• 산업진흥연구
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• 제9권2호
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• pp.163-174
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• 2024

본 연구는 사회변화와 의례 변화의 관계성을 분석하고 그 연관성에 의해 유교상례와 현대의례의 차이점을 밝히고자 하는 데 목적이 있다. 또한 시대별 의례의 변화과정을 제도의 변화와 연결하여 살펴보았다. 상례의 시대구분을 전근대기 '유교상례'와 일제강점기를 통한 '근대 상례기' 그리고 1999년 건전가정의례준칙의 시행과 함께 의례 자본에 의한 '현대 상례기'로 구분하여 분석하였다. 의례의 이해는 시대구분을 통해 전통의 계승이라는 논리적 모순에서 벗어나 전근대에서 근대상례, 현대상례로 이어지는 과정을 통해 이해되어야 할 것이다. 본 연구에서는 한국인의 죽음에 대한 인식은 의례의 변화와 지속이라는 관점에서 볼 때 시대상을 반영하여 지속되고 있음을 고찰하는 데 의의가 있다.

• 한국식품조리과학회지
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• 제23권2호통권98호
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• pp.235-244
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• 2007

This study was performed to investigate Seoul undergraduate students' thoughts on funeral rites and sacrificial rituals as well as ritual foods. A total of 542 students offered answers that the importance of sacrificial rituals was connected to filial piety for the ancestor, the customs descended from the past, and the belief that descendents received fortunes. The students didn't know the funeral rites process, but acknowledged they needed to know funeral rites, and would perform their parents' sacrificial rituals. We also found that students whose hometowns were Gangwondo and Jejudo were familiar with sacrificial rituals foods as well as their preparation and cooking. Also, the older the students, the better they knew the funeral rites process, sacrificial rituals and ritual foods. There were great differences in sacrificial rituals according to parent and student religions. Buddhists knew the most about funeral rites and sacrificial rituals, followed by Roman Catholics and agnostics. Protestant Christians were not interested in sacrificial rituals. The funeral rites process and the handing down of sacrificial ritual foods had significant differences based on sibling number. The more brothers and sisters in a family, the more committed they were to performing their parents' sacrificial rituals and the higher their interest in sacrificial ritual foods.

• 가정과삶의질연구
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• 제22권5호
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• pp.133-147
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• 2004

Korean funeral customs are an important part of the mourning process in Korea. A survey was conducted in the southern part by the Nak-dong river, centered around the city of Busan to examine Korean funeral rites. This study was conducted with survey research. The target population included 234 teachers and experienced the death of a family member within the last three years. Results showed that they presented their condolences 5 to 6 times on average per year. Funeral rites were performed usually at a hospital funeral hall. The preference of burial to cremation was about the same. According to the survey, funeral expenses averaged 9,570,000 won and donations received for funeral expenses, 12,630,000 won. Problems the respondents expressed about the process included large funeral expenses, the decision whether to bury or cremate, and fatigue from staying up all night. When classified according to the demographic characteristics, there were significant differences in the variables. Frequency of attending funerals depended on gender, age, and health status. Condolence style depended on religion. The type of funeral (burial or cremation) depended on family income. The type of reception depended on gender. Funeral expenses depended on the age Second, in the process of preparing for a family member's death, they thought it was important to prepare a funeral ceremony portrait of the deceased and a scroll by themselves, and the preparation

• 역사민속학
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• 제45호
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• pp.7-50
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• 2014

본 연구는 조선 초기 흉례(凶禮)의 정비 과정이라는 연속선상에서 원경왕후 국상을 하나의 기점으로 파악하고 그 특징을 상제(喪制)의 변화 및 의식 절차의 분석을 통해 제시하는데 목적이 있다. 세종 2년 발생한 태종 비(妃) 원경왕후의 국상은 조선에서 국왕이 상주(喪主)가 되어 진행하는 삼년상(三年喪)의 의식 절차가 정비되어, 그 의주가 실록에 기재된 최초의 사례였다. 국상 복제 논의에서는 기존에 행해오던 역월제를 탈피하여 졸곡의 의미가 강조되었다. 기존의 도감 운영 체계를 정리하여 빈전 국장 산릉 3도감만을 운영하게 되었으며, 불교 관련 의례는 대폭 축소 규제되게 되었다. 삼년상 기간 동안 국왕의 친행을 고려한 의식 절차도 새롭게 정비되었다. 의식의 기본 패턴은 배례(拜禮) 곡(哭)-행례(行禮)-배례(拜禮) 곡(哭)로 이루어졌는데 우제(虞祭)를 기점으로 전(奠)과 제(祭)로 구분되었다. 이는 태종대 길례 의식의 정비가 이루어진 바탕에서 고제(古制)에 기반한 '전(奠)'과 제(祭)'의 이해가 반영된 결과였다. 그리고 이러한 패턴을 기준으로 개별 의식 절차의 분석을 행하였다. 이를 통해 원경왕후 국상에서 국왕이 친행하는 실질적인 삼년상 실행을 위한 상장 제도 및 의식 절차의 제정과, 그 바탕이 된 고제의 이해 수용 수준을 확인할 수 있었다.

