This study investigated the interrelations among acculturative stress, recognition, preference and eating frequency of Korean traditional food by Chinese students in Korea. The acculturative stress score was 3.06±0.32, ‘homesickness’ score was the highest (3.92±0.62) and ‘guiltscore’ score was the lowest (2.28±1.04). The rate of preferred for Korean food was low (20.5%). The places for eating Korean food were ‘restaurant’ (49.6%) and ‘school cafeteria’ (41.1%). The cooking experience regarding Korean food was 45.0% and they had cooked ‘Bulgogi’ (26.7%) and ‘Bibimbap’ (21.9%). The recognition score for Korean traditional food was 0.70±0.27. The preference score for Korean traditional food was 3.14±0.54, and the favorite foods were ‘Galbi’ and ‘Galbitang’ while ‘Ggakdugi’ was the lowest. The eating frequency for Korean traditional food was 2.15±0.82, and ‘Baechukimchi’ and ‘Bibimbap’ were comparatively high. The acculturative stress showed no correlation with the recognition, preference and eating frequency of Korean traditional food. The recognition of Korean traditional food correlated positively with the eating frequency (r=0.175, p<0.05). The preference of Korean traditional food had a significant effect on eating frequency (r=0.274, p<0.001), and the highest positive correlation was shown in ‘Ddeokbokki’ (r=0.470). The explanation power (R2) of recognition and preference on eating frequency was 0.098. This study showed the interrelations among recognition, preference, and eating frequency of Korean traditional food except for acculturative stress.

경극의 시작은 오래되었으나 중국 중부지역의 양자강 일대에서 발전하기 시 작하여 각 지방의 특색을 포함하면서 오랜 시간 동안 변화해 왔다. 지금 의 형태로 나타난 경극은 청나라 시기(1736~1796)에 북경에 정착하면서 극의 내 용과 음악의 곡조, 그리고 표현방법 등이 어우러져 춤과 노래가 동시에 진행되는 형태로 변화했다. 이 경극은 극본에 연기와 음악 ‧ 노래 ‧ 소도구 ‧ 분장 ‧ 의상에서 너무나 중국적인 특색을 보이기 때문에 중국전통 문화의 엑기스로 일컬어진다. 경극은 시간과 공간의 제약을 받지 않는다는 특징 때문에 극의 배경과 시대적 상 황 등, 모두가 상징적으로 처리된다. ‘상징’은 중국 극의 중요한 요소라고 할 수 있 다. 그리고 경극은 장식성과 과장적인 면이 있다. 따라서 경극의 이해는 어떻게 보 면 근대연극과 비교해 볼 때 무대의 장치 면에서 조악하게 보일 지도 모른다. 이 런 것들이 문화적 특색이라 평가할 수 있다. 또, 배역으로 등장하는 배역들이 공연 할 때 표현하는 행동 들이나 배우들이 갖추는 분장 등 역시 중국 문화에 대한 관 련성을 보여준다.

이 논문은 아시아뿐만 아니라 세계적으로도 유행이 된 한류현상을 비판철학적인 관점에서 분석하고 한류문화가 세계적인 문화로 거듭날 수 있기 위해 필요한 인문학적인 성찰이 무엇인지를 제시하는 데 그 목적이 있다. 이를 위해 한류의 기원과 정체성, 한류에 대한 긍정적 평가와 부정적 평가, 그리고 한류문화담론 및 호르크하이머와 아도르노 등의 비판철학적 시각을 제시하였다.한류(韓流, Hallyou, Korean Wave)는 ‘한국의 TV드라마, 음악, 영화 등 대중문화 콘텐츠가 동아시아를 비롯하여 세계 각지에서 유행해 라이프 스타일에 영향을 미치는 사회문화적 현상을 말한다. 한류는 가족윤리를 중시하는 전통적 가치와 개인의 행복을 중시하는 현대적 가치가 융합된 세계적인 문화라는 긍정적인 평가와 함께 서구의 대중문화가 아시아적 가치에 적합하게 필터링된 모방문화에 지나지 않는다는 부정적인 평가가 있다.비판이론가의 문화산업이론에 따르면, 대중문화는 ‘동질성’과 ‘예측가능성’ 때문에 대중들의 허위의식을 조장하여 비판의식을 상실하게 한다. 한류문화가 지역적인 것과 세계적인 것의 변증법적 종합을 통해 세계적인 문화로 거듭나기 위해서는 서구문화의 부정적인 측면에 대한 비판적 태도가 필요하며, 한국의 전통문화에 내재된 비판정신이 회복되어야 하며, 미디어 교육 등이 필요하다. 이러한 전통과 현대의 변증법적 교섭과 실천을 통해 한류문화는 세계적인 문화로 거듭날 수 있을 것이다.

