• 가족자원경영과 정책
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• 제15권3호
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• pp.1-22
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• 2011

The purpose of this study is to offer basic data on family rite education, as well as to suggest future directions for family rites by surveying differences in the understanding and the practice of family rites among female undergraduates, who will be the future leaders of our society. General proclivity toward, and differences between understanding and practice of family rites, as well as the effect of socio-demographic variables on these differences, were further verified with a one-way ANOVA, a t-test, and a Duncan's Multiple Range Test. This study had two main findings. First, the gap between understanding and practice in family rites, ordered from largest to smallest by sub-sphere, was found to be: coming-of-age ceremonies, birthday rituals, ancestral rituals, funeral rites, and wedding ceremonies. Second, as for the results of the analysis of the difference between understanding and practice of family rites in female undergraduates according to socio-demographic variables, among a total of 18 variables, significant differences were found in: own religion, brother's rank, mother's religion, father's religion, mother's job, place where the individual grew up, having experienced family rites, education. place of residence, and monthly income. In the face of a changing era and environment, the basic spirit of family rites has not changed. However, a new harmony between tradition and modem times is needed. This can be achieved through the establishment of a suitable form of rites for the present age, while taking on a modem acceptance of the significance traditionally associated with these rites.

• 복식
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• 제61권4호
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• pp.92-102
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• 2011

This study researches the current status of shrouds and analyzes the current status of the Hanji shrouds and sets its goal on suggesting the direction for a futuristic shroud design, suitable for the changing funeral culture. For this, the characteristics of traditional shrouds were studied, standard shrouds' and Hanji shrouds' current statuses were researched and analyzed to suggest the development diretion for design of Hanji shrouds. The results of the research showed that the Hanji shrouds are superior in cremation and burial, and the design expressions were more effective. Also the previously established shrouds were shown to have an increase in value through use of different materials, changing designs through various patterns, or through the added symbolic value. Thus the direction of shroud development designs based on the advantages of Hanji have been drawn out to as follows: First, traditional shrouds used the ceremonial dresses, such as official uniforms or wedding dresses, from the Tang dynasty which made it multicolored. Afterwards colors were limited with the use of hemp clothes shrouds but with the appearance of Hanji shrouds, the possibility for mulitcolors and patterns became larger. Second, Hanji is superior in its expression of colors and patterns, making designs with symbolic sides such as religion possible, to meet the demands of the customers. Third, Hanji shrouds are more environmentaly friendly than the standard shrouds in cremation and burial, and it presents a much better image of shrouds for the future society. Such development of Hanji shrouds design developments satisfies the distinct and gentrified demands of the customers and it looks to be able to suggest an opportunity for environmentaly friendly actions while preparing itself for the chaning market demands and values.

• 한국식생활문화학회지
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• 제17권5호
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• pp.569-577
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• 2002

