• 가족자원경영과 정책
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• 제21권4호
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• pp.1-15
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• 2017

The purpose of this study was to identify the effect of satisfaction with the marriage support policy on marriage intention among unmarried employed men and women. The study subjects included 300 unmarried working men and women aged over 30 years residing in the Seoul metropolitan area. First, according to the analysis of the subjects' overall tendency towards satisfaction with the marriage support policy and towards marriage intention, the marriage support policy gained the highest level of support in relation to housing for newlywed couples, which scored 3.29 (sd=.93), followed by improvements in corporate and family culture for the purposes of work-family compatibility at 3.24 (sd=.95), wedding loans at 3.18 (sd=1.01), and the paid leave system for marriage preparation at 3.12 (sd=.88). These variables scored slightly higher than the median 3 points. Conversely, satisfaction with the availability of marriage-related information and the provision of opportunities for dating scored 2.65 (sd=.88) and 2.78 (sd=.80), respectively, both of which were slightly lower than the median of 3. The overall mean score for satisfaction with the marriage support policy was 3.03 (sd=.95), which was slightly higher than the median of 3. In regards to marriage intention, the score was 3.32 (sd=1.15) points out of a perfect score of 5, which was slightly higher than the median. This indicated a slightly higher level in terms of the subjects' intention to marry. Second, a hierarchical regression analysis was performed to identify the effect of satisfaction with the marriage support policy on marriage intention among unmarried employed adults. Sociodemographic variables were entered as control variables in the regression at the first stage, and variables relating to satisfaction in a family-friendly social environment were entered at the second stage. When gender, age, educational level, monthly income, period of employment, working hours, and type of employment were inserted in the first stage of regression as control variables, gender, monthly income, period of employment, and type of employment were found to have a significant effect on marriage intention. Marriage intention was found to be greater in unmarried men with higher monthly incomes and longer periods spent working, and in unmarried working men and women engaged in tenured employment work. When variables relating to satisfaction with the marriage support policy were inserted in the second stage of regression, gender, monthly income, type of employment, and satisfaction with direct marriage support had significant effects on marriage intention. It was found that marriage intention was greater in unmarried men whose monthly income was higher, whose employment type was tenured work, and who showed greater satisfaction with direct marriage support.

• 가정과삶의질연구
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• 제1권2호
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• pp.89-106
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• 1983

After accepting the modernized western culture, we, the Koreans, had traditionally patriarchal valuation on the family life, which has been changed into modernize on in these days. Under these circumstances, we examined into family consciousness of workmen, office workers and student of universities in Pusan with questioning papers by inquiring their general views of family, marriage, family planning , and inheritance. The results obtained can be summarized as follows. 1. General views of family 1)Most of them prefer nuclear family to gross one in structure of family. In decision of family's affairs, the lower educated persons want an unilateral relationship, which means unconditional obdience to their parent's opinion. they are more concerned about the profit of the family than that of individual. on the other hand, they want 2-generations nuclear family system. 2) Concerning children's future affairs, they want compromising method. 2. Views of Marriage 1) Date with the other sex motivated their desire to improve social adaptation and social association. 17-19 year old students regard date as a preparatory stage of marriage. They consider it most desirable date to enjoy free conversation each other. They hope their date partners are high educated. 2) The conditions of mate selection are in order character, health, vitality in living, appearance and education. The less educated placed an emphasis on vitality in living. 3) They are not much interested in marital harmony. If parents are against their marriage an account of bad marital harmony, they will take into consideration about it. 4) They wish to keep purity before marriage, as possible. They want engagement period of 6 months. Any agreeable reasons shall compel them to break off their appointment. 5) they consider it ideal for mate's age to be 26-30 years old, and also think it affirmative to follow their parent's agreement in marriage. It is considerable that they put off their marriage only because they have lots of work to do before marriage. 6)Marriage declaration is to be made on the wedding day. It still exists that they don't want to marry when they are inth same surname and family tree. But it is clear that they don't regard it as the reason of breaking off the betrothal. 3. Family Planning 1) They are willing to agree to the campaign "just two is enough". They want a son and a daughter. Even though they have two daughters, they won's bear child to get son. 2) the lower educated persons are ignorant of the method of birth control. 4. Inheritance 1)Most of them say householder inheritance is to be kept up continuously. It is reasonable that anyone who can afford to perform religious service should bear it responsibility. 2)They don't want the difference in inheritance as the conscious to the conscious of the equality of the sexes spread widely into our society, but it is worthy of notice that some of them still don't mind unequal treatment. 3) When they have no child, the property inheritances are in order his wife and his parents. According to above mentions, we conclude like this: Their consciousness of marital harmony, marriage, family planning and inheritance shows definitely passive rationism in the transitional stage which is mixed with western individualism and traditional feudalism. On account of being lack of steady fast self-conscience, they can not make their positive reaction on anything. Finally, we should make every possible efforts to have our firm self-conscience through the re-education.

