• Journal of Family Resource Management and Policy Review
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• v.4 no.2
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• pp.31-44
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• 2000

In this study, we compare and analysis the family rite consciousness and it’s actual conditions between yanbian university students who have lived in different culture and political system from Korean students. Total 645 Yanbian and Korean student’s data was collected in Jun 1998. Statistics methods, Cronbach’α, Frequency, Percentage, $x^2$, t-test are used to analyse the data. The result are follows. First, in view of overall rite conditions, Korean students show more traditional tendency than Yanbian students. Second, in view of ritual process which is sub-domain of overall ritual consciousness Yanbian student keep more traditional attitude than Korean students. Third, Koran students’s score which presents the need of education of rite is higher than that of Yanbian students’s

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.4
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• pp.66-77
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• 2016

This contribution studied constructional intentions, ideas, thought and aesthetic consciousness of Joseon Royal Tombs regarding its location, spatial organization and elements. A literature investigation and a field study have been carried out, and the royal tombs of the Goryeo Dynasty and the Shilla Dynasty also have been studied to look for the its origins. The outcomes are as follows. The tomb's system of Joseon Royal Tombs inherited the King Gongmin's Tomb of the Goryeo Dynasty of Buddhism, but they have their own characteristics in a spatial organization and elements involved in Confucianism, Taoism, not only Buddhism. In the aspect of location, Joseon Royal Tombs followed the Feng-shu geometric principle to find a land that have a mountain in the back, and a river in the front. Spatial plan was carried out with Confucianism to apply the order of rank. Confucianism, Taoism, and Buddhism are shown with the elements such as architecture, landscape architecture, stone objects, and historical forest being connected each other. Especially, constructional intentions, ideas, thought and aesthetic consciousness are connected with the people in Joseon Royal Tombs through the ritual ceremony of Confucianism.

• Sim-seong Yeon-gu
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• v.39 no.1
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• pp.92-128
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• 2024

This study examines Gijesa, a Korean tradition of memorial worship for departed ancestors, from the perspective of analytical psychology. To understand the psychological background of ancestral rites, a literature search was conducted to examine the basis for ancestral spirits, the objects of ancestral rites, the symbolic meaning of the customs and practice of Gijesa, and the contents of volume 3 of the book Jhuza-uryu about 'Ghosts and Ancestral Rituals'. Gijesa, the Korean ancestor worship, may appear as a complicated formal ritual, but it reveals a psychological phenomenon of individuation. Gijesa facilitates a conversation between descendants and ancestors, bridging the conscious and the unconscious, leading to a realization of totality. The creative aspect of spirit worship lies in the 'realization of the individuation process' in that it fosters a connection with the collective unconscious, the root of consciousness. When an individual develops into a new integrated personality, we could gain strength from the support of ancestors, the support of the unconscious. The relationship with the spirits of ancestors is essential because consciousness has an important relationship with its root, the collective unconscious, especially for those of us living in an era of chaos where the fundamental meaning of human existence is lost due to rationalism and materialism.

• (The) Research of the performance art and culture
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• no.43
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• pp.357-380
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• 2021

Akjang yoram 『樂章要覽』 is a book that summarizes only the important contents from the Akjang 樂章. Akjang 樂章 is arranged in the first half, and score 樂譜 is arranged in the second half. It seems that Akjang yoram 『樂章要覽』 passed through a total of four stages through the time when the handwriting and the lyrics were written. The presence of various handwriting and traces of modifications means that it has been passed through by several people, so it is not unrelated to the fact that several traces remain on the back of the cover of Akjang yoram 『樂章要覽』. The first part of the Akjang 樂章 is a method of presenting the name and lyrics of the accompanying music based on the ritual procedure, and in particular, the lyrics are written in Chinese characters and Hangeul sounds to improve readability. The score in the second half complies with the ritual procedures, but boldly omits overlapping melodies, and is composed based on the music, and various symbols are used to capture the expression of court music. This structure is a reflection of the direction we practiced to harmonize with the music after prior ritual procedures and diction. This was a device to increase the efficiency of music education and music practice for the court musician. The characteristics of the musical pieces are that they consist of essential musical pieces that must be mastered as musicians. In addition, the name Kim Hyung-sik 金亨植 is noted on the back cover of Akjang yoram 『樂章要覽』, and he was a court musician who was active in the age of King Sunjo 純祖. In other words, the musical pieces included in Akjang yoram 『樂章要覽』 are the core repertoire played by court musicians like Kim Hyung-sik 金亨植. Akjang yoram 『樂章要覽』 is a 'music practice booklet' containing the daily life of court musicians. Akjang yoram 『樂章要覽』 is a booklet designed for the purpose of teaching the court musicians to sing while correctly pronouncing the lyrics in major ceremonies. It is even more noteworthy in that Kim Hyung-sik 金亨植 was an owner. In addition to the fact that Kim Hyung-sik's name remains, and in the practicality of being used by various court musicians reflecting and modifying the changes of the times, it is meaningful in that it contains the path of court musicians who spent a lot of time and time to transmit court music.

