The purpose of this study is analysis of traditional noble houses style of Ha-Dong area in Kyeong-Nam. The sequence of this study is at first finding the list of survey object, and investigating of those houses, after than drawing the site and floor plan, and lately analysis the characters of inner and outer space of them. It required six months. The results of analysis of them are as follows. 1. The noble traditional houses in Ha-Dong are found eight samples which are not noticed in academic society. 2. The constructions of noble housing in late Period of Cho-sun Dynasty are divided in three parts as a general role. Its grade is similar in Ha-Dong. The number of traditional noble house of (old) volunteer class is two cases. The (new) rich-farmer class is four cases. And there are two cases of (long) authority class. 3. The type of site plan is based on Korean south area style which is the style of departed rectangular type. But outdoor spaces are divided in several space by many fence than other area. It is the special item of construction. 4. The special character of indoor space is the use of 'Gong-ru'. It is called similar space used in top of main entrance building of large building. But it is located in various space in Ha-dong. It is included in any space of Sarang-Che, An-Che, Are-Che. The traditional noble houses of Ha-Dong area have special spacial characters. For long time there space was developed based on local identity. And its characters was divided various classes. Thus Ha-Dong area is definite place of useful identified traditional 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.

From the late 1920s to the 1930s, Korea’s fine art community focused on traditionalviewpoints as their main topic. The traditional viewpoints were discussed mainly byKorean students studying in Japan, especially oil painters. Such discussions on tradition canbe divided into two separate halves, namely the pre- and post-Sino-Japanese War (1937)periods. Before the war, the modernists among Korea’s fine art community tried to gain afuller understanding of contemporary Western modern art, namely, expressionism,futurism, surrealism, and so forth, on the basis of Orientalism, and borrow from theseschools’in order to create their own works. Furthermore, proponents of Joseon’s avant-garde fine arts and artists of the pro-fine art school triggered debate on the traditionalviewpoints. After the Sino-Japanese War, these artists continued to embrace Westernmodern art on the basis of Orientalism. However, since Western modern fine art wasregressing into Oriental fine art during this period, Korean artists did not need to researchWestern modern fine art, but sought to study Joseon’s classics and create Joseon’s ownavant-garde fine art in a movement led by the Munjang group. This research reviews thetraditional view espoused by the Munjang group, which represented the avant-garde fineart movement of the post-war period. Advocating Joseon’s own current of avant-garde fine art through the Munjang literarymagazine, Gil Jin-seop, Kim Yong-jun and others accepted the Japanese fine artcommunity’s methodology for the restoration of classicism, but refused Orientalism as anideology, and attempted to renew their perception of Joseon tradition. The advocation ofthe restoration of classicism by Gil Jin-seop and Kim Yong-jun appears to be similar to thatof the Yasuda Yojuro-style restoration of classicism. However, Gil Jin-seop and Kim Yong-jun did not seek their sources of classicism from the Three-Kingdoms and Unified Sillaperiods, which Japan had promoted as a symbol of unity among the Joseon people;instead they sought classicism from the Joseon fine art which the Japanese had criticized asa hotbed of decadence. It was the Joseon period that the Munjang group chose as classicism when Japanwas upholding Fascism as a contemporary extremism, and when Hangeul (Korean writing system) was banned from schools. The group highly evaluated literature written in the styleof women, especially women’s writings on the royal court, as represented by Hanjungnok(A Story of Sorrowful Days). In the area of fine art, the group renewed the evaluation of notonly literary paintings, but also of the authentic landscape paintings refused by, and thevalues of the Chusa school criticized as decadent by, the colonial bureaucratic artists,thereby making great progress in promoting the traditional viewpoint. Kim Yong-junembraced a painting philosophy based on the painting techniques of Sasaeng (sketching),because he paid keen attention to the tradition of literary paintings, authentic landscapepaintings and genre paintings. The literary painting theory of the 20th century, which washighly developed, could naturally shed both the colonial historical viewpoint whichregarded Joseon fine art as heteronomical, and the traditional viewpoint which regardedJoseon fine art as decadent. As such, the Munjang group was able to embrace the Joseon period as the source ofclassicism amid the prevalent colonial historical viewpoint, presumably as it hadaccumulated first-hand experience in appreciating curios of paintings and calligraphicworks, instead of taking a logical approach. Kim Yong-jun, in his fine art theory, definedartistic forms as the expression of mind, and noted that such an artistic mind could beattained by the appreciation of nature and life. This is because, for the Munjang group, theexperience of appreciating nature and life begins with the appreciation of curios ofpaintings and calligraphic works. Furthermore, for the members of the Munjang group, who were purists who valuedartistic style, the concept of individuality presumably was an engine that protected themfrom falling into the then totalitarian world view represented by the Nishita philosophy. Such a 20th century literary painting theory espoused by the Munjang groupconcurred with the contemporary traditional viewpoint spearheaded by Oh Se-chang in the1910s. This theory had a great influence on South and North Korea’s fine art theories andcircles through the Fine Art College of Seoul National University and Pyongyang Fine ArtSchool in the wake of Korea’s liberation. In this sense, the significance of the theoryshould be re-evaluated.

