• Journal of the Korean Society of Fashion and Beauty
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• v.2 no.3 s.3
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• pp.74-82
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• 2004

The purpose of this study is to investigate the Mourning Culture. In this study, methods such as field work, depth interviews and open-ended descriptions were employed to interpret their mourning culture. The results are as follows. This study classifies Mourning Culture by its filial piety, shroud, mourning garments and cremation. The death in the mourning have relation to filial piety. People began preparing their shroud after their 70th birthday anniversary. To keep prepared shroud naphthalene and leaf tobacco were placed inside. And to keep prepared shroud a paulownia tree box was used. The cloths of the shroud were mostly all Sambe(大麻). The color was light color center upon the white color and 素色. Terms of the shroud were different in each region. The kind of the mourning garments were various. The Cognition of the cremation was considerably affirmative.

• Journal of Families and Better Life
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• v.22 no.5
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• pp.133-147
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• 2004

Korean funeral customs are an important part of the mourning process in Korea. A survey was conducted in the southern part by the Nak-dong river, centered around the city of Busan to examine Korean funeral rites. This study was conducted with survey research. The target population included 234 teachers and experienced the death of a family member within the last three years. Results showed that they presented their condolences 5 to 6 times on average per year. Funeral rites were performed usually at a hospital funeral hall. The preference of burial to cremation was about the same. According to the survey, funeral expenses averaged 9,570,000 won and donations received for funeral expenses, 12,630,000 won. Problems the respondents expressed about the process included large funeral expenses, the decision whether to bury or cremate, and fatigue from staying up all night. When classified according to the demographic characteristics, there were significant differences in the variables. Frequency of attending funerals depended on gender, age, and health status. Condolence style depended on religion. The type of funeral (burial or cremation) depended on family income. The type of reception depended on gender. Funeral expenses depended on the age Second, in the process of preparing for a family member's death, they thought it was important to prepare a funeral ceremony portrait of the deceased and a scroll by themselves, and the preparation

• Journal of the Korean Society of Costume
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• v.16
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• pp.101-110
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• 1991

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.153-184
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• 2016

This study investigates the funeral rituals practiced by the Joseon Dynasty as recorded about Lee Mun Geon (1494~1567, a.k.a Mukjae), who mourned by the grave of his deceased mother, Ms. Shin (1463~1535), a woman whose family's origin was Goryeon. The study focuse on the rituals performed by Lee after his mother's death, his participation in the funeral, and his mourning specifically as an individual who has lost his parent. Reviewing Lee's mourning life beside the grave, the contents of diary belonging to a nobleman in the middle of Joseon Dynasty were studied aimsing to find out the meaning of rituals, the overall recognition accorded to death, and the filial duties that were carried out by the noblemen of the time. Although noblemen in the middle of Joseon Dynasty ceaselessly attempted to change the observance of funeral rituals through legislation, it was difficult to change the mindset of the people, who fllowed the deep-rooted traditions of long history. It must be acknowledged that the Joseon Dynasty had a different cultural background than that of China. There was a fundamental problem when they tried to adapt The Family Rituals of Zhu Xi, followed by the Chinese, to the Joseon society. Although The Family Rituals of Zhu Xi emphasized ancestral rites focusing on enshrining mortuary tablets and the importance of establishing the family shrine hundred times, noblemen in the mid-Joseon Dynasty period cared for their parents in the grave by mourning for them than by following such practice. The solemn memorial service held in front of the grave, and the annual ritual service on the death anniversary were far more important to the noblemen in the mid-Joseon Dynasty. Amid such contradictions, the noblemen accepted and performed the mourning rituals beside the grave of their parent. Human beings across the ages have always dwelt upon thoughts of the afterlife. Most people believe that they attain a state after the death of their physicalbody. If humans did not have such thoughts, they would not be bothered if death occurs on being hit by a car on the street. Thus, human beings often think of the ritual services related to death, although in different forms. Therefore, mourning by the grave of their parent held great significance among the noblemen of the Joseon Dynasty as a sign of their filial piety.

