• Archives of design research
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• v.12 no.4
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• pp.149-159
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• 1999

It is already a well-known fact, that Korean attend the funeral ceremonies with their courteous etiquette being derived from their customs succeeded from the old ancient times to the contemporary one, regarding it as of great importance. Especially in the age of Lee Dynasty, the etiquette has been a way of Confucian ideas, which has exerted a harmful influences to Korean society due to the reflection of the dutiful conciousness to the tomb customs, and that the change of the burial site and its construction works became more and more serious and excessive. In the meantime, the population has been increased according to the development of the modern industrialization and the number of the dead has also been increased, which caused the issue on the effective use of the limited national land relating to the tomb culture, as the passing of the time. Consequently, in this study on the design of the charnel house, three aspects, humane aspect pursuing the human value, like naturalism or equalitarianism, circumstancial aspect presenting minimum space and convenient space, and formative aspect expressing convenient space, and formative aspect expressing convenient charnel function, unique form and symbolism, have been considered, in order that the tomb space could be transferred to the place for the meditation looking back the meaning of the life, or the place for the comfort. Above all, the special emphasis has been put on the creation of the tomb culture, harmonizing relaxation, exercise and refinement in everyone's life. And in order to realize it, the special interest and investment should be directed not only to the materialistic culture caused from the whole hearted devotion to the development for advancing society, but to the related parts to the value of the life or spiritual culture, such a sideology, culture or environment etc., which would be led to the entrance to the real advaced country members.

• Korean Security Journal
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• no.16
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• pp.1-17
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• 2008

This study is trying to analyse the private security prevention role of citizen, For this analyse the public opinion survey on the crime prevention of the private security was carried in Kyungnam area about the crime prevention system and the storage and institution, the role of the crime prevention of private security etc. So that, we have experimented a fact-finding survey about civil consciousness. The result of this fact-finding survey about crime prevention system is on the hand pointed out the circumscription of the police power, and the other hand they have the age-old ceremonies on the dependence about police system. Because the public security order needs the compelling power to maintenance the peace and this power is exercising only by police. They don't have the trust about the role of the private security as the crime prevention institution. But, they consider the private security is just for anyone in particular and special class by their demand. And also, they consider the private security is very expensive to utilize for their security in the everyday life. There for, some people have trust for the private security and if they have a chance for the security, they consider to utilize the private security for their safe life as an security agency. The private security has a powerful experts and so many high-tech equipments for the security. Thus, we have to find a solution to get the best out of it. Because the private security is also a part of crime prevention institution as the police agency.

• Korean journal of food and cookery science
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• v.20 no.1
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• pp.26-33
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• 2004

The purpose of this study was to investigate the consumption patterns of traditional Korean rice cake among college students. Self administered questionnaires were collected from 512 college students in the Seoul, Kyunggi, Chungchung, Kyungsang, Junla and Gangwondo areas. The data were statistically analysed using frequency analysis, chi-squared and t-tests and a one-way ANOVA. By examining the results of the student's perceptions of traditional Korean rice cake, it was found that most know little, or only a moderate amount, about this type of food. Meanwhile, more than half the students liked traditional Korean rice cake, as this type of food satisfied their need for a traditional Korean taste, while the reason for disliking was that they were more familiar with western-style confectionary. Most students answered that they only ate traditional Korean rice cake on special occasions, such as big holidays or ceremonies for the dead ancestors. Most answered that they bought those foods at conventional markets, the mile in the neighborhood, (Eds note: I dont't understand, do you mean, “within a mile of their neighborhood”\ulcorner) or atbig malls. The factor they considered the most important at the time of purchase was the quality (taste), which demonstrates the need for the development of traditional Korean rice cakes, with new tastes and shapes, which still satisfy the Korean's taste, whilemaintaining the traditional taste. For the questions that asked about the problems faced by the traditional Korean rice cake manufacturing industry, and the reasons for low consumption, the students responded that buying this type of food was difficult as the outlets selling themwere not easy to find. Our results seem to suggest that there are almost no specialty stores for the sale of traditional Korean rice cake compared to the other types of cakes that are scattered all over the country. (Eds note: this is only my opinion, and I maybe wrong, but I would have thought that trying to market traditional Korean rice cakes at local convenience stores, rather than speciality stores, would make them more available to the general public. Their marketing at speciality stores will maintain the status quo, i.e. people will go to the speciality stores to purchase product for holidays and special occasions, whereas they will go to the local convenience stores to buy general everyday snacks etc.)

