• 가족자원경영과 정책
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• 제4권1호
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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.

• 가족자원경영과 정책
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• 제14권4호
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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.

• 복식
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• 제57권6호
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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.

• 동아시아식생활학회지
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• 제13권2호
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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

• 동양고전연구
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• 제33호
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• pp.253-278
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• 2008

"삼국유사(三國遺事)"는 고대(古代)의 의례(儀禮)를 살펴볼 수 있는 귀중한 자료로 민속학적으로 그 가치가 높이 평가된다. 그러므로 필자는 여기에 주목하고, "삼국유사"에 나타난 의례(儀禮), 특히 관(冠) 혼(婚) 상(喪) 제례(祭禮)에 대하여 살펴보았다. "삼국유사"에 나타난 관례는 왕이나 귀족계층들의 자제들이 행했으며, 그 연령도 13세, 15세, 18세로 추정되는데 확실하지 않다. 고대에는 우리 나름대로의 관례를 행했던 것으로 보인다. "삼국유사"에 나타난 혼례, 그 중에서 수로왕과 허황옥의 혼례 절차에 대한 기록은 고려 이전의 왕실의례의 일면을 엿볼 수 있을 뿐 아니라 최초의 왕실 혼례 절차라는 점에서 그 의미가 크다. 그리고 유화와 해모수의 사통 내용을 통해 당시의 혼인이 중매를 통해 이루어졌음을 엿볼 수 있을 뿐 아니라, 고려 초에 근친혼을 했다는 기록은 자료적으로도 가치가 있다. "삼국유사"에 나타난 상례 가운데 혁거세왕의 상례에 대한 기록은 최초의 상례(특히 왕실 상례) 기록으로 볼 수 있다. 그리고 수로왕의 장례 내용을 통해 제후에 준하는 봉분을 사용했다는 점과, 탈해왕의 장사 기록을 통해 세골장 풍속과 소상을 만들었다는 것 등은 주목할 필요가 있다. 특히 고대의 상례를 어느 정도 파악할 수 있는바, 자료적 가치가 높다. "삼국유사"에 나타난 제례, 특히 수로왕의 제사에 대한 구체적인 기록, 예컨대 제사방식과 절차, 제전(祭田), 제수(祭需), 사당(祠堂), 진영(眞影) 등에 대한 기사들, 그리고 고대의 국가 제의의 일면을 파악할 수 있다는 점에서 자료적 가치가 크다고 하겠다. "삼국유사"는 신화, 설화적인 요소와 후대의 문식이 가미되었지만, 그럼에도 불구하고 우리 고대의 관례, 혼례, 상례, 제례를 살펴볼 수 있는 매우 귀중한 자료라는 점에서 민속학적으로나 예학사적으로 그 가치가 매우 크다.

• 한국식생활문화학회지
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• 제36권1호
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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.

• 한국의류학회지
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• 제13권2호
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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.

• 한국식생활문화학회지
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• 제25권6호
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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).

• 공연문화연구
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• 제33호
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• pp.329-354
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• 2016