• The Journal of Korean Philosophical History
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• no.59
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• pp.215-240
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• 2018

In this paper, the contents about funeral rites in "the Book of Etiquette and Ceremonial"(儀禮) were compared to those in the books of Hundred Schools of Thought. The most direct and systematic document related to funeral rites is "the Book of Etiquette and Ceremonial". Some of its contents had been reflected in the books of Hundred Schools of Thought, such as "Zuo Zhuan", "Mozi" and "Xunzi", while others didn't agree with one another. It happened because some contents had been already reflected in the books of Hundred Schools of Thought in the process of establishing scriptures about manners including the ancient "Book of Etiquette and Ceremonial", and because, on the contrary, the contents of the books of Hundred Schools of Thought had become included in the scriptures about manners by following Confucianism. First, the basic contents of Chapter 'Mourning Clothes' in "the Book of Etiquette and Ceremonial" were generally reflected in the books of Hundred Schools of Thought, and there are many contents in common. Most prominently, three-year-mourning for parents and a king had been enhanced in Confucianism commonly. Although Mohism opposed Confucian luxurious and long funerals (厚葬久喪), the mourning clothing system in "the Book of Etiquette and Ceremonial" can be said to have been people's universal understanding until the Spring and Autumn period at least. In addition, it has been verified that there were differences in the mourning clothes depending on the one who wore them was an adult or not both in "the Book of Etiquette and Ceremonial" and the books of Hundred Schools of Thought. On the other hand, many arguments in the contents about funeral rites reflected in the books of Hundred Schools of Thought were different from the rules in "the Book of Etiquette and Ceremonial". In particular, the mourning clothes for parents reflected in the books of Hundred Schools of Thought showed that there were differences depending on social positions, which was dissimilar to the regulations in "the Book of Etiquette and Ceremonial". Also, different from the mourning clothes system for parents and a king, the system for a wife and a concubine was dissimilar to the rules in "the Book of Etiquette and Ceremonial" in many ways. Since the regulations of Chapter of 'Mourning Clothes' in the present version of "the Book of Etiquette and Ceremonial" suggest different mourning clothes and periods depending on who wears the mourning clothes and what social position the deceased had, it seems difficult to implement them strictly historically as well as at those times. Especially, while the funeral rituals for a child was relatively clear based on the parent-child relationship of "affection" and those for a king and parents were plainly regulated and emphasized, the rules of those for a vassal and a wife were absent or ambiguous in many cases. Therefore, the term of "the Theee Bonds"(三綱) appeared first in Dong Zhongshu(董仲舒)'s "Luxuriant Dew of the Spring and Autumn Annals"(春秋繁露) that reflected the ideology of political ethics of Han Dynasty(漢代), but regarding its contents, it can be said to have been already reflected in "the Book of Etiquette and Ceremonial".

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.169-211
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• 2004

As for the "Guang-Xi(廣西)", "Dong-Shan(東山)", "Yao-Ju(瑤族)", folklore culture to achieve the substratum (New Year manners and customs, a passage rites, folk belief, dwelling folklore, agriculture and a farming machine) generally very received an influence of "Han-zu(漢族)" for the reason that an interchange was active early with "Han-zu(漢族)". However, a traditional form of "Yao-Ju(瑤族)" is covered the base with. Even if it is a national holiday commemorateing the birth of the "Pan-Gu(盤古)" which is ancestors of all "Yao-zu(瑤族)" during New Year manners and customs, songs as "ku-jia(哭嫁)" consisting at the time of marriage during a lot of ritual, "zhaoxu-hun (招婿婚)" and the "liangtou-che(兩頭扯)" marriages which are a classic marriage of "Yao-zu(瑤族)", a ritual format, master "Shi-Gong(師公)" of faith of "Yao-zu(瑤族)" are. Also, a difference is in dwelling folklore related to construction or this very much in "Han-zu(漢族)" and the various sides. It is the part where toilets to use are quite different from the Korean race in a tool, the outside written with the dwelling formal characteristics that are structure, "the ceremony of putting up the ridge beam" in, for example, two folds. Agriculture and a farming machine are basically similar to it of the Korean race, but it is a degree with some transformation by environment and the local cause.