The purpose of the study w3s to investigate the consumption pattern of the Korean traditional foods of the elementary schoolchildren living in urban and rural area. For the investigation, 373 fifth-grade elementary schoolchildren in Incheon and Gangwhado were surveyed by a questionnaire and the data were analyzed by the SPSS 10.0 program. As for the frequency to take the Korean traditional foods, bab and kimchi are taken almost everyday, and gug, jjigae, jorim, gui, namul are taken frequently. And juk, jeongol, jeon, sanjeog, jutgal, hangwa and umryo were shown to be taken occasionally. There were statistical differences in the frequencies of the Korean traditional food consumption by the residence and the gender. The students in urban area take hinbab, jabgokbab, hobakjuk deonjanggug, sangsunjorim, jangiorim more frequently than the students in rural area. The students in rural area take mandu, kuksoo, yeongunjorim and kongiorim more frequently than the students in urban area Female students take sangsunjorim, jangiorim, sangsungui, bulgogi, sangsunjeon, hobakjeon, sukchae, jutgal and oiji more frequently than male students. Most of the schoolchildren answered that in the future they would like to take the traditional foods more frequently than now. There was statistical difference by the gender. As for the food such as bibimbab, gug, jjigae, jeon, namul and jang-aji, female students responded to take more frequently than male students. The 39.1% of them responded that the taste is the point to be most improved in the future. But there was no statistical difference by gender and the residence In order to make the taste of traditional food more attractive to modem people, the 37.8% of them replied it does not need to change the traditional preparation method. However, similar percentage of the schoolchildren(35.7%) answered it is needed to change partly the traditional preparation method. As for the effect of traditional foods on health, the 68.4% of schoolchildren thought that the our traditional foods are healthier than western foods.

본 연구는 미국에서 우리나라 전통과자인 한과의 판매 가능성과 수용여부를 파악하기 위해서 미국인 대학생을 대상으로 설문조사와 관능검사를 실시한 결과이다. 설문 시에는 적절한 양과 가격, 섭취경험, 구입의사 등에 대해서 조사하였고, 관능검사 시에는 다식, 산자, 약과, 엿강정에 대해서 색깔-모양- 냄새와 greasiness, sweetness, firmness, adhesiveness, crispiness, dryness, overall acceptance에 대해서 평가하였다. 관능검사 결과 약과는 greasiness 가 유의적으로 높았고(p<0.01), 산자와 엿강정은 crispiness 가 유의적으로 높게 조사되었다(p<0.01) 전체적인 수용도는 다식이 유의적으로 낮게 조사되었다(p<0.01). 조사대상자는 한과를 스낵(42.9%)으로 이용하겠다고 가장 많이 응답했다. 그러나 구입의사에 대한 항목에서는 시식 후 90.5% 가 구입의사가 없다고 응답했으므로 한과의 세계화를 위해서는 각 나라의 식문화를 고려하여 각 나라 사람들에게 친숙한 향과 맛을 첨가하여 제품을 생산할 필요가 있다고 사료된다.

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.