• Korean Journal of Heritage: History & Science
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• v.55 no.4
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• pp.96-116
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• 2022

The Daebodan was an altar, which held a memorial service for emperors of the Ming dynasty. This alter, which was referred to as Hwangdan, was first constructed in 1704. When the Japanese Invasion of Korea commenced in 1592, Shinjong, the emperor of the Ming dynasty, sent reinforcements to Josun to help. This alter was made to repay Shinjong's kindness. Before this, Song-siyeol(宋時烈), Leader of Noron(老論), made a shrine at Hwayangdong to hold memorial services for Shinjong, and after some time, this developed into a national ceremony. Construction of the Daebodan largely changed the backyard of Changdukgung-palace. However considering the construction process, the meaning of the Daebodan was not a big deal. At first, the optimal place for the Daebodan was selected at the site of a inner icehouse. But the inner icehouse could not be transferred to other site due to the circumstances. After all, the Daebodan was constructed at the site of Byeoldaeyeong(別隊營) which was located in the outside of palace. Most of the stones for the new Daebodan were used ones. And the annexe of Byeoldaeyeong was used for Daebodan without any changes being made. The scale of the construction was not particularly grand. After the construction, Sukjong, who made the Daebodan, showed barely any interest in it. But the conception of the Daebodan was back again in the history by Youngjo. He was also not interested in the Daebodan during his early years of ruling time. However, in the 1740's, he started to become interested in the ceremony of Daebodan, and carried out a large-scale reconstruction of the Daebodan. Jegigo(祭器庫) was rebuilt In 1739. And Jaesil(齋室), staying one night before the ceremonial day, was added in 1745. In 1749, the Daebodan was greatly changed by enshrining Uijong and Taejo, emperors of the Ming dynasty. The shape of alter was changed. Moreover this alter was made by newly quarried stones. And several buildings, Junsachung(典祀廳), Jaesaengchung(宰牲廳) and Akgongchung(樂工廳), were added to the site. In 1762, meritorious retainers were enshrined to the Daebodan. After all the Daebodan became an important part of the backyard of Changdukgung-palace. During the reign of Jungjo, the Daebodan also was an important part of backyard of Changdukgung-palace. But significant changes were not made at that time. The only change was the moving of Kyungbonggak(敬奉閣) in 1799. Afterward the Daebodan remained unchanged. The ceremonies at the Daebodan stopped in 1908. And the Daebodan disappeared into the mist of history.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.2
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• pp.14-30
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• 2020