• Journal of Korean Historical Folklife
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• no.45
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• pp.7-50
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• 2014

This study focuses on the funeral rites for Queen Wongyeong during the early Joseon period as part of a review of the changes in the state funeral system and ceremonial procedures. Conducted by the king in his role as chief mourner, the state funeral for King Taejong's wife Queen Wongyeong that emerged during the 2nd year of King Sejong marked the first example recorded in the sillok (Annals of the Joseon Dynasty) of the three year-mourning rite being applied. In terms of the clothing for the state funeral, the significance of Jolgok (a rite conducted on the 100th day following the day of death) was emphasized, while the existing yeokwolje (period of wearing mourning clothes, one month was equated with one day) was abandoned. The existing temporary office system for state funerals was reorganized into a three-office system consisting of the Binjeon dogam (Office for Chapel of Rest), Gukjang dogam (Office for Funeral Rites), and Salleung dogam (Office for the Establishment of Royal Tombs). Buddhism-related rites greatly decreased and were increasingly regulated. The ceremonial procedures were also modified in accordance with the rites directly conducted by the king during the three-year mourning period. The basic pattern of the ceremonial procedure consisted of kneeling / wailing - salute - kneeling/ wailing, and, based on the wuje (rites to console the deceased), was divided into 'make offerings to the deceased' (奠, jeon) and 'hold a memorial service for the deceased' (祭, je). This reflected the differing perceptions of jeon (奠) and je (祭) following the establishment of auspicious rites (gillye) during the reign of King Taejong. In short, the state funeral for Queen Wongyeong provides materials with which to analyze the establishment of the funeral rites and ceremonial procedures designed based on the actual three-year mourning period observed by the king, study the ritual ceremonies conducted during the ancient period, as well as foster an understanding of ancient systems.

• (The) Research of the performance art and culture
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• no.35
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• pp.125-174
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• 2017

The Cheondeok-Song (religious songs of Cheondo-Gyo) of the Japanese colonial period shown on Cheondo-Gyohwe-Weolbo, the monthly magazine of Cheondo-Gyo Church were examined in this paper. The results are as follows. There are scores of songs, lyrics, and articles related to Cheondeok-Song in the monthly magazine. The five-tone scale or Korean traditional rhythm style was partly used, but western music form was dominant in most of the songs. Especially the four-part form of Christian hymns became usual since 1931. This shows how people thought of the new trends. The reception of the new trends being emphasized, but they recognized tradition as an object of overcoming rather than of succeeding. The lyrics contain religious contents and the spirit of the period to restore national self-respect and contribute to the world peace through overcoming Japanese imperialism. But the rhythm of seven and five syllables which is suspected to have been introduced by Japan was spread after the 1920s. Cheondeok-Song have been sung in the three grand anniversaries and other anniversaries, the Prayer-day, in Cheondo-Gyo church services on Sunday, ceremonies, and in lecture. There are various kinds of songs and their status is very high. Especially, Cheondeok-Song have been used actively in mission works and edification for women. Cheondeok-Song actively reflected the domestic and international trends and the demands of that times. They could sing self perfection through enlightenment and also the social reform based on it. These are the reasons why I think Cheondeok-Song of those days are so important. Cheondeok-Song reflected modern elements actively, but couldn't succeed the national form and the traditional elements properly. The problem of cultural identity is not only a specific group's but also that of the whole humanity of maintaining cultural diversity. This is also a task that Cheondo-Gyo Cheondeok-Song have to solve in the future.