협률랑(協律郞)은 궁중에서 의례(儀禮)를 행할 때 음악의 연주와 정지시점을 알려주던 직책이다. 유교의 영향을 받아 궁중에 오례(五禮) 체제로 범주화 되고 실행되면서부터 협률랑의 존재가 드러난다. 유가에서는 예(禮)와 악(樂)을 중시했고 이와 같은 흐름이 궁중 오례(五禮)로 연계되어 주요의례에 음악이 수반되었기 때문에, 궁중 의례의 진행 상황에 따라 음악의 삽입 여부를 알려줄 매개자가 요청되는 실정이었다. 궁중의 의례와 음악의 조화로운 구현을 위해 협률랑은 필수불가결한 존재였던 것이다. 우리나라에서는 협률랑이 고려시대부터 등장하며 조선시대에도 지속적으로 존재하였다. 조선시대의 협률랑은 봉상시(奉常寺)에서 전담되다가 전악(典樂)에게 잠시 일임된 적도 있었지만 최종적으로는 장악원(掌樂院) 관원이 맡는 것으로 규정되었다. 장악원 관원 중에서도 주로 장악원 정(掌樂院 正)이 그 역할을 수행했지만, 장악원 첨정(僉正)과 장악원 주부(主簿)도 현실적인 여건에 따라 수시로 차출되곤 하였다. 장악원 정, 첨정, 주부 등 역대 협률랑 역임자들의 공통 사항은 모두 당하관(堂下官)이었다는 점이었다. 당하관은 정책 결정에 참여하지 못하는 근본적인 한계를 지닌 관료였으며, 권한이 미약했던 실무자였다. 이는 궁중 행사에 동원되었던 많은 이들이 맡았던 각각의 다양한 직책 중 협률랑이 궁중의례에서 점하던 위상을 드러낸다. 한편 의례 집행 여건이나 의례 자체의 성격에 따라 장악원 관원 대신 계라선전관(啓螺宣傳官), 무신겸선전관(武臣兼宣傳官), 여집사(女執事) 등도 협률랑으로 유연하게 활용되어 의례와 음악 집행에 흠결사항이 없도록 조치되었다. 협률랑의 활동은 악대가 수반된 대부분의 의례에서 휘를 세우거나 눕히는 행동으로 압축된다. 휘는 깃발의 하나로, 성곽 영토 지역 등을 표시하던 시각 장치의 일종인데, 사냥할 때나 군대에서는 진퇴를 알리는 신호 체계로도 사용되다가, 의례와 음악을 조율하는 용도로까지 그 쓰임이 확장되었다. 그런데 밤에는 휘가 보이지 않으므로 조촉(照燭)으로 대신하거나, 때로는 금고기(金鼓旗)를 대용품으로 쓰기도 하였다. 그리고 협률랑의 명칭은 궁중연향의 경우 의물의 명칭을 빌려와 거휘차비, 조촉차비로 기록되기도 하였다. 협률랑의 자리는 서계(西階) 위 서쪽 가까이 동향(東向)한 상태로 배치되었는데, 의례 집행 장면이 잘 보이면서 악대와 가까운 지점이었다. 그 역할의 특성을 고려하여 의례의 공간과 음악의 공간이 함께 파악되는 위치에 배치되었다. 또한 행사를 대비한 예행 연습, 습악(習樂), 악대 배치, 음악 연주 속도 조절, 악곡(樂曲) 누락 방지 등 의례와 연계된 음악적 부분까지 관여하고, 그 직무를 책임지는 역할을 감내했다. 이러한 역할 수행 과정에는 전악(典樂)과의 협업 지점이 드러나기도 하는데, 장악원의 조화로운 운영을 위해 장악원 소속 관료와 악인이 함께 노력했던 상황이 투영된 것이다. 의례 절차에 맞게 음악 연주를 챙겨야 했던 협률랑은 궁중의 의례와 음악을 연결해주는 중개자였다.

• 한국산학기술학회논문지
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• 제13권9호
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• pp.4244-4252
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• 2012

본 논문은 황해도의 감영처인 해주목의 관영시설이 황해감사의 직무와 행례를 중심으로 어떻게 이용되는지를 18C말에 작성된 서매수의 "해영일기"을 통해 분석한 것이다. 황해도의 도계처는 금천이며 신구 감사의 교귀는 금천 또는 배천에서 하였다. 황해감사가 해주에 도임시에 이루어지는 도임 의례는 상당히 화려하고 타 도와 차별점인 점이 존재한다. 해주성 밖의 해운정은 오리정의 용도로 활용되며, 선화당 주변의 백림정과 부용당 및 징청각은 서로 다른 감사의 업무에 대응한다. 그 밖에 비정기적 행례의 구체적인 장소와 내용을 일기를 통해 확인할 수 있다.