• Journal of Family Resource Management and Policy Review
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• v.8 no.3
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• pp.1-14
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• 2004

This is a historical study of the tea culture and its manners after checking the origin of the tea culture in Korea. Also I created the Blooming Lotus Pond Tea which can be utilized in various meetings or at homes in connection with the tea culture and etiquette by studying good manners, clothing and light refreshments in 'Kyucongyogyul' by Lee-E, 'Karyejibramdo' by Kim Jang-Seng and other books of the Chosun Dynasty. I created the Blooming Lotus Pond Tea by referring to the tea-ceremonies described in the poems by Hong Inmo, his wife, Lady Suh, and her descendants. They can be better harmonized with the modem tea culture rather than the strict procedures of traditional court ceremonies or marriage, funeral, and other formal tea ceremonies. About the costumes of the nobilities, that is especially referred to Kyukmongyogyul by Lee-I of the Chosun Dynasty for the etiquette, also 'The Living Manners' by Professor Lee Gilpyo and Choi Baeyong. In addition, the tea-food is made based on 'the five elements'. The Blooming Lotus Pond Tea is made of frozen lotus flowers and prepared in the lotus formed broad-rimmed tea-utensils and supposed to be shared with family members or guests. It's recommended to hold a poetry-party with a tea-party. At present, this kind of daily tea ceremony is being developed at homes. It'll be desirable if it could recreate the traditional way as a ceremonial tea culture. In that case, it'll regain the quality of the traditional etiquette by harmonizing tea culture and manners. Such a tea culture can contribute to the quality of people's ordinary life and the identity of our country.

• Journal of the Korean Society of Costume
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• v.54 no.5
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• pp.59-70
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• 2004

Tea has influenced the basis of Korean culture in history for a long time. The dissertation aims to establish the history of the costumes for the tea ceremony based upon historical data. During Thee Kingdom Period. there was a ceremony called Tea Offering Ceremony In Silla times, there were Tea Offering Ceremony and Royal Shrine Tea Ceremony: In Corea age, they served Tea Presenting Ceremony: In Chosun age. tea ceremony was a part of Tea Presenting and was held during official greeting feasts for foreign envoys and during feast ceremonies at the court. The costumes for the tea ceremony by period are as fellows : In Corea times, king and all the government officials wore official court attire for Enthronement Ceremony (Ka-Rye). For Official Guest Reception Ceremony (Bin-Rye), king wore official costume, but in case the envoy was not carrying an Official King＇s Letter, king wore Ordinary Costume. In Chosun times, both king and prince crown wore ordinary costumes of winged silk crowns and royal robes (with golden dragon patterned segment) for Envoy Reception Tea Ceremony. In time of royal feast ceremony, king and prince crown wore ordinary costumes of winged silk crowns and royal robes, while queen wore red purple silk robe (red purple embroidered segment). Chosun＇s royal court occasionally held tea ceremonyat royal feast ceremonies during which king also wore ordinary costume of winged silk crown and royal robe as a costume to attract good fortunes. In case of ceremonies for bad occasions, a tea ceremony was included in Royal Inquisition procedures (joong-hyung-ju-dae-eui) during which king wore simple costume (Pyun-Bok).

• Journal of Korean Historical Folklife
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• no.52
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• pp.197-250
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• 2017

Many kinds of ritual manual books for the four ceremonies (coming-of-age, wedding, funeral, and ancestral rites) were published and transcribed during the Japanese Colonial Period. The ritual manuals are classified by 5 different types: 'ritual standards', 'ritual books for the four ceremonies', 'ritual books for the written prayers', 'religious ceremonial books', and 'general manners books'. All of them contributed much to the formation of folk rituals and religions, even though the purpose and contents of each book were different. The ritual manuals were not intellectual results of elites, but rather compilations of pre-modern ritual books and contemporary manners. These were widely spread among the people with the help of modern printing techniques. The ritual manuals aimed at common readers who wanted to look for ritual references easily. They were not just made for the special upper class. We can understand the contexts and characteristics of folk ritual and religion of the $20^{th}$ century by comprehending the ritual manuals of the Japanese Colonial Rule.