본 연구는 서울 지역의 주부를 대상으로 하여 혼례음식(폐백과 이바지 음식)의 인식상황과 실태를 파악함으로써 혼례음식 발전의 기초자료를 제공하고자 얻은 결과를 요약하면 다음과 같다. 첫째, 폐백음식의 인식에 대해서는 '결혼 후 시댁에 인사를 드리는 것'이라는 응답이 55.2%, '옛날부터 내려오는 하나의 풍습'이 35.8%로 나타나 상당히 정확하게 알고 있는 것으로 나타났다. 폐백음식에 대한 중요도 인식수준은 전체 응답자의 10.2%가 '매우 중요하다'라고 응답하였으며, '중요하다' 48.5%, '중요하지 않다'는 11.9%로 나타나 폐백음식의 중요성에 대하여 공감하는 비율이 높게 나타났다. 특히 주부의 연령별로 20대 집단에서 30대 이상의 집단에 비해 '중요하지 않다'는 응답율이 높게 나타났다(p<0.05). 둘째, 폐백음식 준비방법으로는 '가정에서 직접마련'한다와 '시장이나 떡집에서 마련'하겠다는 응답이 비슷한 비율을 보였으며, 연령별 교육수준별(p<0.05)로 유의한 차이를 보였다. 폐백음식 장만시 드는 비용으로는 '30-50만원'이라고 응답한 비율이 50%로 가장 높게 나타났고, '10-30만원'29%>'50-100만원'18% 순으로 나타났다. 셋째, 선호하는 폐백음식으로는 '밤 대추고임'을 준비한다는 의견이 77.5%로 가장 높게 나타났으며, 그 다음으로 '떡류'>'육포'>'술'>'한과'등의 순으로 나타났다. 넷째, 이바지음식에 대한 의미로는 48.2%가 '신부측에서 마련한 음식을 시댁에 보내는것'이라고 응답하였으며, 이바지 음식의 필요성에 대해서는 '반드시 준비해야한다'라는 의견이 15.5%, '형편에 맞추어 준비한다'는 78.7%, '준비할 필요가 없다'5.8%로 나타나 전반적으로 이바지 음식의 필요성에대해서 공감대를 형성하고 있는 것으로 나타났다. 또한 취업주부가 '필요하다'라는 응답이 높게 나타났고, 종교적으로도 불교를 믿는 주부보다 기독교를 믿는 주부들에게서 유의적인 차이를 보였다(p<0.01). 다섯 번째, 혼례음식의 개선점으로 메뉴의 간소화> 가격을 저렴하게 하는 문제> 폐백음식 선택의 다양화 순으로 나타났다. 연령별로 40대 주부집단에서 '메뉴의 간소화' 응답율이 높게 나타났다(p<0.01). 이상의 같은 연구 결과로 보아 우리나라의 모범이 되는 혼례음식의 계승을 위해서 꾸준한 노력과 관심이 필요하다고 사료된다. 과거와 다른 신식혼례를 치르면서도 폐백을 드리고 이바지 음식 보내는 풍습은 계속 이어지고 있다. 이러한 혼례 풍습은 계속 이어질 것이기에 혼례음식이 가지고 있는 기복과 주술적인 의미를 되살리면서 저렴한 가격으로 누구나 손쉽게 장만할 수 있는 간편한 방법이 모색되어 전통을 살리면서 모범이 되는 혼례음식문화를 계승 발전시켜 나가야 하겠다.

• 공연문화연구
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• 제39호
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• pp.325-355
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• 2019

