchs or foreign envoys of the outskirts of the capital, and other ethnic group. Distinction between the main and subordinate rituals, changes in the ceremony according to the times, and the position or rank of those participating in the rite, were factors that directly affected the costumes worn for ritual. Accordingly, in this paper, the costumes worn by members of the Ming dynasty (emperor, prince imperial, prince) were examined in terms of the period and detailed ceremonies with a focus on the morning ritual and costume systems presented in the official historical records. Through this study, only Mian-fu (冕服) and Pi-bian-fu (皮弁服) were defined by the costume system ase costumes worn in the morning ritual. However, through comparative analysis with the morning ritual system, it was confirmed that Tongtian-guan-fu (通天冠服), Yishan-guan-fu (翼善冠服), and Bianfu (便服: slightly casual wear) were also worn. It is worth noting that the color of Gunlong-pao (袞龍袍) was differentiated according to status; the Emperor wore yellow, the Prince Imperial and lower levels wore red, which was the traditional perception of academia. However, following confirmation of the custom costume for the morning ritual, it was confirmed that the color of this differentiation appeared during the 3rd year of Emperor Yongle of Ming (1305). Previously five traditional colors (blue, red, yellow, white, and black) were used for the season.

• Acta Via Serica
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• v.7 no.1
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• pp.1-28
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• 2022

The province of the People's Republic of China, the Xinjiang Uygur Autonomous Region has historically been known under various names - Eastern Turkestan, Chinese Turkestan, Kashgaria, etc. In the early 19^th century this region was one of the least explored in Western scholarship and for the influence over which the so-called 'Great Game', geopolitical rivalry between Great Britain and the Russian Empire, gradually unfolded. This rivalry was one of the significant factors stimulating increased interest in an in-depth and comprehensive study of the geography, nature, and population of Kashgaria. Accordingly, in the second half of the 19^th to early 20^th centuries, several expeditions were organized that pursued serious academic goals alongside military, diplomatic, and commercial purposes. One of these expeditions, organized by the Imperial Russian Geographical Society, was the so-called 'Tibetan expedition' led by a talented scientist and military figure M.V. Pevtsov in 1889-90. The expedition followed the routes of Eastern Turkestan, the northern outskirts of the Tibetan Plateau, and Dzungaria studying this vast region's geography, topography, nature, climate, and population. The results of this investigation were presented by M.V. Pevtsov in a detailed and comprehensive report published in St. Petersburg in 1895. An important part of this narrative is the so-called "Ethnographic Essay of Kashgaria," which reflects the author's observations and thoughts on this region's ethnic composition, religious beliefs, language, customs, and rituals. This article offers insights and analysis of the content of Pevtsov's report, which provides valuable information about the daily life of the population of Kashgaria at the end of the 19^th century to an English-speaking audience.