This study focuses on the fact that pictorial maps in the late Joseon Dynasty were conceptual diagrams with the place names perceived by the people at the time of their production. In this regard, targeting on five pictorial maps, the humanistic landscape characteristics of Pyongyang, which had cultural identities such as a historically old, commercial, and Pungnyu(appreciation for the arts) city, were derived as follows. First, the historic legitimacy of Pyongyang Castle was represented by ritual and religious facilities. They include 'Dangunjeon' and 'Gijagung' related to the nation founder, 'Munmujeong': the remains of Goguryeo, 'Sajikdan' & 'Pyongyanggangdan': the place of the national rites, Hyanggyo and Seowon: education & rite functions, Buddhism and Taoist facilities, 'Yongsindang', 'Sanshindang', and 'Jesindan': folk religion facilities. Gija-related facilities, which became symbols of Pyongyang due to the importance of Small-Sinocentrism and Gija dignity tendency, were distributed throughout Pyongyang Castle though, the facilities related to King Dongmyeong of Goguryeo and the spaces of religion praying for blessings are spread in Bukseong and on the riverside of Daedonggang each. Second, as a Pyongando Province's economic center, Pyongyang's commercial landscape was represented by logistics and transportation facilities. The Daedonggang River, which was in charge of transportation functions, had many decks such as 'Yangmyeongpo', 'Cheongryongpo' and 'Waeseongjin' and bridges, such as 'Yeongjegyo' and 'Gangdonggyo', which connected major transportation routes. The road network was created in Oeseong area to facilitate logistics transportation and management, and many warehouses named after the jurisdiction of Pyongyangbu were distributed near the roads and Provincial Offices of the main gates. In addition, it was characterized by the urban area systematically divided with hierarchical roads, 'Bukjangnim' of willow trees planted on the main entrance roads of Pyongyang Castle, a linear landscape created by 'Simnijangnim' consisting of mixed forests with elm trees. Third, Pungnyu City is realized by the distribution of amusement facilities. The riverside of Daedonggang adjacent to Naeseong exhibits characteristics of artificial landscape such as a canal leading to the inside of the castle, a docking facility with embankments, and a port with cargo ships anchored. However, Bukseong of the natural surroundings had numerous pavilions and platforms such as 'Bubyeongnu', 'Eulmildae', 'Choeseungdae', 'Jebyeokjeong' and engraved letters such as 'Cheongnyubyeok', 'Jangbangho'. 'Osunjeong', 'Byeogwolji', 'Banwolji' near 'Sachang', and 'Aeryeondang', built on the island of a square pond, created waterscape in Naeseong invisible from the Daedonggang, and for practical purposes, ponds and repeated willow vegetation landscape related to Gija were placed in the western rampart of Jungseong. In addition, 'Seonyeondong', a cemetery of Gisaeng, located near by Chilseongmun, was used as poem titles and themes by literary people, contributing to the creation of the Pungnyu image of Pyongyang.

• Journal of the Korean Home Economics Association
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• v.28 no.1
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• pp.105-124
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• 1990

The purpose of this study is to investigate 1) the level of the city housewives' sense and behavior of wedding and ancestral service according to the background variables, 2) the relationship of the sense of wedding and ancestral service and behavior, and 3) what the most influential factors are. For the purpose of this study, 700 questionnaire were distributed to the housewives who live in Seoul and collected during the February 1989. And the measuring instruments are composed of 9 questions, 11 questions of the sense of wedding service, 12 questions of the sense of ancestral service, 11 questions of the behavior of wedding service, and 12 questions of the behavior of ancestral service. To obtain the sense and behavior of wedding and ancestral service scale, item analysis through Pearon's correlation and factor analysis, frequency distribution, percentile, mean, standard deviation, t-test, F-test, Pearson's γ, Paired-t-test, Duncan's Multiple Range Test, and Stepwise multiple Regression were used for data analysis. The major fidnigs are as follows: 1. The general tendency of the city housewives' sense of wedding service was modern. That of the city housewives' sense of ancestral service was the mid level of the traditional and the modern. According to background variable (ie: age, educational level, the number of children, the duration of marriage, religion, the existence of job, the existence of married son and daughter), the city housewives' sense of wedding service is different significantly. Accoring to background variable(ie: age, educational level, the average home income a month, the number of children, the duration of marriage, religion, the existence of married son and daughter), the city housewives' sense of ancestral service is different significantly. 2. The general tendency of the city housewives' behavior of wedding service was modern. That of the city housewives' behavior of ancestral service was somewhat modern. According to background variable(ie: age, educational level, the number of children, the duration of marriage, the existence of married son and daughter, the form of family), the city housewives' behavior of wedding service is different significantly. According to background variable(ie" age, educational level, the number of children, the duration of marriage, religion, the existence of job, the existence of married son and daughter), the city housewives' behavior of ancestral service is different significantly. 3. There were positive correlation between the city housewive' sense and behavior of wedding and ancestral service(P<.001). And the housewives' sense of wedding service was modernized than that of ancestral service, the housewives' behavior of ancestral service was modernized than that of wedding service. 4. The city housewives' sense of wedding service was the duration of marriage(β=-.226), influential factor. And influential factors on that of ancestral service were educational level(β=.250), the existence of married son and daughter(β=-.123), number of children(β=-.101). The influential factors on the city housewives' behavior of wedding service were age(β=-.193), the form of family(β=.097). And that of ancestral service were educational level(β=165), the number of children(β=-.157).

