• Korean Journal of Heritage: History & Science
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• v.38
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• pp.43-107
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• 2005

A ritual ceremony accompanied by a song and dance is called as Kagura in Japan. The word Kagura is originally derived from Kamukura, which means the place where spirits reside. However, later it came to refer to the whole process of the ritual ceremony itself. Through the field studies, this paper examines Takachiho-kagura, helded in Takachiho, known as the village of myths, located in northern Miyazaki-ken in Japan. Kagura takes place all night through in each and every village in Takachiho and it normally runs from the end of November when the harvest season ends until early February the next year. One ordinary house is especially chosen for this ceremony, in which Kagura performs 33 repertoires. Takachiho-kagura is sometimes called as Yokagura, since the performance takes place over-night. A song and dance is performed by ordinary village people called hoshyadong, who inherited Takachiho-kagura. Currently, the ceremony is held in more than 20 villages and designated by the government as "Important Intangible Folk Cultural Property" in Japan. Takachiho-kagura follows the example of rituals held in Sada shrine in Izumo, which is now eastern Hiroshima-ken. It is the dance using a bell, a sword, a fan, which signify Norimono and is usually combined with mask-play called as Shinno. From the shrine of village, itwelcomes the gods who defense their village, called Ujikami and other 8 million gods, called Yaoyorozunokami, in Kagurayado, where Kagura of 33 repertoires is played in order. Kagura starts from dances for attendance of the gods, Hikomai, Daidono, Kamioroshi, performs dances of Amanoiwato, the gate of heaven's cave in Japanese myths, Dazikara, Uzume, Dotori, and continues dances for the old ghosts Shibahiki, Yatsubachi mixed with acrobatics. Finally, this performance ends with dances to send off the gods, Hinomae, Gurioroshi, Gumooroshi, until the dawn the next morning. This paper explores Takachiho-kagura from the perspective of folk performance with ethnography. These days, ecstasy and oracle do not happen in Takachiho-kagura. However, it kept the old form of folk performance as Kagura held in ordinary house. Especially, in Takachiho, remarkable venue of the Japanese myths, Takachiho-kagura is developed artistically. The first field study was held in Gokamura, Iwato-zone and Ashakabe, Mitai-zone between December 6th and December 12th 1997. Afterwards, the second field study was conducted in the area of Shiba and Ashakabe from December 17th until December 19th 1997 and from December 1st until December 10th 2000.

• Korean Journal of Heritage: History & Science
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• v.46 no.3
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• pp.16-31
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• 2013

This study addresses how the main group of community ritual changed as the regional community changed during the period of Japan's colonial rule of Korea with emphasis on Gwanseongmyo in Jangchung-dong, Seoul. First, almost every regional community was changed because of city planning which was carried out by Japan in Korea for colonial exploitation and for the use of military bases. Mapo-dong and Seobinggo-dong were the appropriate examples. The city planning projects by the Japanese colonial government selected Jangchung-dong as the place of settlement of many Japanese people. The stream, Cheonggyecheon, made a border between the Korean and Japanese settlements and the traditional system of regional community in Jangchung-dong was changed and reorganized considerably. Second, the Japanese government used the rituals of regional community purposefully to combine them with the ceremony in the Japanese shrine. Those who supported Japan performed the regional rituals and tried to follow the policy of 'Rule of Culture' required by the Japanese colonial government. However, most regional rituals continued as they were before Japan's colonial rule of Korea without any change. Under this new trend the ritual of Gwanseongmyo was changed from the ritual for worshipping Guan Yu to that of the regional community. Last, the main groups that led the rituals of regional community were diversified during the period of Japan's colonial rule of Korea. In other words, the rituals of community used to be led by the families that lived in the region for generations before Japan's colonial rule of Korea. However, they were later led by various groups that emerged as a result of the colonial rule, urbanization, commercial development, regional differentiation, and so on. As an example,Yeongsinsa of Gwanseongmyo,which was the main group to lead the ritual of Gwanseongmyo, shows that the regional community rituals were extended to worshipping Guan Yu. The members of the main group to lead the ritual were pro-Japanese senior officials who were formerly military officers. This shows that the main groups leading the regional community rituals were further diversified.

• Korean Journal of Human Ecology
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• v.13 no.1
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• pp.185-194
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• 2004

