• The Journal of the Korea Contents Association
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• v.18 no.8
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• pp.366-378
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• 2018

The purpose of this study is to examine the periodic characteristics of creative Buddhist hymns in our country, and confirm the role of Buddhist hymns in popularizing Buddhism and the activities and meanings of pioneers who contributed to such Buddhist hymns. The further purpose of this study is to confirm the utility of Buddhist hymns. In the present, the problems of Buddhist hymns can be pointed out as follows. First, some Buddhist hymns which were created about 50 years ago are used, so that new Buddhist hymns can not be established. Second, their degree of completion as music are not sufficient. Third, it is insufficient to study the miswriting of transmitted Buddhist hymns. Fourth, there is no systematical management of Buddhist hymns. The countermeasures for these problems can be presented as follows. First, it is necessary to expand the utilization of Buddhist hymns in Buddhist ceremonies. Second, new creative Buddhist hymns are required. Third, the religious body should reinforce its support for promoting interests in Buddhist hymns. Fourth, it is necessary to activate temple concerts in order to strengthen the popularization of Buddhist hymns. First of all, it is required to confirm the usefulness of creative Buddhist hymns for popularizing Buddhism and create and utilize new Buddhist hymns appropriate to contemporary senses.

• Korean Journal of Human Ecology
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• v.13 no.1
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• pp.185-194
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• 2004

This study examined the characteristics of 45 sects of seven new aboriginal religious groups in Korea including Jeungsan sect, Tangun sect, Soowoon sect, Won Buddhism, Bongnam sect, Gahksedo sect, Shamanism sect that had given a considerable influence on the modem Korean society since the end of 19th century through the field study and the review of documents. The purpose of the study was to elucidate how their religious ideas were reflected in their ceremonial costumes and what characteristics these costumes had. The results were as follows: 1. The new religious groups in Korea modified or mixed the designs or the names of existing outfits to convey their ideas or beliefs through their costumes. 2. The costumes of new religious groups had common characteristics of the times, Korean tradition and ancestor worship. 3. All the ceremonial costumes symbolized the creeds and ideas of each religion in their names, designs, and colors. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, and of the headpieces such as Sky-Crown, Lotus-Crown, Ceremony-Crown, and Sevenfold-Crown, for instance, were related with Buddhism, Taoism, and Confucianism. The most common design of costume was consisted of traditional hanbok and some type of headpiece and robe for men, and hanbok modified to Western-style for women. Most sects adopted hanbok as their ceremonial costume, but they tend to simplify its design. The color scheme of the costumes reflected the influence of the Yul-Yang and Five Elements idea but the colors varied depending on seasons and occasions to suit their creeds and philosophy. 4. These religious costumes were worn at various ceremonies, ritual, and various anniversary services for the master and other dignitaries of the sect to render greater piety to those gatherings, to distinguish the sect from other religious groups, to clarify the meaning of the ceremony, and to heighten the devout feelings of the participants. Thus, the structure (the symbol, names, and types of the outfit, and their color scheme) and religious background of the costumes of the new aboriginal religious groups in Korea turned out to have inherited and mixed various elements of traditional Korean outfits and those of existing religions to symbolize their religious ideas.

• Journal of the Korean Society of Clothing and Textiles
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• v.26 no.12
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• pp.1727-1738
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• 2002