• 복식
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• 제36권
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• pp.219-238
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• 1998

For the purpose of this Study, the situation of Korean costume properties in the collection of overseas museums was investigated through correspondence, interviews with their curators and persons in charge and survey. As results were made about the situation of museum science (conservation) and practical utilization of costume properties. So, the study result were drawn as follows : Krean costume properties unexplaind of 'Korean cultural Properties' could be found in the Metropolitan Museum of Art of New York(135 pieces), the Brooklyn Museum of New York(20 pieces), the Newark Museum of New Jersey(15 pieces), and the Victoria Albert Museum of London(100 pieces). Korean costume properties in the collection of over-seas museums mostly fall under the rang of period between the 19th century and the early 20th century and are classified into everyday clothing, wedding costume and armors for the most part. In 1900s, museum in several countries began to collected Korean cultural properties through foreign missionaries or diplomats as well as merchants or travellers in who bought Korean objects. Recently, scholars, traditional Korean costume designerss and diplomatic and consular offices in overseas have donated our Korean costume to many foreign museums. Korean costume properties were largely on display in the dependent display of folklore museums or in a part of exhibition gallery for Asian culture and there were the separate exhibition rooms in museums in the United Kingdom, Germany, Denmark, Austria, Japan and the United States America. But the size and level of display room for Korean cultural properties is one third as large as that for chinese or Japanese cultual properties. It was found in this study that the traditional Korean costume in the collection of overseas museums was largely recorded only as general items rather than given their proper names. The typical example of misnaming included bridal's Kimono for Wonsam(원삼) in the Metropolitan Museum of Art, Yeonroksaek-bumunsajeokori for Dangeui(당의) and Jissan-gryongwonmunsadurumagi for Kongdali(동달이) in the Okura collection of the Tokyo National Museum, and so on. And the Victoria Albert Museum modified the way of wearing Daenim(대님) and the National Museum of Ethnology in Osaka seemed to misplace the ornament of Keanggi(댕기) on Mubok(무복) and Josunjuk(조선족: Chinese-Korean) Museum also misplace hansam(한삼). On the one hand, the Newark museum of New Jersey mixed Chinese armor with the Korean one and the Photohraph of King Kojong(고종) with Chinese one. It is corrected to publish and disseminate the book concering Korean costume in order to inform foreign museums of thed proper names and wearing method of our traditional costumed. The repair of costume before cleaning in the process of conservation treatment can prevent damage likely to occur as the properties of fiber itself are weakened in liquid. It is recommended that western 8-figure stitch and tacking stitch is added to Korean traditional stitching method. Museums in the U.S.A and the U.K are concerned about the aftermath of cleaning it-self, specially conservation treatment may exert on remains and predominantly use the vacuuming method to remove dust or bits of straw before the exhibition beings. But in case of Korea, the dry cleaning and wet cleaning method are used according to the nature and state of a sample costume. This comprehensive cleaning method is gradually developing scientifically but it is expected that those concerned will make a chemical analysis of the solvent to be used and also the more precise test of costume properties will be conducted before cleaning them. A partial study was made here because the scope of study was too broad and vast. It is expected that more studies will be conducted concerning our costume culture under the long-term plan and active support at the government level.

• 한국식생활문화학회지
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• 제3권2호
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• pp.163-175
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• 1988

