• 제목/요약/키워드: tradition family value

검색결과 24건 처리시간 0.022초

여성 속옷 광고에 나타난 문자의상의 내용 분석 (An Analysis of Contents on Written Clothing Described in Advertisement of Women's Underwear)

  • 김미영;한명숙
    • 복식문화연구
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    • 제5권2호
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    • pp.181-193
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    • 1997
  • The purpose of this study is to review, from the point of view that the advertisements are cultural system which transfers the life styles or value systems of a certain time, the expression styles by analyzing written clothing described in underwear advertisements of women's magazines targeting the women aged from twenties to forties, that advertisements are trying to represent. Accordingly, this study is intended to provide the underwear industry with useful information for implementing sales strategies by verifying the determining factors in selecting and wearing of underwear. The result of this study is as follows : First, the headlines of advertisements could be analyzed through merchandise, situation and consumers and were categorized by the fourteen different expression styles such as functionality, sense of beauty, tradition, future, family, exotic, globalization, environment, sensuality, youth, individuality, health, newness and top-class. Therefore, the advertisers choose and provide the various expression styles in order to maximize the delivering power of the underwear advertisements. Second, frequently used expression styles have been analyzed through frequency analysis of expression styles and, as a result, the important factors of choosing and wearing underwear have been verified. In addition, the fact that the ways of thinking of modern society and value systems are implied in the expression of underwear advertisements has been found.

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서울 이태원 부군당(府君堂) 마을 숲의 변천과 가치 (The Value and Change of the Forest Village Bugundang in Itaewon, Seoul)

  • 김해경;김영수
    • 한국전통조경학회지
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    • 제31권2호
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    • pp.58-69
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    • 2013
  • 본 연구는 서민의 삶과 문화가 담긴 이태원 부군당 마을 숲의 변천 과정과 변형 전 모습을 기록하여 서민 생활문화 공간을 재조명하고자 했다. 이에 도출된 결과는 다음과 같다. 첫째, 이태원 부군당은 마을 숲의 중심건물로 가장 높은 곳에 입지하며, 이중의 담장과 금기사항으로 보존되어 왔다. 마을 숲의 물리적 요소는 부군당의 신성성을 부여하는 요소로 작용했다. 둘째, 이태원 부군당 마을 숲은 도심지 내 녹지의 역할과 남산에서 용산가족공원을 잇는 연결 녹지로서 역할을 담당한다. 더불어 비오톱 1등급 지역으로 절대 보존지역에 해당하는 생태적 가치를 지녔다. 셋째, 마을 숲 내 대경목인 느티나무와 음나무는 서울시 보호수로 지정하여 보존할 가치를 지녔다. 넷째, 부군당 건물은 한식목구조 형태로 이질적인 재료가 결합되어 건축되었다. 건축사적 희소성과 구조적 특징으로 등록문화재로 등록할 수 있는 가치를 갖추고 있다. 다섯째, 이태원 부군당에서 전해져 내려오는 당과 당제는 사라져가는 전통문화로서 가치를 지니며, 자생적인 전통 커뮤니티 발굴로도 의미를 지닌다. 이처럼 이태원 부군당 마을 숲은 지역의 전통조경 대상지로서 사라져가는 전통문화를 이어주며 오늘날 새로운 마을 공동체의 공간으로 재생되었을 때 지역의 커뮤니티 공간 및 도시경관 요소로서 잠재적 가치가 크다고 할 수 있다. 또한 부군당 건물의 경우 건축적으로도 시사하는 바가 크다.