한자문화권의 한자문화란 한문을 공용문어로 사용하여 영위된 종합적 지식체제 이다. 즉 한문을 지적 수단으로 사용하였던 사람들의 生活知, 學問知, 普遍知, 構想知등이 모여 이루어진 知識地形圖이다. 한자문화의 ‘知的傳統’은 가치의 역사적 축적이다. 특히 한국의 지적전통은 한 국의 지반에서 현실적으로 갖는 의미라고 할 수 있다. 한자기록으로 이루어진 지 적전통은 다양하게 전개되어 왔으며, 그것을 교육하고 학습하는 분야가 한문과목 이다. 우리의 한문문화를 동아시아 한문문화 속에서 비교하여 그 同異와 變化, 나아 가 普遍化를 분석할 때 우리만의 특성을 찾아낼 수 있다. 본고는 한자문화 중 전 통교육과 관련된 지식형성에 관해서 살펴보았다. 이 때 지식형성에 어떤 교재가 어떤 교육방법으로 사용되었는가를 밝히는 일은 매우 중요하다. 이에 ‘전통’ 한문 교육에서 그 지식의 분류와 지식의 실천내용을 고찰하여 지식형성의 틀을 찾아내고자 하였다. 전통적 몽학 한문교재는 天地人분류체계를 기반으로 지식을 형성하고 있다. 우선 자연에 대한 개괄적 이해를 토대로 하고, 그 위에 이상적 인간의 모습으로서 사회의 질서체제와 예교를 제시하였다. 이러한 분류체계는 고대사회의 식자교재 인 『급취장』을 비롯하여, 가장 널리 사용된『천자문』등의 중국교재는 물론이고, 조선시대의 『유합』이나『訓蒙字會』에서도 찾아볼 수 있다. 이런 분류체계 안에 서 초학자들은 識字와 함께 자연스럽게 전통적 세계관과 인간관에 접하고 수용할 수 있었다. 한편 교화용 교재는 자연에 관한 이해에 앞서 인간에 대한 이해를 다양하게 제 시하고 있다. 중국 宋代에 만들어진 『소학』,『삼자경』의 분류체계가 율곡의 『성학집요』나『격몽요결』등의 계몽서에 수용되어 계승되었다. 이러한 교화용 교재의 분류체계는 학습자로 하여금 심신의 수양과 독서를 통한 자기계발의 학습방법과 사회 속에서의 처신을 체득하게 한다. 이러한 전통적 몽학교재에 보이는 분류체계를 현대 한문교육 교재에 활용하게 되면, 교육과정에서 요구하는 전통의 이해와 계승의 한 방법이 될 것으로 기대한다.