본 조사는 서울시, 충남 대전시, 경북 영주시, 충남 서천군에 거주하는 530명의 주부를 대상으로 1987. 11. $16{\sim}11$. 28 사이에 떡의 이용실태와 시판제품의 품질특성에 대한 주부들의 평가도를 조사했던 바 여기에서 얻어진 결과를 요약하면 다음과 같다. (1) 조사대상자의 가정에서 이용하는 떡의 종류는 총 37종 이었고 그중 인절미(67.9%), 송편(66.6%), 흰떡 (51.4%), 개피떡(43.4%) 등 일부 도병류의 이용율이 높았고 전병류, 단자류 및 일부 증병류의 이용율은 아주 낮았다. (2) 의례시 떡의 이용율은 혼례때 가장 높았고 상례때 가장 낮았으며 돐, 혼례, 회갑때는 백일, 어른과 아이의 생일, 제사, 상례때보다 떡의 이용율이 높은 경향이었다. (3) 의례시 가장 많이 이용하는 떡은 백일, 돐, 아이의 생일에는 백설기로 어른의 생일, 혼례, 제사, 회갑에는 인절미로 나타났다. (4) 어른과 아이의 생일에는 케이크의 이용율이 (36%내외) 떡보다 높은 경향이었다. (5) 절식시 떡의 이용율은 설날에 가장 높았고 그 다음이 추석으로 나타났으며 그밖의 절식은 조사대상자의 가정에서 거의 지켜지지 않고 있었다. (6) 전체조사대상주부들중 61.7%가 앞으로도 계속 가정에서 떡을 만들겠다고 응답했던 바 아직까지 대부분의 주부들은 의뢰 또는 구입하기보다는 가정에서 직접 만들고 싶어하는 경향임을 알 수 있었다. (7) 조사대상주부들이 시판제품을 구입하는 이유는 간편해서가(65.8%) 가장 많았고 또한 시판제품을 구입하지 않는 이유는 내 손으로 직접 만들고 싶어서가(44.3%) 가장 많았던 바 두가지 이유가 상반되는 경향이었다. (8) 조사대상주부들은 시판되는 떡의 품질특성중 맛과 색 등 관능적인 면은 비교적 좋게 평가하는 경향이었고 가격, 위생성, 포장 및 저장성 등을 나쁘게 평가하는 경향이었다. 시판제품의 색은 주부의 거주지에 따라 농어촌에 거주하는 주부가 도시에 거주하는 주부보다 더 좋게 평가하는 경향이었다. (p<0.05) 위생성은 주부의 학력과 거주지에 따라 주부의 학력이 높을수록, 농어촌지역보다는 도시에 거주하는 주부일수록 시판제품이 더 비위생적이라고 평가하는 경향이었고(p<0.01) 포장에 대해서는 주택형태에 따라 농가나 아파트에 거주하는 주부가 단독주택이나 연립주택에 거주하는 주부보다 더 나쁘게 평가하는 경향이었다. (p<0.05) (9) 조사대상주부들은 시판제품의 가장 개선해야 할 점으로 위생성(37.0%), 가격(23.8%), 포장(15.6%), 맛(11.1%), 저장성(10.1%) 및 색(2.4%) 등의 순으로 지적하였고 주부의 거주지에 따라 대도시에 거주할수록 위생성을, 농어촌에 거주할수록 가격을 가장 개선해야 할 점으로 보는 경향이었다. (p<0.05)

• 문화기술의 융합
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• 제8권2호
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• pp.227-234
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• 2022

호남 서부의 전통적인 문한세가(文翰世家)의 후손인 석전(石田) 황욱(黃旭)(18913~1999)은 근·현대 서화계 흐름에 합류하지 않고 평생토록 선비의 풍모를 잃지 않고 자적지적(自適之適)하면서 오로지 전통서예에 천착하면서 독창적 악필법과 서예세계로 만년에 각광을 받았던 인물이다. 6.25 전쟁 직후 두 아들의 좌익활동으로 인해 가정적으로 큰 아픔을 겪으면서 가산은 탕진되었다. 이처럼 인간사에서 가장 고통스럽고 감내하기 힘든 시기에도 필묵시금(筆墨詩琴)에 의지하며 올곧은 선비정신과 민족애를 잃지 않으며 상고정심(尙古正心)하였다. 그리고 세속적인 감관의 쾌락을 초월한 무기무욕(無己無欲)의 '참된 즐거움(大樂)'속에서 자득하고 소요유(逍遙遊)하였다. 그의 학서과정은 특별한 스승없이 왕희지·구양순·안진경·조맹부와 신위·이삼만 등의 서체를 집중 연마하였다. 특히 환갑 이후에 찾아온 수전증으로 인해 절필의 위기를 맞이하였으나 강인한 의지력을 발휘하여 그 누구도 범접치 못할 웅건강기(雄健剛氣)의 악필법을 개발하는 등 새로운 예품과 예격으로 환골탈태하였다. 1965년~1983년까지는 '우수 악필법'을, 1984년~1993년 시기는 '좌수 악필법'을 사용하였다. 1973년(76세) 첫 개인전인 회혼기념서예전을 통해 서예가로서의 명성을 널리 알리게 되었다. 그의 필법은 역대 서법과 인위적인 기교를 초탈하여 천연졸박(天然拙樸)한 본성을 발현하여 생경(生硬)하면서도 근골이 넘친다. 그리고 침저험경(沈着險勁)한 추획사(錐劃沙)와 중후웅건(重厚雄健)한 인인니(印印泥)한 개성적 필의는 기이한 신운을 자아내며 기존 서법을 뛰어 넘는 독창적인 석전체(石田體)를 이루었고, 그의 불굴의 서예정신은 한국서예사에서 독보적 존재로서 여전히 귀감으로 남는다.