효의 현대적 이해에 관한 연구: 효 교육을 중심으로 (A Study on the Modern Understanding of Filial Piety: Based on the Its Education)

  • 임희규
    • 가정과삶의질연구
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    • 제17권3호
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    • pp.229-240
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    • 1999
  • The purpose of this study is to find out the essence and the meaning of conventional filial piety and its education to be a help to build up a moral society. Consequently the main point of this study is grafting our filial piety to industrial society and reviewing our conventional filial piety at the present time and what is the role of education. The traditional thought of our people is based on the filial piety and it is based on the basic love in humanity that is is rooted in the principle of benevolence. We should realize the most important practical principles of reverent affection. Our traditional filial piety has been handed down along with long history. though it has been a little chaned to meet the needs of the times. We should not forget that the fundamental thought of filial piety has never changed. The education for filial piety in modern society should be taken charge of by family society and school and be helped each other So the filial piety thought as tradition l ethics has to be adjusted to the modern sense. We should make a considerable point of the filial piety education for value which will bring about the recovery of humanity.

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일본주택의 현대적 변화와 전통적 요소의 지속에 관한 연구 -내부공간의 변화를 중심으로- (A Study on the Continuity of Traditional Elements and Contemporary Change of Japanese Houses -Focused on the Change the Interior Space-)

  • 손광호;김강섭
    • 한국농촌건축학회논문집
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    • 제12권1호
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    • pp.41-48
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    • 2010
  • A house is basic unit of human being living space and it reflects an occupation, family relation, a life style and sense of value of resident. The purpose of this study was to research the continuity of traditional elements and contemporary change of Japanese houses by field study and literature research. The subject of this study was sixteen houses of Miyashiro, Saitama pref. in Japan. The results of this study are as follow as. First, the traditional elements of contemporary Japanese houses are tatami floor room, tsuzukima, zashiki, dokonoma, butsudan, amado. Second, the tatami is symbol of Japanese living space. Wasizus maintains a traditional characteristic, but it is developed and fixed properly change in contemporary life. Third, the traditional elements of Japanese houses are continuing in the modern houses, and they are continuously changed the feature from recreate. It can be a connection of a hereditary factor of residential culture. Four, the continuity of modern change and traditional element of the Japanese houses can be understood the change of the structural and spatial responding method to accommodates a life.

학생(學生)의 건강행위(健康行爲), 신념(信念), 가치(價値) 및 보건의료(保建醫療) 이용(利用)에 미치는 영향(影響)에 관(關)한 연구 -가족(家族)의 형태(形態) 및 제특성(諸特性)을 중심(中心)으로- (A Study of the Relationship to the Student's Health Behavior, Belief, Value and Health Service Utilization -With Emphasis on Family Structure and Other Variables-)