• Journal of the Korean Institute of Rural Architecture
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• v.9 no.3
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• pp.55-62
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• 2007

Since the human race set foot on the earth, an unremitting effort to the free oneself from the fear of death. It was used ways and means like religion, power and a war to this end that the achievements of one's lifetime for a great man have power and wealth proved. But, there are remain proposition, all man will be die in spite of a lot of effort. The purpose of this study is recognize theoretical background of funeral culture based on present studies and a recent statistical data, and provide data for err from the right path of a funeral policy and improve consciousness of person. And, There wish inflected a basic data when Architectural Planning of funeral facilities to institutional background and facilities situation.

• Korean Journal of Heritage: History & Science
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• v.52 no.4
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• pp.56-77
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• 2019

Bi-Seok is a treasure trove of funeral rites and an important cultural asset that can shed light on the historical and social history of calligraphy, but research of the topic is still insignificant. In particular, research on the production method of Bi-Seok remains an unproven field. The production of Bi-Seok can be roughly divided into ma-jeong (refining stone), sculpture, and the Buk-chil (process of engraving letters) process. This article reveals some facts: First, performing ma-jeong to the Sang-Seok, Honyu-Seok, Bi-seok, which are known to be God's things. This process is needed because of the change in the perception of the Honyu-Seok due to the settlement and propagation of Confucian ceremonial rituals in the times of hardship in 1592 and 1636. As the crafting process of ma-jeong did not remain concrete, it was only possible to examine the manufacturing process of Bi-Seok through its materials and tools. Second, the rapid proliferation of Oh-Seok and Sa-jeo-chwi-yong (purchase of things made by private citizens) in the Yeongjo era has great importance in social and cultural history. When the Gang-Hwa-Seok of the commodity were exhausted, the Oh-Seok that was used by Sadebu (upper civil class) were used in the tomb of Jangneung, which made Oh-Seok popular among people. In particular, the use of Oh-Seok and the Ma-Jeong process could minimize chemical and physical damage. Third, the writing method of the Bi-seok is Buk-chil. After Buk-Chil of Song Si-Yeol was used on King Hyojong's tomb, the Buk-Chil process ( printing the letters on the back of the stone and rubbing them to make letters) became the most popular method in Korea and among other East Asian countries, and the fact that it was institutionalized to this scale was quite impressive. Buk-Chil became more sophisticated by using red ink rather than black ink due to the black color that results from Oh-Seok. Fourth, the writing method changes in the late Joseon Dynasty. Until the time of Yeongjo's regime, when inscribing, the depth of the angle was based on the thickness of the stroke, thus representing the shade. This technique, of course, did not occur at every Pyo-Seok or Shindobi, but was maintained by outstanding artisans belonging to government agencies. Therefore, in order to manufacture Bi-Seok, Suk-seok, YeonJeong, Ma-jeong, Jeong-Gan, ChodoSeoIp, Jung-Cho, Ip-gak, Gyo-Jeong, and Jang-Hwang, a process was needed to make one final product. Although all of these methods serve the same purpose of paying respects and propagandizing the great work of deceased persons, through this analysis, it was possible to see the whole process of Pyo-Seok based upon the division of techniques and the collaboration of the craftsmen.