The purpose of the study was to investigate the perception and the knowledge of the Korean traditional foods in elementary school students. For the investigation, 373 fifth-grade elementary school students in Incheon were surveyed by a questionnaire, and the data were analized by the SPSS 10.0 program. The result showed that 85% of the surveyed schoolchildren showed the interest in the Korean traditional foods. It also revealed that female students are more interested in the traditional food than male students and the children of the career woman are more interested than those of the housewives. As for the motive of their interest, 39.7% of the subjects answered 'through mass media'. Male students and the children of the housewives got the interest through their mother, and female students and the children of the career woman got the interest through their hobby of cooking food. Among the traditional foods, 76.4% of the children designated kimchi as the most proud traditional food. As for the reasons of reducing traditional food use, 39.9% of students responded because of 'not-tasty' and 28.7% of students replied because of 'not enough time to cook'. But 62.2% of the subjects thought the traditional foods should be more used in the future. As for the succession and development of the traditional foods, 33.8% of the subjects said it should be carried out by the family. The basic knowledge score of the traditional foods was 5.78 on a scale of 10, which showed relatively low level. The lower their basic knowledge, the less their interest in the traditional foods was. The samgyetang, ogokbap and bindaetteok were the most perceived traditional foods. The cheonggukjang, nabakgimchi and jindallaehwajeon were the foods they had seen, but the they didnot have heard or seen the others. Among the traditional foods, susugyeongdan, jindallaehwajeon and dasik were more perceived by the schoolchildren in the rural area than those in the urban area. The jindallaehwajeon and dasik were more perceived by female students than by male students. Therefore, in order to make elementary schoolchildren take the traditional foods with pride by increasing their perception and knowledge of them, the family should give them many opportunities to eat traditional foods. The school also should try to establish a cooperative relationship to the family of schoolchilderen and use more Korean traditional foods in the school's meal program. Furthermore, the society's concern and support are necessary and also the role of mass media, which have great influence on children, is important.

본 연구의 목적은 직물 소리의 주관적 감각을 결정하는 객관적 성질 중 가장 밀접한 관계를 지닌 것으로 보고되고 있는 물리적 음압 외에 직물 소리의 미세한 감각 차이를 설명할 수 있는 2차적 물성들을 규명하는 데에 있다. 3dB 이내의 유사 음압을 보이는 전통 견직물 다섯 종을 선택하여, 음향학적 물성치로 음색 요인인 δL과 δf, 심리음향학적 요인인 sharpness[z], roughness[z], fluctuation strength를 측정하고, 직물의 역학적 성질로서 Kawabata Evaluation System (KES)의 17개 물성을 측정하였다. 주관적 감각은 자유식강도측정법에 의하여 부드러움과 시끄러움을 포함한 7개 감각을 평가하였다. 연구 결과, 유사음압의 전통 견직물의 소리에 대한 주관적 감각 중 객관적 물성과 유의한 상관관계를 보이는 감각은 맑음과 거침, 높음이었다. 견직물 소리 간에 차이를 보인 맑음과 거침은 음색 요인인 δL에 의해 영향을 받아서, δL 값이 큰 직물일수록 소리가 더 맑고 덜 거칠게 느껴지는 것으로 나타났다. 또한 주관적인 높음은 roughness[z]와 δf와 유의적 상관관계를 나타내어, roughness[z] 값이 커질수록 또는 δf값이 작아질수록 소리가 더 높게 느껴지는 경향을 보였다. 따라서 유사음압의 전통 견직물의 소리 감각은 음압 외에 roughness[z]와 음색 요인들에 의하여 결정되며, 이를 전통 견직물의 소리 설계에 활용할 수 있을 것으로 기대된다.