• Journal of the Korean Society for Library and Information Science
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• v.45 no.2
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• pp.75-96
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• 2011

This research investigated the facts about the place and date of praying for the engraving of the first edition of Tripitaka Koreana. Major findings are as follows: 1) The very first idea of engraving the first edition of Tripitaka Koreana was evidenced in the record of 'The beginning of Tripitaka Koreana' from 'Daejanggakpan Gunsin Gigomun' written by YiGyuBo. 2) After comparing the contents of 'Daejanggakpan Gunsin Gigomun' with the record of the third volume of 'Goryeosa Jeolyo' dated February 13, 1011, this researcher confirmed that 'Daejanggakpan Gunsin Gigomun' also recorded this historical fact. 3) In the third volume of 'Goryeosa Jeolyo' dated February 13th, 1011, it is documented that a ritual was held to pray to the gods of heaven and earth for expelling the Kitan from the country. Further, the document states that this particular ritual consisted of a ceremony of lanterns held at the temporary palace in Cheongju on February 15th, to report to the gods on 'the engraving of the first edition of Tripitaka Koreana' 4) Therefore, it is verified that the date of praying for the engraving of the first edition of Tripitaka Koreana was February 15th of the lunar calendar, 1011(the second year of King Hyunjong's reign), and the place was the temporary palace in Cheongju.

• The Korean Nurse
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• v.23 no.3 s.126
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• pp.44-50
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• 1984

한국여성은 전통적으로 대가족제도 속에서 육아 및 가사활동에만 종사해왔다. 그러나 산업화 및 사회구조의 변화로 여성들도 교육의 기회를 갖게 되었으며 전통적인 역할 수행에 대한 가치변화와 함께 여성의 사회적 역할을 필요로 하게 되었다. 반면에 가족 형태가 핵가족화 함으로서 가족 내에서의 자녀양육을 비롯한 가정적 역할이 더욱 중요시 되게 되었다. 오늘날 한국사회는 여성에게 현재의 사회구조와 핵가족 속에서는 시간적으로 동시에 수행할 수 없는 두 가지 상반된 역할을 강조하고 있는 것이다. 이러한 상반된 역할사이에서는 여성은 갈등과 좌절감을 느끼게 되며 이중적인 부담 속에서 생활하게 되었다. 본 원고에서는 전통적인 한국의 가족가치관을 살펴보고 건강관리 측면에서 여성의 역할을 살펴보고 건강관리 측면에서 여성의 역할을 살펴보고자 한다. 전통적 가족가치관과 여성-우리나라의 전통적 가족은 부계 중심의 혈연 계승을 중요시하는 가부장적 대가족제도라 할 수 있다. 따라서 부계 계승을 통한 가족의 영속성과 가 중심사상에 기반을 둔 철저한 가족주의적 가치관이 전통적 사회를 지배하여 왔다. 그러므로 자연히 개인보다 가족집단이 우의적인 지위에 있을 뿐만 아니라 모든 행동의 결정에도 중요한 준거 집단이 되었다. 이러한 가의 영속 및 번영을 가장 효과적으로 수행하기 위해서는 많은 자녀를 필요로 했으며 부계중심 가족에서 자연히 남아 선호사상이 강할 수밖에 없었으며 이것은 조상에 대한 의무요 책임이라 생각했다. 이러한 가부장권의 확대에 반비례해서 가정 내에서 여성의 지위와 역할은 축소되어갔다. 여성들의 절대적인 예속을 필요로 하여 삼종지도니 칠거지악이니 불경이부등의 도덕률을 만들었으며 여성들 스스로가 이러한 정절과 복종을 미덕으로 생각하도록 교육받음으로서 여성들 자신이 자기희생의 굴레 속에서 인내와 복종의 생활을 운명처럼 받아들이게 되었으며 남편과 자식을 위해서는 목숨까지도 희생하게끔 철저히 사회화되었던 것이다. 그러나 가족 제도 안에서의 남녀의 지위는 동위 항렬 내에서만 해당되고 항렬을 달리할 때는 삼종지도의 이론에 부합된다. 어머니로서의 존장련이 인정되어서 가정 내에서의 여성의 종속적인 지위에 비하여 모의 권한은 절대적이었다. 상례와 제례에서 어머니와 아버지에 대한 의식에는 차이가 없으며 내외 명부제도에 의해서 부인도 남편과 똑같은 대우를 받도록 되어있다. 이러한 존장련에 의한 모의 권리와 더불어 부부유별에 의해서 가사권의 독자적인 결정권도 인정되고 있었다. 건강관리 측면에서 여성의 역할- 전통적으로 건강관리에 관련된 한국여성의 역할은 1. 씨받이로서의 역할로 생명을 잉태하도록 돕고 건강한 아이의 수태를 위해 태교에 힘썼으며 2. 자녀의 의식주를 해결하는 가사 역할만을 담당하는 전통적인 여성의 역할만을 수행하였으며 출산한 생명을 건강하게 자라도록 건강관리를 철저히 하였으나 체계적인 건강관리는 되지 못하였으며 특히 식생활에 유의하였으나 정서, 사회면은 도외시 한 과잉보호현상이었다. 3. 결혼 후에는 남편의 건강관리를 위해 철저하였으며 특히 식생활에 유의하였고 정서적으로 부담을 주지 않도록 유념하였다. 4. 또한, 임종시 평안한 죽음을 맞도록 도왔다. 전통적으로 한국여성의 역할은 돕는 역할이었다.