• Journal of architectural history
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• v.3 no.2 s.6
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• pp.47-66
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• 1994

Chosun dynasty had accepted the Confucianism as a means of governing whole society and in its practical aspect ${\ulcorner}$Garye${\lrcorner}$ and the ceremonies of family ritual regarded as important. As a result, after mid-Chosun dynasty family ritual was begun to popularized on a national scale, and the socio-culture system which was interrelated with it changed into confucian ones. These fill-scaled change, on the other hand, resulted into the change of spatial use and plan type of yangban houses. In this aspect, this study intends to clarify the influence of family ritual on spatial use of yangban houses through the comparison between ideal pattern and behavioral one of family ritual. And this study made Gwanhonrye except Sangjerye an object because these two ceremonies were peformed in sucession in those day's behavior. The research setting is the Korean traditional society prior to modernization. The collected materials are based on ethnographic information as well as personal documents, public records, field works and the books on family ritual. The methodology for the present study is primarily based on the comparison study between available documents and field work. Especially, as the books on family ritual include some explanatory diagrams of the ideal pattern, these diagrams are compared with another ones made by the author of the behavioral pattern. The major findings are as follows. Firstly, in the aspect of Gwanhonrye's process, the ideal pattern is similar to the behavioral one. But even the essential course of the ideal pattern of Honrye is 'chinyoung', it has never been accepcted in Chosun dynasty on account of 'seoryubuga'. Secondly, even though the names of the performing space of family ritual are different each pattern, the methods of spatial use in processing these two ceremonies are similar. In other words, according to the books on family ritual the major performing spaces of Gwanhonrye are 'chungsa' and 'jungchim', but in practical process of both ceremonies 'sarangchae' and 'anche' are used. Lastly, as family ritual like Gwanrye and Honrye had been practiced at yangban houses after mid-Chosun dynasty as mentioned above, the spatial arrangement had to be changed to a certain extent.

• Journal of the Korean Society of Costume
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• v.66 no.5
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• pp.113-121
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• 2016

The purpose of this study is to analyze the types and characteristics of wedding ceremony robes in the Jeju area from the 1950's to the 1980's. The analysis used 413 wedding pictures. The results of the study are as follows: 1. The following are the propotion of robe types used wedding ceremonies. 1.0% of Danryeong & Jangot, 6.5% of Danryeong & Wonsam, 1.5% of Danryeong & Chima+Jegori, 2.7% of Durumaki & Chima+Jegori, 24.7% of suit & Chima+Jegori and 63.7% of suit & wedding dress from the 1950's to the 1980's. 2. The Korean-style robes gradually decreased from the 1950's, and disappeared in the 1970's. The Chima+Jegori was introduced in the 1950's, reached its peak in the 1960's and its popularity continued to the 1970's. In the 1980's, after the Korean-style robes disappeared, the western ceremony robes were used in all the ceremonies. 3. After the Western-style robes, in which a bride wears a wedding dress, was introduced in the 1960's, its usage rapidly increased in the 1970's and is still popular today.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.15 no.9
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• pp.5835-5843
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• 2014

This study examined the Hanghae-Gamsa's (the local governor of Hanghae-Do) utilization of the governing institutions in Hanghae-Do during the Sulryeok (an inspection tour around the Gamsa's ruling area). For this purpose, the four Hanghae-Gamsa's official diaries were closely investigated, which were written from the 18th century to the early 19th century. The main results of this study are as follows: 1) the routes of Hanghae-Gamsa's Sulryeok and some sightseeing parts; 2) the arrival route of newly appointed Hwanghae-Gamsa and the site of Gyogwui (the change-over ritual ceremonies) between old and new Hwanghae-Gamsas; and 3) utilization of governing institutions in Hanghae-Do during the Sulryeok focusing on his duties and ritual ceremonies.

• Journal of architectural history
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• v.11 no.4 s.32
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• pp.129-142
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• 2002

The Kyeongbok Palace was completely renewed during the reign of King Sejong, the fourth King of the Joseon Dynasty(1392-1910). The repair was done for the two main purpose; one was to obtain the dignity of the main palace of the dynasty, the other was to make the palace suitable for the performing of the various ritual ceremonies. It was under the reign of King Sejong that every detail of the procedure of the royal ritual ceremony. The procedure of ritual ceremony changed the buildings of the palace. The quarter of Sajeong-jeon, King's office, was changed remarkably from the original form as the building became the beginning and ending point of King's moving during the ritual ceremonies. The site of the palace had ill reputation from the point of geomancy since its establishment. King Sejong ignored the rumor and kept the palace as usual. In his later year's, Sejong had tried to build a detached quarter and a Buddhist shrine in the palace. But he had to give up his plan because of the retainer's strong opposition. The original layout of the Kyeongbok Palace could be remained as the King renounced his controversial personal wish. King Sejong deserves a full credit for the establishment of the Kyeongbok Palace as the main palace of the Joseon Dynasty.