1791년 6월 12일, 노총각 김희집과 노처녀 신덕빈의 딸의 혼인이 이루어 졌다. 이 혼인식은 국가가 주도해 시행한 일종의 노처녀노총각 혼인 프로젝트라 부를 만한 것이었다. 혼인은 인륜의 시작으로, 때를 놓치면 천지의 조화로운 기운[和氣]이 상한다던 당대 통념을 염두에 둔 정조가 진두지휘한 국가 정책이었다. 정조는 이 사건을 이덕무에게 기록하게 했는데, 그것이 <김신부부전>이다. 민간에서도 이 혼인에 주목했는데, 이옥(李鈺)은 희곡의 틀을 빌어 <동상기>를 창작했다. <동상기>는 가난한 백성에게 덕화를 베푼 임금을 찬양한다는 주지 아래, 오락적 요소를 가미한 텍스트다. 희곡을 모방했지만, 공연은 염두에 두지 않았다. <동상기>를 두고 수준 낮은 작품이란 평가는 이를 고려하지 않고 완정한 극적 구성물로 이해했던 결과다. <동상기>는 극 형식만 차용했을 뿐, 주된 목적은 임금의 덕화를 찬양하되 다양한 오락적 요소를 틈입시킴으로써 축제의 장을 담아내려 했다. <동상기> 4개의 절(折)마다 각각 다른 문체가 사용된 것도 그러하다. 1절과 2절에는 설화와 속담, 3절에는 판소리, 4절에는 연극을 배치시켰다. <동상기>를 통해 공연하겠다는 의도 대신 무료함을 달래기 위해 여러 문체를 적용한 것이다. 이후 1918년 한남서림 주인 백두용은 이옥의 <동상기>에 기존 야담 <동상기찬>을 더한 동상기찬을 출판한다. 기존 연구에서는 <동상기>와 <찬>을 별개의 텍스트로 인지했지만, 기실 둘은 긴밀하게 연계되어 있다. 애초 김신 부부가 임금이 살펴줌으로써 인륜의 도리를 할 수 있었던 것처럼, 백두용은 근대로 전환하는 도정에서 누군가가 자신을 알아봐 줄 것을 고대했다. 나를 알아주는 누군가를 만나는 것. 백두용은 그 단서를 임금이 가난한 백성에게까지 눈길을 미쳤던 <동상기>에서 찾았던 것이다. 그에 따라 백두용은 이옥이 쓴 정일(正目)을 각각 '재현(才賢)', '덕혜(德慧)', '권택(眷澤)', '복연(福緣)', '보유(補遺)'로 분류하고, 기존 야담에서 해당 범주에 맞는 작품을 선취하여 <찬>을 만들었다. 그러니 <동상기>와 <찬>은 '지기(知己)'라는 연결 고리로 이어진다. 실제 백두용은 1절에서 4절까지를 '누군가가 나를 알아줌 → 내가 누군가를 알아줌 → 적선→ 여경(餘慶)'으로 각각 구성함으로써 자신의 욕망을 구체화했다. 우리가<동상기>와 <찬>을 분리시켜 다룰 수 없는 까닭이다.

• 한국식생활문화학회지
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• 제3권2호
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• pp.153-162
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• 1988

$D{\acute{o}}ck$ (Korean rice cake) is a peculiar food of Korea made of grain. By means of cooking from, it is defined as 'Pulvberzed food of grain' $D{\acute{o}}ck$ was one of the daily food, but development of boild rice had narrowed it's use to the food of festive days and ceremonies. $D{\acute{o}}ck$ is used as a main food of all Kinds of ceremonies from one's birth to death, such as the Three seven day(a baby's twenty-first day of life), one hunderdth day, birthday, wedding, both brithday, funeral and sacrifical rites, vocational ceremonies, such as a sacrifice to spirits and a srevics for a big catch of fish. It is also used as a present and seasonal food. A large variety of $D{\acute{o}}ck$ is available and its recipe is scientific and reasonable. In this treatise, the Kinds of $D{\acute{o}}ck$ and the frequency of them, the material, the recipe, the measuring unit of material, cooking kitchen utensils and the cooking terms are studied from the books published in Korea from 1670 to 1943. 1. $D{\acute{o}}ck$ was classified as Tcbin $D{\acute{o}}ck$(steamed), Chin $D{\acute{o}}ck$(strikn), Chijin $D{\acute{o}}ck$(fried) and Salmun $D{\acute{o}}ck$(boiled), according to its way of cooking. 2. There were 122 Kinds of $D{\acute{o}}ck$, 57 were Tchin $D{\acute{o}}ck$, 35 Chin $D{\acute{o}}ck$, 20 Chijin $D{\acute{o}}ck$, and 10 Salmun $D{\acute{o}}ck$. 3. There were 34 Kinds of measuring units. Of them, 13 for volume, 4 for weight, 9 for quantity, 4 for length and 4 for the rest. 4. There were 55 Kinds of cooking Kitchen utensils but now many of them are not used because of mechanization or automation of tools of living. 5. There were 143 Kinds of cooking terms. Of them 49 for the preparing process, 25 for the mixing process, 27 for well-forming process 10 for process of getting ready to cook, 14 for heating process, 10 for cutting process, 5 for dishin process and 3 for process of soaking in sugar or honey.