• Korean Journal of Heritage: History & Science
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• v.41 no.1
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• pp.57-78
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• 2008

According to the previous studies about Shilla's cremate grave, in the process of importing the cremate grave, there has been correlation with Chinese Buddhism, and there have been a lot of mentions about the change of the grave, Yinwha(Stamp) patterns and its existence, and about the characteristics of the vessels to contain the bones. The cremate grave is categorized into two-parts type and mono-type, depending on the dead person. The cremate graves that are in local areas such as Wang-Gyeong, show difference in types. The typical vessel to contain the bones, called "Yeongyeol Gori Yoogaeho" is again proved to have existed from A.D 8c. ~ A.D 9c., judging from the Yinwha pattern stamp's existence. Yet, the Yeongyeol Gori Yoogaeho from 9th century used the patternless pottery, also seen from the Won-wha 10 yeon-myeong cremate grave. Due to the prosperity of Buddhism, when the "Mukuchonggwang Taranikyong(Sutra)", translated into Han language in 704 at Dang, was imported into Shilla, the funeral ceremonies of Shilla people changed from making cremate graves with vessels or scattering the bones in oceans, into building stupas in temples with hopes and wishes to bring oneself and family's fortune and the next life of the dead. As a result, the meaning of "Grave" disappeared for the cremate graves, and rather the ceremony changed into scattering bones and wishing fortunes for the dead person. In other words, the ancestor-worship ceremony which was focused on the tomb changed into commemorating the ancestors and wishing individual fortunes by the religious assembly in temples and the building process of stupas. In conclusion, this social change was the cause of the extinction of stone chamber with tunnel entrance and the tombs such as cremate grave.

• Korean Journal of Heritage: History & Science
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• v.46 no.4
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• pp.24-47
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• 2013

This study focused on the constructional concepts, landscape design techniques and changes made of the Sandan(山壇) area in the rear garden of Changdeokgung Palace based on the spatial organization of the zone. The results of this study are as below. Constructional layers that have been maintained throughout the centuries from King Injo(仁祖), King Sukjong(肅宗), King Sunjo(純祖), the Japanese colonial period to the present, were found in the Sandan area. The Sandan area, which was developed with the establishment of Chuiseungjeong(取勝亭) during the ruling of King Injo(仁祖), was created as a resting place for the King, and its usage continued until King Sukjong(肅宗) built Nakminjeong(樂民亭). However, the whole area was reorganized to host ritual ceremonies, where ancestral rites were performed for the mountain gods, after Sandan and Baekunsa(白雲社) were built during King Gojong's reign, before the drawing of 'Painting of Eastern Palaces(東闕圖).' The architectural component used then appears to have been designed to serve ancestral ritual formalities for the god of land, or to satisfy the religious desires of the royal family not fulfilled by Confucian courtesy. These are characteristics that define the Sandan area. Meanwhile, the analysis of the ground plan of the Changdeokgung Palace revealed that the Sandan had been maintained until the Japanese colonial era, but was removed sometime after liberation. The area underwent extensive reform in the early 1970s, when the whole area was developed into a tourist destination called Bingcheon(氷泉). Then, a new road that runs through Bingcheon was laid, and the present condition reflects the construction result of the time. An interview with a person who had taken part in the repair work in the 1970s confirmed that the construction work at the time had the goal of establishing two drainage systems for drinking water and copied the Okryuchon(玉流川) well.

• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.188-207
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• 2013

