• The Journal of the Convergence on Culture Technology
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• v.2 no.1
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• pp.53-70
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• 2016

There has been many researchs about "朱子家禮" providing the basic mannerism in Josun Dynasty era and influencing rituals to communicate ancestors. However, the arrangement of ritual has not been researched and understood as formality. In this study, the Yin, Yang and the five element theory was researched in the perspective of understanding in the universe order and ancient astronomy that provided the academic basic and idea in the era to understand the arrangement of the ritual, and based on this, the arrangement in "朱子家禮" was analysed. As a result, it was confirmed that the arrangement in ritual was made by the structure of symbol of Yin, Yang and five elements, which is the logic of order in universe people understood at that time. Through this, by understanding the meaning of the arrangement in ritual, the ritual culture would be properly understood and passed to next generation despite of changes in culture.

• Journal of the East Asian Society of Dietary Life
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• v.13 no.3
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• pp.145-154
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• 2003

This research was performed to identify the characteristics of the Korean rituals and to establish the desirable ritual culture. The recognition of the ritual culture was investigated by the general environmental factors such as gender, age, religion and education background. The rituals were generally recognized as positive. Some significant differences were shown according to religion, gender and residential area. To succeed the tradition of the preparation and the table-setting of ritual foods and to conduct the rituals by the descendants were recognized relatively high by the Buddhists and males living In Gyeongsangbuk-do. The degree of recognition of the method of table-setting of ritual foods was higher if one was married and older, with Buddhism and the oldest daughter-in-law in a family. As above, the culture of Korean rituals showed some differences according to the general environment and regions of the individual. The reason why regional differences were shown high was mainly because tradition and conservatism were maintained according to the unique regional thought and natural environment rather than impacts of the changes of times. That some differences were shown according to general environmental factors suggested that the traditional ritual culture was gradually changing according to the environmental changes in the modem times. Also, the recognition on the ritual culture were identified through investigations by general environmental factors such as gender, age, religion and education background.

• (The)Study of the Eastern Classic
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• no.72
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• pp.185-215
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• 2018

This paper discusses the Historical significance of Li-thought at the Hoejae, Lee-Eonjeok's Bongseonjabui. In this study, I tried to derive the value and meaning in the history of the Chosun Dynasty by examining the comparison between the Bongseonjabui and Book of Ancestor-memorial Ceremonies written in the 16th century The following is a summary of the Historical significance of Li-thought of Bongseonjabui. First, it is the first concrete result of the Chosun Dynasty concerning the Family Rituals. Second, it is characterized not only the description of actual procedures but also the explanations of both the theory and reality in Ancestor-memorial Ceremony. Third, it is an example of harmonizing with the national system and the customs of time by applying to the situation of Chosun society at that time. Fourth, it is an example that focuses on the essential meaning of the Ancestor-memorial Ceremony, not the attitude of one side the Zhu Xi's Family Rituals as in the later books.

• Industry Promotion Research
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• v.7 no.4
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• pp.85-95
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• 2022

This study intends to analyze the meaning of symbolism in ancestral memorial rite arrangemen from the view that ancestral worship connecting traditional society with modernity are the transmission of ritual. It appears as a change the theory of Yin-Yang and Five Elements that became the basis and ideology about the Confucian view of life and death, an understanding of the universe structure, and a change in the four seasons. Ancestral memorial rite arrangements acknowledge the existence of ancestors. And it is understood as a ceremonial instrument which the living and the dead communicate spatially with time through the symbolic system. In addition, the four seasons, spaces of the skyground and underground were symbolized and embodied through the selection and arrangement of ancestral memorial rites. In the modern ancestral memorial rite arrangement, the factors that determine the location require Time-space analysis of the target. This is because the offering is understood not only as a functional role but also as a temporal and spatial symbolism to be expressed through the offering. In this study, it is meaningful to consider it from the perspective of inheritance of ancestral worship culture through discussions about the ideological background and symbolic system that appeared in ancestral memorial rite arrangement

• Journal of the Korean Home Economics Association
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• v.41 no.3
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• pp.113-129
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• 2003

This study was examined about consciousness and actual service, functions of ancestral rite in modem society. In order to study, the questionnaires for 401 university students were used and personal interviews with 14 as 7 female,7 male. Data were analyzed using the SAS programs. The main results of this study were as follows: The male's consciousness and actual service was significant higher than female's about the traditional ancestral rite. The religion was affected significant variable in ancestral rite. When the family hold many performs and students are participate in ancestral rite many times, they are positive about traditional ancestral rite. On the functions of ancestral rite the students thought the ancestral rite influenced family members and relatives to promote mutual family membership.

• (The) Research of the performance art and culture
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• no.19
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• pp.317-346
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• 2009

Soongeuimyo is a shrine which has Liu Bei 劉備 as the main ceremonial figure and also Guan Yu 關羽 and Zhang Fai 張飛 as ceremonial figures as well as 8 others such as Zhege Liang, Zhao Yun, Ma Chao, Huang Zhong, Uang Bo, Zhou Zhang, Zhao Ru, and Guan Ping. Since one of the ceremonial figures is Guan Yu, it has been considered and discussed as a Guanwangmyo 關王廟. It is also witnessed by the terms called the East, South, or North tomb that were the existing Guanwangmyo, or even 'West' tomb 西廟. Of course, the relationship between Guanwangmyo and Soongeuimyo cannot be excluded because they both have Guan Yu. However, Soongeuimyo is different from Guanwangmyo in some aspects. Soongeuimyo was of a higher grade than Guanwangmyo in the quality of the ceremonial figures, and it had a completely different music and dances 악무, in which it included court music(雅樂), orchestra for court music(雅樂樂懸), and Yugilmu 六佾舞. Since the first enshrinement ritual in April 27, 1904, the period of Soongeuimyo Jerye was performed for only 4 years until the close in July, 1908, which made it less known. Furthermore, because Japanese Governor General used Soongeuimyo land as orphanages and schools for the blind and the dumb, the tomb areas were completely destroyed and the space to recall memories of Soongeuimyo was lost. However, Soongeuimyo Jerye was one of the country's important ceremonies conducted as Joong Sa 中祀 with complete assessment of traditional music and dance for Jerye. Also, as a Jerye that Go Jong 高宗 designed as a strong soldier policy after his coronation as an emperor to enhance Dae Han empire's military power, it has much significance as Dae Han empire's last national ceremony newly created besides Hwangu Jerye 圜丘祭 after his coronation.