세계화, 국제화, 개방화 시대에 살고 있는 우리가 통과의례나 전통 명절과 같은 특별한 행사에 의례복으로 한복을 애용하는 것은 한복이 한국의 문화적 이미지를 강하게 간직하고 있는 한국적 조형물 중의 하나이기 때문이다. 더우기 의례복은 특별한 행사 자체를 위해 착용되었던 만큼 당시대의 내 적 가치를 가장 현저하게 표출하고 있는 복식으로 인정 할 수 있기 때문이다. 본 연구의 목적은 시대 적으로 현대 전통 한복의 기본 형 식을 제공한 조선시대와 그 이후의 복식 중에서 특히 분명한 착용동기와 목적, 복식을 통해 나타내고자 하는 상징성 등을 함축하고 있는 아동용 의례복을 대상으로 복식의 형태, 색채, 문양, 소재 등의 조형 요소를 고찰하는 것이다. 또한 양식적 특성을 살펴보고, 그러한 조형적 특성을 형성시킨 당시대의 사상적 가치를 추론해 보는 것이다. 구체 적인 연구 방법은 먼저 관련된 문헌 고찰을 통한 이론적 배경을 토대로 하여 아동용 의례복의 범주를 설정하고 현재 보전중인 실물과 또는 사진, 풍속화에 나타난 복식 자료들을 수집하였다. 그리고 당시대의 사상적 배경에 대한 고찰을 병행하여 이들에 내재된 문화적 가치를 추출해 보았다. 연구 결과 양식적 특징으로는 남아의 두루마기나 전복 그리고 쓰개류 등에서 기능성을 고려한 변형적 양식이 나타나고 있었다. 색채 역시 음양 보색이나, 오행색을 바탕으로 한 기본색의 구성 이외 에도 소매나 섶에 응용된 색의 배열이나 맞깃 전복의 깃에 나타난 색의 조화는 다양한 색의 조형미를 표현하고 있었다. 특히 색동 등에 나타난 오행색의 배열, 안감과 겉감, 상의와 하의, 외의와 내의에 사용된 색의 조화는 미의식에 관한 문화적 가치를 추론해 볼 수 있다. 더우기 장식 표현에 주로 쓰인 자연물 문양이나 글자 문양은 당시의 지배 사상이 지향하는 덕목 이외에도 전통적으로 내재된 수명과 복록, 부귀와 영화에 대한 내적 가치들을 반영하는 조형적 상징들이라 할 수 있다. 소재는 비교적 계절을 고려하여 사용되고 있었지만 의례적 성격을 지닌 외의나 쓰개류의 경우 계절적 구분을 고려하지 않은 경우도 많이 나타나고 있었다. 장신구의 경우는 많이 사용되는 것은 아니나 역시 상징적 인 가치를 표현하는 실물들을 미적으로 재구성한 사례들이 나타나고 있었다. 이상의 연구를 통해 아동용 전통 의례복은 형태, 색채, 문양, 소재, 장신구 등에서 양식의 다양성과 변형들을 알 수 있었다. 또한 적극적인 내적 가치의 상징들을 복식을 통해 표현하고 있었음을 알 수 있었다. 현대 복식의 디자인에 있어 아동용 의례복에 나타난 창조적인 양식의 변형과 다양성 그리고 복식을 통한 내적 가치의 반영 등이 현대 사회와 조화를 이룬 실질적인 복식 디자인 제시 및 창작에 작은 영감으로 작용하길 바란다.

• Journal of Families and Better Life
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• v.31 no.6
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• pp.53-66
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• 2013

The purpose of this research is to assess the need for wedding etiquette training for couples in order to provide basic educational materials for brides and grooms-to-be. This survey consisted of 43 questions. The questions pertaining to the need for wedding etiquette training were measured using the 5-point Likert scale. The survey was conducted between September 1st, 2011 and December 1st, 2011. The research subjects consisted of 230 brides and grooms-to-be. Questionnaires were analyzed by frequency analysis, F-test, t-test, and correlation analysis using SPSS/win17.0. Based on our findings, we would like to make the following proposals and conclusions. First, as the importance of a wedding education program could be ascertained, educational demands need to be gathered and applied to the operation of such programs. The education and training programs need to be activated by wedding preparation education centers or the Health and Family Support Center, on weekends or week nights 3 months prior to a couple's wedding ceremony. Second, wedding etiquette training content needs to be included in existing education programs that primarily focus on helping couples adapt to married life. Such training content should specifically include the etiquette of exchanging wedding presents, home life etiquette, etiquette for the formal meeting between the families of the bride and bridegroom, pyebaek etiquette and ham (a box of wedding gifts sent by a bridegroom to his bride before the wedding) etiquette. Third, when examining the particulars of the need for wedding etiquette training, we came to the conclusion that couples should be properly educated about the meaning and value of the wedding presents, pyebaek and ham that are required during traditional wedding ceremonies. Fourth, the need for wedding etiquette training was shown to be higher for women than for men. It was also higher for individuals in specialized fields than for ordinary company employees. Wedding etiquette training programs need to be structured with such considerations in mind. Fifth, when structuring the program for wedding etiquette training, the correlation of the needs for training should be considered. It is necessary to prepare training plans by dividing the program into the following categories: the formal meeting between the families of the bride and the bridegroom, ham and wedding presents, wedding ceremony etiquette, pyebaek, and home life etiquette training.