지방화 시대를 맞아 전통문화에 대한 재평가가 이루어지고 있으며 복원, 전승노력 등이 활발해 지면서 전통한옥의 자원화를 통한문화관광에 대한 관심이 고조되어지고 있다. 따라서 전통한옥마을에 대한 관심이 점차 증대 할 것으로보인다. 전남은 한옥관련 시책은 추진하고 있으나 관광자원화를 위한 문화콘텐츠 발굴 및 자원화 개발전략 수립 등이미흡한 상황이다. 본 연구는 전통한옥과 한옥마을이라는 문화자원을 활용한 활성화 방안을 중심으로 연구하고자 한다. 한옥마을 관광자원화활성화방안은 관련 문헌연구, 현지조사, 2차 자료 분석, 해외선진사례연구의 연구방법을 통해 운영 실태와 시사점을 도출하였다. 전통한옥마을의 운영 실태와 시사점을 도출해 관광자원화를 위한 활성화 과제를 다음과 같이 제시하였다. 첫째,한옥마을 특성에 맞는 핵심소재 발굴이다. 둘째, 관광수요자 중심의 체험프로그램 개발이다. 셋째, 한옥마을 관리운영을위한 인력과 조직의 운영관리 체계화이다. 넷째, 다양한 정책지원 요건 구비이다. 다섯째, 홍보와 마케팅 강화이다.여섯째, 한옥마을 운영 표준화 매뉴얼 작성이다.

Traditional culture could be a wonderful source of inspiration for creative design. Tteoksal, the stamps used for making decorative patterns on traditional rice-cakes, have been used and passed on to generations to show the emotions of our ancestors. Numerous traditional patterns found in Tteoksal can be used to better understand and transmit tradition in modern ways. The purpose of this study was to develop fashion cultural products with a modern sensibility by understanding the origin, types and characteristics of Tteoksal and its patterns. The method of this study was through considering the proceeding studies and the references published by a specialist and museums having some information about further knowledge on Tteoksal. In line with the aforementioned study, neckties, eco-friendly bags and pouches were developed as fashion goods. Among the Tteoksal's patterns selected were lotus, bats, 樂letters and complex patterns. Using a computer graphic software program such as Adobe Illustrator CS5, archetypes of patterns were traced as vector graphics, and two design motives were developed in every pattern. The patterns were developed into two types: one was a basic pattern faithful to a basic motive pattern, and the other was a varied type that was changed and applied. The fashion products were developed as two styles for basic and varied patterns for neckties, eco-friendly bags and pouch items. Twelve products were made for each pattern, which totals 48 unique products. In conclusion, the study could be a critical step to better understand the traditional culture and its influence to the patterns applied to modern fashion design.

This study attempted to understand the value of traditional floral wall patterns reflecting the distinct aesthetic consciousness of Korean people and reinterpret the images of floral wall patterns in simplified forms. In addition, the study created new floral patterns to apply them to the design of neckties and scarves. In a methodological aspect, the computer design software programs Adobe Illustrator CS2 and Adobe Photoshop CS2 were used to make the traditional floral wall patterns motifs. Four basic motifs for a new formative image were set using graphical functions such as omitting, simplifying, overlapping, repeating, and/or reducing shapes based on floral wall patterns, and each motif was developed in two variations with different colors applied to them. Each of the set motifs was expressed in a repeated arrangement and in a modified pattern of 45 degrees. Necktie design with a floral wall pattern made use of the motifs developed through a variety of effects such as simplification, repetition, size variation, and gradation and the pattern modified at a 45°for application. Scarf design employed and applied the existing motifs in an appropriate manner for design purposes and reconstructed and expressed them through such effects as repetition, rotation, compositional variation and gradation.

In this study, we attempted to elucidate the cultural characteristics of Korean food based on a traditional understanding on the Korean novel. To achieve this, food characteristics related to 'rites of passage' were analyzed in the representative Korean literary work "Hon-bool", which describes the life of a first-son's wife every three generations in the going to ruin but historic 'Lee's family of Maean district' family and the life of the common 'Geomeong-gul' people who lived with farming on the Lee's land at Namwon of Junbook province in the 1930~1940s, during the Japanese Colonial rule. Every nation possesses rites of passage at important points in life, such as at birth, age of majority, wedding and death. Korean culture, in particular, has several memorial rites relating to birth, death and passage into the afterlife in which special foods are prepared. In this manner, ceremonial foods represent the Korean peoples' traditional vision of the universe and life. The book "Hon-bool" describes these traditions. Especially, the book describes the table-settings related to the main character's childbirth, first birthday, wedding and death. Therefore "Hon-bool" represents a living history of Korean traditional food and the work of storytelling through the traditional understanding is expected that perform an important role in making of cultural contents of Korean foods.