• 한국심리학회지 : 문화 및 사회문제
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• 제29권4호
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• pp.617-636
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• 2023

본 연구는 한국인이 보이는 욕구-현실 충돌에서 나타나는 극복 노력 현상(불굴의 의지)을 한국인의 문화적 특성으로 설명하고자 하였다. 구체적으로 자신의 욕구와 현실 간의 충돌이 발생한 상황에서 개인의 주체성 정도에 따라 그 상황을 대하는 행동 양식이 달라지는지를 살펴보았다. 이를 위해 총 217명의 참여자가 온라인 실험에 참여하였고, 최종적으로 156명의 데이터가 분석되었다. 참여자는 주체성 척도에 응답한 뒤, 상충적 요소가 존재하는 의사결정 시나리오에 노출되었다. 시나리오는 집 구매와 결혼식장 계약 시나리오였고, 각 시나리오에서는 중요하게 여겨지는 두 개의 가치가 시장에서 서로 상충되도록 설정되었다. 참여자는 해당 시나리오를 읽고 각 가치에 대해 스스로가 원하는 수준을 입력하였다. 그 뒤, 시나리오 속 대리인이 참여자가 원하는 수준의 후보지를 찾지 못한 상황을 접하게 된다. 이후, 참여자는 스스로 자신이 직접 나서 추가적인 노력을 할 의향에 대해 응답하였다. 연구 결과, 참여자의 주체성 정도는 추가적인 노력 정도에 정적인 관계를 나타냈다. 또한 현실 한계를 초과하여 원하는 수준(기대 불일치)의 정도는 주체성을 통제한 상태에서 추가적인 노력 정도에 대해 비선형(역 U형)의 영향력을 나타냈다. 나아가 주체성과 기대 불일치 간의 상호작용효과가 유의하였다. 구체적으로 주체성이 낮은 개인은 기대 불일치 정도와 종속변인 간의 관계가 유의하지 않았으나, 주체성이 높은 개인은 기대 불일치 정도와 종속변인 간의 비선형 관계가 유의하였다. 연구 결과를 바탕으로 욕구-현실 충돌 장면에서의 한국인의 심리적 특성(주체성)의 역할과 기능에 대해 논하였다.

• 복식
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• 제16권
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• pp.15-42
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• 1991

A nation's culture isn't consisted by the characteristics of the nation only, but it is greatly affected by the geographical features and natural conditions, and it could be also dominated by the continual effect through mutual contact on economic exchange or social problem and political interests with neighboring countries. It is a well known fact that the contact of culture between Korea and Mongolia established under the special political situation that Corea was invaded by Won. But more basically, the Nomad including Mongolia had influenced upon neighboring countries, therefore, our country was also greatly influenced on consisting of our own culture by them. Moreover. the fact that our language belongs to their language's category(mostly Tweigru and Mongolian language) proves that the origin of our culture was deeply related with Mongolia. Accordingly, we could not limit the cultural relation between Korea and Mongolia within a special era. But especially, since unification of China by Mongolia, Won which appeared as a new great nation had dominated Corea for one hundred years, and the Corea's costume culture had a point of conversion to the mongolian. Therefore, this study expects to comment upon the relations of costume between Corea and Mongolia from a view point of Corea's tribute and royal gifts gifts by Mongolia written on the reference literatures. 1) From the ancient times, between our country and Mongolia there has been a direct or indirect exchange caused by the people's movement or invasion due to very closed neighboring. The relations between Corea and Mongolia have started from the mongolia's requests of tribute for the reason why they helped Corea against the Keoran's invasion, and these relation had continued by King Kongmin's age. 2) Mongolia had plundered a tribute such as dress, cereals, horses, military supplies, soldiers, maiden and little girls etc. from Corea, and therefore, a great confusion occurred on political, economic and social fields. And since King Chungyoul of Corea got married with a Princess of Won, the Corea's position was placed as the Buma nation(nation of son in law) and then high class people of Corea preferred to follow the mongolian costume such as Byunbal (pigtail), Ho dress (mongolian dress), Rouges, Chockturi (a kind of formal cap) and Doturak pigtail ribbon, and some have been applied up to date. On the other hand, the custom of Corea had transmitted to the Mongolian nobility, they called it "Corea Yang(style)". 3) The costume of Corea could be divided into three different periods, the first is the period influenced by Tang and Song's regime, the second is affected by the Won's costume and the third is applying the Myung's regime in the end of Corea. The Mongolian dress was based on the Ho dress form and it has been developed through compounding artistic traditional fields and foreign customs in long history. And Mongolia is composed of various tribes, therefore, they have their own dress for each tribe. Our country and Mongolia had a similar dress form based on Ho dress and both used the Chacksukunggo (jacket with small sleeves and slacks) and Seon(line). And the ornaments of costume such as Chockturi, Doturak pigtail ribbon and Rouges had transmitted and fixed down as a traditional wedding garment, but the Rouges has been used by noble women from the ancient times in our country. Since a member of the Society of Korean Costume has visited Mongolia in August 1990 for the first time, I really recognized the neccesity of more detailed study on the costume relation between Korea and Mongolia, and I will proceed with the study on various fields of costume under cooperation of Institute of Oriental Academy of Mongolia.

