• (The)Study of the Eastern Classic
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• no.33
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• pp.253-278
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• 2008

Samkookyusa is a valuable book, which shows us ancestor's fomality, being folklorically highly evaluated. So I focus on this, look into Samkookyusa's formality especially the ceremonies of coming of age, marriage, funeral and ancestral worship. Coming of age ceremony on Samkookyusa performed by a ruler or the nobilities whoes age are uncertainly assumed as thirteen, fifteen or eighteen. In the times, our own ways of ceremonies were performed by them. Marriage ceremony on Samkookyusa, especially king Sooro and Heohwangok's amrriage procedure shows a part of royal family's ceremony before Korea dynasty and have a precious meaning as the earliest outset. Through premarital relation between Yoohwa and Haemosoo shows that there was an non-arranged match for marriage. A record of a marriage between near relatives at the early Korea dynasty is worthy. The funeral ceremony record of king Hyeockgeose on Samkookyusa could be regarded as the first one. The record pointed that using a mound as feudal lords and king Talhae's funeral ceremony showed having Seagoljang customsand making a clay figure for the ceremony. Those facts are crucial documents as helping us understand our ancient time's funeral ceremonial customs. Ancestral ceremony on Samkookyusa, specific record about ancestral ceremony for king Sooro such as fomulas, procedures, ritual fields and foods, sanctuary and portrait is a worthful record to understand a side of national ancestral ceremony of the times. Samkookyusa is a valuable book ceremonially and folklorically to understand the ancient times' ceremonies of coming of age, marriage, funeral and ancestral worship.

• Journal of The Korean Society of Grassland and Forage Science
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• v.24 no.4
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• pp.347-358
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• 2004

In Mongolia which consists of nomadic populations, horse has been loved by nomads and considered most important transportation means. Horses have been used when they were making long journey looking for new plain ground for grazing. Therefore, horse is closely connected with Mongolian nomadic culture. In Korea, too, horses had been considered one of most important means for transportation and military. The symbolism of horse that is represented in both Mongolia and Korea is Heavenly Horse which communicates with the God and it was sanctified as a Sacrificing Horse which was sent to God for sacrifice, and it was even worshiped as Divine Horse, the diety. As is the case of two of Mongolian customs associated with Mongolian language are 'the ceremony of horse's giving birth her young' and 'the ceremony of letting the mare go where it was before', all the cases are related with cattle's milk. The ceremony of 'horse's giving birth her young' is the ceremony where people hope that they would see the young can grow well which were born in early summer thus increasing the numbers of horse. To go with this, they perform a ceremony of Chachal in which they sprinkle the best quality white milk which is the symbol of good luck and hope they would produce plentiful of dairy products. The ceremony of 'letting the mare go where it was before' is also the ceremony where people hope to have many new born young horses thus produce more dairy products and Airag for the next year as milking is no more available for that you. Since the unified Silla Era, Koreans have performed a sacrifice rituals to horse in auspicious day. It's purpose is to see their horses get no disease and bear as many youngs as possible. The Back Ins Je, one of well blown festivals in Jeju Island, was originated from people's wish to prosper in stock farming. It can be said that the custom of Korea and Mongolia related with horse's giving birth was originated from the wishes to god for fertility and fecundity. On top of that, while Mongolians sprinkled horse's milk both on the ground and to the air hoping they would have increased houses and, thus, secure many dairy products, Koreans wish that they would see the increased number of horses and their healthy conditions through heavenly rituals.

• Korean journal of food and cookery science
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• v.15 no.2
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• pp.146-157
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• 1999

The knowledge on Korean traditional ceremony foods was evaluated from 271 Korean American housewives residing in the New York and New Jersey metropolitan area. A questionnaire was designed to collect information on demographic background of the subject and their knowledge on ceremonial foods and table settings. Over half of the respondents considered table settings for ceremonial foods are important and most of them knew and learned Korean ceremonial foods from either their own mothers or mother-in-laws. About three-quarters responded that traditional table settings need to be simplified and half of them stated that family education is the best way of proceeding knowledge on ceremonial foods. Most of them have knowledge of table settings for a child's birthday, a baby's first birthday, a baby's hundredth day after birth, New Year's and full moon days. However, few respondents were knowledgable about other ceremonial foods. Practically, they are more likely to simplify the table setting for Korean traditional ceremonies, such as child's birthday, 60th birthday, wedding, and memorial days. The results of this study could be used to plan traditional cultural education programs for Korean immigrants in the U.S. so that they can make informed decisions in building cultural identities in the new environment.

