• Journal of the Korean Society of Food Culture
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• v.3 no.2
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• pp.153-162
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• 1988

$D{\acute{o}}ck$ (Korean rice cake) is a peculiar food of Korea made of grain. By means of cooking from, it is defined as 'Pulvberzed food of grain' $D{\acute{o}}ck$ was one of the daily food, but development of boild rice had narrowed it's use to the food of festive days and ceremonies. $D{\acute{o}}ck$ is used as a main food of all Kinds of ceremonies from one's birth to death, such as the Three seven day(a baby's twenty-first day of life), one hunderdth day, birthday, wedding, both brithday, funeral and sacrifical rites, vocational ceremonies, such as a sacrifice to spirits and a srevics for a big catch of fish. It is also used as a present and seasonal food. A large variety of $D{\acute{o}}ck$ is available and its recipe is scientific and reasonable. In this treatise, the Kinds of $D{\acute{o}}ck$ and the frequency of them, the material, the recipe, the measuring unit of material, cooking kitchen utensils and the cooking terms are studied from the books published in Korea from 1670 to 1943. 1. $D{\acute{o}}ck$ was classified as Tcbin $D{\acute{o}}ck$(steamed), Chin $D{\acute{o}}ck$(strikn), Chijin $D{\acute{o}}ck$(fried) and Salmun $D{\acute{o}}ck$(boiled), according to its way of cooking. 2. There were 122 Kinds of $D{\acute{o}}ck$, 57 were Tchin $D{\acute{o}}ck$, 35 Chin $D{\acute{o}}ck$, 20 Chijin $D{\acute{o}}ck$, and 10 Salmun $D{\acute{o}}ck$. 3. There were 34 Kinds of measuring units. Of them, 13 for volume, 4 for weight, 9 for quantity, 4 for length and 4 for the rest. 4. There were 55 Kinds of cooking Kitchen utensils but now many of them are not used because of mechanization or automation of tools of living. 5. There were 143 Kinds of cooking terms. Of them 49 for the preparing process, 25 for the mixing process, 27 for well-forming process 10 for process of getting ready to cook, 14 for heating process, 10 for cutting process, 5 for dishin process and 3 for process of soaking in sugar or honey.

• The Journal of Korean Philosophical History
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• no.56
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• pp.181-208
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• 2018

This paper explores divination cultures of ancient China and how scriptures of the Zhou Yi had been interpreted in terms of Confucian ethics by the Confucian school focusing on Gan hexagram in the Shanghai Museum Zhou Yi manuscript. Gan hexagram shown on the Shanghai Museum Zhou Yi manuscript corresponds with Xian hexagram 咸卦 in the received text of the Zhou Yi, which means "gan 感," and the whole subjects of the hexagram are physical love and marriage between male and female. Such examples of divination for wedding between male and female are found frequently in ancient divination including Qinghuajian "Shifa" and these materials also demonstrates that Gan hexagram merely was a divination for love and marriage. However, Xunxi 荀子 "Dalue" 大略 and "Tuanzhuan" of the received text of the Zhou Yi had expanded to the dao 道 of husband and wife, and moreover, "erqi 二氣" philosophy of yin and yang by abstracting the theme of Gan hexagram, namely Xian hexagram, from love and marriage between male and female. Such expansion had stepped forward to a generative theory of all things that composes the world and cosmos in a way of natural philosophy and to a claim for peace under heaven in a way of human society through influences by shengren 聖人. "Xuguazhuan" also regards Xian hexagram 咸卦 as the dao of husband and wife and, based on it, expands to parents and children, sovereign and subject, superiors and inferiors, and the proprieties. The commentary of "Xuguazhuan" is concluded to human manners, starting with cosmic order. These statements interpreted scriptures of the Zhou Yi as Confucian ethics and show the aspects of how the Zhou Yi had become a Confucian classic.

