• Korean Journal of Childcare and Education
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• v.13 no.2
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• pp.39-57
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• 2017

Objective: This study aims to investigate the effects of science activities related to seasonal customs on young children's scientific inquiry abilities and communicative competences. Methods: Participants consisted of twenty-six 5-year-old children who were going to day care center in Gwangju metropolitan city. Half of them belonged to the experimental group and the other half to the comparative group. The experimental group participated in science activities related to seasonal customs, and the comparative group participated in science activities according to the Nuri curriculum. Results: The results of this study showed that scientific inquiry abilities and communicative competences of the young children in the experimental group were meaningfully improved. That is to say, the scores of the five sub factors of scientific inquiry abilities and the two sub factors of communicative competences of the experimental group were meaningfully higher than those of the comparative group. Conclusion/Implications: It is significant that this study provides basic information for future science activities related to seasonal customs that will be conducted in the early childhood field.

• Journal of the East Asian Society of Dietary Life
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• v.21 no.2
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• pp.155-166
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• 2011

The purpose of this study was to identify determinants for the perception of traditional food and the probability of belonging to the succession group of traditional food. This study also analyzed foods for seasonal custom and strengths as well as direction concerning improvement of traditional foods, while taking the housewives' hometowns into account. Data were collected from 304 housewives living on Baengnyeong island. Regression analysis showed that family income, age, type, years of residence on Baengnyeong island and hometown were significantly related to the perception of traditional food. Among the significant variables, hometown was the most important factor in explaining perceptional differences. Logit analysis indicated that the probability of belonging to the succession group of traditional food was high with low educational level, high perceptional degree, and North Korea as a native country. The results of chi-square analysis proved that foods associated with seasonal custom, strengths and the improvement of traditional food were different between housewives having South Korea and North Korea as a native country. In this article, similarities and differences in the foods associated with seasonal customs, strengths and the direction concerning improvement of traditional foods are discussed, and implications for both nutritionists and food marketers are provided.

• The Bulletin of The Korean Astronomical Society
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• v.37 no.2
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• pp.93.2-93.2
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• 2012

삼복(三伏; 초복, 중복, 말복)은 한국의 전통적인 세시풍속이면서 오늘날에도 널리 알려져 있는 잡절 중의 하나이다. 한국천문연구원에서 매년 발간하는 역서나 1900년부터 2100년까지의 역일 자료를 계산한 "만세력"에도 삼복 일자를 표시하고 있다. 이 논문에서는 역 관련 자료들을 분석하여 조선시대 삼복 일자의 결정법에 대하여 연구하였다. 현재 규장각에 소장되어 있는 "작력식(作曆式)", "증보작력식(增補作曆式)"에 의하면 초복과 중복은 하지로부터 각각 3번째, 4번째 경일(庚日), 말복은 입추로부터 1번째 경일이며, 만일 하지가 경일인 경우에는 하지일로부터 3번째 경일을 초복으로, 입추가 경일인 경우에는 입추 시각이 오전인 경우 그날을 말복으로 오후인 경우 다음 경일을 말복으로 한다고 되어 있다. 먼저 하지나 입추가 경일이 되는 해를 분석한 결과 일반적으로 하지 시각이 오전인 해의 2년 후에는 시각이 오후인 해가 있었고, 19년 후에 다시 하지 시각이 오전인 해가 돌아옴을 알 수 있었다. 그러나 종종 2+19년 주기가 아닌 2+17년 주기로 나타나는 경우도 있었다. 삼복 일자와 관련하여서는 적어도 1752년(정조 22) 이후부터는 "증보작력식"의 삼복 결정법이 사용되었음을 확인 할 수 있었다. 그러나 일제 강점기에 편찬된 1930년의 역서를 제외하고는 1861년(철종 12) 이후부터는 남병길의 "추보첩례(推步妾例)"에 따라 입추 시각에 무관하게 그날이 경일이면 말복으로 하였음을 알 수 있었다. 현재에는 삼복 결정법에 대한 법적 규정이 없이 "추보첩례(推步妾例)"의 방법이 사용되고 있다.

• Korean Journal of Childcare and Education
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• v.19 no.4
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• pp.53-72
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• 2023

Objective: This study examined the effects of cooking activities related to seasonal customs on the language expression ability and pro-social behaviors of young children. Methods: Participants consisted of thirty-four 5-year-old children who were attending S preschool in Jeollanamdo. Seventeen children belonged to the experimental group and seventeen children to the comparative group. The experimental group participated in cooking activities related to seasonal customs, and the comparative group in cooking activities according to life themes of Nuri curriculum. Results: The results of this study revealed a significant improvement in the language expression ability and pro-social behaviors of young children in the experimental group. That is to say, the scores of the language expression ability and pro-social behaviors of the experimental group were significantly higher than those of the comparative group. Conclusion/Implications: This study carries significant implications for the early childhood field as it provides valuable insight into teaching-learning activities that effectively enhance the language expression ability and pro-social behaviors of young children.

