• 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.

• Women's Health Nursing
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• v.8 no.4
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• pp.583-594
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• 2002

The purpose of this study was to perform the fetal education effectively for the delivered woman and her husband. This study was conducted by the questionnaire survey on 199 delivered women and their 171 husbands at several hospitals located in Seoul and Kyonggi Province from February 28 to March 26, 2002. The contents of questionnaire included the purposes, the cognition and the practice of fetal education. The SAS program was used for the statistical analysis of the data. The character of subject was analyzed by the percentage. The difference between the cognition and practice of fetal education was analyzed by t-test, ANOVA, Wilcoxon rank sum test. The factor analysis affected on the practice of fetal education was adopted by Multiple regression. The results were as follows; 1. In the purpose of fetal education, the well- balanced emotion showed the highest mark. The cognition of fetal education(woman:$4.39{\pm}0.52$, husband:$3.88{\pm}0.70$) and the practice (woman:$3.88{\pm}0.60$, husband:$3.83{\pm}0.70$) showed the relatively high mark, but the score of cognition showed higher than that of practice. 2. In the comparison of the cognition between the delivered woman and the husband for the fetal education the item of the mental or health state would affect unborn baby, which occupied the highest mark in both woman and the husband(woman:$4.81{\pm}0.44$, husband:$4.81{\pm}0.50$). But they were prohibited to eat the deformed food, which showed the lowest mark(woman:$3.19{\pm}1.12$, husband:$3.21{\pm}1.29$). 3. In the comparison of the practice for the fetal education between the delivered woman and the husband, the practice for the healthy baby showed the highest mark in woman ($4.51{\pm}0.71$), which had a statistically significant difference(P=0.025), compared with that of the husband($4.13{\pm}0.99$). 4. In the comparison of cognition and practice for the fetal education, the general character was associated with the duration of marriage, the satisfaction with marriage and the support of husband on pregnancy. The mark was associated with the age of woman, the level of education and the first birth. 5. The significant factors influencing on the practice for the fetal education were connected with the cognition of fetal education, age, satisfaction with marriage, the support of husband on pregnancy, the type of family, the experience of delivery and the state of health during the period of pregnancy. etc. In conclusion, it is indicated to make effort for transforming and developing the traditional fetal education in accordance with the modern fetal education. And it is suggested that the fetal education might be recognized by all members of family, and the importance of husband's role for the fetal education should be informed as well as that of woman's.

• Korea journal of population studies
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• v.31 no.3
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• pp.27-55
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• 2008

This paper tries to introduce most recent trends of Korean family policies during Roh, Moo Hyun Government of March 2003-February 2008. Focusing on the gender perspectives, discussions are, for heuristic purposes, centered around three major family issues in S. Korea, one of the most dynamically changing societies in the world: 1) the abolishment of male-centered traditional Family Registry System('the hoju') and the launching of brand-new Family Record Book of five different versions for individual from January 2008; 2) the application of Framework Act On Healthy Homes, a first formal measure to step in various forms of family break-ups these days; and 3) the emergence of Multi-Cultural Family Protection Act, thanks to a massive volume of international marriage migrants from overseas. It can be said that all these family policies are the result of rapidly changing socio-demographic trends into an aging society since 1990s. These trends include late/no marriage with low birth rates, high divorce(and thus remarriage) rates, breakdown of male-breadwinner family model and increase of dual-income family, and a sudden increment of international marriage particularly in rural areas. All in all, overall trends of Korean family life these days that have been taking place so far would provide an excellent exemplary how to deal with an unprecedented societal challenges with the brand-new family policies.

• Journal of Fashion Business
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• v.2 no.1
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• pp.71-75
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• 1998