• 패션비즈니스
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• 제5권4호
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• pp.158-175
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• 2001

The purpose of this study was to understand and improve the clothing habits and the apparel industry of North Korea in preparation for the reunification of South and North Korea. For this study, literary data, reports, periodicals, interviews and internet data of the two Koreas were reviewed. North Korean clothing habits used to be monotonous and uniform but nowadays people's clothes have become somewhat brighter in color and more diverse in design than before. In particular, liberal and individual dressing habits appeared among the privileged classes. When taking part in national events, women have to wear the traditional Korean costume, Hanbok, while men wear business suits for formal wear. In general, men don't wear Hanbok. Students have to be in uniforms but blue jeans, T-shirts with English logos were popular among them reflecting their sensitivity and openness towards western cultures. The brides usually wear pink Hanboks and the bridegrooms wear black business suits for their wedding. North Koreans also wear Hanbok on national holidays like South Koreans. Clothing is the most important item in the trade of process commission between North and South Korea. Trading items are mid to low end men's clothing for the most part due to less emphasis on fashion in the North. The processing is indirect trade and composed of sample making and contracting, sending out materials and production, carrying in goods and setting accounts. To activate South-North trade, establishment of infrastructure, stabilization of shipping, reducing high costs of distribution, building direct communication system by setting up office in a neutral zone and simplifying procedures in applying for the South and North Korea Economic Cooperation Fund. On the other hand, clothing and textiles education is carried on at art colleges, light industries colleges and commercial colleges in Pyongyang. Clothing institutes which study Hanbok and Western clothes, are installed in each city and province. Graduates who majored in clothing and textiles are posted in institutes or apparel factories. Their job is designing, patternmaking and sewing for their customers. Most of them are women and in good state of economic conditions. The North Korean clothing industry has been the core national industry that has developed based on overseas demand form the mid 1980s. The standard is that of South Korea in the early 1980s. In 1999, trade of North Korean textile products with trade counterparts such as Japan and China was $1.3 million in exports and $1.27 in imports. Of this amount the export takes up 25.4% of the total exports in North Korea. However, fundamentally even in sectors that are irrelevant to politics such as the fashion clothing industry, trust between the South and North should be a prerequisite. Only through this can exchange between North and South and economic cooperation contribute towards the reunification.