• Journal of Conservation Science
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• v.32 no.4
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• pp.535-548
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• 2016

Hanging paintings are used for special ceremonies in Buddhist temple. They are stored in special storage box called "Gwaebulgwae" which means storage box for a hanging painting. Studies regarding pigments, background fibers and textiles of hanging paintings are carried out with many data in the field of conservation science. However, there are only few studies for the axes of hanging paintings and storage boxes. In this study, species identification for wooden axes of hanging paintings and storage boxes from the Joseon dynasty are carried out. Hanging painting of Beopjusa temple, Magoksa temple, Sudeoksa temple, Gaeamsa temple, Sudosa temple, Bukjangsa temple, Dorimsa temple, Tongdosa temple and Daeryeonsa temple are selected. Sampling is carried out from the axes of hanging paintings and storage boxes. 81 samples are collected from hanging paintings and storage boxes. As a result, 51 hard pines of Pinus spp., 8 Tilia spp., 6 Juniperus spp., 5 soft pines of Pinus spp., 4 Tsuga spp., 3 Pseudotsuga spp., 2 Berchemia spp., 1 Pyrus spp., 1 Bambusoideae are identified. Tsuga spp. and Pseudotsuga spp. might be used in conservation and restoration works in modern times because those species do not naturally grow in Korea. Most hanging paintings and storage boxes are made of hard pine. Also, some of are made of Tilia spp., because it represents the symbol of Buddha. Some unique kinds of trees used for wooden sculpture are identified, such as Juniperus spp. and Berchemia spp. Authentic conservation and restoration works could be carried out with this data-base.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.2
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• pp.69-76
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• 2017

The following summarizes the findings from an analysis of literature and 21 versions of the Bible published in Korea, China, and Japan to discuss the name of Myrtus communis. Myrtus communis was an important tree symbolizing love and resurrection since the Ancient Mesopotamia, Egypt, Judas, Greece, Ancient Rome, and Medieval Spain. In the Bible, Myrtus ($h{\acute{a}}das$) was used to make the booths at the Feast of Tabernacles or for various ceremonies. Myrtus symbolized the people of Israel and also symbolized peace, appreciation, indestructibility, and resurrection. In the Bible of Korea, China, and Japan, Myrtus was translated into various names by time, such as '崗拈樹', '千里香', '鳥拈', '番石榴', 桃金孃, Gamtangnamu, Seoglyunamu, Hwaseoglyu, Sogwinamu. 'Myrtle' was translated into '桃金孃' based on Japan's "熟語本位 英和中?典(1915)" and it seems that the mistake was directly excerpted by the English-Korean Dictionary(1949) after the Liberation. According to the theory of 'Dynamic Equivalence' in translation, it would be best to use 'Myrtus' was the official name of Myrtus communis.

• Journal of the Korean Institute of Landscape Architecture
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• v.24 no.2
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• pp.86-98
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• 1996

This study is intended to revaluate old tree, five of the shot of the Natural Monument and 66 shot trees under protection in the city at present. The study covers distribution, management of usage, investigation and research into various matters relating to the situation of old trees in Pusan. Because 60% of the old trees selected for protection is on private land, citizens have difficulty gaining access to them. Also space for growth is impinged on by various urban facilities. Some trees have problems of growth because the land is covered with cement and asphalt. As regards space for old trees, many places have been destroyed due to the lack of protection fences and the failure to establish a guidance board. Only 40% of the space has been set aside for rest. In these places the establishment of rest areas, benches and handy chairs is needed. And there are 20 holy places where people observe religious ceremonies. As for space security necessary for old trees according to trunk width, the minimum trunk width and availale area needed are more than 1:1.5, but less than 30% have the necessary space. The growth of many old trees is threatended because of the small apace for growth. The prescription of the boundary space is divided between inside and outside. This indicates the domain nature and space rank of the old tree. It can be classified into five forms for research purposes. The elements for prescription of critical space outside are connected with the security of space, and the elements relating to inside space portray the conditions for sensitive growth according to the institution and the ground conditions. The open and closed nature of old tree space has some connection with the relationship between usage and the intimacy of the user. Most of the spaces for old trees can't be used or are difficult to gain access to, so it is necessary to secure enough space for them. The 18 places, despite having easy access, are near farmland, hills or forest. So the intimacy factor is low, and the security of space of the old trees is not generally sufficient. Henceforth, it will be necessary to have security of area for old trees as well as maintenance control to protect them. Also the space should be used as a communal and recreation are in the city. It is the time to construct a landscaped area which people can easily approach, a place with a secure entrance where they can play, rest and converse.