The purpose of this study was to examine the use of different sorts of Korean traditional liquor among male and female adults in Seoul and Gyeonggi province, their awareness of them and their preference in an effort to discuss what problems Korean traditional liquors were faced with and how they could gain popularity among people in general. First, It is investigated of drinking frequency by gender, 51.3 percent of the male adults drunk once or twice a week, and 33.2 percent of the female adults drunk once or twice a month. Thus, the men drunk more often than the women. By age, the adults who were in their 20s and 30s were far different from those who were in their 50s above in drinking frequency. Second, regarding what kind of liquor they enjoyed, the men enjoyed Soju the most, followed by beer and traditional liquors. The women enjoyed beer the most, followed by Soju and wine. The favorite liquor of the men was Soju, followed by beer and traditional liquor, and the women most liked for beer, followed by wine and Soju. The female adults preferred low-proof liquor more than the male adults. Third, concerning their awareness of traditional liquor, Andong-soju was most widely viewed as traditional liquor, which were followed by Munbaeju, Gyeongju-gyodongbeopju, Gyeongju-beopju, Gukhwaju, Ssal- makgeolri, and Geumsan-insamju. Overall, they were rarely aware what traditional liquor was. Fourth, as to purchase experience, the men and the older people had more experience to buy traditional drinks than the women and the younger ones. Fifth, as for anju (dishes for traditional drinks), they believed that panfried food and Kimchi should be served with coarse liquor. Panfried and streamed dishes were considered to be good complements to Takju (rice wine) and Cheongju (clear strained rice wine), and pot stew and soup were looked upon as good complements to distilled liquor. The above-mentioned findings illustrated that in order to step up the development of the traditional liquor industry, perpetual research efforts should be put into adding new tastes to unique traditional liquor drinks. And it's required to commercialize those drinks, and multiple P.R. and marketing strategies should be prepared to promote their sales.

This survey was conducted to find out the familiarity and preference of Chinese residing in Korea on Korean food. They were composed of Chinese students studying in Korea and Chinese staffs working at the Chinese Embassy in Seoul. About 65.60% of the respondents liked Korean food while 28.00% disliked it. The reason for liking Korean food was its taste. The frequency of having Korean food a week was 46.80%, which meant Chinese had Korean food quite often. Their interest in Korean food was derived from their own personal taste and food programs of mass communication media. The most familiar food was kimchi (90.40%), followed by bulgogi (89.60%), samketang, chicken stew with ginseng (75.60%) and bibimbap, rice with vegetables (74.80%). The the most favored dish was bulgogi (64.40%), which showed that bulgogi was the most representative dish to them among Korean dishes. The area where Korean food needed innovation, Chinese pointed out, was some changes in cooking. That is, traditional Korean food needs, although maintaining its original tastes, to change its preparation of spices catering to foreigners' taste.

This study was performed by questionnaire to investigate the preference and intake frequency of Korean traditional commercial beverages. The subjects were consisted of 320 participants in Daegu and Kyungpook area. 'Chain market' scored 49.4% as purchasing place of traditional beverages. 'Tea bag' scored 31.6% as the favorite package of traditional beverages. On the reasons of drinking traditional beverage 'good for health' scored the highest with 31.3% respondents, followed by 'good smell' with 14.4%. Coffee and traditional tea were the choice of beverage after having a rich meal and on occasion of entertaining guests. The favorite foods in ordinary days were 'tea', 'alcohol', 'ice cream', 'nuts' and 'cookie'. More than thirty percent of the respondents, both male and female, raised the need of improvement in taste of traditional beverage. In the intake frequency, Korea traditional beverages obtained 1.80 points as a whole. 'Green tea' scored highest(3.40points) while 'mulberry-leaf tea' received the lowest score of 1.31 points. The preferred Korean traditional drinks were 'greed tea', 'shick hae', 'citron tea', 'misitgaru', 'maesil tea', 'rice tea' in the order. On the other hand, the preference for 'mulberry-leaf tea', 'boxthom tea', 'ginger tea', 'chrysanthemum tea' and 'omija tea' was very low. The people who are on twenties preferred 'shick hae', 'honey tea', 'citron tea', 'black tea' and 'misitgaru' more than the other generation.

The purpose of this study was to identify the perceptional patterns of Korean traditional food for China-Korean housewives in Yanbian area and to compare the preference for traditional food of Korean national holidays between the perceptional patterns. Data were collected from 261 China-Korean housewives in the Yanbian area and cluster analysis was used. The results revealed two different patterns, i.e., tradition-oriented vs. modem-oriented. Descriptive statistics showed that perceptional patterns were likely to vary depending on socio-demographic background. Also, perceptional patterns were significantly related with the preference of traditional food of national holidays i.e., new years day, first full moon of January, thanksgiving day, han-shik (the 105th day after the winter solstice), and dong-gi (the coldest winter solstice). Similarities and differences in perceptional patterns as well as preference of traditional food of national holidays were discussed, and future implications for food nutritionists and Asia marketers were provided.