  • 정연강
    • 한국학교보건학회지
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    • 제6권1호
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    • pp.9-44
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    • 1993
  • An explorative and descriptive study in order to determine the effect of family structure and other socio-demographic variables on health behavior, belief, locus, and value and utilization of public health service was carried out. Data were collected from 1,653 subjects randomly sampled in three areas, Seoul, Kyunggi province, and Cheju province. From Seoul 849 subjects were selected, 397 subjects Kyunggi, and 407 subjects from Cheju, respectively. Self-reporting questionaires were administered during the period from March to June, 1992. The major findings were as follows: 1) The subjects visited herb-doctor's at irregular intervals mainly to have tonic medicine prepared. They preferred herb-doctor's rather than with doctors at clinics and hospitals. Statistically significant difference was found among the regions studied (p<0.05). 2) The reason for visiting hospitals was primarily for treatment of diseases. They preferred hospital because they felt that the hospitals offer much highly reliable treatment services as well as medical accessibility. For the purpose of hospital utilization, statistically significant differences existed among sex, educational level, family type and region. However, no significance was found among sex, educational level, and region (p<0.05). 3) The subjects utilized general hospitals mainly for diagnosis and treatment of diseases. They preferred general hospitals because of their much better facilities and reliability. Statistical significance was found among sex, educational level, and region (p<0.05). 4) The subjects visited dentist at irregular intervals basis. They visited once half a year or three to four months. their purpose of visit was mainly for diagnosis and treatment of diseases. Statistical significance differences were found among educational level, region and economic standard (p<0.05). 5) Whenever their illnesses were mild and the pharmacies was located in nearby they visited to pharmacies. They visited once a month and patient medicines. Statistically significant differences were found among sex, educational level and region (p<0.05). 6) The subjects believed that herb medicine was quite efficacious for treatment of some diseases, particularly by information handed down through time-honored tradition and experience. However, they recognized that the efficacy of folk medicine can vary with type and severity of diseases. Statistical significance was among sex, educational level, region and economic standard (p<0.05). 7) The reason why subjects believed that pray and superstition are effective for treatment of certain type of diseases, particularly in neuropathy, was the belief in God's almighty. Statistically significant differences were found among sex, educational level, regions and economic standard (p<0.05). 8) Most of subjects under same condition preferred western medicine because they believed that it is more scientific and prompts in showing therapeutic effect. Statistical significance was not found in the choice of type of public health service among, regions. But significant differences were found among sex, educational level and region (p<0.05). 9) The subjects looked for pharmacy if they thought the symptom was mild. However, they visited hospitals for chronic disease and general hospitals for emergency treatment. Statistical significances were found among educational level, region and economic standard (p<0.05). 10) Although most of students wanted to have a healthy life as for the component of health standard and value, they think that they are not healthy (p<0.05). As for the health behavior, significant difference was found in the proportion of smoking and drinking between educational level and region (p<0.05). The health locus was affected by educational level, and health behavior was influenced by region, sex and educational level. The utilization of type of public health service was influenced by family type and region, and health belief by region and educational level, and the health values by region and economic standard respectively, most of correlation showed statistical significance. Among them, the highest correlation was seen between locus of control and external/internal locus of control, which is quite obvious. The correlation between health belief and behavior was the next highest, but still low (0.343). All the other variables are low but significant except only a few of those. These findings indicate that health education should be incorporated into the curriculum so as to develop desirable health habit, and ability of self-control in accordance with their growth stages. A systematic and scientific understanding on the herb/folk medicine is needed, and greater reliability of the utilization of public health services are is still required. Health policy for equal distribution of health service throughout the country along the hierarchical health service system and complementary mutual assistance and cooperation among various health organizations are also required.

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인성과 교육의 관계적 의미 고찰: '문질빈빈' 인성 고찰을 통한 교육인류학적 함의 탐색 (A Study on anthropology of education of 'character')

  • 신현석;김상철
    • 한국교육학연구
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    • 제23권2호
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    • pp.131-155
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    • 2017
  • 본 연구에서는 '인성'이란 무엇인지를 '문질빈빈(文質彬彬)'을 통해 고찰하고 그것이 삶, 문화, 교육과 어떤 관계를 형성하고 있는지에 관해 밝힘으로써 교육인류학적 함의를 모색해 보고자 했다. 연구결과, 문적인 측면에서 '인성'에는 인간다운 면모와 자질, 성질과 성품, 그리고 덕성의 의미가 내포되어 있으며, '인성교육'을 위해서는 더불어 조화롭게 사는 능력과 같은 사회적 맥락을 고려한 윤리의식을 학교에서 교육할 필요가 있다는 것을 알 수 있다. 질적인 측면에서는 인성의 본질인 '인성다움'을 통해 인성의 선천적인 측면과 후천적인 측면의 양면성을 살펴봄으로써 인성이 양자 모두를 총칭하는 개념임을 확인할 수 있으며, 외부환경에 의해 인성이 영향을 받는다면 교육을 통해 더 나은 방향으로의 개선 가능성을 타진해 볼 수 있다. 그리고 '덜 나은 인간'에서 '더 나은 인간'으로의 목표를 달성하기 위해 교육의 역할이 요청될 수밖에 없으며, 가정 및 학교 교육이 수반되어야만이 인성에 긍정적인 영향을 미칠 수 있다. 가족 간의 인간애에 대한 정직한 마음은 곧 바른 인성이며, 이러한 인성으로 인해 가정을 지키게 되고 사회 질서 유지에 일조한다는 논리가 현대의 법문화전통에까지 영향을 미침으로써 인성의 중요성이 우리 사회에서 인정되고 보호되어야 할 가치로서 여겨지고 있다. 따라서 교육인류학을 통한 학문적 접근은 교수자와 학습자에 대한 인성과 교육, 그리고 문화 간의 관계를 탐색하는 데에 충분한 시론(試論)적 가치가 있으며 학문적 기초를 제공해 주기에도 적절하다고 본다.