• (The) Research of the performance art and culture
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• no.22
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• pp.5-43
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• 2011

Before the Korean War, Korean mask dramas had been performed as parts of seasonal customs and had been passed down in connection with various seasonal events, such as village rites, tug of war, torch fighting, Jisinbabgi(stepping on evil spirits), Gilnori, and Sattonoreum. However, after the Korean War, the dramas were played independently regardless of those seasonal events; thus, they have lost their original functions and meanings. After the Korean War, the lion dance in the Bukcheong lion mask play included two lions (as opposed to one lion prior to the Korean War) and the Aeonesung and Sadang dances were added. The scene in which a lion eats a child changed to a lion eating a rabbit doll. Furthermore, whereas mask types used to be diverse, they are now standardized to one type of lion mask. In the Yangju Byulsandae-nori, eight monks and Waejangnye, Aesadang appeared in 'Aesadang Bubgonori', but now the Malddugi mask character is added. Current performances omit sexually suggestive scenes. In the pre-Korean War version of the old man and old woman act, the old man sang a song to the soul of the dead woman, but now a shaman appears and performs an exorcism. In the dialogues, vulgar and sexual statements have been shortened as many audience members are women and children. Regarding the appearance of the masks, the lotus leaf, the monk with Scabies, and sannim masks have been significantly changed. Bongsantalchum has also changed, especially in the old monk act. Previously, two Somu used to appear whereas now only one appears. The scene of the shoe seller's and the monkey's departure is also different. Furthermore, while the former masks once had big eye holes on each side of the nose, now the masks have smaller holes on the eyes.

• The Korean Journal of Community Living Science
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• v.17 no.4
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• pp.175-197
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• 2006

This study aims to assess the traditional knowledge on seasonal customs and its characteristics for practical use. The Delphi method and correspondence analysis were hired to collect and analysis the data. Twenty six professionals for the Delphi participated in three-round process. The followings were concluded. The number of items valuing and resourcing for seasonal customs. were 118(40 for folks and ceremonies, 53 for foods. 25 for plays) on Delphi results. For example are Bokjori, Dano fm, Bokjumeoni, Chuseok, Tano festival, New Year Card, washing hair with an iris, Soup with rice cake, Boiled rice with five cereals, Rice and red-bean porridge, Kimchi-making for the winter, Sharing walnut with friends, Game of yut, Playing kite, Play with Hanga etc. Nowadays the ideas of modernized practical use on seasonal customs was to connect with modernized scientific technology and designate commemoration day. The items for connecting with modernized scientific technology were new year card, painting and recording sound with traditional seasonal customs, food areas, cake with seven kind of cereals, play areas, hand wrestling, cockfighting in folks and customs areas. Also the items for designating commemoration days were the Suelbeam and Suelbeam Socks present for the aged people, man cooking day, Korean traditional workers day in folk and ceremony areas.

• Journal of the Korean Home Economics Association
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• v.31 no.3
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• pp.15-27
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• 1993

The Purpose of this study is to serve as the basic data for the succession of traditional culture. The subjects of this study were (926) mothers and their daughters living in Taegu. The analysis of the data was done through SPSS pc+ programs. The major findings of this study are as follows: 1. Regarding to the degree of the people's participation in Traditional Customs of Four Seasons,“New Year's Day”,“Chusok(Chinese Thanks-giving Day)”,“Sangwon(The 1st Full-Moon Day)”,“boknal”are the occasions of the high participation. Ragarding to the characteristics of the groups participating, mothers' groups (compared with daughters'), the group with the positive concept about the customs(compared with the one with the negative concept), and the buddhist group(compared with other religion) are predominant. 2. Regarding to the degree of women's working lord for the Traditional Customs of Four Seasons, the significant variables on family environment in which the women are situated are family religion, The place of grown-up, Daugthers-in-laws order, and family type. Family type is found as the significant variable of Family environment in the degree of socialization of preparing effort of dishes. 3. Through factor analysis concepts of the Traditional Customs of Four Seasons are classified into 3 type, i.e.,「Conventional customs of good morals」,「Women's role in preparation for dishes」, and「The weights of the related load in women's housework」. 4. The direct factors influencing the women's housework related to Traditional Customs of Four Seasons are「Conventional customs of good morals」,「The weights of the related load in women's housework」and「The satisfaction of Traditional Customs of Four Seasons」. The indirect factor is found as 「Conventional customs of good morals」.

