중국의 전통 문화 유산은 고대 중국의 뛰어난 건축 기술과 미적 감각 을 보여주는 좋은 수단이며, 유구한 전통과 고유한 풍습을 고스란히 반 영하고 있다. 푸젠성 흙보루(土堡)는 주로 복건성에 분포하는 중국의 전 통 가옥 중 하나이며, 지역의 문화적 특성이 뚜렷하게 나타나는 방어용 가옥이다. 본 연구의 목적은 푸젠성 흙보루를 연구의 대상으로 선정하여 푸젠성 흙보루에 나타나는 건축 문화의 특징을 분석하고, 이를 통해 흙 보루 문화의 전승 방법을 제안하는 데 있다. 이를 위해 현장 조사 및 문 헌 분석을 기반으로 푸젠성 흙보루의 역사적, 문화적 배경과 공간 배치 의 측면에서 푸젠성 흙보루의 발생 배경과 건축 문화에 대한 정리 작업 을 진행하였다. 연구결과， 푸젠성 흙보루의 건축 문화에는 역사적 발전 배경, 부지 선정 문화, 공간 배치 문화, 기능적 구성 등 여러 요소가 반 영되어 있는데, 이는 특수한 역사적 배경 및 고유의 환경적 요소가 복합 적으로 결합한 결과이다. 푸젠성 흙보루의 건축 문화는 중국 전통의 건 축 문화에 기반하며, 최종적으로 지역의 자연 및 사회 환경에 적응하며 형성되었다. 본 연구가 지역의 전통 문화 전승과 중국의 전통 주거 문화 유산의 발전에 긍정적인 역할을 할 수 있을거라 기대한다.

This study compared recipes of Korean Traditional steamed dishes, Noodles, Rice cake & Confectionary in Choi’s Recipe (「Choi’s Eumsikbeop」) with those in other literatures written during the mid-Joseon Dynasty. Through this work, it aimed to explore the value of Choi’s Recipe (「Choi’s Eumsikbeop」) in the history of cooking and the meanings of its recipes. Choi’s Recipe (「Choi’s Eumsikbeop」) contains recipes for a total of 20 kinds of food. Specifically, there are seven kinds of Fermented dishes (kimchi (6), and salted fermented food (1)), four kinds of Steamed dishes, seven kinds of Confectionary and Sweet (rice cake (4), jeonggwa (1), and dang (2)), and two kinds of Noodles (dumpling (1), and noodle (1)). Among them, the steamed dishes revealed characteristics of 17th-century food as in other cooking books, and some of them utilized unique ingredients handed down only through head families. Moreover, some recipes showed different cooking methods using similar materials. This suggests the originality of the recipes in this cooking book.

Heated Kangas one of the most important elements of the northeast mral residence, formed a unique 11 mode ofheated brick bed 11 and 11 culture ofheated brick bed 11 in the long history of more than two thousand years. Kang bed-stove has many functions, for example, heating residential, communication, emotion and so on. Not only it is the carrier of the northeast family's material culture, also it plays a major role to spatial organization and building ofthe mral housing. Kang bed-stove is a way of the repeated skillful use of energy. The traditional heated brick bed built with mud and brick. It connects heat able adobe sleeping platform in its outside and links chimney in its inside. The quantity of heat of Kang bed-stove comes from the waste heat of cooking .In recent years, the new mral constmction of northeast is in the stage of development of high-speed. With the progress of technology and the renewal ofthe concept, based on the traditional heated brick bed, people have made some beneficial attempts to change and have introduced some new heated brick bed: Suspended Kang, energy saving kang and so on. All new heated brick beds both retain the traditional heated brick bed's functions, and conform to the requirements of sustainable development planning. new heated brick beds are the combination oftraditional culture and the new technology. This paper ba<;es on rural housing of northeast area as the research object, discusses the connotation, forms and types, heating means of traditional heated brick bed and the evolution of new type of Heated Kang.

Heated Kang as one of the most important elements of the northeast rural residence, formed a unique " mode of heated brick bed " and " culture of heated brick bed " in the long history of more than two thousand years. Kang bed-stove has many functions, for example, heating residential, communication, emotion and so on. Not only it is the carrier of the northeast family’s material culture, also it plays a major role to spatial organization and building of the rural housing. Kang bed-stove is a way of the repeated skillful use of energy. The traditional heated brick bed built with mud and brick. It connects heat able adobe sleeping platform in its outside and links chimney in its inside. The quantity of heat of Kang bed-stove comes from the waste heat of cooking .In recent years, the new rural construction of northeast is in the stage of development of high-speed. With the progress of technology and the renewal of the concept, based on the traditional heated brick bed, people have made some beneficial attempts to change and have introduced some new heated brick bed: Suspended Kang, energy saving kang and so on. All new heated brick beds both retain the traditional heated brick bed’s functions, and conform to the requirements of sustainable development planning. new heated brick beds are the combination of traditional culture and the new technology. This paper bases on rural housing of northeast area as the research object, discusses the connotation、forms and types、 heating means of traditional heated brick bed and the evolution of new type of Heated Kang.