• 복식
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• 제1권
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• pp.119-129
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• 1977

It is significant for developing the future for us to know our present age. In order to preserve our Korean costume as a fola clothes retaining our distinguished independent characterisitics and to help design the tomorrow of our Korean costume playing a role as a racial to develop the world clothing culture, a survey was conducted to investigate modern people's conscious-ness and wearing practumes of Korean costume by questionaire and interviewing methods. The results of the survey were analyzed as follows: (1) At present, Korean costumes were purchased as customtailored(64.0%) and as ready-made(17.8%) and most of them were not made at individual homes. The laundry and ironing of them were carried out at laundry shops(68.8%). Considering our present economic, social and cultural aspects, sowing, laundryand ironing will not be carried out at homes again in the future and ready made costumes seen to be produced in a large scale in the future. Garment makers and laundry shop operators should be trained how to make our Korean costumes retain our traditional beauty in the course of their production and laundry and the makers of ready-made costumes must make research how to efficiently produce ideal ready-made costumes by adopting the synchro system in their wrk odisivion. (2) The age group wearing Korean costumes most frequently was the aged people over 60 (their wearing rate; 45%-50%) and the group wearing them most frequently next io the aged people over 60, was housewives(their wearing rate; 15%-20%). Excludign aged people and housewives, other respondentsdid not wear Korean costumes very frequently. Men's wearing rate was lower their wearing rate was the younger their ages were and the less their monthly incomes were. Korean costumes were used for holiday and festival(60%), wedding and funeral ceremonies (52%), visiting and working(22%), casual wear(12.8%) and home wear(9.2%). The use of Korean costumes as casual and home wears, was lower than the use for holday, festival, visiting and working, Under our present circumstances in which our Korean people use both Western style clothes and Korean costumer, our Korean costume has lostits position as a basic and necessary requiement in Korean people's daily life and become a ceremonical and fancy costume. It is natural that the times and life change everything in our daily life. Our costume has to be made as good ceremonial and fancy clothes satisfying modern sensibility according to its new role. In order for us to get close with our clothes, a keen study must be carried out to cleat the color, material, style, function and harmony of the Korean costume matching the of the times. (3) The 47.8% of the respondents answered that they were proud of our Korean costume as our folk clothes, 47.6% replied that thought them just common and 1.1% responded that they were ashamed of it. Most of them were affirmative in feeling pride with our Korean costume. (4) Considering the functional aspect of Korean costumes, their strong points were symetric beauty, rhythmical beauty, unity feeling, harmonical beauty and detailed decorations. Their common shortcomings were lack of individuality and inadequateness for active life. The shortcomings of woman costumes were suppressing breast, making resperation difficult and in adequnteness in summer time. The main reason not to wear our Korean costumes, was due to the fact that they are incomvenient for active life. As a measure to eliminate such shortcomings, 1) the suspension system of skirt to remove the suppression of breast should be generally adopted. 2) they should be simplified in their structure to make them convenient for active life and adepuate in wearing them in hot weather in an extent to which the traditional beauty of the costume may not be lostand 3) a new technique must be explored for showing individuality by wearing method and new arrangment of colors and decorations. (5) The reasons desiring to wear Korean costumes were classifide as follows: A. Korean costumes are our traditional clothes(43.4%). B. Korean costumes are noble and beautiful(26.8%). C. They are accustomed to wear Korean costumes by habit(19.5%). D. Korean costumes are necessary for attending ceremoneis(9.5%). E. Miscellaneous reasons(0.8%). Classifying these reasons into age groups, the high age group over 40 wore them because they were easy to wear by habit and the low age group of 10-30 never thought that they were east to wear by habit. Considering that even those who were accustomed to wear Korean costumes showed a low wearing rate and that the young generation were accustomed to wear Western style clothes rather than Korean costumes, the wearing rate of Korean costumes will be reduced in the future if such trend continues. It is urgent for us to make our best efforts in order to enhance the interest of young generation in Korean costumes and not to make them lose the strong points of Korean costume in the future. (6) Conicering the plan of the respondents on what kind of clothes they were going to wear in the future, among the age group over 50, those who wanted to wear only Korean costumes were 24.8%(men) and 35.1%(women), those who wanted to wear 49.7%(men) and 47.4(women), those who wanted to wear chiefly Western style clothes were 20.7% (men) and 14.4%(women) and those who wanted to wear only Western style clothes, were 2.4% (men) and 2.1%(women). This shows that the general tendency to wear only or chiefly Korean costumes is more prevalent than that to wear only Western style. Among the age group under 50, the tendency to wear Western style clothes was conspicuous and most of the respondent answered that they would wear chiefly Western style clothes and Korean costumes occasionally. Only 5.4% of the respondent answered that they would wear only Western style clothes and this shows that meny respondents still wonted to wear Korean costumes. Those who wanted their descendants to wear what they desire, were 50.1%(men) and 68.8% (women) and those who wanted their descendants to wear Koran costumes occasionally, were 85.8%(men) and 86.3%(women). This shows that most of respondents wanted their descendants to wear Korean costumes. In order to realize, it is necessory for us to make ourdescendants recognize the preciousness of our traditional culture and modify our Korean costumes according to their taste so that they may like wearing them.

