• 복식
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• 제19권
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• pp.195-207
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• 1992

palestein had been a part of Islamic culture before Israel was established after World War II and their daily lives had been totally affected by the Korean, Consequently, the idea of clothing, types of women clothes and it's characteristics reflected in the Koran have been studied and the results are as follows: First, the idea of clothing reflected in the Koran emphasizes the equality of the sexed and treats women as men's equal partner. Second, in the Koran there is almost no reference on men's clothes, but it only recommends women to wear veil to cover their faces and bodies when they go out. The Koran argues that it is not to restrict women but to protect them. Third, due to it's geographical location, Palestinian clothes had been affected by it's neighboring areas, and the gumbaz-a kind of coat - is one of the examples of Turkish origin. In the beginning the gumbaz had been worn by upper class Palestinian women and subsquently by urban Nazareth women. They used to slip on gumbaz on their heads and shoulders. Fourth, In Palestein they wore jacket over coat or dress. The emboridered jacket from Bethlehem was mostly worn their wedding dress. Fifth, the headdress and face-veil in Palestein are the most unique ones and married women decorated headdress and face-veil with gold or silver coins which they received as wedding presents, and wrapped all their coin decorations in black cloth when husbands are dead. Bedouins decorated not only with coins but also with shells, buttons, stones and beads to articulate their chastity, social status, aestheticism, religion and magic.

• 한국식생활문화학회지
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• 제1권1호
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• pp.7-29
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• 1986

The food used in the royal palace of Chosun dynasty(朝鮮王朝) are viewed from various aspects of the dishes for ordinary meal, royal banquet, reception for the foreign representatives, wedding feast, and ancestral rites. Unfortunately most of knowledge on the food used in the royal palace is not accurate as it had been delivered orally and includes only that of the late Chosun dynasty era. Accordingly more accurate knowledge on its historical change could be illustrated by the ancient literature, including uigue(full account, 儀軌), dungrok(memorandum, 膳錄) or balgi(list, 件記). Though it is different from the preparation of King´s dinner table in kitchen, the uigue on ordinary meal, while King Jungcho(正祖) and his troupe visited the Hwasung(華城) has been handed down as the literature on the ordinary meal of the royal palace. Twenty seven kinds of uigue and dungrok on royal banquet for a celebration, from the 45th year of Sook Jong(肅宗, 1715) to the 6th year of Kwang Moo(光武, 1902), remain & reveal the change of features on dishes and food materials for royal banquet. Twenty kinds of uigue and dungrok on foods for reception of Chinese representatives, from the first year of Kwang Hae Koon(光海君, 1609) to the 21st year of Injo(仁祖, 1643), remain and antedate those on foods for royal banquet approximately 100 years. These have been precious materials for historical view on foods used in the royal palace. Twenty kinds of dungrok and uigue of karaedogam(嘉禮都監), in which dishes, food materials, and table setting diagram for dongrae feast (同牢宴) were put on record, remain as the litherature of wedding feast. Wangchosilrok(dynastic record, 王朝實錄) and numerous kinds of uigue have been helpful for study on foods used in ancestral rites. Detailed kinds and cooking procedures of foods for ancestral rites were clearly explained in Taesangji(太常志). A full view on foods used in the royal palace will be reproduced only through analytic study of these ancient litheratures.

• 한국식생활문화학회지
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• 제3권1호
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• pp.29-49
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• 1988

Among the 160 documentes on Food menu in the Royal palace of Chosun Dynasty, 137 are cherished by the Academy of Korean study (old Chang Su Gack) and 23 by privates. We can find the other 2 documentes in biliography but they do not exist now. Most of them were written in Korean in the period between 1863 and 1937. Through them, we can learn how to set a meal table for people who served on wedding feast, the birth of Royal family and the national events, and several small feasts and ancestrial rites of Royal palace. And the food menu in them are based on Korean food.