『음식디미방』에 나타난 술의 다양성과 그 사회적 의미 (The Diversification of Alcoholic Drinks in Uymsikdimibang and its Social Meaning)

  • 배영동
    • 헤리티지:역사와 과학
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    • 제34권
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    • pp.102-122
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    • 2001
  • Uymsikdimibang(음식디미방) - a book written around 1670 and implying the methods of understanding the taste of food and drink - records many kinds of alcoholic drinks. it is obviously a practical problem to explain the process of brewing alcoholic drinks. However, if we intend to approach the alcoholic drinks on the practical aspect, we can not explain why many kinds of alcoholic drinks were brewed. I acknowledge only that it was true to have brewed rice wine easily on the basis of the increase of the production of rice and the two-crop farming system of rice and barley in a paddy field as well as, for many kinds of alcoholic drinks to have increased as a result of the development of brewage since the middle and second half of Chosun. It is not until we approach the alcoholic drinks of those days on the level of meaning, value, and symbol that we can get a correct answer as to why Uymsikdimibang records many kinds of alcoholic drinks. In the second half of Chosun, confucian ideology was firmly established in country village societies, the idea of clan rules was instituted, and patriarchal system was organized. Such a social atmosphere was to emphasize the practice of confucian moral principle such as performing religious service on one's ancestors and receiving a guest, and in the course of it, the alcoholic drinks were recognized as important materials all the more. It seems that the subdivision and elaborateness of the meaning of the alcoholic drinks were in progress. As a result, I think that the alcoholic drinks would vary in kind and be graded. From ancient times, the alcoholic drinks were men's favorite foods, and the significance of the authority and prestige given to the alcoholic drinks was increasingly promoted by the rise of the social position of men in the second half of Chosun under the influence of confucian ideology. Subsequently, the alcoholic drinks became symbols which represented even the family's tradition and dignity. Therefore, men born of the nobility(Yangban) tried to brew the various and dignified alcoholic drinks relatively. Through the brewage such as this, they endeavored to maintain their privilege. I think that the diversification of alcoholic drinks was developed in the process of a series of social-institutional change.

향토음식의 스토리텔링 적용 사례연구 (A Case Study on Storytelling Application of Native Local Foods)

  • 최정숙;박한식
    • 한국식생활문화학회지
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    • 제24권2호
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    • pp.137-145
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    • 2009
  • The purpose of this study is to present the scheme that can enhance the value of native local foods by analyzing the case into which storytelling is incorporated in order to revitalize native local foods. Towards this end, the cases of native local foods throughout the country were recommended through professional survey and one region among them was finally selected through the field study. The survey on the native local foods was conducted through qualitative study. The four stages of storytelling: the findings of storytelling, the production of storytelling, the experience of storytelling, and sharing of storytelling were analyzed by stage and the contents of the survey by stage were developed. In the findings of story, the origins and background of the main family's foods and food-related stories were derived. The production of stories deals with how to convey the stories of surveyed native local foods to consumers and it presented the stories about the place and food menu. In the experience of storytelling, the physical environment and non-physical environment, in which people visit native local eating houses and experience native local foods were analyzed. Finally, in the sharing of story, how the tourists who have experienced the native local foods make stories and disseminate and share them was analyzed. The significance of this study is that through the storytelling technique it presented the findings, production, experience and sharing of native local foods in the level that can apply to practical business. Although the research is in the stage of inquiry, this study is meaningful in that it presented the basic methodology that can induce the revitalization of the native local food industry through examining the tradition and significance of native local foods that can be found in all the regions of the country.

