• Journal of Families and Better Life
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• v.16 no.4
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• pp.83-83
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• 1998

The purpose of this study is to investigate interpersonal support, tension in lifechanges & satisfaction. The selected sample is composed of 387 housewives in ChongJoo city. SAS pc program was used for the statistical analysis of the data. Data was analyzed by frequency, F-test, percentage, mean, Duncan's Multiple Range Test, Pearson's correlation coefficient, Regression Analysis. Major findings as follows: 1)At wedding & funeral ceremony, kin networks of her parents & parents-in law side were variables to have influence on tension in life changes. And the number of social organization participated were a variable to have influence on the satisfaction. The age of couple, education of couple, duration of marriage, income, family lifecycle, the number of children, pattern of family were variables to influence tension in life changes, but were not variables to influence on the satisfaction. 2) At usual or wedding & funeral ceremony, kin networks of her parents side were variables to influence on instrumental & companionship support. And the number of friends was a variable to influence on companionship & informational support. The number of neighbors was a variable to influence on instrumental, companionship & informational support. The number of social organization participated was a variable to influence on companionship & emotional support. The age of couple, education of couple,income, duration of marriage, family life cycle, number of children, family size, family type were variables to influence on interpersonal support. 3)The relationship between tension and satisfaction in life changes was negative, and between instrumental support and satisfaction was negative also. But between companionship support and satisfaction was positive relationship and between tension of personal &social life and instrumental support was positive relationship. The relationship between tension of marriage life and companionship support was negative and between tension of family life and information support was negative relationships. The received companionship support was lower tension in life changes than not received it. But the received instrumental support was higher tension of personal & social life. The received companionship & informational support was higher satisfaction than not received them. But the received instrumental support was lower satisfaction than not received it. 4) Instrumental & companionship support, at usual kin network of her parents in taw side, at wedding & funeral ceremony kin network of her parents side,were variables to influence on tension in life changes. Instrumental, companionship& informational support, at wedding & funeral ceremony kin network of her parents side, were variables to influence on the satisfaction

• Korean Journal of Human Ecology
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• v.3 no.1
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• pp.43-50
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• 1994

The purpose of this research is to investigate the attitude toward traditional customs of family occasions - New Year Day, Full Moon Day, a Wedding ceremony, funeral, 1st year birthday, 60th birthday, other birthdays, and a residential move. The number of 1049 respondents in Seoul, Kyungki, Chungbuk are selected for the empherical study. The findings show that the traditional customs, in gernal, should be succeded at home. However, the attitude toward the traditional customs differ according to age as well as sex, income, social status, and hometown. No suprises the older are more strongly want to succeed the traditions. A survey study on actual family lifes related to the occasions should be followed.

• Korean Journal of Human Ecology
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• v.1 no.1
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• pp.1-25
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• 1992

The purpose of this study is to find out the traditional customs of family occasions-New Year Day, Full Moon Day, a marriage ceremony, funeral, first-year birthday, 60th birthday, other birthday, and moving a residence through a literature review. The content of each occasion consists of meaning, process of activities, costume, foods, plays, gifts, etc. The following research is suggested to survey on actual family life and to develop and provide ideal program of the family occasions through formal and informal education.

• Journal of the Korean Home Economics Association
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• v.32 no.4
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• pp.233-240
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• 1994

The purpose of this study is to consider psycological funtions of mourning dresses in Confucianism. By each step of A.V.Gennep's passage rites, the result of this thesis summarised as follow; In the first Seperation rites after calling the death' name three times the relatives for whom mourning is due become dishevelled hair bare feet and bare shoulder etc. In the second Transition rites, bereaved familly has worn 5 class mourning dresses in deep grief. In the third Cooperation rites, gradually the living familly goes through three year stages of changing mourning dresses to ordinary colthes. In Confucian funeral ceremony the deviation of clothing behavior in each mourning step sublimates bereaved person's sorrow into their internal security.