• 감성과학
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• 제25권4호
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• pp.33-44
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• 2022

최근 들어 한옥마을과 같은 전통문화를 즐길 수 있는 장소에서 한복 대여를 통해 남녀노소 누구나 쉽게 한복을 체험할 수 있게 되었다. 또한 한복을 착용하는 데서 그치지 않고 인증샷을 찍어 SNS에 공유함으로써 한복 체험이 선풍적인 인기를 얻게 되었다. 하지만 한옥마을과 같은 특정한 장소에서 할 수 있는 한복 체험을 제외하고는 일상생활에서 한복의 대중화는 어려운 실정이다. 따라서 한복을 일상복으로 대중화하기 위해서는 한복의 편의성뿐만 아니라 한복에서 느껴지는 감성적인 만족까지 반영하여 한복을 디자인을 하는 것이 중요하다. 본 연구는 선행연구를 통해 추출한 한복에서 느끼는 소비자의 감성을 표현하기 위한 감성 어휘 28개를 활용하여 한복 유형별로 느껴지는 소비자의 감성을 7점 리커드 척도로 측정하였다. 그리고 한복 유형별로 '느껴진다'에 해당하는 5점 이상의 점수를 기록한 감성 어휘와 감성 카테고리를 분석하였다. 또한 한복 유형별로 성별에 따른 감성 카테고리의 평균차이를 검증하였으며, 그 결과 호감 카테고리에서만 남녀 간의 유의한 차이가 있었다. 마지막으로 한복 유형을 전통 한복(배냇저고리, 색동저고리, 성인 전통 한복, 전통 혼례복)과 현대 한복(아동 생활 한복, 여자 생활 한복, 남자 생활 한복)으로 구분하여 감성 카테고리의 평균차이를 검증한 결과 6개의 감성 카테고리인 '유쾌감, 심미감, 조화감, 신선감, 호감, 안정감'에서 전통한복과 현대한복 간의 유의한 차이가 있었다. 본 연구에서 도출한 한복 유형별로 느껴지는 감성어휘에 대한 분석 결과는 소비자에게 보다 감성적인 만족을 제공하는데 도움이 되리라 기대된다.

• 복식
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• 제63권2호
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• pp.29-44
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• 2013

This study is about the periodic characteristics of Wonsam in the Joseon Dynasty. Wonsam include the Danryeong-shaped Wonsam in the beginning, the compound Wonsam in a period of transition and the stereotyped Wonsam in the late Joseon Dynasty. The formative characteristics of Wonsam are divided into four stages. The first stage of the Wonsam is from the 15th to 16th century. The shape of Wonsam began to form and it was similar to one of Danryeong during this time. The formative characteristics of the first Wonsam included collars that looked like one of Danryeong, side pleats(called Moo) with multiple inner folds, straight cylinder-shaped sleeves, and a belt tied with the Wonsam. There were various fabrics that were used for the Wonsam from this stage. Second stage of the Wonsam is from the early 17th to mid 17th century. This period marked the beginning of the transition of the Wonsam and it served as a stepping-stone to the development stage in the Joseon Dynasty. The characteristics of the transitional Wonsam were a complex combination of the Danryeong and Wonsam. During this period, the Wonsam went through many changes and forms in a short period of time. Third stage of the Wonsam is from the mid 17th to early 19th century. The Wonsam was developed at this stage. The developed Wonsam went through a period of transition equipped with a stable form. The formative characteristics of Wonsam during this period included collars that faced each other, big and wide sleeves with multicolored stripes, Hansam, curve-edged side seam and the side pleats(Moo) with multiple inner folds had disappeared. It was a turning point from the single-layered clothes to double layered clothes and from dark blue to green color appeared at this time. The fabric patterns of this stage tended to consist of more simplified silk pattern. The fourth stage of the Wonsam is from the late 19th to 20th century. The Wonsam was expanded at this stage. The formative characteristics and fabrics were typically used for the standard Wonsam and were divided into two types; as a ceremonial robe used in courts and a wedding ceremonial robe for the common people. Phenomena such as sewing of double-layered clothes as one and straight-edged side seam during the late Joseon period developed into simpler and more practical fashion culture.