• SUVANNABHUMI
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• v.2 no.2
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• pp.1-28
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• 2010

This paper offers a brief introduction to Vietnamese folk paintings. The discussion compares Vietnamese folk paintings with the Korean folk painting tradition. Among the main purposes of this paper is the exploration of directions for future research on Vietnamese folk paintings. Vietnamese folk paintings, although extensively influenced by their Chinese tradition of minjian nianhua (folk New Year pictures), form an independent tradition, reflecting the local lifestyle and religious practices of Vietnam. However, compared to Korea or Japan, China remains the dominant source of influence for Vietnamese folk paintings. They were either created using a combination of painting and woodblock printing techniques, which was also the case with minjian nianhua, or using multicolor woodblock printing techniques. In cities like Hang Chong, the combination of painting and woodblock printing techniques was used mainly, following the customary practice in Yangliuqing in Tianjin, China, in which colors were added to the drawing printed from the woodblock. Meanwhile, folk paintings produced in rural areas such as Dong Ho are wholly color woodblock prints, similar to minjian nianhua from Yangjiabu in Weifang. In Lang Sinh, simple drawings, intended for casual purposes, were also created using the combination of woodblock printing and painting techniques. Folk paintings produced in cities and rural areas were distinct from each other, not just in techniques, but also in terms of style and theme. Vietnamese folk paintings show a certain degree of thematic similarity with Joseon folk paintings. This is mainly due to the fact that the two countries' folk paintings developed and evolved in parallel with their Chinese counterparts, minjian nianhua. Also noteworthy is the fact that Vietnamese folk paintings, while they share the simplicity and candidness of Joseon folk paintings, are at the same time somewhat more decorative than the latter. For best results, future research on Vietnamese folk paintings should be conducted together with research on minjian nianhua. Traditional pigments constitute an important area of research in this field. Attention should be also paid to the religious paintings of ethnic minorities in Vietnam, as they are discovered in the future.

• (The) Research of the performance art and culture
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• no.40
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• pp.307-341
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• 2020

In the past, each villages of ULSAN had their own SUNGHWANGDANGs. Village folks held an annual ritual for a ghost called GOLMAEGI. That ritual, which was a form of festival supervised by the village community, was the opening of seasonal customs. People called the ritual JISINBOPKI. It was a type of NONGAK in which musicals and dramatic factors made a harmony. Usually its lyrics were called 'SUNGJUPURI'or 'JISINBOPKI' song. At that moment, villagers, thumping on the ground with their feet, danced 'DUTBEKI' to awake the sleeping ghost SUNGJUJISIN. After this ritual, the music band started to visit people's house after house around the town playing PUNGMUL NOLI which consisted of SOGO NORUM, JAPSACK NORUM. The whole proceeding of these performances did not have a definite name. Villagers prayed to SUNGJUJISIN for the prevention of bad luck in their home. This study have arranged the type of MAEGUCHIGI, which is a kind of wishing NONGAK, on the basis of two preceding primary documents. And the other is about JISINBOPKI of ULSAN district that was shown in ULSAN YUSA written by a local historian, KIM SUKBO, of ULSAN. The process of arrangement is as follows. At first, considering the implication of this NONGAK, the definite title of it was designated as ULSAN MAEGUCHIGI. And then, it was given its genre and type within NONGAK.

• Journal of the East Asian Society of Dietary Life
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• v.18 no.3
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• pp.277-293
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• 2008

We conducted a consensual, expansive, and successive study to compare cultural differences and similarities between Korean, Chinese and Japanese's Seasonal Festivals and Foods documentarily. It showed interesting results that the three countries had celebrated with similar meanings, and shared similar events and special foods. Seasonal Festivals happen throughout the year sequentially: the New Year Day, January $15^{th}$(first full moon festival), March $3^{rd}$(double three day), May $5^{th}$(double five day), July $7^{th}$(double seven day) and finally the Year Farewell Festival. While, the festival of a royal birthday of Buddha happens on April $8^{th}$ in both countries: Korea and Japan. There is also one of the big festivals called the harvest moon festival on August $15^{th}$, and this event celebrates with special foods both in Korea and China. On December $23^{th}$, it is a special day for both Chinese and Japanese, but they celebrate the day with different meanings to it. Three countries have a special seasonal event celebrated each other. Koreans have a special event called Sambok to overcome summer with special food during a middle of June to the beginning of July. Chinese have a special event for overcoming winter with soup on December $8^{th}$. Japanese have a special event with rice cake to safety on January $11^{th}$. On these seasonal festivals, it is different to note that two different kinds of calendars are used. The lunar calendar is used by Koreans and Chinese whereas the solar calendar is used by Japanese. Because of the similarity in Buddhism, and agricultural industry, and especially sharing Chinese Characters in words, these three countries have in common in many ways to celebrate Seasonal Festival, and it is very unique custom in the world. Nowadays; however, these traditional events and special foods are changing in more simplified version and almost disappearing in all three countries. Therefore, we suggest that the Seasonal Festivals and Foods should be more emphasized in flourishing and exchanging between Korea, China and Japan.