• 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.

• 복식문화연구
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• 제10권4호
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• pp.441-460
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• 2002

Funeral culture, which came to being along with the death of human beings, has developed through many changes in the background, culture, religion and custome of the times, having variant cultures depending on each nation or era. This study is designed to historically and systematically classify funeral rituals and costumes which have constantly changed in a special funeral culture from ancient times to modern times so as to investigate the features of each age. The researcher worked on Western funeral cultures, focusing on Egypt and Rome of ancient times, Creek times, the Middle Ages, recent and modern times ages, referring to literature, precedent studies, domestic and international technical books, pictures and drawings in relation to death and funeral services. Western funeral rituals were designed for offering condolence to the dead, but also used to show off the status of the mourners and the position of the dead persons. The mourning dress were utilized to indicate mourning in accordance with the colors, materials and the ways of wearing them, serving as a vehicle for showing off one's own status.

• 한국의상디자인학회지
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• 제18권1호
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• pp.183-190
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• 2016

A mourning dress is the formal costume that the mourners wear to show civility during the mourning. Traditional funeral rites are the Confucianism's funeral proceeding where the mourners wear according to the National Mourning Dresses System. However, nowadays, the funeral proceedings and mourning dresses are simplified. In result of current design analysis of the mourning dresses for women, the types of the mourning dresses for women are classified by traditional styles and modern styles. Traditional styles include skits and Jeogori make of hemp fabrics, and modern styles include skits and Joegori style, modernized Hanbok style, and Western style, which consist of cardigan, waist skits, jackets, and pants. The modern styles mostly use polyester and the color consists mainly of black and white. The followings propose new designs of mourning dress for women that reflect practicality, flexibility, and diversity. First, transmit the meaning that traditional mourning dress entails Second, change the length and the width of Jeogori and skirt by reflecting the trend of the time and change the designs of the mourning dresses by using the details of the modern styles so that they are equipped with practicality, flexibility, and affordability. Third, pursue diversity by changing the uniformed fabrics and colors used on the existing mourning dresses. This study addresses the drawbacks and the points that need be improved to suggest the designs of the modern mourning dress for women, which reflect the characteristics of Hanbok and cultural traits.

• 서비스연구
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• 제12권4호
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• pp.72-81
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• 2022

코로나-19, 메르스, 지진 등 새로운 재난이 현대사회에 등장하면서 불확실한 위험에 대한 국가의 관리능력이 중요해 지고 있다. 정부는 현장대응 역량을 강화하여 생활밀착형 재난안전관리 정책을 추진하고 있으나, 예측 불가한 국가적 재난·감염사태 발생 시 사망자·감염시신의 발생은 불가피하다. 이에, 최근 대형화·복잡화·탈지역화 되고 있는 재난에 보다 효과적으로 대응하기 위해서는 공공부문의 재난 관련 조직만으로는 한계가 있으므로 중앙정부, 지방자치단체는 물론 국가재난대비 지정장례식장 등의 재난대비 장례지원 역량을 총체적으로 점검하고 발전 방안을 모색할 필요가 있다. 정부는 예측 불가한 국가적 재난·감염사태 발생 시 생활밀착형 재난 안전관리 대책이 필요하며, 사망자·감염시신 발생이 불가피할 경우 시신처리 및 장례지원 대책이 필요하다. 이에, 국가재난 현장에서의 장례지원 절차와 방법 등 효율적인 대응과 전략이 필요해짐에 따라 지정장례식장을 도입하게 되었다. 대형 재난시 관련 부서의 일상 업무 수준을 넘는 다수의 사상자가 발생되고 이에 따른 구호, 의료, 장례 및 행정절차 등의 급격한 변화가 발생되므로, 대형 재난을 다루는 것은 일상 업무에 대한 부가적인 일이 아니라 비상시를 대비하는 전문적인 한 분야를 이루어야 한다. 본 연구는 본 연구는 국가재난대비 지정장례식장을 대상으로 기본 운영방향과 신속한 장례지원방안을 도출하는 것을 목적으로 하며, 재난별 상황에 맞는 장례지원 및 체계를 조직화하고 필요 물품을 체계화하여 감염을 최소화 하고자 한다. 더불어 장례서비스의 개선방안을 제시하고자 한다.