• (The)Study of the Eastern Classic
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• no.68
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• pp.209-235
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• 2017

This study was conducted for a review of Park Se-chae's Theory of Rituals and eclectic features. He was in agreement with Song Si-yeol's allegation and Seoin's theory of rituals(西人禮論) in the 1659 controversy over propriety(己亥禮訟) and the 1674 controversy over propriety(甲寅禮訟). After that, he was cautious and criticized for Song's claims in 1683 discussion of Hyojong's sacrifices and Taejo's posthumous name. This tendency can be seen in his paper of rituals. He wrote "服制私議"(Private opinion of mourning clothes) etc. in his early life and wrote "關西昏喪契約束"(Covenant on wedding ceremonies and mourning ceremonies in the Gwanse province), "喪祭値疫痘說"(Mourning ceremonies and sacrifice when there is an epidemic) etc. in his later life. By comparing the books, we can identify changes in Park Se-chae's eclectic features. Early in life, he reviewed Gorye(古禮, Rituals of the old such as Liji) and the timely institutions(時制) on the "朱子家禮"(A book written by Zhuzi about family rituals). However, later in life, he reviewed Gorye and the Zhuzi Jiali on the timely institutions. The following is a summary of the above. His theory of rituals can be said that the eclectic features have changed from 'on Zhuzi Jiali' to 'on the timely institution'.

• Journal of the Korea Convergence Society
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• v.13 no.4
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• pp.111-125
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• 2022

This study historically examined nine representative community-related elements such as Hyangyak, Doore, Pumassi, Dongje, Gwallye, Wedding, Funeral, Ancestral Rites, Saemaul Undong, etc. in our society. This study aimed to create a better Korean society by revealing the relationship between well-aging and well-dying. This study investigated and analyzed 45 recent papers published between 2016 and 2021. As a result of the analysis, out of 45 cases, 22 cases are connected to the Joseon Dynasty, and 15 cases are related to modern society. When divided into life and death, 6 out of 9 items were bound to life, and 3 items encompassed life and death. And based on the relationship between well-aging and well-dying, it was specified as Type A-D. In conclusion, this study allows our society to achieve social integration and share the interests of the community through the principle of reciprocity and solidarity. This study can contribute from the perspective of convergence to becoming a true community that can share the interests of the community.

• Korean Journal of Cognitive Science
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• v.33 no.3
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• pp.135-154
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• 2022

The purpose of this study was to confirm that the property generalization to social categories with low coherence is stronger when stress due to COVID-19 is perceived as high, compared to when stress is perceived as low. To this end, this study selected categories with high coherence(nun, soldier, flight attendant) and categories with low coherence(wedding planner, interpreter, florist), and recruited 336 participants to perform a category-based inductive generalization task(inferring how many properties repeatedly observed by some category members would appear across all category members), and measured their perceived COVID-19 stress. As a result, this study showed that when the cohesion of social categories is high, the effect of property generalization is stronger than when it is low, and the effect of property generalization is stronger in those who perceive stress due to Corona 19 higher than those who perceive it as low. In addition, this study confirmed that people who perceive COVID-19 stress strongly tend to generalize strongly to properties that are repeatedly observed in the low coherence category. This study is important in that it shows that there is a cognitive mechanism that is at the root of the phenomenon that stereotypes and prejudices deepen and discriminatory behaviors increase after the outbreak of COVID-19, such as COVID-19 stress and the resulting increase in attribute generalization tendency.

• The Journal of the Convergence on Culture Technology
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• v.7 no.2
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• pp.317-324
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• 2021

The purpose of this study was to conduct pan play counseling that contains Korean cultural characteristics to see if it affects college students' anxiety reduction in coronavirus situations. Counseling was conducted for 40 minutes once a week. The associations of participants were recorded for each session. The score of anxiety test decreased in the participants' pre-and post-anxiety tests. The effectiveness of pan play counseling was verified. Case analysis applied phenomenological research method. Structural decisions through case analysis were in the order of regression, expression, differentiation, and integration. In the results of case analysis, participants feel confused through encounters in the early stages and regress unconsciously. Emotions of negativity that could not be erupted in the expression structure appear as consciousness, and the participants awaken. Participants expressed emotions such as fear, anxiety, loneliness, anger, and irritation. Consciousness of the unconscious causes a transformation of ego. The ego gains discernment as the great drama emerges from the differentiated structure. In other words, it builds confidence. The goal of counseling is to reinforce the ego, realizing the potential to overcome anxiety. In the last integration's structure, a wedding, a baby, and a old wise man appeared, showing that a transformation took place. In the results of this study, it was verified that pan play counseling has a healing effect. This study is expected to serve as an opportunity to develop Korean counseling techniques that incorporate Korean culture.