This thesis, which involves honest life stories of members of the ìtraditionalî Korean generation that lived through the turbulent times of the first half of the twentieth century, assesses the meaning and import of Korean cuisine during an individual Korean’s lifetime, as well as the relevant properties of the culinary culture of the traditional generation and how those properties continue to influence the present generation of Koreans. Thus, traditional Korean culinary culture was subdivided into the following four aspects, each of which were exemplified by representative examples. The first of these is slow-food dietary life, which is exemplified by fermented foods. The development of side dishes (panchan) based on fermentation - kimchi, different types of soy and bean paste, salted seafoods, dishes of dried radish or cucumber slices seasoned with soy sauce, and so on - made the quantitative and qualitative supplementation of food possible for traditional Koreans. The second of these aspects, referred to as friendly dietary life, is exemplified by self-sufficiently produced foods. The system of many species and small production suitable with the season made it possible to produce food from sustainable ecological systems and to maintain locally grown food-cultures, each of which was distinguished from others by a local specialty product. The third aspect of the traditional Korean culinary culture involves the same use of medicinal roots and plant materials for foodstuff, and this is exemplified by the use of foods to cure and prevent diseases. The notion, for example, that ‘boiled rice is an invigorant’ is characteristic of the notion that diet can function in a preventative medical context, and other similar Korean notions illustrate the importance, also, of the curative properties of food. The fourth and final aspect of traditional Korean culinary culture identified herein is creative dietary life, which can be viewed essentially as a Korean adaptation to the turbulence of life during the early 20th century in Korea. This trend is exemplified by many Korean foods that were created in response to foreign influences, such as onions, cabbages, curry, etc. which found their place in overall Korean culture through the age of Japanese settlement, as well as the Korean war.

본 연구는 백두대간의 관리․보전과 관련된 각종 계획과 사업을 추진함에 있어서 문화성을 새롭게 조명하고 확산시킬 수 있도록 하기 위하여, 백두대간 권역에 속해 있는 지역에서 찾아볼 수 있는 전통적인 산림제례를 발굴하여 유형별로 정리한것이다. 백두대간 권역의 산간지방에서는 다양한 형태의 서낭제․당산제․별신굿, 장승제, 기우제 등이 나무나 산을 숭배하는제례의식으로 시행되어 왔다. 지금은 국가적 차원에서 시행하는 산림제례행사는 거의 볼 수 없고, 지자체 차원에서 행해지는산림제례행사들이 있다. 현재 많은 고장에서 전승되고 있는 민간에서 시행되는 사례들도 대부분 간소화된 형태로 시행되고있는 것을 볼 수 있다. 그 이유는 종교적 상황의 변화와 농산촌 인구의 감소 등에 기인한 것으로 보인다. 앞으로 다양한산림제례문화를 전통적인 생활문화, 생활의 지혜, 공동체활동의 매개체 등으로 인식하여 재조명하고 계승하는 방안이 적극적으로모색되어야 할 것이다.

The object of this study is to evaluate the Korean traditional food culture education program which was developed in the prior study. In order to evaluate the effect of the program on the students’ knowledge of traditional food culture and their food habit, the program was practiced for 82 students in 4 elementary schools located in Seoul and Kyungki province during 16 weeks from Mar 1, 2005 to July 23, 2005. The pretest and the post-test were performed using an evaluation tool which is composed of evaluation sections for the perception and knowledge of the Korean traditional food culture, Korean children’s food habit and food preference for the Korean traditional food and fast food. The validity of evaluation was proved through the control group in the pretest and the post-test. Descriptive analysis and paired t-test were performed using SPSS/WIN 12.0 Statistic Package in order to compare the results of the pretest with those of the post-test after the education. The perception of the students who took the class for the Korean traditional food was slightly improved (p<0.05) and their knowledge was also increased (p<0.001) after the education while no difference was found in the control group. Moreover, the subjects’ food habit (p<0.001) and their preference of the Korean traditional food (p<.05) were increased respectively but their preference of the Western fast food was decreased(p<.01). These results indicate that the education program evaluated in this study has the effect of altering the subjects’ food habit or food preference as well as of introducing the knowledge of the Korean traditional food culture.