• 한국농촌건축학회논문집
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• 제13권4호
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• pp.125-132
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• 2011

End of all living subjects which are a dead the low of meaning is word. Also is a funeral and in compliance with from the customary family formality of the Chu Hsi generally at in the ceremonial occasions and alias that calls says. The human being went without question a all ages and countries and many and in order to extend the time endeavored came. Received with the fact which is not the possibility the dead avoiding finally came to admit, that was afraid and comfort the methods for appeared. This annular lifestyle rises prays the peace of future life with the method for the shop custom in even modern age to make the funeral culture be located which is general, becomes and there is a possibility of seeing with the cause which is biggest. Our country ceremonial occasions from past undergoes the influence of China on a large scale in here and comes but there is a possibility seeing with the one kind cause that to Korea time the Confucianism ideology overflows specially in the national whole.

• 복식문화연구
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• 제9권3호
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• pp.398-411
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• 2001

Funeral rites relate to the last ceremonies involving the process of human beings moving from this world to the other world, becoming part of a life which remarkably reflects the world after death. They can be said to be the best culture created by the conception of death. The ceremonies of mourning, or ubiquitius folk phenomena of all the ages from the ancient times to modern times, represent the mass belief of each nation in spiritual worlds as well as the feelings of individuals facing death. In so far as their methods are concerned, the ceremonies vary in accordance with ages, nations, regions and culture. The practices of today\`s funeral rites conducted in the West have been formed and changed throughout its long history. Now that the ceremonies are a combination of complicated cultures, they serve as an important tool for inquiring into the spiritual life of the people of an age in question and the pictures of the society concerned. Therefore this paper is designed to look into the culture of shrouds showing respect for the dead in the West. With the view of examining death, and grave clothes for them, but also with the spiritual culture of human beings in relation to death represented in their pictures. I resort to literature and materials related to the shrouds of the dead which appeared in a period from the Medieval Age to the 19th century.

• International Journal of Costume and Fashion
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• 제8권2호
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• pp.32-49
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• 2008

The Torajan people who started to receive increased attention from the 1990 are one of the many ethnic groups of Indonesia. This paper intends to examine Torajan Ceremonies practied today in the modern world, driven by the Torajan people's age-old perspective of life and death (and the world after) that comes from their background on traditional lifestyle and (animated) folk religion/belief. It focuses on the ceremonial Dances, which is one of the most important element in Torajan Ceremonies, and gain deeper insight through its costumes and ornaments which traditionally revealed the social status of hosts and performers. In ceremony, the most important division is the classification of ritual into Aluk rampe matallo(life facing ritual ) and Aluk rampe matampu? death ritual). So Traditional Toraja dances may be classified into two genres: life related ritual dances and death ritual dances. Especially the funeral ceremonies in Toraja has been rather more famous on its spectacle aspect to outsiders however its relationships to the broader theme of Torajan Ceremonies and ceremonial dances are very less known and sources on this topic are also very scarce. Fortunately, I was able to witness one of such an ritual event. I did see one kind of the funeral rituals which is the most dramatic and symbolically rich performances in Toraja. Here, a brief account of its will highlight some dimension of ceremony, personfood, and potency in Torajan thought and action.

• 복식문화연구
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• 제12권4호
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• pp.497-510
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• 2004

This research shows problems of modem Mourning Garments used in Gwangju area compared to traditional ones. Researches are as fellowed; First, items of mourning garments have been not used by degrees. Male has worn Jung-Dan and Du-ru-mak-i as Pyo-Eui of male mourning garments. Second, mourning garments have been simplified and modified. These simplification in shape and uniformity in size are only far Mass production and convenient manufacture. Third, modem mourning garments are made of 6-su (thin) Hemp cloth. In fact this material has no hemp and is just made of cotton and chemical textiles. Even though it is not made of hemp, it has been sold with the name of Hemp Cloth. Materials should be clearly listed. Forth, traditional mourning garments are manufactured through needlework while modern ones through mass production. Now the former is expensive rather than the latter. So Mass produced garments would be preferred to traditional made ones.

