• The Research Journal of the Costume Culture
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• v.5 no.1
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• pp.29-42
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• 1997

Our ancestors had done their best for the moral training and home management, further more for the governing a country through observing the decorums. The 4 main decorums, i. e. the Coming-of-Age Ceremony, Wedding Ceremony, Funeral Rites and the Ancestor worship Ceremony during the Chosun Dynasty had guided well our ancestors'life harmoiously. The Wedding Ceremonies of them was one of the most happy events in their lives meaningful of the filial piety and the union of two families. The Wedding ceremonies consist of the 6 etiquetes, i. e., Eui-Hon (matchmaking), N뮤-Chae (present), Nab-Pye(bride's presents to her parents-in-law), Chung-Gi(ask the other part about an auspicious day), Moon-Myung(choice of an auspicious day), Chin-Young(take and meet a bride) in order of sequence. Chin-Young consists of Cho-Hon, Sa-Dang-Go-Woo, Sung-Bok, Cho-Rye, Boo-Myung-Ji & Mo-Song, Jun-An-Rye, Hab-Geun-Rye, Sin-Bang-Chi-Reu-Gi, Hyun-Goo-Rye, Myo-Hyun and Jae-Haeng ete, considerably complicated programs in order.

• Journal of the Korean Home Economics Association
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• v.24 no.3
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• pp.143-153
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• 1986

This study is intended to develop a scale to measure familism. Construction of this scale is based on a sample of 448 married males and females living in Seoul. This scale to measure familism is developed by employing a type of item analysis method called correlation analysis. 13 items are selected by correlation analysis, and these are found statistically significant even by analysis based on the criterion of internal consistency. Validity of this scale is evidenced by logical validation, jury opinion and independent criteria. Reliability estimate assessed by Cronbach's alpha coefficients is .759. This scale comprises the following 4 aspects of familism: 1) Support for filial piety and ancestor worship. 2) Integration of individual activities into family ones for achievement of family objectives. 3) Obligation to support individual family members and give them financial assistance when needed, on the assumption that properties such as land, money, etc. belong to family. 4) Mutual aid in psychological and social aspects between parents and married children, and married children and their married siblings. It is concluded that this familism scale represents an improvement on other measure of familism, but that a number of methodological issues remain to be further studied.

• Journal of Families and Better Life
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• v.17 no.4
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• pp.15-30
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• 1999

This paper aims to accomplish the work of finding and recreating factors of evelasting wedding view through studying literatures($\ulcorner$Ka-ryae$\lrcorner$.$\ulcorner$Ka-ryae-jip-ram$\lrcorner$.$\ulcorner$Sa-ryae-pyun-ram$\lrcorner$) of customary proprieties of a family The results of this study are as follows: The norm and meanings of wedding by way of education appear self-cultivation sincerity and carefulness ancestor worship morality of husband and wife filial duty to parents and parents-in-law rank and order simplicity. From this study on wedding view the efforts to accomlish the work of finding and recreating the factors everlasting inheriting value which would not be changed by social changes have to be made from now on.

• (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.

• (The)Study of the Eastern Classic
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• no.67
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• pp.105-128
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• 2017

The purpose of the present study is to explore the significance of the Commentaries on Pavilions (樓亭記) from the Sancheong-gun area. To achieve this purpose, the study analyzes the works handed down in Sancheong-eup, Chahwang-myeon, Obu-myeon, and Geumseo-myeon, focusing on the two characteristic themes: the discipline and enlightenment of heart and mind (in Chapter 2) and the succession of integrity and the tradition of ancestor worship (in Chapter 3). The first characteristic theme "the discipline and enlightenment of heart and mind" is explicated in Chapter 2 by reviewing the Commentary on Hwanajeong Pavilion (Hwanajeonggi) written for the namesake building located in Sancheong-ri, Sancheong-eup, and the Commentary on Gyeongjeonjae Pavilion (Gyeongjeonjaegi) in Maechon-ri, Geumseo-myeon. The second theme "the succession of integrity and the tradition of ancestor worship" is examined in Chapter 3 based on the Commentary on Sulgojeongsa Pavilion (Sulgojeongsagi) from Jangwi-ri, Chahwang-myeon, and the Commentary on Maeranjeong Pavilion (Maeranjeonggi) from Yangchon-ri, Obu-myeon.