인도네시아 자바사람들의 자무(Jamu) 전통: '돌봄'의 의약과 '평안'한 건강 (Javanese Jamu Tradition: Medicine for Caretaking and the Health Named 'Tentram')

  • 조윤미
    • 동남아시아연구
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    • 제29권3호
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    • pp.39-80
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    • 2019
  • 본고는 인도네시아 자바사람들이 전통의약 자무를 왜 활용하는지, 자무 음용의 필요가 문화적으로 구성되는 공간과 과정을 자바사람들의 문화내적 논리에 따라 고찰한 글이다. 이를 위해 자무가 기원하고 작동하는 공간인 자바의 가정과 궁정에 주목하여 이 공간들에서 화목(rukun)과 평안(tentram)이 자무를 통해 매개되고, 우주 공간 내 인간의 도리가 자무 관행을 통해 표현되고 확인되는 모습을 논하였다. 그럼으로써 자무가 자바사람들의 의식과 관념 그리고 지식 및 기술들과 통합된 몸 돌봄의 로컬 지식체계로서 존재하는 것임을 밝혔고, 자바사람들의 자무 활용은 이 로컬의 지식체계 내에서 몸 돌봄 실천을 통해 '평안'이란 이름의 건강을 획득하려는 노력임을 논하였다. 그리고 이렇게 획득된 평안이야말로 복되고 번영된 사회를 건설하기 위한 토대로서 자원적 가치를 갖는 것임을 주장하였다.

모로코인(人)의 장신구(裝身具)와 화장(化粧)에 관(關)한 연구(硏究) (A Study of the Personal Ornaments and Make-up of Maroccan)

  • 이순홍
    • 패션비즈니스
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    • 제5권2호
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    • pp.15-34
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    • 2001
  • Ornaments are accessories for the decoration of the body or dress. They aren't unavoidably required one, but serve to make one's dress perfect as decorative industrial art objects. In Morocco, ornaments were initially used as a sign of social position or the class or an incantatory symbol. In effect, they were originally employed to adjust one's dress, not just for decoration, and they were of use for household economy. Gold, silver and handcraft available for exchange were a means of increasing one's property and an indication of social standing and wealth. In particular, the dress and jewelry of a bride was a measure of her family's wealth, regarded as a symbol of her chastity and value. The ornaments symbolically back up people's faith in supernatural power, and their real value is based on implicit form or way of decoration, not the external shape. Specifically, there is a tendency to use the form of animal as a protector, not one to frighten people. In the artistic tradition of Morocco, fish pattern stands for water and rain, and eagle and bird are considered to be related to fate. Scorpion and lizard are depicted as an inquirer of sun, and snake is a symbol of abundance and sexual instinct, being viewed to have an ability to cure disease. Turtle pattern is a symbol of saint because it protects one from the evil. The ornaments are made of gold, silver, amber, clam, garnet, glass, nielle, enamel, glaze, coral or tree, and symbolic patterns are used, including hand(a symbol of five numerals), turtle, lizard, scorpion, eye, triangle, bird and eggs. They are very big and diverse, being categorized into ornaments for the head or the chest, neckless, fibula, earring, bracelet and ring. For Moroccans, make-up is a sort of instinctive behavior to meet aesthetic and sexual desire. They also wear make-up for practical purpose of protection, intentionally inflict a wound on the skin for ceremonial or religious purpose, paint the skin with pigment, or have the part of the body tattooed for incantatory purpose. All this actions are regarded as make-up. The raw material of cosmetics is aker, a vegetable dye. They get the lips or cheeks turn red and paint eyebrows with yellow saffran powder to have a bad devil lose its strength. Tattooing is mainly done by women and viewed as a sign of their value or social organization they belong to. Sometimes that is used to represent a woman's being old enough to marry or getting married already or the frequency of marriage. Besides, tattoo is believed to prevent or remedy loose bowels or cough, depending on its location or pattern, and they often change tattoo according to the change of beauty art.

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