• 대한가정학회지
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• 제44권2호
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• pp.49-59
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• 2006

Mourning culture has tended to be reduced to mere empty formalities with more simplified regulations. Changes in modern life style make it difficult to perform extended mourning ceremonies and the venues for mourning ceremony have shifted from private homes to chapels of rest in hospitals or Funeral Homes. Mourning clothing, the symbol of filial duty, has gradually been changed in shape. The study purposes were to research in the shapes of modern mourning clothing through field study on mourning clothing manufacturers and to compare traditional mourning clothing with the modern varieties through the actual making of traditional male mourning clothing based on old regulations. The study of mourning clothing through actual making prevents transformation and provides practical research data. The study methods were inquiry into old documents, field study, and actual clothing making. The study results are as follows. First, in terms of shape, traditional and modern mourning clothing are different in Garyeong, Lim and Daehacheok of Choiui. In case of Choisang, traditional clothing has one central plait in its front and rear sides while modern clothing one has 3 single plaits in each side. Second, in terms of sewing, traditional mourning clothing leaves an exterior margin to sew up in Choiui and an internal one in Choisang. However, modern mourning clothing has various types of sewing and plaits depending on the manufacturers and all sewing is done by machine. Third, in terms of material, traditional mourning clothing is made of Korean hemp and features narrow width, while modern clothing is made of Chinese hemp and features broad width.

• 호스피스학술지
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• 제5권1호
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• pp.42-49
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• 2005

To determine which are the culturally specific factors of Korean bereavement, this chapter focuses on the view of death and the traditional mourning process which reflect Korean values and norms. The formation of the Korean view and understanding of death has been strongly influenced by three of its major traditional religions: Shamanism, Buddhism, and Confucianism (Park:1994: Hao:1999) and Christianity more recently. Each religion has a different view of death and the appropriate expression of mourning. Korea accommodates funeral customs and rules strictly as a cultural system and has retained these traditions over a long period; hence, some of the traditional funeral rituals still remain in modern Korean life, although some of the rites have been simplified. We have looked at the various ways in which grief and mourning is displayed and shared in a collective manner over a long period of time. This fits in well within the other Eastern cultures that are collectively organized, and contrary to the Eurocentric models do not hastily seek to detach the living from the dead and recognize that grief is a long process, and different individuals may take different amounts of time to recover from the grief. The view of death and bereavement in Korea has sprung from the roots of three Korean religions, together with the recent addition of Christianity, although they mainly result from the three earlier religions. The beliefs of these religions are still closely linked together in the rituals of Korean bereavement on both conscious and unconscious levels. The influence of these religions is evident in practice through the bereaved family's mourning reactions, funeral rites and customs and its views about death. Korea used to have a period of mourning for three years, following traditional mourning rites; then the chief mourner and the bereaved families could return to their normal life. In spite of this long mourning process for the bereaved family, once the funeral ceremony is finished, people expect the bereaved family not to express their grief in public; even the bereaved family does not like to talk about death. The process for bereaved people is related to mourning processes in terms of detachment from the deceased in order to start a new life. Relatives and the community recommend the performance of the kut ceremony for relieving the grief of the bereaved. When one family member dies in an unlucky way, the bereaved family may have some fear or other psychological reactions of grief such as pain, depression, insomnia and nightmares, hallucinations or other physical reactions. Unlucky deaths give the bereaved a very painful time and these types of reactions are often more serious than reactions to natural death. But through the kut ceremony, the bereaved family can start to make a new relationship with the deceased. The taboo of this type of death and death generally remains a crucial aspect of the isolation that bereaved people might face and the collective nature of mourning(even where it is still present) is unable to address this aspect of the privatization of grief.