• Journal of the Korean Society of Food Culture
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• v.20 no.1
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• pp.35-43
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• 2005

The purpose of this study was to identify the perceptional dimensions and patterns of Korean traditional food and to find the determinants of the patterns. Data were collected from 305 Korean housewives living in Mongol, and were factor and cluster analyzed. The results revealed two different dimensions and patterns i.e., high involved vs. low involved groups. Descriptive statistics showed that perceptional pattern types are likely to vary depending on socio-demographic and cultural background of Korean traditional food. Similarities and differences in perceptional patterns between high and low involved groups of Korean Mongolian are discussed, and future implications for globalization of Korean traditional food culture are provided.

• Journal of Family Resource Management and Policy Review
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• v.8 no.3
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• pp.1-14
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• 2004

This is a historical study of the tea culture and its manners after checking the origin of the tea culture in Korea. Also I created the Blooming Lotus Pond Tea which can be utilized in various meetings or at homes in connection with the tea culture and etiquette by studying good manners, clothing and light refreshments in 'Kyucongyogyul' by Lee-E, 'Karyejibramdo' by Kim Jang-Seng and other books of the Chosun Dynasty. I created the Blooming Lotus Pond Tea by referring to the tea-ceremonies described in the poems by Hong Inmo, his wife, Lady Suh, and her descendants. They can be better harmonized with the modem tea culture rather than the strict procedures of traditional court ceremonies or marriage, funeral, and other formal tea ceremonies. About the costumes of the nobilities, that is especially referred to Kyukmongyogyul by Lee-I of the Chosun Dynasty for the etiquette, also 'The Living Manners' by Professor Lee Gilpyo and Choi Baeyong. In addition, the tea-food is made based on 'the five elements'. The Blooming Lotus Pond Tea is made of frozen lotus flowers and prepared in the lotus formed broad-rimmed tea-utensils and supposed to be shared with family members or guests. It's recommended to hold a poetry-party with a tea-party. At present, this kind of daily tea ceremony is being developed at homes. It'll be desirable if it could recreate the traditional way as a ceremonial tea culture. In that case, it'll regain the quality of the traditional etiquette by harmonizing tea culture and manners. Such a tea culture can contribute to the quality of people's ordinary life and the identity of our country.

• 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.36 no.11
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• pp.231-250
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• 1998

Living culture, which is a pattern of peoples' everyday living, is influenced by the socio-economic conditions as well as ideology of the society. South and North Korean societies have been segregated during the past 50 years with different socio-economic conditions and idelogies, resultsing different living cultures, even though those two societies share the same traditional culture. This project was developed to identify the differences in living cultures between South and North Korean societies, and to make suggestions for their successful integration. The second part of the project was concentrated on finding out the current living culture of North Korean families. Based on indepth interview with ten people who escaped from North Korea after 1990, empirical survey with 158 subjects was conducted. The subjects with various demographic backgrounds were asked about lifestyles concerning family living, child rearing, consumption, time management that they experienced when they were in North Korea. This study revealed differences in many aspects of living cultures of South and North Korea, and relationships were suggested in four lifestyles. This study was intended to provide ground for more information to the following study that will explore the cue of integration between South and North Korean societies in living culture.

• The Korean Journal of Community Living Science
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• v.11 no.1
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• pp.19-26
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• 2000

This study was carried out to investigate the use patterns of traditional fermented soybean products(Jang) in Yangsan city. Two hundred eighty seven housewives living in Yangsan joined this survey practiced by Yangsan City Agricultural Development Center. 49.0% of these housewives graduated from a highschool, and 77.4% is in 30s or 40s. Most(69.3%) of respondents themselves have made Jang at home and the preparation frequency of Jang became higher with getting older. This survey showed that the preparation frequency of Jang in large family living with parents is higher than in nuclear family. The Jang preparation tendency of housewives living in the independent home was higher than that of apartment. Most of respondents replied the preparation method of Jang has been learned from mother or mother-inlaw. On the other hand, in the case of no making Jang at home, they bring it generally from relatives or buy it at the market. And 59.8% of housewives anted to participate in the education of Jang preparation.

• Journal of the Korean housing association
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• v.16 no.3
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• pp.1-7
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• 2005

The purpose of this study was to analyze the relationship of the floor classification and the main-living behavior, and the tendency of using furniture and space by surveying the situations of using An-bang space by apartment dwellers. An-bang is a factor that influences on the unit-plan organization, the whole spatial arrangements, and the spatial relation and size, and has the most severe friction between the tradition and western culture. Given seeing the results shown in the main-living behavior by floor type, that the rest and TV watching were shown to be high in terms of a free-standing type can be said that An-bang is more for the individual rest than far the purpose of family harmony. On the other hand, that the family courtesy was shown to be a little higher a sitting-down type, could be understood that the sitting-down style, which is a traditional living mode, is appearing in An-bang.

• Journal of the Korean Institute of Rural Architecture
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• v.12 no.1
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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.

• Proceeding of Spring/Autumn Annual Conference of KHA
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• 1995.10a
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• pp.103-113
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• 1995

This paper is a part of "The Study of The Traditional Korean Ethnic Farmhousing in Yanbian China. The purpose of this study is to investigate the activities of the Chung-ji-kan(the combined kitchen and major ondol living room). Of the traditional farmhouse. It is based on a survey of 124 households in the farm villages of Lungching China. Survey research methods included a field study in Dallajae. A questionnaire was used to conduct this study. The major findings are : 1) the average family is 3.25 persons and the nuclear family type is prevalent; 2) the building plan of the farmhouse is the Ham-Kyoung-Do `double file` dwelling type, the average 5.2kan(51.1m2) house: 3) the Chung-ji-kan ondol is the important center of activities for the farm family: thus the sitting life style of Korean ondol culture continues in Yanbian, China.hina.

• Journal of the Korean housing association
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• v.8 no.3
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• pp.1-15
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• 1997

This paper is a part of “The Study of The Traditional Korean Ethnic Farmhousing in Yanbian. China. The purpose of this study is to investigate the activities of the chung-ji-kan(the combined kitchen and major ondol living room). of the traditional farmhouse. It is based on a survey of 124 households in the farm villages of Lungching, China. Survey research methods included a field study in Dallajae. A questionnaire was used to conduct this study. The major findings are: 1) the average family is 3.25 persons and the nuclear family type is prevalent; ) the building plan of the farmhouse is the Ham-Kyoung-Do ‘double file’ dwelling type, the average 5.2kan(51.1$m^2$) house; ) the chung-ji-kan floor changed from straw matting or seomyu-pan(a kind of veneer board) to a vinyl flooring; 4) the chung-ji-kan ondol is the important center of activities for the farm family; thus the sitting life style of Korean ondol culture continues in Yanbian, China.

• Journal of the East Asian Society of Dietary Life
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• v.19 no.5
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• pp.668-680
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• 2009

The purpose of this study was conducted to evaluate the relationship between the perception of Korean traditional food and the national identity of Uzbekistan-Koreans. National identity was characterized into 4 dimensions, i.e., psychological identity, national independence, compatriot affection, and continuance of national culture. Data were collected from 634 Koreans living in Uzbekistan and were analyzed by chi-square and ANOVA. The results showed that the perception of Korean traditional food is significantly correlated with the national identity of Uzbekistan-Koreans, and that the dimensions of national identity are likely to vary depending on generation, educational level, and hometown of Uzbekistan-Koreans. Similarities and differences in the perception of traditional food by national identity are discussed, and the implications for food and nutrition specialists, especially for those who have an interest in traditional food in connection with the folk culture in Asian areas, are provided.