This study examines the awareness of traditional Korean food culture among immigrant housewives in multicultural families, with the aim of introducing educational plans suitably designed for them. Our survey shows that Korean traditional holidays most well-known to the immigrant housewives are New Year's Day and Chusuk. Sambok and Chusuk are at the top in terms of preference. Samgyetang, Ddukguk, and Ogokbab are among the best known festive food to immigrant housewives for holidays such as New Year's Day, Jeongwol Daeboreum, Sambok, Chusuk, and Dongji; Samgyetang is the most preferred food, followed by Ddukguk and Patjuk. In addition, a vast majority of immigrant housewives who have ever attended Korean traditional cuisine education programs found the need for such an experience, with the score of 4.16 out of 5. In addition, the survey shows the order in which the immigrant housewives want to learn: the recipe of Korean food (53.5%), followed by table setting and manners (16.5%) and then nutrition (15%). The recipe of interest for most respondents is the one concerning daily food (69.5%). And more than half of the respondents prefer cooking practice as a desirable educational method. The difficulties that they have when attending such an educational course are usually inability to understand the language, difficulty in identifying the ingredients (seasonal), and lack of cultural understanding. The most preferred educational method is direct lecture (71.5%), followed by written materials such as books and newspaper (10.5%) and the Internet (9.5%). Finally, strategies for promoting traditional food culture are suggested as following: developing educational resources (31.5%), making various educational programs more available (25%), narrowing the cultural gap (22%), and improving the educational environment (21.5%). Therefore, this study proposes that there is a need to develop and diffuse Korean traditional food culture first, and then provide many immigrant housewives with a variety of educational programs. It is expected that these efforts will solve the problems caused by cultural differences in the early stage of international marriages and eventually contribute to the harmony in multicultural families.

Confucianism is the major school of Chinese traditional culture. Lun Yu as the foundational and dominant literature of Confucianism represents the particularity and the basic idea of Chinese traditional culture. Abundant thought of Gods will included in Lun Yu provides unquestionable evidence and valuable resources for exploring and analyzing the conception about Gods of Chinese traditional culture. The Gods ontology which is the trinity of mind, Gods will and Gods, the function of Gods that different Gods are responsible for the different transactions, and the psychic concept performed by exceptional people or in special moment that show in Lun Yu have a profound impact on contemporary Chinese Gods concept and the awareness of beliefs. Therefore, researching the conception about Gods of Chinese traditional culture based on the thought of Gods included in Lun Yu has important significance both in theory and practice.

Focuses on discussing the shapes, characteristics and constructions of the traditional ondol in northern China,totapthereasons for its forming characteristics. After comparing China's traditional ondol culture with modern living space, we want to show the relationships of dimensional processing patterns appearing at different historical times.

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.

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.

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..