• Journal of Families and Better Life
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• v.19 no.6
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• pp.241-263
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• 2001

The objectives of this study were empirically to test the reformative model for Korean sacrificial rite and to investigate the effects of demographic variables. the survey was conducted by means of questionnaire with 600 persons located in Seoul. Major findings were as follows ; 1, Sacrificial day ; was displayed (1) dead day (2) holiday in back and forth of dead day 2. Sacrificial time ; was showed (1) 8-9 h. p.m (2) 6-7 h. p.m 3. Sacrificial extent ; was displayed (1) grandparents and parents (2) only parents 4. Participative extent ; was showed (1) Cousin (2) only sons and daughters 5. Sacrificial procedure ; was displayed twice deep bow and 1 minute\`s silent prayer. 6. New year's and Chusok's rite ; was showed (1) simple foods (2) joint leisure time 7. Sacrificial table ; was displayed (1) boiled rice . water . gustoish articles. (2) omission of food table 8. rite\`s socialization ; was showed (1) delivery and marketing sale\`s food (2) special sacrificial restaurant. 9. Womens'and mens'difference ; women were active 7ut men were passive 10. Age's difference ; excepting 30-40, the all generations were more reformative. 11. Number of brothers ; small number of brothers were more reformative than a many number. 12. Sacrificial manager or not , managers were conservative than persons were not managers.

• Journal of Families and Better Life
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• v.18 no.3 s.47
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• pp.147-170
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• 2000

The purpose of this study is to review Korean sacrificial rite and reform it to be fit for modern life, the research method is to review literatures such as ancient writings and various references for the sacrificial rite. The new model of Korean sacrificial rite is as follows; 1. New year's and chusok's sacrificial rite should be omitted and only the anniversary rite be left. 2. Time of anniversary rite should be convenient hour that all attendants can meet and the extent of attendants should be limited into the deads sons & daughters. 3. Subject of anniversary rite should be limited into the parents. 4. Foods and liquor offered to the dead should be omitted 5. Supervisor of sacrificial rite should be not only the eldest son but also dead's sons and daughters, so the anniversary rite should be rotated among brothers and sisters.

• (The)Study of the Eastern Classic
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• no.43
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• pp.183-207
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• 2011

This study finds aesthetic elements and examines their aesthetic sense focusing on the melody of the piri in the completed Jongmyojeryeak with various ideational backgrounds from the views different from the aesthetic sense of Jongmyojeryeak that has been conducted so far. Jongmyojeryeak is to hold a memorial service at the place where the godship of the line of kings and queens in Joseon is set. It is the crystal of Confucian memorial ritual and representative cultural heritage of ancestral ritual culture and is designated as No 1 of national chief, intangible cultural heritage in 1964. Also, on May 18th, 2001, it was registered first in Korea as 'Masterpieces of the Oral and Intangible Heritage of Humanity' designated by UNESCO and was recognized of its superiority. It is not only a representative cultural heritage of ancestral ritual culture having fate with Joseon Dynasty for a long period but also has been recognized as the essence of our music compiling the holistic beauty of artistic forms according to music, songs, and dance created by our ancestors. Also, it has as its background the traditional thoughts including the Confucian thought as well as Yeak thought, Yin-Yang School, Samjae thought (三才思想), and Palgoe thought (八卦思想). This Jongmyojeryeak internalizes landscape beauty, Yojang beauty, natural beauty, magnificent beauty, and harmonious beauty. Landscape beauty can be found in Huimun and Jeonpyehuimun. Yojang beauty is the figure that is only shown in Jeongdaeup. Natural beauty is the skilled performance technique shown in the melody of variations and is connected to natural creation. It is well shown in Huimun and Jeonpyehuimun. Magnificent beauty is well shown in the melody of Botaepyeong movement. And harmonious beauty is the harmonization of dischord in Jongmyojeryeak and is well shown in Jeongdaeup's Somu distinctively showing its aesthetic sense from the view of natural, harmonious beauty in its music.

• Proceedings of the Korea Contents Association Conference
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• 2016.05a
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• pp.87-88
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• 2016

서울시에 소재하고 있는 종묘와 사직단은 제례의식이 거행되던 곳으로 실제 재현은 1년에 약 한번 정도 진행되며 이것을 보기위해 관람객이 몰리게 된다. 이것은 일종의 병목현상처럼 일어나고 있다. 이러한 병목현상을 해소하고, 평소 관람객에게도 실제 재현과 같은 효과를 보여주기 위하여 실감형 콘텐츠를 활용하고자 한다. 마이크로소프트(MS)의 증강현실(AR)기기 '홀로렌즈(Hololens)' 기법을 바탕으로 관람자들에게 이용의 편의를 보완할 수 있는 방법을 제안한다.