• Journal of Family Resource Management and Policy Review
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• v.4 no.1
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• pp.113-128
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• 2000

The purpose of this study is to investigate the actual condition of Coming-of-Age Ceremonies and to suggest the building blocks of a modern program for Coming-of-Age Ceremonies. This will be done through the study of the consciousness of students who participated in such ceremonies. This study was compiled from 262 data sources. The major findings as follows: 1. On evaluation of the opinions of student that have participated in Coming-of-Age ceremonies, a conclusion was drawn that such ceremonies were suitable held at age twenty. Also, drawn from the study was that most students preferred a event interweaving traditional ceremonies with blessing ceremonies and viewed that the current vogue of presenting expensive gifts was not suitable. Pertaining to the type of gifts preferred, school supplies and inexpensive accessories were on top of the list. In addition, a great majority agreed that traditional Coming-of-Age Ceremonies were difficult to perform but interesting and instructive. 2. It was discovered that a substantial majority perceived the need of Coming-of-Age Ceremonies and drew satisfaction from such events. The study also showed that satisfaction in school life and activeness in extracurricular functions was directly proportional to the student’s recognition of the need for the student’satisfaction drawn from Coming-of-Age Ceremonies. 3. It was shown that positive correlations existed between the need for and satisfaction drawn from Coming-of-Age Ceremonies and recognized the need for the comparison of modern and traditional Coming-of-Age Ceremonies and the establishment a desirable concourse of such ceremonies.

• Journal of Family Resource Management and Policy Review
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• v.14 no.4
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• pp.1-20
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• 2010

The purpose of this study is to provide fundamental information of the practice of coming-of-age ceremonies as a family event. In order to achieve the purpose of this study, research questionnaires were developed, and 321 mothers residing in Seoul, South Korea were selected as the research subjects. The study was conducted from April 15th, 2010 to June 25th, 2010. The collected data was analyzed using SPSS17 computer programs. The conclusions are as follows. 1. In the future, coming-of-age ceremonies will be necessary in family event. 2. Education for mothers (specifically for mothers under the age of 30) opposed to coming-of-age ceremonies is necessary. 3. The contents for the education of coming-of-age ceremonies must include ceremony processes, alcohol consumption etiquette, and sex education. 4. Coming-of-age ceremonies, as family events, will be desirable to have on the 19th birthday. 5. Education of coming-of age ceremonies must be done in schools or social educational institutions. The Healthy Family Support Center will especially be able to play a central role. 6. Education of coming-of-age ceremonies is necessary even from the popular media.

• Journal of the Korean Society of Costume
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• v.57 no.6 s.115
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• pp.87-100
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• 2007

In the Joseon Dynasty, a Court Ladies' full dress was Slanted by the Ming Dynasty. Since the Ming Dynasty had declined, a Court Ladies' full dress, Jeok-ui began to be made by the Joseon Dynasty. It was based on the Chinese Court Ladies' full dress, Desam, but it became Joseon's own style, which was different from the Chinese one. The formula of Jeok-ui was completed in the time of King Yongjo. Since then, Jeok-ui for big ceremonies was called Bub-bok. It was recorded on the Regular rule of Sang-uiwon. The color of Jeok-ui was departmentalized for the wearer; red one for the Queen, bluish black one for the Crown Princess, and purple one for the Queen mother. There were some differences between Jeok-ui for feasts and for big ceremonies. In the case of Jeok-ui for big ceremonies, the pattern of Hyung-bae for the Queen was a dragon with five claws, and for the Crown Princess, a dragon with four claws. On the other hand, in the case of Jeok-ui for feasts, the pattern of Hyung-bae was phoenixes for the Queen, Crown Princess and the Queen mother. The number of embroidered round badges, which were attached to Jeok-ui, was 51 for big ceremonies, and 36 for feasts. The skirt for big ceremonies was a Jeonang-ut-chima with dragons pattern for the Queen, and phoenixes for the Crown Princess. The Queen's skirt for feasts was a Jeonang-ut-chima with phoenixes pattern, and the Queen mother's also. The Crown Princess' was a double skirt with phoenixes pattern. The pearls were not decorated on the shoes for big ceremonies, but shoes for feasts had six big pearls fer decoration. When the royal woman wore Jeok-ui for big ceremonies, it was prepared for Kyu, Pe-ok and belt with jade. But those were not necessary for Jeok-ui for feasts.