• Journal of the Korean Home Economics Association
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• v.38 no.8
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• pp.99-110
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• 2000

The purpose of this study was to investigate the differences in traditional baby-delivery practices between young mother and grandmother generations. The subjects were 118 young mothers and 118 their own mothers or mothers-in-law in Tae Gu district. Young mothers had the first baby aged from 2-to 2.5-year-old. The subjects answered the questionnaires on Korean traditional baby-delivery practices developed by the researchers based on literature reviews. The data were analyzed using Frequencies, Percentages, Crosstabs, and t-test. The results of this study were as follows: 1. More grandmothers believed in supernatural being who influenced pregnancy and used to be called as 'grandma Sam Shin', expected to have son, and had charms then young mothers. But less grandmothers had sexual intercourse at the time of ovulation, took physical care, and practiced fetal education than young mothers 2. On the other hand, no generation differences were found in dreaming of foretelling conception(Te Mong), eating a restroative and food to get pregnancy, and washing own's hair or body and avoiding attending a funeral near the time of baby-delivery. 3. Most of young mothers gave birth in hospital with the doctor's heap, whereas most of grandmothers did at their home with the help of the experienced old women. Most of young mothers'husbands were at the waiting room in the hospital, but about half of grandmothers'husbands were at work when their wives grove birth.

• Journal of the Korean Home Economics Association
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• v.41 no.4
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• pp.157-168
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• 2003

This study was to investigate differences or similarities in pregnant and childbirth practices of Korea, Hong Kong and the United States and of mother-grandmother generations in each culture. The subjects were young mothers(YM) have baby from 2 to 2.5 years and their mothers or mothers-in-law(GM) in Korea(YM=118, GM=118), Hong Kong(YM=126, GM=78) and the United States(YM=105, GM=105). The subjects answered the questionnaires on pregnant and childbirth practices were constructed by specialists of child study in Korea, Hong Kong and the United States. Statistical analyses were by Frequencies, Percentages, Crosstabs, One-wav ANOVA, Scheffe' test, t-test. The results of this study were as follows. 1. Mother and grandmothers of Korea more tended to believe in supernatal being of pregnancy, to expect son, to eat a resortive and a food to help conceive, to inhibit attending a funeral at the time of childbearing, to practice fetal education than of Hong Kong and the United States did. 2. Relating sexual intercourse at the time of ovulation, maternal health care during the pregnancy, childbirth in hospital, husband's being in the hospital waiting room when their wife gave birth were much more prevailant in mothers than grandmothers did in Korea and Hong Kong.

• Journal of Families and Better Life
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• v.8 no.1
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• pp.115-127
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• 1990

The Korean have admired and lived with decorums through Jeol, a representative practical formality which expresses the decorums intensively. Jeol is the way of greeting native to Korea and an intangible culture close to Korean life style. To be remained as a culture, the traditional propriety Jeol should reconcile to the present life feflecting our history. On this viewpoint, the purpose of this research is to furnish the authority of the creative inheritance on the settlement of Jeol and other decorums suitable to the present. This research is consisted of 1) the study of the meaning of Jeol and 2) the hidtorical research through records. 'Jurye' is regarded as the oldest literature on the systematic explanation about Jeol and has been very often used down the ages. Jindong in 'Jurye' and Kodu in 'Karyejipram' are the same Jeol which expresses the grief in funeral rites. In 'Seonghosaseol', Abae which stands one knee is explained and investigated as the case of offense by the literature. And it is also interpreated as a Jeol with respect, while many other Jeol is to fall an both of kness, Abae is not performed generally. 'Yeki' has brief explanation about Kongsu Manner (to hold hands), Jeol between the king and minister, host and guest, Buinbae, Jeol in custom, wedding ceremony and funeral ceremony and Jeol in drinking manner. In 'Chunchukongyangjeon'. there is the explanation about Jeol of the minister who comes back after his duty to the king. 'Sunjajiphae' interprets Bae and Kyesang and informs that Kuesu is the most respectful Jeol only to the king, 'Seojeon' proves the Jeol habitually used in all kinds of ceremonies and etiquettes. 'Jeongbomunheonbigo' introduces the custom of Jeol in Shilla, Koguryo, Buyeo, Koryo eras by using literature and shows the commoness of both kneeling down generally. The result of this research has the meaning for the creation of life culture in the basis of the spirit 'Onkojisin'(reviewing the old and learning the new) by establishing the present Jeol with tradition.