• Journal of Korea Entertainment Industry Association
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• v.13 no.2
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• pp.13-25
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• 2019

This study conducted individual in-depth interviews of tourists from Taiwan, Hong Kong and Thailand who visited Daegu. According to the analysis, Taiwan's target audience conducted an interview at the Chimac Festival in July 2018 at Duryu Park and was a university student as an individual female tourist. She got the information through SNS. The accommodation was guest house and medium and low cost hotel. The main tourist attractions included Seomun Market Night Market, Eworld and Dongseongno. The meals were Anjirang Gopchang and Galbijim in Dongin-dong. Next, the Hong Kong tourist interview was held in May 2018 at the Kwandeung Festival in Duryu Park, and was an individual tourist as a man. Lastly, an interview with a Thai tourist was held in April 2018 at the Donghwa Temple Cherry Blossom Festival in Palgongsan Mountain, and he purchased a travel agent product as a man. Participants of the tour in Daegu were interested in unusual experiences such as beauty, wedding, theme parks, and restaurants that are unique to Korea. What was disappointing was that there were not enough shopping facilities, such as duty free shops, and that the table in the restaurant was inconvenient, and that there were not enough signboards by language for foreigners.

• Science of Emotion and Sensibility
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• v.25 no.4
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• pp.33-44
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• 2022

Rental services have recently come to be provided in which people can experience traditional Korean culture in the form of Hanok villages, allowing everyone can easily rent and wear hanbok, a traditional Korean garment, regardless of gender and age. Users of hanbok rental services share photos of themselves wearing hanbok on social media, contributing to the increasing popularity of hanbok experiences. However, the trend of wearing hanbok has no become established in people's daily lives, apart from the specific places that offer hanbok experiences. To promote hanbok as everyday clothes, hanbok design should be developed to provide wearers with both convenience and emotional satisfaction. Using 28 emotion words that express consumers' emotions toward hanbok that were extracted from previous studies, this study measured consumers' emotions toward different types of hanbok with on a seven-point Likert scale. Emotion words and categories that obtained scores of five points or above, signifying a rating of "felt fairly" or higher in relation to specific hanbok types were extracted. This study also examined differences in the average scores for emotional categories according to hanbok types and gender. The results indicated that only average scores for the "favorable feeling" category showed a significant difference between men and women. Finally, differences in the average scores for emotional categories were examined by classifying hanbok types: traditional (e.g., baenaet-jeogori, saekdong-jeogori, traditional hanbok for adults, and traditional wedding clothes) and modern (e.g., daily hanbok for children, for women, and for men). The results indicated significant differences between traditional and modern hanbok in six emotional categories (i.e., the cheerful, esthetic, harmonious, fresh, favorable, and stable feeling). This study derived analytic results for terms related to emotions that hanbok wearers feel according to types of hanbok. The findings can be used by hanbok retailers and rental services to provide consumers with greater emotional satisfaction.

• SUVANNABHUMI
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• v.6 no.1
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• pp.107-135
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• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.

• Korean Journal of Culture and Social Issue
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• v.29 no.4
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• pp.617-636
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• 2023

The goal of this study was to explain the phenomenon of making efforts to overcome the need-reality collision as a cultural characteristic of Koreans. Specifically, we examined whether the behavior varies depending on the degree of relational agency in the situation where conflicts between one's needs and reality have occurred. To this end, a total of 217 participants participated in the online experiment, and the data of 156 participants were finally analyzed. After responding to the relational agency scale, the participants were exposed to a decision-making scenario in which conflicting factors existed. The scenario were about buying a house and making a wedding hall contract, and in each scenario, two important values were set to conflict with each other in the market. Participants read the scenario and entered the level they wanted for each value. After that, they encounter a situation in which he or she has not found the candidate site corresponding to the level he or she wants. Then, the participants responded to their willingness to make additional efforts themselves. As a result of the study, the degree of relational agency of the participants showed a positive relationship with the degree of additional effort. In addition, the degree of the desired level beyond the reality (expectancy discrepancy) showed a nonlinear (reverse U-shape) influence on the additional effort while controlling for individual difference. Furthermore, the interaction effect between relational agency and expectancy discrepancy was significant. Specifically, individuals with low agency did not have a significant relationship between the degree of expectancy discrepancy and the dependent variable, but individuals with high relational agency had a significant non-linear relationship between the degree of expectancy discrepancy and the dependent variable. Based on the results of the study, the role and function of Koreans' psychological characteristics (relational agency) in the scene of managing needs-reality collision were discussed.