• Journal of the East Asian Society of Dietary Life
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• v.13 no.2
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• pp.73-82
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• 2003

In the early years of the Koryo dynasty(877~1392), the grain production was encouraged and the consumption of meat was abstained because of the Buddhism. Therefore, desserts including rice cos and cookies and teas were prevalent. Specially, the cooking skill of the desserts was highly developed because the desserts were the requisite of offered in Buddhist service and national ceremonies. Also, the king took the lead in abstaining to eat meat. According to $\boxDr$Koryodokyung$\boxUl$ , People in the early Years of the Koryo dynasty were unskilled to slaughter for serving meat to the envoy from China. Most ceremonies in Koryo dynasty were held fur retainers by king and the ceremonies held to celebrate the coronation, birth of the royal grandchildren, and royal birthday, and to treat the envoys and merchants from China(Song dynasty) and Tamra kingdom. The ceremonies were continuously held from the early year to the later year of Koryo dynasty. The aristocracy of the Koryo dynasty often held the extravagant ceremonies and drank liquor a lot in the ceremony and offered the extravagant foods such as oil-and-honey pastry and milk, which caused the national problem later. The royal religious ceremonies held often in the Koryo dynasty were ancestor worship ceremony, tea ceremony, lotus lantern ceremony, Palgwanhoe, etc. In Koryo dynasty, there were several government offices that took charge of royal dietary culture as follows: 1. Yomulgo (料物庫) - government office supplied with provisions 2. Sasunseo(司謄署) - government office that took charge of various kinds of side dishes 3. Saonseo(司酪署) - government office that took charge of wine and liquor 4. Naejangtaek(內莊宅) - government office managed paddy fields and dry fields owned by royal family 5. Sangsikguk(尙食局) - government office same as Sasunseo that took charge of various kinds of side dishes, the name changed to Sasunseo later 6. Sungwanseo (謄官署) - government office that took charge of foods for various religious services and ceremonies 7. Naewonseo (內園署) - government office that took charge of the garden

• (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 Food Culture
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• v.36 no.1
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• pp.28-39
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• 2021

This study considered the rite of passage ceremonial food in the Mid-Choseon Period through the rite of passage ceremonies, food, and ingredients recorded in the Seoul Noble Ohhweemun Family Diary Shaemirok. The research used a contents analysis method through case studies. The noble families in the Mid-Choseon Period deemed the Jerye to be the most significant out of the traditional ceremonies. The nobles practiced the Sadehbongsah and the Yoonhweebongsah ceremonies for their ancestors. The Rite of passage ceremony required fruit. Of fish and birds, pheasants were used frequently during the ceremonies. Noble families, specifically the richer families, could sustainably normalize the rite of passage ceremonies against the elements. Seasonal ingredients were generally harvested even during spring and winter in large amounts. One of the last rites of passage food by Garye displayed diverse ingredients, such as Bangaeng, Myun, Tang, Uhyookjuk, Poe, Chae, Hae, and Silgwa. Such ingredients prove that the normalization of rite of passage ceremony food was well established and practiced. On the other hand, the birthday rite of passage food did not conform to a specific rite of passage normalcy or preparation. Instead, the birthday food showed a flexible menu of seasonal delicacies that were not confined to a particular traditional formula.

• Journal of the Korean Society of Clothing and Textiles
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• v.13 no.2 s.30
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• pp.166-179
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• 1989

This study was undertaken to discuss the frameworks of the gorgeous and magnificent royal procession ceremonies in the Yi Dynasty, thereby exploring the classification systems of 'three stages and five segments' on the basis of cultural anthropology and Korean traditional shamanism of ancestral sacrifices. The ceremonies were classified into three phases of (1) cleanup stage, (2) primary objective attendance stage, and (3) completing stage. Among these phases, p. :mary objective attendance stage was further distributed into five segments of (1) road guide, (2) dressing, (3) royal procession, (4) attendants' procession, and (5) back row procession. The isolates and functions of the royal procession ceremonies in the Yi Dynasty were studied through the application of Levi Strauss's structural methodology.