• Journal of the Korean Society of Clothing and Textiles
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• v.6 no.2
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• pp.1-7
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• 1982

Baik-Eui is the white clothes and Korean typical way of wearing, Baik-Eui was used by the over 80$\~$90 percents of people, which proves that Baik-Eui was the very clothes of common people. Moreover, even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. And wearing Baik-Eui was regarded as polite manners among the noble men in Yi Dynasty in spite of strict prohibitions of wearing it. That fact proves that it was loved by Korean people in general. Baik-Eui can be found its origin from many peoples of North East Asia in ancient time. Some say that wearing Baik-Eui is considered as a kind of worship of the sun, or purity of Korean people. But from the economical point of view, Baik-Eui was primitive in it's color. It means that their clothes were made from original clothes, not dyed. This study on the social reasons affecting to Baik-Eui, they are summarized as follows; 1. This Baik-Eui had been originated from the ancient economical and rigid circumstances of society. Everlasting poverty and diprivation of joy in life of Korean naturally made them have inclination of wearing it 2. Also common people were restricted in their choice of dress color by government. Even rich could not wear a colored clothes except the dyes permitted by them. 3. Socially, People wore white clothes through various kinds of ceremony, among which funeral was the most important. As we had the large family system, and usually the funeral at that time was longer in its period than now. Thus, Korean got accustomed to wear whit clothes more and more.

• Journal of the Korean Home Economics Association
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• v.26 no.3
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• pp.79-91
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• 1988

The present survey was designed to find out the utilization status of korean traditional cookies and the evaluation degrees of their commercial products' quality subjects. The subjects were housewives randomly selected who lived in Seoul, Deajeon, Youngju city (Kyoung Buk Province area), and Sechon khun (Chung Nam province area). We performed this survey from November 16 to 28, 1987 by questionnaire method. The results obtained can be summarized as follows; 1) In the subjects' home, 25 kinds of Korean traditional cookies were used. All of them Youmilkwa and Kangjeong type were used more frequently than the other types and Jeonkwa, Dasik, and Suksilkwa were used scarcely. 2) Korean traditional cookies which were showed more than 20% of utilization ratio were follows; Yackwa (74.4%), Sanja (26.8%), Taraekwa (22.6%), Seban-kangjeong (21.7%). 3) On New Year's day, Korean traditional cookies were used more frequently than harvest festival day but their utilization ratio of western cookies was follows; New Year's day was 10%, and harvest festival day was 6.2%. 5) On ceremonial day, Youmilkwa and kangjeong type were used more frequently than jeonkwa, Dasik, and Suksilkwa type. 6) All of ceremonial days, korean traditional cookies were used most frequently on the 60th birth day and their utilization ratio was extremely low on the 100th day after birth, 1st birth day, and funeral day. 7) Generally western cookies were used more frequently than Korean traditional cookies on the birth day of children and adults. 8) Convinience (64.8%) was the most favored cause purchasing the commercial products but many subjects (37.0%) wanted to make the Korean traditional cookies at home. 9) All the quality properties of commercial products, taste, package, and storage property were favored but price and hygienic property were poorly evaluated by subjects. The evaluation about taste and package property of commercial products was affected by academic career (p<0.05), and shelf life was affected by age (P<0.01) significantly. And hygienic property was significantly affected by age and academic career respectively. (P<0.01).

• The Research Journal of the Costume Culture
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• v.5 no.1
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• pp.29-42
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• 1997

Our ancestors had done their best for the moral training and home management, further more for the governing a country through observing the decorums. The 4 main decorums, i. e. the Coming-of-Age Ceremony, Wedding Ceremony, Funeral Rites and the Ancestor worship Ceremony during the Chosun Dynasty had guided well our ancestors'life harmoiously. The Wedding Ceremonies of them was one of the most happy events in their lives meaningful of the filial piety and the union of two families. The Wedding ceremonies consist of the 6 etiquetes, i. e., Eui-Hon (matchmaking), N뮤-Chae (present), Nab-Pye(bride's presents to her parents-in-law), Chung-Gi(ask the other part about an auspicious day), Moon-Myung(choice of an auspicious day), Chin-Young(take and meet a bride) in order of sequence. Chin-Young consists of Cho-Hon, Sa-Dang-Go-Woo, Sung-Bok, Cho-Rye, Boo-Myung-Ji & Mo-Song, Jun-An-Rye, Hab-Geun-Rye, Sin-Bang-Chi-Reu-Gi, Hyun-Goo-Rye, Myo-Hyun and Jae-Haeng ete, considerably complicated programs in order.