서로 다른 한국 전통 견직물의 촉감에 대한 주관적 감각의 한·미 양국의 차이를 고찰하고 전통 견직물의 주관적 촉감에 영향을 미치는 역학적 성질을 규명하고자, 한국인과 미국인 각 20명을 대상으로 의미분별척도에 의하여 서로 다른 6개의 한국 전통 견직물의 촉감(딱딱함, 매끄러움, 성김, 시원함, 유연함, 까실거림, 무게, 두께)을 평가하였다. '매끄러움'과 '성금', '까실거림', '두꺼움'은 한·미 양국인의 평가가 유사한 경향을 나타내어, 공단과 뉴똥은 매끄럽고 치밀하며 흐믈거리고 두껍다고 평가받은 반면, 갑사와 숙고사, 항라는 거칠고 성글며 까실 거리고 얇다고 평가되었다. '시원함'과 '유연함'에 대해서는 한·미 양국인의 주관적 평가에 차이가 있어 '시원함'의 평가에서 한국인의 점수는 미국인에 비하여 직물별로 큰 차이를 나타내어 한국인은 전통 견직물 촉감의 '시원함'에 보다 민감한 것으로 나타났으며, '유연함'에 대해서는 한국인보다 미국인이 공단과 갑사, 숙고사의 촉감을 더 유연한 것으로 평가하였다. 견직물의 주관적 촉감을 예측하는 회귀식에서 한국인의 촉감은 표면특성과 굽힘 특성에 의해, 미국인의 촉감은 표면특성과 인장특성, 압축특성에 의해 주로 예측되었는데, 특히 미국인의 '시원함'은 압축회복성에 의해, '유연함'은 인장 회복성에 의해 예측되는 것으로 나타나, 미국시장을 위한 전통 견직물의 감성적 설계에 활용할 수 있을 것으로 기대된다.

The main aim of this research is centered on the relation between nature and humans, and is to study the ecological characteristics appearing both in Landscape Architecture, one of the currents of ecological architecture as the architectural solution on the relation between humans and nature, and in our traditional architecture. Through this study, we were able to see that our traditional architecture was influenced by our ancestor's view of nature, and that the foremost feature of our ancestor's view of nature on our traditional architecture is not conflicting with nature, but, instead it is complying with it through seeking harmony with nature. Also we could see that our ancestor's view of nature is similar to Landscape Architecture having come to the fore toward the tendency of modern ecological paradigm in that it is the representation seeking the organic view of nature pursuing the oneness among artificial structure, humans, and nature. That is, we could figure out that various ecological features appearing in modem Landscape Architecture had been represented for a long long time, in a natural fashion, In the manner of space makeup in our traditional architecture. This is the characteristic of our ecological thinking system understanding nature and humans at the same context, and it has come down not only to our everyday living but to the manner of architectural solutions as well. Through this research, we could reconsider the modern value of ecological architecture inherent in our traditional architecture.

The purpose of this study is to prove the correlations among various factors what determined to formation of front elevation proportion system through making an actual survey and investigating. According to the analysis of them, we make conclusions as follows; 1, On the assumption that average distance of 1Kan(間) is 1, the height of foundation is 0.21, the height of floor from foundation is 0.24, the height of normal column from floor is 0.85, the height of eaves from foundation is 1.10. 2. Southeast faced buildings are wider than southwest faced buildings in the distance of 1Kan (間) in the range of $110{sim}220mm$. The height of foundation and floor in the southeast faced buildings are higher than those in southwest faced buildings beside the height of normal column, eaves, high column in the southwest faced buildings are higher than those in southeast faced buildings. 3. As number of front Kan(間) increases, the distance of 1Kan(間) decrease and the height of eaves and high column(高柱) increases. This is cause of making a maximum needed inner space by increasing the distance of 1Kan(間). This is an wisdom for living from ancestors. 4. As number of Dori(道里) increases, the distances of 1Kan are nearly same but the height of eaves and high column(高柱) increases about 300mm, This is a natural result from an increasing of building scale. 5. The distance of 1Kan(間) in later 19C building is most wide but, the unit heights are minimal average values at year 1900 as a reference mark. After this, the height of normal column, eaves, high column are higher about $170{sim}330mm$. 6. The number of Kan in front elevation, Dori(道里), and direction of building have correlations each other in proportion system of traditional housing An-Chae with significant level, p<0.05.