The rsearch was an establishment of the important green spaces in Jeonju and to present the basic frame of green network. The relationship which leads to the green spaces and traditional cultual district needs the connetion of green corridor. The ecological view is used as the space for the passeuggest a connection on the base of the important green network between the green spaces and buildings as well as streets. Consequently, a creation plans of green spaces are demanded green corridor for the basic frame of green network in the tradional cultural district in Jeonju.

This paper examines the ways in which Yeats constructs and idealizes his Anglo-Irish Identity. After bitter disputes over Synge's plays he realized the insoluble opposition between the Irish Catholic and the Anglo-Irish, which meant his failure to unify Ireland through his Celtic Romanticism. He needed to make a new poetics to justify his predicament and to form a new identity. He creates, in his essays and poems, the identity and tradition of the Anglo-Irish from Burke through Swift, Goldsmith, Parnell to Synge and Yeats, the intellectuals who tried to enlighten the native Irish people only to fail and be isolated from them. According to Yeats, the reason the Anglo-Irish intellectuals had to meet the same fate in Ireland is due to the ignorance and sectarian hate of native Catholic Irish people. Although the Anglo-Irish always become victims, their defeat is considered by Yeats to be inescapable and even worthier than success in the reality where ignorance prevails. This is the discourse of tragic heroism. Yeats constructed the identity that is based on the dichotomy between the few Anglo-Irish and the Irish people, by which he attributes culture to the one, and nature to the other. Here culture is supposed to be superior to nature and that sense of superiority rests on the ability to culturalize nature. Yeats connected the culture with breeding which means being cultivated by discipline and education. In writing, it was through his poetics of mask, what he called “the sense of style,” that he could overcome his rage and hate to the mass and futhermore transform them to the higher virtues such as reason, manners and beauty. As the poems dealing with the Anglo-Irish big house and the Thoor Ballylee show, in their tradition what they have inherited is a heroic spirit of overcoming and transforming the adversity each generation has faced. Some critics have asserted Yeats shows de-mystifying recognition when he reveals his ancestors' illicit and unjust violence to the native Irish in the past. But we have to note that it finally leads to justifying his Anglo-Irish violence, for he thought it had been transformed by their overcoming spirit and efforts into order and culture whereas the violence of the Irish mass resulted into disorder and chaos. David Lloyd's opinion needs to be reconsidered in this regard. He praised Yeats's de-mystifying insights in some later poems and asserted, borrowing Paul de Man's terms, his writing is allegorical rather than symbolic. But in the poems he cited Yeats seems to be more interested in heroicizing and idealizing his Anglo-Irish identity and tradition. Yeats's Anglo-Irish identity should be understood as an response to the changed reality and is formed by his peculiar writing or representation.