• Journal of the Korea Fashion and Costume Design Association
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• v.11 no.2
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• pp.85-98
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• 2009

The modern trend in costumes, influenced by postmodernism, is to use of various patterns and images borrowed from diverse cultures of many ethnic groups. The Yo tribe studied in this paper is miner ethnic group in China, whose traditional costume is very splendid and modern. In addition, its embroidery pattern has a high artistic value in that its shapes are diverse and splendid and each one has its own peculiar elegance. As for the research method, I examined the Yo tribe's history, culture, traditional costumes and design patterns through related books, research papers, internet sites, and etc. The results of the paper are as follows. The Yo tribe's costumes consist of a jacket, trousers or a skirt, an apron and a belt. Although the color of the costumes is all black, there are splendid embroidery decorations with the colors of red, orange, yellow, green and white on the chest or shoulder part of a jacket, the adjusting lines, cuffs, or a part of a trousers and aprons. The types of the patterns represented in the Yo tribe's traditional costumes are related to nature, ancestor worship, ethnic legends, history, religion, and agricultural lives. The method by which the Yo tribe expressed on their costumes is a "peach-blossom" technique, which uses cross-shaped embroidery with wrap and woof threads. Because it is not apt to express delicate and detailed patterns, the Yo tribe's patterns tend to show abstract and geometrical forms.

• Journal of the Korean Home Economics Association
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• v.49 no.4
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• pp.67-76
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• 2011

This study had two goals: 1) to explore generational differences in traditional family rituals and 2) to investigate the association between family values and family rituals. Using survey data from 500 married men and women in their 20s to 60s, we classified three generations: 1) 1941-1950 birth cohort (aged 59-68), 2) 1951-1970 birth cohort (aged 39-58), and 3) 1971 and later cohort (aged 38 or less). These generations represented post-colonialism, modernization, and the information era in Korea, respectively. The results demonstrated that birth-related traditional family rituals had been maintained across the generations. Ancestor worship was less likely to be observed by later generations. Further, the way in which family values was associated with family rituals differed across the generations, indicating that traditional family values had different influences on everyday family life culture across generations.

• The Korean Journal of Community Living Science
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• v.12 no.2
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• pp.1-14
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• 2001

This study was performed to explore the adolescents\` conception and practice of Hyo(filial piety). Fifteen teams of 500 adolescents were allowed to discuss about Hyo for two hours and the team leaders presented what they had discussed. The subjects were 330 elementary school students, 130 middle school students, and 40 high school students. The findings from the discussion and presentation were as follows: First, the adolescents\` conceptions of Hyo were different in the stages of schools. Elementary school students thought that they should do Hyo because they got lots of mercy from parents. Middle and high school students both thought that Hyo came from mutual(parent-children) understanding, but they showed somewhat different view about what disturbed the mutual understanding. Middle school students pointed the deficiency of parents'self-disclosure as a disturbing factor while high school students pointed the deficiency of adolescents'understanding of their parents. Second, the behavioral items that the subjects suggested as Hyo were analysed by the 12 Subvirtues of Adolescent's Hyo which was classified by Chung et al.(1996a). Adolescents could not propose any behavioral items for Thanks, Ancestor Worship, and Ecological Equilibrium, and some items for Advising Parents and Thrift. A lot of items were suggested for Moral Training, Supporting (Parents), Consorting (Parents), Respecting (Parents), Establishing Oneself, and Following Parents.

• Journal of Families and Better Life
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• v.7 no.1
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• pp.59-78
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• 1989

The purpose of this study is to clarify the value orientation about family life between the older generations and college student. For this purpose, questionnaire were distributed to the older generations and college students in Seoul. Among them 920 data were obtained To obtain the family value scale, item analysis through pearson's correlation and factor analysis were used in pretest, frequency distribution, percentile, mean , t-test , and step-wise multiple were used for data analysis. The results are summarized as follows. 1) Male college students show traditional tendency and female college students show modern tendency especially sex-role attitude, ancestor worship attitude, patriarchy attitude. 2) Male and female of the older generations how traditional tendency. 3) The older generations show traditional tendency, college students show modern tendency, especially sex-role attitude and kinship attitude. 4) Male adults and male college students show traditional tendency. 5) Female adults show traditional tendency , female college students show modern tendency. In female, generation gap is more serious than males. 6) the most influencial socio-demographic variables on family value consciousness of the older generations are the religion and education, In case of college students, sex, major, religion, family income grown-up area effect on their value consciousness about family life, Based on the above findings , we should develop school education and many social programs to reduce the generation gap.

• Journal of the Speleological Society of Korea
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• no.92
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• pp.1-7
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• 2009

The Altamira Cave painting which Spain which is a world-wide cave painting will know, France Grotte de Lascaux painting, observes the France Chauvet Cave and sees and about Choungryongdo with the Sangyoungchong which are an ancient tomb mural of Korea introduces. This paper provides an overview of the rock art of the Northern Mariana Islands and particularly as the rock art discovered to date predominantly pertains to ancestor worship within the Chamorro cultural group. For centuries, the Western world has categorized the ancient Chamorro inhabitants of the Marianas Archipelago as a "prehistoric" people; a people without a written history. In addition to providing an overview of the rock art of the Northern Mariana Islands, this paper also emphasizes the fact that the ancient Chamorros did indeed have a recorded history and that this chronological record exists in the pictographs and petroglyphs that they painted and carved.