• 한국식생활문화학회지
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• 제7권2호
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• pp.127-140
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• 1992

To analyze reception dishes of Choson Dynasty, studied historic book 'Youngjeob Dogam Younhyangsek Euigwae' (1634, 1643 year) described feast dishes for Chinese envoy in Choson Dynasty. The results obtained from this study are as follow. 1. The number of sets to be arranged on the table for Chinese envoy were 91 sets, 49 sets, 37 sets at welcome party (下馬宴, 翌日宴, 別茶啖) and 91 sets at farewell party (上馬宴) in 1643 year. 2. The number of fresh meal to be arranged on the table for Chinese envoy were 102 kinds described in the took of 1643 year. 3. A reception dishes (下馬宴, 上馬宴 ) of Choson Dynasty was the same wedding feast dishes of Choson Dynasty.

• 가족자원경영과 정책
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• 제14권3호
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• pp.109-122
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• 2010

The present study aims to investigate cultural similarities and differences that influence interracial couples (between Korean men and Vietnamese women) when adapting to Korean family culture in terms of interculturalism. The interviewees consisted of three generations. This study used in-depth interviews. Data was collected from January to August 2008. 15 families (45 people) were used for analysis. Results were as follows: (1) the patriarchal culture of the two nations had a positive influence on the adaptation of members during family interactions(2) the culture of filial piety is a value system that both nations believe is important. However, different rituals had a negative influence on the practice of filial piety (3) the community-oriented culture is regarded as important in the two nations. However, Vietnamese wives cannot lead a free community life because Koreans see them in negative terms (4) the Vietnamese traditional wedding custom called "NopJjeOh" had a negative influence on the adaptation to the Korean family culture (5) the preference for sons in Vietnam is not as high as in Korea. This difference had a negative influence on adaptation (6) clear differences between the daily lives of the two nations had a negative influence on adaptation to Korean family culture. In conclusion, Korea and Vietnam have many similarities in culture, which enable Vietnamese wives to adapt to Korean culture more easily than other foreign wives. If various programs are developed to promote the mutual understanding between both cultures based on these research findings, it would further contribute toward social integration in Korea.

• The International Journal of Costume Culture
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• 제4권1호
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• pp.25-33
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• 2001

This study is to analyze Korean-Chinese women's Costume in Yabian with factors such as reform opening-up, economic growth, change of social values, development of technology, more education opportunities and influence of mass media. It divides the 1990's into two halves. Photos, interview, observation and relevant literature were used for this study. Even though economy grew rapidly, they needed to purchase daily goods other than clothes. In a way that they preferred practicality, it showed somewhat it was still developing. The trend in the first half of the 1990's was characterized : first, Synthetic or artificial fibers and ready-made suits were popular ; second, there still remained the men's style ; third, they wore Tanrikoo(彈力袴), Tisingkoo(體型袴), Jiaotakoo(脚袴) because of its properties of activeness and comfort ; fourth, shoulders looked ore prominent with pads as they were used in Chungsanfoo(中山服) ; fifth, clothes in grey and dark blue was in fashion ; sixth, they wore hand-made knit vests and sweaters and often mountain-climbing gears for its light and warm quality ; seventh, along with opening-up, various materials and colorful clothes were in style, which satisfied women's desire for beauty. They decorated Hanbok(韓服), using sleeves with colors, golden ornaments, flower patterns embroidery, materials of different color in collar and tie and dyes of sleeves and skirts. In the first half of the 1990's when the opening-up was beginning, there were diverse styles and colors in fashion, yet not close to good quality. As the economy grew, the second half of the 1990's was characterized by good palate, individuality, favouritism on foreign goods, rapid change of fashion. For instance, fur coat and woolen fabric were favored. Economic growth led to abundance of cloth, dyes and decorative materials. In addition, people possessed more clothing and it was possible for them to wear both Hanbok and wedding dress in wedding ceremony. People placed their standards on competency and financial ability rather than ideology. Worship disappeared and individuality arose. Therefore, apparel functioned not only as protection but as suits with aesthetic purpose. This resulted in introduction of bold style, imitation of western countries and extension of use of Hanbok. With the help of mass media, transportation, telecommunication, contact with Korean company and civilians, Korean and western cultures, through Korea, were accepted. Change in structure of economic status caused excessive spending and more educational opportunities that enabled people to accept foreign culture quickly. Values moved onto new, beautiful and better characteristics. it was possible to have suits ready-made due to improvement of mass production and cotten, wool, linen, silk became popular owing to technology. New technology, the bases of mass consumption, increased possession of clothing and accelerated change of fashion. In summary, women's Costume in Yanbian were affected by the factors in economy, politics, culture contact as well as change of society and technology.