• 한국전통조경학회지
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• 제31권3호
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• pp.61-74
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• 2013

본 연구는 선조들이 궁궐이나 사가(私家)의 정원에 분을 이용하여 식물을 완상한 실증적인 사례들에 대하여 고문헌과 고전시문을 고찰하고 해석하여, 분에 식재된 식물소재와 분식물의 수형 및 식재기법 그리고 분식물의 배치와 애호행태 등을 고찰하였다. 연구의 방법은 분식물을 주제로 한 시문과 회화를 고찰하고 해석하는 기술(description)적 연구방법을 사용하였다. 본 연구의 결과를 요약하면 다음과 같다. 첫째, 분에 식재되어 애용된 식물로 목본류는 매화나무와 소나무를 비롯하여 만년송, 대나무, 동백나무, 석류나무, 치자나무 등 19종이고, 초본류는 국화와 연(蓮)을 비롯하여 12종이다. 둘째, 수형을 인위적으로 각별하게 가꾼 수종은 매화나무와 소나무로 두 식물은 왕피나 규반, 반간 등 줄기의 굴곡이 심한 생김새의 수형을 만들었으며, 기이한 등걸에 접붙인 매화나무와 괴석 위에 뿌리를 뻗게 석부하여 수형을 가꾼 소나무 분재도 있다. 분재의 수형미를 위해 노송에 솔방울을 달거나 줄기에 담쟁이덩굴을 식재하기도하고, '종분취경'이라 하여 분토에 이끼가 생기게 하는 부가적인 방법도 활용하였다. 식재기법으로 수경재배, 석부작, 숯부작, 모아심기 등도 시문에 표현되어 있다. 셋째, 분식물이 배치된 외부공간으로는 궁궐의 연조공간이나 연침공간, 사가의 건물 주변과 마당, 섬돌 위 등에 놓여 점경물 역할을 하였다. 분식물은 서재나 사랑방의 탁자나 책상, 문갑 위, 베갯머리 등에 놓여 실내공간의 소품 역할을 하며, 선비들은 이들 분식물의 고유의 특성과 상징성에서 의미를 취하여 즐겼다. 넷째, 분매(盆梅)의 개화시기에는 시회를 열어 매화를 감상하고 술을 마시며 시작활동을 하였으며, 국화 개화시는 술잔에 띄우거나 그림자놀이 등 풍류를 즐겼다. 다섯째, 분식물은 궁궐이나 사대부들의 아취 있는 모임이나 결혼식과 제사 등의 행사에서 점경물의 역할을 하였다. 여섯째, 분식물은 국가 간의 공물로 사용되기도 하고, 왕에게 드리는 진상품이나 왕의 하사품으로 이용되기도 하였다. 또한 선비들 사이에도 분식물을 주고받은 사례가 많으며, 목은 이색의 목은시고 에 분매를 선물한 최초의 기록이 있다. 일곱째, 분매와 분국, 분치, 분연 및 분에 심은 수선화 등의 개화시에 이들 식물의 고유의 향기를 즐기며, 시문으로 표현하였다. 여덟째, 동백나무, 서향화, 치자나무, 귤나무, 대나무, 석류나무, 해당화, 파초 등 남부수종이나 외래수종 및 내한성이 약한 종은 엄동설한에 중부이북지방의 실내에서 푸르름을 즐기기 위하여 분에 심어 활용되었다.