• Journal of Korean Historical Folklife
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• no.45
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• pp.291-325
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• 2014

This study is about examining the changing process of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty. For this, it was compared with book of national rites. This paper will outline the differences of commemorative rites of worshiping heaven between Korea and China and its reason for changing process. Also, it shows the understanding of the historic characteristics of commemorative rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty through analyzing conducted religious service. Following methodological approach was used to achieve the aim of the study. The study includes historical changing process and basic ritual of commemorative rites of worshiping heaven from Koryo dynasaty to King Sejo period through various chronicles and books of rites. Understanding the trend transition of operating commemorative rites of worshiping heaven is expressed differently based on the situation in those days even though it is the same operation of commemorative rites of worshiping heaven. The existing study only primarily considered the rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty through the resources within the country. However, the process of settlement of commemorative rites of worshiping heaven is closely related to settlement of Confucian formality. As the problems cannot be solved if institutional changes are researched only though the resources within the nation, this following study also considered the transition of commemorative rites of worshiping heaven in China for sure. Through this approach, the study understood how China's rites of worshiping heaven settled down and formed in Korea and found differences of the rites of worshiping heaven between the two nations by comparing China's book with ornamental "seal" characters throughout many generations. Furthermore, it also illustrated historical characteristics of rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty by analyzing carried out religious service. Although it seems like there are many similarities of Chinese ritual procedure between Koryo dynasty and Chosun dynasty, there are existing significant differences in the context. Moreover, it is clear that there are differences of ritual between Tang, Song, Ming dynasty. These differences are directly connected to Korea and also with transition of king's power. Generally, Tang and Song dynasty show similar trend whilst Ming clarifies the differences between the two. For instance, there are differences between deep bow and superintendent of cho-hun, a-hun, and jong-hun. Transition of configuration is also one of the major differences. Changing of configuration has considerably important meaning refer to status of king's power. Analyzing specific features, such as size of altar, ancestral tablet, people who participate in sacrifices, okpye, configuration, and etc., made possible to consider the actual differences, not just examining different features of vaguely. Based on this foundation, the study closely examined the differences among the periods between the nations and gave the significance of the differences.

• Korean Journal of Heritage: History & Science
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• v.55 no.1
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• pp.63-84
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• 2022

One of the ancient nomadic cultures, the Saka is generally regarded as an important intermediary in the ancient Eurasian cultural network. This study is the reinterpretation of the excavations conducted on the Katartobe tombs site of the Saka culture through a joint three-year-long project by the National Research Institute of Cultural Heritage in Korea in collaboration with the Cultural Heritage Research Institute under the National Museum of the Republic of Kazakhstan. The main discussion of the study deals with the burial rituals performed by the community who built the Katartobe tombs by the comparison and review of the various researches on the Saka tombs based on the archaeological artifacts discovered during excavation. The research has shown that the Saka tribes maintained the tradition of burying domesticated animals, such as horses, with its owner and performed burial rituals which often involved the use of fire. The archaeological remains of the Saka also show that the burial rituals like these formed the key aspect of their cultural heritage. The archaeological discoveries also show that the Saka mourners built wooden cists under a single mound when they needed to bury multiple corpses at once and sustained the practice of excarnation when burying the bodies of those who died in the different periods of time. Some burials included a tomb passage which was used not only for carrying the deceased but also for a separate burial ritual. The main discussion of this study also deals with the remnants of bones of animals buried with their deceased owners in the same kurgan, as well as the animal species and their locations in the kurgan, resulting in the discovery of diverse meanings connected with them. The pottery buried in the tombs were largely ceremonial offering vessels, just like others excavated at nearby Saka tombs and located around the buried corpse's head facing toward the west. The excavation of the tombs also shows that two vessels were arranged at the corners of the coffin where the feet are located, revealing the characteristic features of the burial practices maintained by the tribe who built the Katartobe tombs. It may be too early to come to a definite conclusion on the burial practices of the Saka due to the relative lack of research on the kurgans across Central Asia. Excavations so far show that the kurgans clustered in a single archaeological site tend to display differences as well as uniformities. In conclusion, the ancient Central Asian tombs need more detailed surveys and researches to be able to make strides in an effort to restore the cultural heritage of the ancient Central Asian tribes who played a crucial role in the Eurasian cultural landscape.

• Proceedings of the SOHE Conference
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• 2002.10a
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• pp.59-59
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• 2002

• Proceedings of the KHMA Conference
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• 2012.11a
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• pp.359-359
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• 2012

• Proceedings of the KHMA Conference
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• 2010.11a
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• pp.257-257
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• 2010

• Proceedings of the SOHE Conference
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• 2001.10a
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• pp.107-108
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• 2001

• Proceedings of KHEA Conference
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• 2003.10a
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• pp.151-151
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• 2003