• 대한가정학회지
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• 제39권4호
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• pp.1-18
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• 2001

Korea huts been dramatically changed during the last century in many aspect of society, with the introduction of western culture in the beginning of 20th century. This study aims at understanding the changes in our traditional culture shown by costume as well as examining the aspects of the changes of traditional clothing according to age, by comparing the differences of our traditional dress Hanbok between ear1y and the late of the 20th century. Analysis of photographs showing Hanbok of both ages was used. 155 photographs of people wearing traditional Hanbok in the beginning of the 20th century were collected from the photo collection books portraying various living conditions of common people at that time. 748 Photographs of Hanbok worm today were obtained by taking pictures of various occasions like wedding ceremonies in 5 big cities during 1997. The process of analysis consists of 3 stages: setting standards, sorting, and grouping by positioning. The results showed that traditional Hanbok room in the early 20th century has maintained its basic silhouette and design during the century, but the methods of color coordination, ornamentation, construction have underdone many changes in detail. Consequently, traditional frame exits, but actually there are many variations of tradition produced by individual tastes and fashion trend. These changes show that continuing influx of the western culture which has made enormous social changes in Korea had an influence even on Hanbok.

• 한국생활과학회지
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• 제15권1호
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• pp.107-128
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• 2006

The purposes of this study are to explore the consumption expenditure and consumption-cultural meaning in the process of marriage and to provide consumer education programs for premarital couples. For the purpose, this study uses a qualitative analysis including an in-depth interview and a participant observation. Major findings are as follows: Consumers preparing for their marriage experienced quite a different consumption context, which should be said an exceptional practice from the economic point of view. As the agency businesses for marriage becomes one of the fast growing industries, the marriage of Korea is now under the rule of popular consumption culture. Thus, the exceptional consumption abuse during a marriage process brings about the imbalance in consumers' daily life after wedding ceremony. In this point of view, we can see the importance of consumer education programs for the marriage process. The latter half of this study is devoted to propose the desirable model of the consumer education program for premarital couples.

• 복식문화연구
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• 제22권5호
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• pp.862-872
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• 2014

Global luxury jewelry brands had begun to launch their direct businesses in Korea since the 1990s, and have attained fast growth by holding events reflecting their philosophies. The purpose of this study was to analyze the background of their growth by examining the types and roles of events in Korea held by luxury jewelry brands. For the research method, the quantitative and qualitative analysis were performed about domestic events of Tiffany & Co., Cartier, Bvlgari, Chaumet, and Van Cleef & Arples during the period from 1990 to 2013. Also, theoretical study was reviewed. The results are as follows. The events are largely classified into jewelry exhibitions, jewelry shows, wedding fairs, and hybrids. The roles of such events were, first, the artification of products and, second, the contemporization of traditions. According to the findings of this study, luxury jewelry brands transmitted new emotions and values to their customers through their events in Korea, and extended their influence continuously over the Korean high-end jewelry market.

• 가정과삶의질연구
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• 제22권5호
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• pp.253-264
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• 2004

The objective of this study was to investigate the change of the level of the performance of family rituals and socialization of them, and to compare the change of the attitudes between daughter and mother generation. Research data were collected in 1992 and 2002 from families living in Seoul. Housewives and university students from these families completed the questionnaires. Major findings were as follows: Most of the family performed the birthday parties, traditional rituals, and memorial days. The level of the performance of the birthday rituals, and rituals from western culture has increased for a decade. The socialization of the following family rituals is increasing: banquets for parents' 60th birthday, wedding anniversaries, employment ceremony, commencement ceremony. There was significant difference in the attitude between younger and older generations regarding performance of the family rituals between 1992 and 2002.