The Miaos who is the minority people mainly living in the southwestern part of China, expressed their indicator and solidarity through the costume in order to maintain their racial character while experiencing numerous adversities over thousands of years, where the costume has served as a source of cohesion as well as a primitive religious thought, and also showed their faith, desire, longing and aspiration. This study examined the Miao's traditional costume by classifying it into the following; hair style, headdress, upper and lower garments, and other costume. And the silver ornaments used for attire and their symbolic meaning were examined. The result of the study is summarized as follows. 1. The reason that types of the costume has been diversified is because there was promise of ancestors who intended to differently express the type of a kind as symbol of the racial branch that is the Miao's special type of society. Thus, the costume type could tell where a tribe live. Another reason is because only marriage between families with different surname but the same type of costume was accepted. 2. As women made and wore the costume themselves, it also served as a means of being proud of their skill or wealth, they tried to make it more beautiful and it was also used as a token of marriage or love between relatively enlightened men and women. 3. The design used on the costume was expressed as a symbolic meaning of indicator to strengthen the racial solidarity because it connoted worship to ancestors who had experienced lots of adversities. 4. The hair style was expressed in various styles by using Kache such as Chukye, Byunbal and Kokye. It is likely that ornaments used on the head of women in the form of cow's horn or silver crown were used as one of the methods to stress the valuableness of the cattle that were essential to agricultural life. In addition, various styles of turbans were used to indicate the respective regions. 5. Cock's feather ornaments or silver ornaments in the form of pheasant's feather on the edge of women's skirts, peasant's feathers that men wore on their head, or Baekjoui and men wore resulted from the Miaos' thought of adoration for birds, which implied a primitive religious meaning. 6. As the region where the Miaos live yields much silver, the silver ornaments were mostly used to be proud of wealth, which symbolized light and pureness.

• Korean Journal of Community Nutrition
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• v.17 no.5
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• pp.589-602
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• 2012

The Korean society has gone through a dramatic change in its population, with rapidly increasing number of multicultural families through international marriages since 1990s. This study investigated the differences between multicultural families and Korean families in three areas related to dietary behaviors: diet-related behaviors and perception, and food preferences. A cross-sectional analysis was performed in 500 Koreans from Korean families and 104 couples from the multicultural families with Vietnamese wives. More subjects from multicultural families grew up in the countryside, received less education and also had lower income than the subjects from Korean families. Multicultural families ate traditional Korean meals more often at home and dined out less often than Korean families. The multicultural families focused more attention on nutritional aspects of their diets than Korean families. The Vietnamese wives in multicultural families favored Vietnamese foods but they rarely ate those foods in Korea despite an easy accessibility to Vietnamese ingredients. In conclusion, the multicultural families had more traditional Korean dietary patterns than Korean families, which could have been influenced by their socioeconomic factors. Further research with a quantitative analysis is needed in future studies to understand the effect of dietary patterns on nutritional status and quality of life in multicultural and Korean families.

• Journal of the Korean Society of Costume
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• v.51 no.8
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• pp.13-24
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• 2001

With development of our society, the Hanbok, which is the traditional clothing of our country, is mainly used only on the festive days or marriage ceremony or so as a ceremonial dress and seems lack in wearing as plain clothes. But in the other hand. with general public became no more unfamiliar with the representation of Korean realities and accepted them as a part of life in 90', the modernized Hanbok that features seasoning the practicality into the aesthetic natures of the traditional Hanbok has been rooting in our country. The existing researches on the modernized Hanbok, however. are focused only in the design of the modernized Hanbok, the present conditions of the modernized Hanbok business and the actual condition of the modernized Hanbok, and the aspect in systematic research on the customers'purchasing behavior is weak in comparison with other areas. The goal of this research, by focusing in the value which is the most basic concept of psychological components indicating the customers' behavior, was : first. to make clear the value of the modernized Hanbok and divide the customers into various groups : second, to make clear the characteristics on the population statistics by the groups divided on the clothing value : third, to make clear the individual differences among the customers of the modernized Hanbok : and forth, to make clear the basis on which to estimate the modernized Hanbok by the customers'groups. This research adopted the surrey inquiry. The first investigation is carried out on the modernized Hanbok purchasers and salesmen in Insa-dong where the modernized Hanbok business is massed. As correction and complement for the first investigation. the final investigation is carried out in Oct. 2000 with the 480 persons from twenties to sixties consisting of the modernized Hanbok purchasers and experienced persons in wearing it.