• Journal of Korean Society of Forest Science
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• v.98 no.1
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• pp.66-81
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• 2009

From a new perspective of "humans and the culture of forming and conserving the environment", the sustainable forest management can be reformulated under the concept of "cultural sustainability". Cultural sustainability is based on the emphasis of the high contribution to sustainability of the culture of forming and conserving the environment. This study extracts the implications to cultural sustainability for the modern world by investigating a historical case of the culturo-social pine forestry in the Joseon period of Korea. In the legendary and recorded acts by the first king Taejo, Seonggye Yi, Korean red pine (Pinus densiflora) was the "Royal tree" of Joseon and also the "Sajik tree" related intimately with the Great Sajik Ritual valued as the top rank within the national ritual regime that sustained the Royal Virtue Politics in Confucian political ideology. Into the Neo-Confucian faith and royal rituals of Joseon, elements of geomancy (Feng shui), folk religion, and Buddhism had been amalgamated. The deities worshipped or revered at the Sajik shrine were Earth-god (Sa) and crop-god (Jik). And it is the Earth god and the concrete entity, Sajik tree, that contains the legacy of sylvan religion descended from the ancient times and had been incorporated into the Confucian faith and ritual regime. Korean red pine as the Royal-Sajik tree played a critical role of sustaining the religio-political justification for the rule of the Joseon's Royalty. The religio-political symbolism of Korean red pine was represented in diverse ways. The same pine was used as the timber material of shrine buildings established for the national rituals under Neo-Confucian faith by the royal court of Joseon kingdom before the modern Korea. The symbolic role of pine had also been expressed in the forms of royal tomb forests, the Imposition Forest (Bongsan) for royal coffin timber (Whangjangmok), and the creation, protection, conservation and bureaucratic management of the pine forests in the Inner-four and Outer-four mountains for the capital fortress at Seoul, where the king and his family inhabit. The religio-political management system of pine forests parallels well with the kingdom's economic forest management system, called "Pine Policy", with an array of pine cultivation forests and Prohibition Forests (Geumsan) in the earlier period, and that of Imposition Forests in the later period. The royal pine culture with the economic forest management system had influenced on the public consciousness and the common people seem to have coined Malrimgat, a pure Korean word that is interchangeable with the Chinesecharacter words of prohibition-cultivation land or forest (禁養地, 禁養林) practiced in the royal tomb forests, and Prohibition and Imposition Forests, which contained prohibition landmarks (Geumpyo) made of stone and rock on the boundaries. A culturo-social forestry, in which Sajik altar, royal tomb forests, Whangjang pine Prohibition and Imposition forests and the capital Inner-four and Outer-four mountain forests consist, was being put into practice in Joseon. In Joseon dynastry, the Neo-Confucian faith and royal rituals with geomancy, folk religion, and Buddhism incorporated has also played a critical humanistic role for the culturo-social pine forestry, the one higher in values than that of the economic pine forestry. The implications have been extracted from the historical case study on the Royal-Sajik tree and culturo-social forestry of Joseon : Cultural sustainability, in which the interaction between humans and environment maintains a long-term culturo-natural equilibrium or balance for many generations, emphasizes the importance that the modern humans who form and conserve environment need to rediscover and transform their culturo-natural legacy into conservation for many generations and produce knowledge of sustainability science, the transdisciplinary knowledge for the interaction between environment and humans, which fulfills the cultural, social and spiritual needs.