• 산업진흥연구
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• 제5권4호
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• pp.81-90
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• 2020

본 연구는 현행 가정의례법령에서 규정한 상례·제례에 관한 변화양상을 살펴보고 문제점의 제시와 실효성 확보를 연구하고자 한다. 상례·제례와 관련된 가정의례의 의식절차를 합리화하고 건전한 가정의례의 보급 및 정착을 위한 사업과 활동을 지원·조장하여 허례허식을 없애고 건전한 사회 기풍을 조성하는 것을 목적으로 「건전가정의례의 정착 및 지원에 관한 법률」과 동법 시행령이 제정되었다. 이에 모든 국민이 가정의례의 참뜻을 구현할 수 있도록 가정의례의 의식절차를 엄숙하고 간소하게 행하 「건전가정의례준칙」을 정하였으며, 공무원, 공공기관·단체의 임직원 및 사회 지도층에 있는 자는 솔선하여 모범적으로 지키도록 규정하고 있다. 그러나 1969년 제정된 가정의례준칙에 관한 법률 이후의 변화를 살펴보면, 양성평등 실현을 훼손하는 남녀차별적인 요소의 규정이 있으며, 가정의례법의 확산과 정착을 위한 교육의 진행은 각급 교육기관에 관한 처벌규정이 없어 실효성이 제한되어 왔다. 특히 국가자격제도로 운영 중인 '장례지도사 양성과정'에서도 가정의례에 관한 교육이 미비한 실정이다. 따라서 본 연구를 통해서 상례·제례에 관한 가정의례법과 제도의 설치목적에 부합한 발전적 논의의 기초를 제시하고자 한다.

• 복식
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• 제51권3호
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• pp.75-85
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• 2001

The system of washing and shrouding a dead body is a series of procedures for encoffining in funeral rites, which are taken after death indentification by using CHOKWANG and praying for the resurrection of a dead body by calling a soul departed from the body. The washing and shrouding a dead body (hereinafter reffered to as "YEOMSEUP") is the broad concept which contains the procedures of washing, clothing and shrouding the body. The clothing includes washing, putting rices into the mouth. and then dressing while the shrouding includes first wrapping, second-wrapping and encoffining. The clothes for YEOMSEUP (all clothes and articles for funeral rites are designated) will be put in the coffin along with a dead body according to the YEOMSEUP procedures. Dasan, a SILHAK scholar in the late Yi Dynasty, pointed out some problems of the funeral rites observed in those days. At the same time, he found that the problems had arisen from the misinterpretation of the original descriptions in Chinese characters. and had tried to correct them. The books written by Dasan basically emphasized his ideology reshaping the whole procedures by trimming and removing meaningless formalities which are too much luxurious and wasteful and making them as a part of the original principles of the funeral rites. His Intents are clearly shown in his wrings on practical ettiquttes, such as SANGRYESAJON and SANGUIJEOLYO. In its attempt, this study aims at reformulating the DASAN\\`s SANGRYESAJON in terms of YEOMSEUP methods. A lot of virtues of the Dasan, like WOOSU, SIMUI, DAEDAE, MO, SORYUMHYO and DAERYUMHYO could also be found accordingly. The merits and characteristic in funeral rites are an obedience in filial duty, the pursuit of frugality. and the efficiency of practical functions. It could be said that the resurvey of DASAN′s theory on YEOMSEUP procedures is a meaningful work today when the original meaning of funeral rites fades out. Furthermore, discussions of refined burial service and encouraging cremation designed to improve land use, which are widely spread among people, could weaken the basic philosophy of YEOMSEUP and more likely propagate the atmosphere of despising the dignity of human beings.

• 대한가정학회지
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• 제27권1호
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• pp.141-164
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• 1989

The Purpose of this study is to investigate the relationship between the urban home-maker's view of homemanagement and the domestic courtesy and ritual (wedding ceremany, ancestral service, funeral rites). The data for this study was obtained from the 661 homemakers who live in Seoul, Busan, Inchon etc. The data were analyzed by the method described below with SPSS Computer programs. Such methods as frequence, percentile, analysis of variance (t-test, one-way ANOVA), Pearson's correlation and Factor analysis, Multiple regression were used. The major results the study can be summaried as follows; 1) As the result of factor analysis about view of homemanagement, 10 factors (which Eigen Value was above 1.0) out of 28 guestions were extracted. 2) In general, it can be said that the urban Homemaker's View of homemanagement varies by age, level of education, religion. 3) The domestic courtesy and ritual (wedding ceremony, ancestral servic, funeral rites) varies by age, level of education, religion. 4) There is a positive relation in analyzing the correlation between the urban homemaker's view of homemanagement and domestic courtesy and ritual (wedding ceremony, ancestral service, funeral rites)(p<.001).