We conducted a survey on Japanese women's consciousness of food culture and their traditional food consumption by self filling-out questionnaire during January, 2000 for the period of a month, For the survey we selected 250 women residing in Kyoto, Japan. For the statistic work we used SAS package system, and t-test, X2-test and Duncan's multiple range test were also used to verify the results significance. The purpose of this survey lies in gathering a basic data on the comparative direction of Korean and Japanese women's food culture in the future 1. Comparing the preferred food purchase place, In case of Korean women, traditional market was comparatively more preferred while Japanese women relatively preferred convenience store (p〈0.001). 2. In case of Japanese women, they answered there is no difference from ordinary days on New Year's Day (71%) and Christmas (40%) while 38% answered they prepare food at home. 40% said they prepare food on parents-in-law's birthday, and 41% said no difference from ordinary days. 52% said they prepare food at home on husband's birthday. For their own birthday, 32% said yes to preparing food at home while 45% said no difference and 22.3% said eating out. For children's birthday 65% said preparing at home, 16.3% said no difference and 14.9% said eating out. 3. Comparing the conception on traditional food, Korean women answered 'complicated' (77%) most while 'simple' (5%) least, which indicates their demands for simplified recipes. In case of Japanese women, 'complicated' (44%) was most while 'scientific' (6%) was least which indicates their demands for scientific way of recipes. There were differences shown by age (p〈0.001) and the older the more said 'simple' or 'logical' (p〈0.01). 4. As the reason for the complicity of traditional food recipes, Koreans said 'too many hand skill' (60%) most while 'too many spices' (8%) least. For Japanese, 'various kind of the recipe' (55%) was most while 'too many hand skill' (7%) was least. There were significant differences shown by academic background (p〈0.01) and income(p〈0.01), and the lower the academic background, the more said 'too many spices' as the reason for the complicity in making traditional food. Generally, the lesser the income, the more tendency to say 'various kinds of the recipe'. 5. In case of Koreans, 'the recipe is difficult' (56%) was high while 'uninterested' (9%) was low in answer which showed differences by academic background (p〈0.05), and in case of Japanese, 'no time to cook' (44%) was high while 'uninterested' (7%) was low. 6. The following is the reasons for choosing traditional food as a snack for children. In case of Koreans, they answered as 'traditional food' (34%), 'made from nutrious and quality materials' (27%), 'for education' (22%) and 'suites their taste' (17%) revealing 'traditional food' is highest. In case of Japanese, it was revealed in the order of 'made from nutrious and quality materials' (36.3%), 'traditional food' (25.2%), 'suites their taste' (22.6%), 'for education' (12.8%) and 7. Comparing the most important thing for the popularization of traditional food in the world, Koreans answered 'taste and nutrition' (45%) most while 'shape and color' (6%) least. In case of Japanese, 'taste and nutrition' (75%) was answered most while 'hygienic packaging' (4%) was least. Both considered 'taste and nutrition' as most important thing for the popularization of traditional food in the world. 8. In case of Koreans, they answered they learn how to make traditional food 'from mother' (47%), 'media' (18%), 'school' (15%), 'from mother-in-law' (14%), 'private cooking school' (4%) and 'close acquaintances' (2%). In case of Japanese, they said mostly learn 'from mother', but it was also shown that the lower the academic background the lesser the tendency of learning 'from mother' but 'from school' (p〈0.001). 9. About the consumption of traditional fermented food, Koreans said they..

The purpose of this study was to identify the dimensions and patterns of the perception of Korean traditional food and to find the determinants of the patterns between Korean and Yanbian housewives, taking food culture into account. Data were factor and cluster analyzed, and the results revealed two and three different dimensions and patterns for Yanbian and Korean housewives respectively. Descriptive statistics showed that perceptional patterns are likely to vary depending on cultural background of Korean traditional food. Similarities and differences in perceptional patterns between Yanbian and Korean housewives are discussed, and future implications for food as well as nutrition specialists and food marketers are provided.

This paper is an architectural paper which has been studied about dowelling form and culture in southwestern island area of Korea from 18C up to now. The goal of this research is to present the basic data in new modeling development of dwelling house. This area had less cultural interchange than inland area because of geographical conditions. Therefore, so far, many traditional factors have been handed down and especially, a good many commoner's traditional houses exit. The traditional houses is composed of Anchae (a central house), Sarangchae (an attached house of Anchae). Sometimes, Sarangchae was ommitted according to the circumstance of the house. Generally, the form of arrangement of house is divided into two shapes; One is 'ㅡ' shape which has only Anchae and the other is 'ㄱ' shape which has Anchae and Sarangchae. Approximately, since 1970's, new type of house has been built in this area. Usually, Inside this house are living room, kitchen, toilet, utility and 3 rooms. Wall is made of brick and roof is made of concrete's slabe. We can not find the traditional culture in this type of houses. The house in the futrue, the factors of cuture and the convenience of the present age have to be coexisted.