• Journal of the Korean Society of Food Culture
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• v.3 no.2
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• pp.163-175
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• 1988

The purpose of this study was to find out the utilization status of Korean rice-cakes and the evaluation degrees of their commercial products by subjects. The subjects were 530 housewives lived in Seoul, Deajeon, Youngju city, and Secheon khun. We conducted this survey from November 16 to 28, 1987 by questionnaire method. The results obtained can be summarized as follows; 1. In the subjects' home, 37 kinds of Korean rice-cakes were used. All of them, Inchelmi (67.9%), Songpyeon (66.6%), Whinddeg (51.4%) and Gaepiddeg (43.4%) were frequently used. 2. All of ceremonial days, Korean rice-cakes were used most frequently on the wedding day but they were used scarecely on the funeral day. 3. On the birth day of children and adults, cakes were used more frequently than Korean rice-cakes. 4. All of Korean festival days, Korean rice-cakes were used most frequently on New Year's day. 5. In the future, most housewives (61.7%) hoped to make the Korean rice cakes of themselves at home. 6. Convenience (65.8%) was the most favored cause purchasing the commercial products but many housewives (44.3%) wanted to make the Korean rice-cakes of themselves at home. 7. All the quality properties of commercial products, taste and color property were favored and price, package, storage and hygienic property were poorly evaluated by housewives. 8. The evaluation about color property of commercial products were affected by resident place variable of housewives (P<0.05) and hygienic property were affected by resident place and academic career variable of housewives significantly (P<0.01). And package property of them was affected by dwelling house type significantly. (P<0.05) 9. Housewives indicated that commercial products were improved hygienic property (37.0%), price (23.8%), package (15.6%), taste (11.1%), storage (10.1%) and color (2.4%) in order.

• The Research Journal of the Costume Culture
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• v.8 no.5
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• pp.648-659
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• 2000

Through this study I would like to examine the meaning system of the symbolized codes related with real costume figures of the abstract concept of the style of the mourning ceremonial dress in Chosun Dynasty as a variable cause of communication through non-language method by the structural analysis of coding of the ceremonial dress style and the meaning system of the codes centering on the traditional book of funeral etiquette dealing with hueneral cereony in the period. To achieve this purpose, I have used the symbolic theory of constructive concept by F. de Saussure, cultural notation theory of Roland Barthes & Umberto Eco, and structural style of costumes by Myung-Sook Han. The result of the study is as follows. 1. As Chosun Dynasty was a society in which people considered courtesy so much important and practiced the basic Confucian ideas of the three bonds and five moral disciplines in human relations, the characteristic of funeral rites in Chosun Dynasty consists in expression of the thoughts of moral ethics & relative systems and systems of clan rules, etc which was a langue determining the symbols of mourning ceremony dress because the mourning ceremony dress in the period should have the feature of a langue. The mourning ceremonial dresses in the period had five grades of the consume and the grades were determined to be classified into five levels according to the clan system of the chief mourner with sang, ha bang. And the method of the association of the mourning ceremonial dress codes had the six principles of Chinchin, Jonjon, Myoungboon, Chulip, Changyu, and Jongbok. 2. Regarding the mourning ceremonial costumes in Korean society, the meaning of funeral ceremony was expressed by the signifier and materials of the mourning costumes in the society. During the process of the funeral, the intangible feeling of condolence was the expression of mourning and the tangible mourning ceremonial dress was the signal with the lamentation meaning. Especially, characters and patterns were removed from the mourning ceremonial dresses in spite of their function of symbols and the styles of costumes were emphasized. Especially the meaning of condolences was symbolized by attachment of some small pieces of cloth on the upper garments. Hemp was mainly emphasized to be the material of the costumes and some different meanings showed according to the quality of the material hemp. The mourning ceremonial dresses were distinguished from ordinary dresses, which were emphasized because they gad some symbolic meaning of the mourning. 3. Considering the association of the synthetic relations of the costumes from the viewpoint that the mourning ceremonial dresses would be classified according to a system, the symbolization of them were avaliable by sex according to how to combine them and there were no distinction between social classes in the society.