• Journal of the Korean Society of Clothing and Textiles
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• v.35 no.7
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• pp.828-840
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• 2011

Fine art and clothes have been closely connected since art became part of civilization. However, there relationship was one-sided rather than exchanging the essence of each other. In the $20^{th}$ century, modern art began to change. Artists started intervening clothes in their work as conceptual tools. In the 1960s, Marcel Duchamp started to study 'what is fine art?' He tried to perform anti-aesthetic work that denies traditional types and contents of fine art by reconsidering a concept of fine art that started a new chapter of conceptual art in the late $20^{th}$ century. Conceptual art is about concepts and ideas of the work rather than aesthetic and material concerns for the challenges traditional ideas. Conceptual art asks audiences for more active reactions. For these reasons, semi logical ideas and clothes became very important to conceptual art. This study categorizes and analyzes various roles of clothes in conceptual art. Conceptual arts since 1960 were studied in this research and the works of clothes were intervened were analyzed. The types of using clothes in conceptual art can be divided into 'ready made,' 'intervention,' 'data type,' 'language,' and 'action and process.' The different types were mixed together rather than used alone. Conceptual artists tried to deliver the characteristics and attributions of modern society through clothes. They expressed criticism of political society, anti war movements, absence caused by death, new lives, violated femininity, changed meanings of marriage, and absence of individual rights under the social system in their work. Clothes played their roles as concepts of various things including violated femininity, illusions of politicians, autocracy, new lives, social systems, and regulations.

• Korea journal of population studies
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• v.32 no.1
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• pp.51-70
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• 2009

The main purpose of this study is to examine how individual's ideological factor, the individual perception of the economic situation, and the individual socioeconomic characteristics affect the fertility behavior during the fertility recovery periods-from 2006 to 2007- by each parity. For conducting this study, the 2008 Korean Fertility Survey Data are used. The respondents in this data consist of 1,467 women born their children at 2007 and 1,000 women not having their children at the recovery periods of fertility rates. Findings are as follows. First, the effect of individual's ideological factor, the individual perception of the economic situation, and the individual socioeconomic characteristics on fertility behavior differ by each parity. Second, the government policies increasing the fertility rate are needed to consider not only providing the economic support but also emphasizing the traditional ideology having the positive effects on the fertility behavior in order to increase the fertility rates. Third, the policy decreasing the age at the first marriage is needed.

• Journal of Family Relations
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• v.23 no.1
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• pp.25-51
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• 2018

Objectives: The aim of this study is to identify patterns of gender role attitude among older men and women and to investigate the effects of the identified patterns on marital quality for each gender. Method: The Third National Survey of Korean Families was utilized and 981 men and 752 women aged 60 and above, who have been married for over 20 years and have at least one child, were analyzed. Using Mplus 7.3, a latent profile analysis (LPA) identified latent profiles of gender role attitude for each gender. Then, using SPSS 23.0, multiple regression analysis analyzed the effects of the identified patterns on both marital satisfaction and marital conflict. Results: The latent profile analysis identified two patterns of traditional and partially egalitarian gender role attitudes each for the older men and women. Also, means on items relevant to the male breadwinner model and the male-oriented family culture were relatively low for both men and women regardless of the patterns. For the older men, the effects of the gender role attitude patterns on marital satisfaction and marital conflict were both significant; those individuals with the partially egalitarian gender role attitude pattern reported higher levels of marital satisfaction and lower levels of marital conflict than those individuals with the traditional gender role attitude pattern. However, the effects of the gender role attitude patterns on marital satisfaction and marital conflict were both not significant for the older women. Conclusions: The findings from this study suggest that political interventions are required to promote an egalitarian family culture for older adults. Moreover, its findings may be useful in the field of marriage and family therapy to develop educational programs that seek to improve marital quality in later life.

• Journal of the Korean housing association
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• v.26 no.2
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• pp.89-101
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• 2015

The purpose of this study is to explore the housing pathways of middle-class married women toward owning a first home. In doing so, an in-depth interview as a qualitative method was conducted, life history was utilized to track down the path to first-home owning, and all the interviews were transcribed for analysis. The research participants were well-educated middle-class full-time housewives owning a home. The findings indicated that family formation through marriage and child birth was a primary driving force to buy a home. It was shown that owning a home was perceived not just as a stepping stone for building both family wealth and social capital but as one of the most important pillars to reinforcing traditional family values. In spite of some intergenerational distinctions on the path toward home owning, commonalities across generations included that home owning was considered to be a social icon for middle-class, it became almost impossible for younger generations without parental support which stimulated the intergenerational transfer of wealth, and it was greatly determined by both family income (affordability) and home finance options(borrowing capacity). This research implies that the changing social landscape transforms the value on homeownership and could undermine the socioeconomic strengths of home owning. Nonetheless, it's of importance to strategically assist first homebuyers who are likely to be a member of middle-class.