• Journal of the Korean Society of Costume
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• v.43
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• pp.243-258
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• 1999

This is a study of CHOK-DU-RI(族頭里) a black crown-like headpiece worn by woman on formal occasion in Chosun Dynasty and has succeeded until now. CHOK-DU-RI was originated by BOKTAK worn by Mongolian noblewomen and inflowed to the last period of Koryo dynasty under occupation of Yuan. The documentary records of O-JU-YON-MUN-CHSNG-JON-SAN-KO( by Lee Kyu-kung CHUNG-JANG-KWAN-JON-SUH by Lee Tock-mu and KO-SA-TONG by choe Nam-sun verify CHOK-DU-RI is a custom of mongolian fusion that was affected by KO-KO of Yuan and was formed. Ko-Ko is the same as BOKTAK. It is assumed KO-KO is a borrowed name as its transcription varies. The name was given according to its appearance which is certified by the record CHANGCHUN-CHIN-IN-SEO-BANG-YU-RAM-KI. It says that it can be simply named KO-KO as its edge is alike ad goose or a duck. In addition KO-Ko was called CHOGTAI in case of being added a camel fur that is JUGDUR. CHOGTAI similarily pronounced with CHOK-DU-RI which of being added a camel fur that is JUGDUR, CHOGTAI similarily pronounced with CHOK-DU-RI which provd CHOK-DU-RI was originated in Mongol. The shape of BOKTAK is very high and wided toward the top with the top with the angle getting more pointed and a feather stuck on the side. But its height got lower and its size smaller as it did gradually Koreanized to a CHOK-DU-RI. The use of CHOK-DU-RI has been settled since the last period of Chosun Dynasty. It came to stay as a popular custom when King Young-jo and Jong-jo wanting to do away with the corrupt practice of KA-CHE encouraged women at that time to do their hairs with CHOK-DU-RI instead of KA-CHE. It is as follows the classification of CHOK-DU-RI. First classified by a use group is divided into ceremonial use such as the seven treasures CHOK-DU-RI and jeweled CHOK-DU-RI. Hereby it is assumed that CHOK-DU-RI was used regardless of fortune. Secondly it varies by its type of frame. There are SOM CHOK-DU-RI OHT CHOK-DU-RI and O-YOM CHOK-DU-RI a kind of SOM CHOK-DU-Ri formed a base of O-YOM-MO-RI. The third group by jeweling has WHE-BONG CHOK-DU-RI and TA-BONG-CHOK-DU-RI JEwele CHOk-DU-RI can be still seen being commercially lent and worn by the brides at nuptical ceremonies performed in tradition of fashion and when worn bya bride as she gives her parents to her parents-in-law.

• Journal of Service Research and Studies
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• v.10 no.3
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• pp.43-53
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• 2020

A service involves a human interaction between a consumer (customer) and a provider (service worker). In particular, services in today's intangible economy are understood as creative activities that exercise human capital as related goods. Since most service activities are human activities, not objects, they depend on direct interaction between users and service workers, and funeral services are understood as human activities provided by service providers to service targets (deceased, families, condolences). In other words, the funeral service is a service for the deceased, survivors, and condolences in a special situation of death, and can be viewed as a human activity that is exerted by the integration of the interactions between service workers, survivors, and condolences. Functions of funeral services expand for convenience of consumers through the smooth provision of funeral supplies and a variety of complex interpersonal services so that the deceased can perform solemn funeral ceremonies. In this study, the concept and role of funeral services were studied in order to find the direction of funeral services centering for next of kin(families) and condolences, who are the subjects of services from a service-oriented logic perspective. In order to derive meaningful results of people-centered funeral services, funeral services and funeral supplies are classified from the perspective of dynamic resources, guarantees consumers a wide range of funeral choice, and customer dissatisfaction and improvement requests are handled transparently. It suggested a possible plan. Now, in order to improve the quality of life, it is necessary to make efforts to improve the quality of funeral services that improve the quality of death.

• Journal of the Korean association of regional geographers
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• v.17 no.5
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• pp.600-616
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• 2011

Since the Shimane Prefecture government in Japan enacted "Takeshima Day" in March 2005, it has held commemorative ceremonies with Japanese politicians present each year on February 22. Japan has marked Dokdo as its territory in elementary and middle high school textbooks, and the number of such references has been increasing in recent years. Shimane Prefecture, which is the area nearest to Dokdo is strengthening Dokdo education in its geography classes at elementary and middle schools as part of regional studies. The study and education on Dokdo was begun by social studies teachers in the Oki Islands in Shimane Prefecture, but now extends throughout the prefecture. The auxiliary educational materials regarding Dokdo produced in Shimane Prefecture include teaching guidelines for teachers, worksheets for students, CDs containing statistics and picture files, and two kinds of DVD movie clips for each grade. In particular, schools teach the damage to the Japanese fishery industry caused by Korea's illegal occupation of Dokdo. This will likely form anti-Korean sentiments among Japanese students. It is hoped that Korean and Japanese scholars will work together to develop Dokdo auxiliary textbooks in order to improve the correct historical understanding of Dokdo.