• Journal of the Korean Society of Costume
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• v.31
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• pp.47-60
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• 1997

As we analyzed the formalities of court dress during King Soonjo's rule through the characters depicted in $\boxDr$Wangseja Chulgungdo$\boxUl$(The Painting for a Crown Prince's Outgoing for Schooling to Sungkyunkwan) the results were as follows: People wore their appropriate full dress ac-cording to the ceremonial procedures. In the case of a Crown Prince normally the wore Gongjungchaek(a hat) (after the coming-of-age ceremony Iksunkwan) and Gonryongpo(imperial clothes) to show his status as a Crown Prince. He wore chugkumbok(a Coat) to indicate a Crown Prince as being a student. on an occasion of celebration a Crown Prince wore Wonyugwan and Gangsapo to provide him with prestige and as a sign of respect for the occasion. The teacher of a Crown Prince also wore Gongbok and Sangbok accoding to the dress requirements of the ceremonies. We can confirm that the Gongbok system of all government officials had been main-tained in the late Chosun dynasty. We know that the form of ceremonies be-came simplified in the late Chosun dynasty. it was recorded that students had to wear Chungkumbok. but we knew from the painting that students actually wore Dopo(a traditonal korean coat). We knew through this painting that the court dress rules of the late Chosun dynasty varied that previously known. As we concluded above research on the his-tory of costume by analyzing paintings both supplements our knowledge of the topic and confirms the deficiency in the study of the his-tory of costume based solely upon literature and books.

• Journal of the East Asian Society of Dietary Life
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• v.3 no.1
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• pp.27-36
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• 1993

To point out the Confucian Influence in Chosun, we deal with religious ceremonies, the decline of drinking tea, the spread of dog meat and the development of nutrition for the aged. The result is follows. First, the chosun confucianism changed the Buddhist familty ceremonies of Koryeo period into the confucian cermonies formed by Chu-Tzu's influence. So, buddhist sacrificial table turned into confucian one which was more systematric and more formal on the basis of chosun culture of food. Second, Chosun confucian scholars shrank from drinking tea because tea was the symbol of Buddhism. As a result, our people came to drink " Sung-nyung(scorched-rce tea)" and the common people drank Maggeolli instead of syung-nyung. Furthermore, this resulted in developing some kind of beverages. third, the people of Chosun had little rejection to dog meat and it was popularized in Chosun, Dog maet was popular in Chinese countries, Chu. Chin. and early Han. Later, dong meat almost disappeared except the purpose if healing. the reason why people had little rejection to dong meat in Chosun was that Chosun Conflucianism was the revival of Chu. Fourth, Chosun's state religion was confucianism which emphasize filial duty, the basis of humanity. The gentry researched into medication and nursing I case their old parents got sick. As a result, nutrition for the aged was developed.

• Journal of architectural history
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• v.25 no.4
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• pp.31-44
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• 2016

Geum'yeok-dang house in Andong was originally constructed in 1558. The original floor plan of the upper base featured a 90-degree tilted '日' shape, and had inner court(內庭) on each side of 'Jungdang(中堂, center hall)' building that was placed on the south-north axis. When designing the building, the Neo-Confucian client of Geum'yeok-dang applied his understanding of how Ga'rye("家禮") defined the structure of ritual space. Consequently, 'Daecheong(大廳)', the place where guests were greeted and ancestral rites and coming of age ceremonies for male were held, was built in a protruding fashion. 'Jungdang'[otherwise known as 'Jeongchim(正寢)'], where coming of age ceremonies for females were held, the master of the house faced death, and memorials for close ancestors were held, was placed at the center of the residence on the south-north axis. The Geum'yeok-dang today was greatly renovated in the early and mid 18th century, due to the spread of 'Ondol' heating system. As the Ondol heating system became popular, the pre-existing drawbacks and the inconvenience of the house stood out clearly. As a result, the house was renovated into today's structure consisting of '口' shape 'Anchae' and 'Daecheongchae' in separate building.