• 복식문화연구
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• 제8권2호
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• pp.237-260
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• 2000

According to the study of Jik-Ryoung(直領) consulting chronicles of the Chosun Era, Jik-Ryoung had been worn for various uses as official outfit, ordinary attire or clothes for the celebration of their coming of age, wedding ceremonies, funeral rites, and religious ceremonies, etc. from the beginning to the end of the Chosun Era. The conclusions are shown briefly as follows. 1. There are several terms of Po(袍) related to Jik-Ryoung in the chronicles under the name of Jik-Ryoung Ui(直領衣), Ui-Sal Jik-Ryoung(衣撒直領), and Jik-shin(直身). Jik-Ryoung Ui is the other name of Jik-Ryoung that they called it when it was used for funeral rites and religious ceremonies. The chinese Ye-Sal(曳撒) was called the Ui-Sal Jik-Ryoung in Korea, but this is different with Jik-Ryoung regarding its divided up and bottom style. Jik-Shin is almost same as Jik-Ryoung. 2. During the latter period of the Chosun Era, we can find diferent frequency in use of the Jik-Ryoung. Jik-Ryoung was shown constantly in the cases of that ding, Chinese Prince and lower-level constantly in the cases of that king, Crown Prince and lower-level officials wore it for funeral rites and lower-level officials, artisans, merchants, humbles and slaves wore it for official outfit. Uses of the Jik-Ryoung increased for military officers'outfits, in contrast to decreasing of uses for ordinary attires of king, Crown Prince, and the commons, and official outfits of civil officials. 3. These different aspects mean the change of estate and role. For the basic four ceremonial occasions the ceremonies of coming of age, marriage, funeral, and ancestor memorial-, it appeared constantly. Therefore the social role had been maintained also by then. As an official garb, the role for official uniform of petty official maintained by the end of the Dynasty. But from the latter 1600's to the former 1700's, the roles for official garbs of civil officials and military officers decreased and increased respectively. Before the Hideyoshi's Invasion of Korea in 1592, ordinary social clothes had orders by people's social status who wore them ; those were Dan Ryoung(團領), Hong Jik Ryoung(紅直領), Jik Ryoung(直領), Cho'l Rick(철릭) in the order named. After the war, various Po(袍), Shim Ui(深衣), Jung Chi Mak(中致莫), Chang Ui(　衣), Jang Ui(長衣), Ju Ui(周衣) and so on had been worn until the King Young Jo(英祖)·Jung Jo(正祖) period. In result, the social role of Jik-Ryoung was reduced as the uses decreased more and more. For a mourning dress, it had a same aspect as the case of ordinary social wear. 4. Considering the color, they used blue for the clothes for doing-up-the-hair ceremony, white for mourning clothes, and white, black for ancestor memorial ceremony clothes. On the official outfits of officials, dark blue and black were used mostly. And lower-level officials'clothes had white, red, and green on them. They used red and green for the plain dresses. 5. Examining the materials, clothes for the celebration of one's coming of age were made of high quality silks, Kwang Hwa Dan(廣禾緞). Also, they made clothes for funeral rites of rough and thick linen, and made clothes for religious ceremonies of linen and hemp. The official outfits were made of practical materials like cotton, hemp and ramie. Cotton, pongee and satin were used to make ordinary attire.

• 복식
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• 제28권
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• pp.19-30
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• 1996

This study investigate through the Balin-banchado in the Kookjangdogameuigue how the system of banchado ceremony exchanged during the middle late the Yi dynasty and in the period of introducing Wastern civilization The Balinbanchado is carry a coffin out of the house to the royal mausoleum. The characteristic in the general strucutre share banchado with rites of introduction rites of center and rites of finishing. Balin-banchado varies according to the objects and the times of a state funeral. In comparsion with Karaebanchado there are investigate the general structure cer-emonial arms and ceremonial costumes. The special feature of two banchado varies rites of center among rites of three. in the ceremonial arms aspect the characteristic of two ban-chado differ from the objects and the times. In the ceremonial costumes the peculiarity of two banchado can be divided into the guard costumes and the ceremonial arm costumes. The most formal attire of the guard costumes. were murning dress and yang-kwan-chobok and samo-danryeong In the ceremonial arm costumes the most outstanding was hongkun-hongeui baik-kun-baikeui in two banchado.

• 복식
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• 제53권3호
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• pp.73-87
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• 2003

The custom and shroud for funeral rites of the early 17th Century based on the excavated costume from the grave of Mrs. Jung (1565 - 1614) are studied in this paper. The grave was located in the Pohang, Kyungbuk Province and was excavated in, April 1999. The remains consist of one set of epitaphs, 33 pieces of costume, 7 pieces of cloths, and 14 pieces of funeral accessaries. From these remains, this study newly reveals : 1) a specific funeral custom for the upper class from the fact that her husband, Ja-Hun Ki, was in the position of Prime Minister for the Chosun government when she died, 2) a fact that women also wore a formal dress with round-shaped collar (Dalryoung) and a concubine could use rectangular tablets ((Hyungbae) with peacock pattern according to her husband's rank, 3) a whole set of shroud used for women in the early 17th Century, and 4) specific construction methods for individual shroud.