This study looks at the costumes for the crown prince based on the Hyomyeong of 1817, a collection of the National Research Institute of Cultural Heritage. The picture of School Entrance Ceremony of the Crown Prince (王世子入學圖) does not have the crown prince in the scene. However, it can be verified through literature that there are three different costumes for the ceremony. Chulgungui(出宮儀), the ceremony's first procedure, describes the departure of the prince crown from his residence toward Sungkyunkwan (成均館) with his escorting officials. The Crown Prince wears Seoyeonbok (書筵服) during this event. When the Crown Prince arrives at Sungkyunkwan, he participates in a series of ceremonies that consist of Jackhunui (酌獻儀), Wangbokui (往復儀), Supeiui (脩弊儀), and Ipackui (入學儀). At that time, he wears a confucian scholar's uniform. After returning from Sungkyunkwan, he attends Suhaui (受賀儀), the final procedure of the Crown Prince's School Entrance, at Simindang (詩敏堂) of Changgyong Palace(昌慶宮), At this time, the price crown wears Wonyukwanbok (遠遊冠服) as he is congratulated by royal family members and high ranking officials for his entrance to Sungkyunkwan in this ceremony. This point hereby concludes this study on the historical costumes for the prince crown based on the Hyomyeong Crown Prince's School Entrance in 1817.

• Korean Journal of Heritage: History & Science
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• v.45 no.4
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• pp.74-91
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• 2012

This study puts its focus on Honjeon space which relatively small number of precedent studies chose as a subject of a study. The objective is to analyze Honjeon space's spatial relationship and palaces that consist Honjeon through analysis of spatial configuration and elements that affected construction of Honjeon space. The Royal Funeral, among other ceremonies of Joseon Dysnasty, carries religious characteristic along with functional and structural characteristics. By analyzing "National Five Rites", "Uigwe for the State Funeral 魂殿都監儀軌", and "Annals of Joseon Dynasty", the study organized elementary details about Honjeon space and surrounding spaces to determine the symbolism of Honjeon space's location at each palace and compared them to see if any systematical features existed between Honjeon spaces of each palace. Through this study, it was apparent the king mainly used Jaseongdang Hall of Gyeongbokgung in the early period of Joseon Dynasty and he mainly used Sunjeongjun of Changdeokgung while the queen used Munjeongjun of Changgyeonggung as the time reached the later period of Joseon Dynasty. Also in determination of Honjeon space, the study found that there were records of avoiding Pyeonjeon space in need for political space. The study also determined that places other than Pyeonjeon space was intended to be used for Honjeon space through the analysis which indicates that spaces that were initially used as Pyeonjun in the early Joseon Dynasty and simultaneously as Honjeon space were moved due to changes made in terms of theirs usages. Through the study, it could be also known that primary spaces of Honjeon was composed accordingly to "National Five Rites" and constant pattern of spaces existed among buildings near Honjeon which were arranged according to each palace's characteristic.

• Korean Journal of Heritage: History & Science
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• v.52 no.3
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• pp.222-239
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• 2019

This paper studied Joseon royal incense, Buyonghyang, focusing on the case of Sunjo Sunwonwanghoo Garyedogam Uigwe. Incense was introduced to Korea in the period of the Three States with Buddhist cultures. Buyonghyang is an incense that represented the royal family and was used in various rituals. Civilians also burned this incense in front of a bride's palanquin at a wedding ceremony. Buyonghyang had various uses-ceremonial uses, as a fragrance, to mothproof, and medical uses. Buyonghyang is a combined incense with ten different ingredients. This study tracked the supply and demand of the incense ingredients through Takjijunjeol, Sejong Shilok Jiriji, and The Annals of the Joseon Dynasty. This paper identified properties of the ingredients and studied recipes using ancient medical books-Jejungshinpyeon, Donguibogam, etc. Then the cooperation and treatment of incense by craftsman were examined using the records of The Annals of the Joseon Dynasty, and Seungjeongwon Ilgi. The significance of Buyonghyang during the Joseon dynasty was studied by examining its use at a royal wedding ceremony. This study considered Sunjo's wedding ceremony based on Sunjo Sunwonwanghoo Garyedogam Uigwe which is highly regarded as a well-organized system compared to other Uigwe. Buronghyang was burned during all of the ceremonies which took place in the palace. Conversely, it is considered that Buyonghyang was burned only during the Bisuchekui ceremony (investiture), which took place in the bride's place, according to the record of the mobilization of court ladies for various incense burners for the Bisuchekui ceremony. Since the incense was able to be used only after Bisuchekui, it is considered that only the royal family could use the incense, and it was a symbolic incense of the Joseon Royal Family.