교육에 있어서 교수-학습이 이루어지는 요인을 교사, 학생, 교육내용(교과서)이라고 할 때, 각각의 독립적 특성이 따로 존재할 뿐 아니라, 삼자 관계에서 발생하는 상호 관계성을 찾아보면, 1) 교사와 학생 양자 관계 2) 교사와 교과서의 양자 관계 3) 학생과 교과서의 양자 관계 4) 교사와 교과서와 학생의 삼자 관계 등과 같이 각각의 상호 관계성에서 발생하는 다양한 변인이 존재할 수 있음을 알 수 있다. 한문 교육에 있어서의 교수-학습 방법을 개선하기 위한 많은 노력도, 결국 이 교사-교과서-학생의 문제 혹은 이들의 상호 관계에 대한 개선의 노력이었으며, 이 삼자 관계에서 존재하는 변인에 대한 이해의 증진 과정이었다고 할 수 있다. 본고에서는 이러한 점에 착안하여, 새로운 교육과정에 맞추어 편찬된 고등학교 한문 교과서의 변화된 특성을 파악하고, 다른 변인으로 작용할 두 측면, 교사와 학생에서 교수-학습 방법의 개선의 방향을 제시하고자 하였다. 전통문화를 계승 발전하기 위한 교육내용은 달라진 것이 없으나, 진술 방식 곧 전통문화의 이해 방법의 변화라는 측면에서 7차 한문 교과서가 6차 교과서와 달라진 점은 크게 1. 문법 설명 위주에서 문장 독해 중심으로, 2. 한문 교과 위주에서 통합 교과 수용 방향으로, 3. 정적인 강의 자료에서 학생의 동적인 체험 활동 중심으로, 4. 문자 중심의 제시에서 그림, 매체 활용 중심으로 등의 네 가지로 파악하였고, 이에 따른 교수-학습의 방법도 각각 변화된 중점에 초점을 두어, 독해 중심 교수-학습법, 통합 교과 교수-학습법, 체험 활동 교수-학습법, 매체 활용 교수-학습법이라는 용어를 설정하고, 각각의 교수-학습에 있어서, 도입-전개-평가-정리의 수업 단계별로 교사와 학생의 입장에서의 개선점 또는 유의점을 탐색해 보았다. 7차 교과서가 갖는 변화된 모습이 교수-학습 방법의 개선으로 이어지느냐 마느냐는 교과서의 변화만도 아니요, 학생의 변화만도 아니요, 교수-학습의 실질적인 주체 역할을 수행하는 한문 교사에게 달려 있음을 강조하지 않을 수 없다. 더욱이 7차 교육과정에서 한문 교과의 위상이 위축되고 있는 가운데, 재량활동 가운데에서도 그 교과의 효용성을 입증하고, 교육과정에서의 확고한 교과 위상을 되찾기 위해서는 일선 교육 현장에서 한문 교육을 지도하고 있는 한문 교사의 역할이 무엇보다도 절실하다. 그러나 이러한 한문 교사의 역할에 대한 강조가 실효를 거두기 위해서는 실질적이고 체계적인 교단 지원이 함께 이루어지지 않으면 안된다. 한문 교사들이 새로운 교과서의 편성에 알맞게 다양한 교수-학습 기법을 익힐 수 있도록 연수의 기회가 확대되어야 하고, 한문 교과 연구회나 한자, 한문 교육 학회, 지역 및 전국 단위 교사 공동체 모임 등을 통해서 서로의 교수-학습 방법에 대한 정보 공유와 교수 자료의 공유가 더욱 요구된다. 공유할 수 있는 정보의 양이 많고, 이렇게 공유된 교수-학습의 정보를 토대로 재생산이 활발하게 이루어질 때, 학교별로 고립되어 있는 한문 교사의 전문교과 교사로서의 학교 내 위상이 제고될 것이며, 그러한 교사의 위상 제고는 학교 교육과정에서 재량활동의 하나로 자리하고 있는 한문 교과의 위상과 직결되는 문제가 된다. 따라서 모든 한문 교육 관련 학자나, 교사, 교육 관련 지원 담당자와의 긴밀한 상호 정보 교류를 맺어야 하며, 교사 자신은 부단한 자기 연찬과 함께 다른 한문 교사들과 敎育相長의 기회를 지속적으로 확보하며 가까운 지역으로부터 교육 현장에서의 실질적 경험과 문제점, 개선책을 공유하고, 나아가 전국적으로 교과 공동체적 인식을 함께 가져야 할 것이다.

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.

The current domestic gaming market is flourishing, with a multitude of games centered around or incorporating elements of traditional culture. Notably, exceptional cases such as “Black Myth: Wukong” have even succeeded in exporting culture overseas. However, beneath this prosperity lie certain challenges. Most games that revolve around traditional culture suffer from certain gaps and lack subsequent work. Only a few manage to evolve into series. This paper primarily explores the feasibility and advantages of the IP economic model in propagating traditional culture through digital games, aiming to uncover novel strategies for disseminating traditional culture in the digital gaming realm.

With the development of the times, Chinese traditional culture not only has a positive impact on the economy, but also restricts the development of the economy. The cultural heritage and development of a country depends to a certain extent on its own strength. Traditional culture is cultural and national, but also non-renewable. In the current international trade, traditional culture and international trade are mutually influenced, and the relationship between the two is inseparable. The position of cultural industry and related cultural commodities in international trade is becoming more and more important. Under the influence of economic globalization, the international cultural product trade market is constantly expanding, and a series of problems arising from this need to be highly valued. We should strengthen cultural exchanges, promote the development of economic exchanges, reduce differences between languages, and attach importance to the development of science and technology. Only with good material life and advanced science and technology can cultural trade have a considerable market and attractiveness. At the same time, the problem of cultural barriers cannot be underestimated. Traditional culture needs to be managed carefully, and one’s own culture needs to be carefully maintained. Only by fully protecting traditional culture and making it continue to develop can we continue to create traditional cultural products.

In recent years, domestic animation films are committed to inheriting and carrying forward the traditional national culture. This article takes “Nezha”and “New Gods: Nezha Reborn”as an example to study the expression of traditional national culture from the perspective of cultural construction and audio-visual culture. It is concluded that the domestic animation focuses on the interpretation of the Chinese stories and the expression of the Chinese spirit, and uses the traditional elements to integrate the traditional culture with the modern context.