• Journal of the Korean Society of Food Culture
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• v.25 no.6
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• pp.719-724
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• 2010

The purpose of this study was to survey public preferences for dining space image styles depending on the types of passage rites in Korea and to determine potential differences in public preferences for dining space image styles depending on the types of passage rites in terms of various general characteristics such as gender, age, family type, and preference for the image and color styles of the dining space. As a result, this study determined the following: According to a public preference survey of dining space image styles depending on the type of passage rites, our respondents showed the highest preference for casual images (27.1%) at a party for a 100-day-old baby. Additionally, our respondents showed the highest preference for casual images (27.4%) when celebrating a baby's first birthday but showed the highest preference for romantic images (35.8%) when celebrating a baby girl's first birthday. Our respondents showed the highest preference for casual images (21.4%) for graduation ceremonies. Our respondents showed the highest preference for classic images (21.7%) at coming-of-age ceremonies for new adult men, but also showed highest preference for elegant images (26.2%) at coming-of-age ceremonies for new adult women. Moreover, the respondents showed highest preference for classic images (41.0%) at traditional wedding ceremonies but elegant images (24.1%) at modern wedding ceremonies. In contrast, the respondents showed highest preference for classic images (31.3%) for a 60th birthday party. The highest preference for classic images (28.9%) was found for a diamond wedding ceremony. Respondents showed highest preference for classic images (30.4%) for a funeral ceremony Finally, our respondents showed highest preference for classic images (32.5%) at memorial services (religious ceremonies).

• (The) Research of the performance art and culture
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• no.33
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• pp.329-354
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• 2016

Hyupryulrang was the position that announced the start and end of music in royal ceremonies. It appeared when the royal etiquette was categorized and implemented due to the five etiquette system, which was formed by the influence of Confucianism. Confucianism valued etiquette and music and this aspect was reflected in royal five etiquette, making music involved in royal ceremonies. So there was a need to have a mediator who will announce the insertion of music according to the process of royal ceremonies. For harmonious realization of royal ceremonies and music, hyupryulrang was indispensible. In Korea hyupryulrang appeared in Goryo era and lasted until Joseon era. Hyupryulrang during Joseon was handled by bongsanshi and once was taken by jeonak( 典樂) temporarily but finally was managed by officials in jang-akwon(掌樂院). Among the officials in jang-akwon, jang-akwon jeong(正) mainly served the role but jang-akwon chumjeong(僉正) and jang-akwon juboo(主簿) were sometimes recruited for the role according to circumstances. What was common among jang-akwon jeong, chumjeong, and juboo was that they were all danghakwan(堂下官). Danghakwan was an official who had the fundamental limitation of not being able to participate in policy making so was in a lower position compared to dangsangkwan. Meanwhile, according to circumstances of ceremonial process or the characteristics of ceremonies, gyeraseonjeonkwan(啓螺宣傳官), mushingyungseonjeonkwan(武臣兼宣傳官), and yeojipsa(女執事) were recruited as hyupryulrang instead of officials of jang-akwon, so that there would be no problems in ceremonies and performance of music. The activities of hyupryulrang can be summarized as setting up or laying down hui in most ceremonies that involved band. At night, however, as hui(麾) was invisible, jochok(照燭) or sometimes geumgogi(金鼓旗) was used. As for the term that referred to hyupryulrang, in case of royal banquet, the names of the ceremonial tools were borrowed such as geohuichabi(擧麾差備) and jochokchabi(照燭差備). The location of hyupryulrang was in the west on top of seogye(西階) facing toward the east, which was a position where hyupryulrang could watch the ceremonial process easily and be close to the band. That is, it was a position where one can see the space of ceremony and the space of music at the same time. Also, hyupryulrang was involved in musical parts related to ceremonies such as rehearsals, arrangement of the band, controlling the speed of music, and prevention of missing any musical pieces, and was in charge of such tasks. Hyupryulrang, who had to take charge of music in accordance with ceremonial procedure, was a mediator between royal ceremonies and music.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.13 no.9
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• pp.4244-4252
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• 2012

This study aims to analyze the late 18th century Hanghae-Gamsa's(黃海監司; the provincial governor of Hanghae-Do) utilization of governing institutions in Haeju-Mok(海州牧) focused on his duties and ritual ceremonies. Haeyeong-Ilgi("海營日記") which is Hangha-Gamsa's official diary written by Mae-Su Seo(1731-1818) is closely investigated for that purpose. The arrival ceremonies were held at Geumcheon and the Gyogwui(交龜; the change-over ritual ceremonies) were held at Geumcheon and Baecheon. Especially the arrival ceremony held at Haeju-Mok is very spectacular compared with other cities. Through this study it was able to confirm the place of regular and irregular ritual ceremonies held and the aspects of governing institutions' utilization in Haeju-Mok.