This study examined the characteristics of 45 sects of seven new aboriginal religious groups in Korea including Jeungsan sect, Tangun sect, Soowoon sect, Won Buddhism, Bongnam sect, Gahksedo sect, Shamanism sect that had given a considerable influence on the modem Korean society since the end of 19th century through the field study and the review of documents. The purpose of the study was to elucidate how their religious ideas were reflected in their ceremonial costumes and what characteristics these costumes had. The results were as follows: 1. The new religious groups in Korea modified or mixed the designs or the names of existing outfits to convey their ideas or beliefs through their costumes. 2. The costumes of new religious groups had common characteristics of the times, Korean tradition and ancestor worship. 3. All the ceremonial costumes symbolized the creeds and ideas of each religion in their names, designs, and colors. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, and of the headpieces such as Sky-Crown, Lotus-Crown, Ceremony-Crown, and Sevenfold-Crown, for instance, were related with Buddhism, Taoism, and Confucianism. The most common design of costume was consisted of traditional hanbok and some type of headpiece and robe for men, and hanbok modified to Western-style for women. Most sects adopted hanbok as their ceremonial costume, but they tend to simplify its design. The color scheme of the costumes reflected the influence of the Yul-Yang and Five Elements idea but the colors varied depending on seasons and occasions to suit their creeds and philosophy. 4. These religious costumes were worn at various ceremonies, ritual, and various anniversary services for the master and other dignitaries of the sect to render greater piety to those gatherings, to distinguish the sect from other religious groups, to clarify the meaning of the ceremony, and to heighten the devout feelings of the participants. Thus, the structure (the symbol, names, and types of the outfit, and their color scheme) and religious background of the costumes of the new aboriginal religious groups in Korea turned out to have inherited and mixed various elements of traditional Korean outfits and those of existing religions to symbolize their religious ideas.

• Korean Journal of Heritage: History & Science
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• v.35
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• pp.284-303
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• 2002

The purpose of this research paper is to examine, from an ethnological viewpoint, the traditional practice of using sacrificial game and domestic livestock as is often seen at communal rites in Korea. This paper also examine how the more convenient use of livestock sacrifice developed from that in which wild game were once offered, and how this change in the type of animals used affected the significance of the sacrifice. It also looks at how the use of animal sacrifice for ceremonies eventually influenced the practice of meat consumption on the part of the participants in their daily life, and how it contributed to the eventual establishment and development of livestock breeding for the purpose of meat consumption. The practice of catching wild game in the mountains for sacrificial purposes eventually gave way to the use of pasturage cattle, but it should be understood that these domesticated livestock were raised primarily for ceremonial rather than meat consumption purpose. When used for sacrifice, these cattle were not castrated, as is normally done when they are slaughtered for meat consumption, but it should not be assumed that this was done for purposes of simplification. In addition, not only rice farmers but also when enterpreneurs set up a new enterprise, animal sacrifice was viewed not only as a form of on-site purification of evil, but also served the dual purpose of enhancing their business through the traditional custom of serving meat to those invited guests in attendance. In the large-scale village communal rite of Hwaghae Province located in the northwestern part of Korea, animal sacrifice was carried out in the ritual for the Mountain God in a highly dramatic style, and suggests that it originated with the agrarian rites of the "fire-field" farmers of East Asia, which were utilized to foretell whether the coming year would be one of abundance or famine, and to the royal ceremony held on the 3rd day of the 3rd month of the lunar calendar, as well as that held for the God of the Mountains and Streams. The dramatic-style hunting rite, included in the large-scale communal ritual of Hwanghae Province mentioned previously, as well as in the Ritual of the Cow from Pyungsan, also located in Hwanghae Province, in which wild game were used as sacrifice, is significant in that it points up the changes that have occurred in ceremonial animal sacrifice. However, more research on ritualistic animal sacrifice is still called for in rites for good farming, fishing, and the variety of others that are held throughout Korea.

• Journal of the Korean Home Economics Association
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• v.24 no.2
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• pp.13-23
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• 1986

We investigate several theories on how the cravate came into being and eventually evoved into the modern day necktie. Among the different possibilities, the most plausible case is the introduction of the neckwear by croatioan soldiers into France near the beginning of the seventeenth century. During seventeenth and eighteenth centuries, the beautiful costumes and extravagant embroideries using the expensive laces, were common oractices among the high society of the royal court, and the cravate evolved into a favorite ornament. While it was emerging as a beautiful part of man's dress in France and the continent, Charles II brought the cravate to England where it became the central part of the dandy's dress. The cravate became not only a part of dress but a subject for a solemn ceremony. George brummell was the most famous English dandy associated with this ritual and he is also credited as the father of modern men's dress. In england, Brummell became famous for his clean cravate was used as the expressionis of political opinions. They were san cravate, muscadins and incroyables, for example. The classic style of male dress in the nineteenth century was due to Brummell and the severe unadorned silhouette he started has changed very little to became the present day male dress.

• Journal of architectural history
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• v.11 no.1 s.29
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• pp.65-84
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• 2002

This study has main purpose to understand and interpret the house Nok-U-dang, an upper class built in Chosun dynasty, not by outsider researcher's view but insider dweller's view. To interpret correctly, dweller's everyday life in the space and form is examined on a microscale beyond the physical space and form of the house, main object of architectural history To understand the present form exactly, the study restore traditional life in past era, 1940s. Main method of restoration is the ethnographic interview, based on cultural anthropology. Like any other upper-class house, the house has been influenced under ruling Confucian ideology in Chosun dynasty: separation of man's and woman's quarters and hierachical arrangement by generation, and worshipping ceremony for ancestor. However, it is by practical management for agricultural production that every court and building of the Noku-Dang can be explained correctly; preparing seed for sowing, tool storing, preparing and serving meal for laborers, making manure, harvesting, threshing grain, storing grain and so on. Precedent studies interpreted the house by the Confucian principle too much and made conclusion of dignity and austerity of ritual: woman's quarter, is closed and serene space. However this study shows that the space is semi-opened and composite space by agricultural works. And the Sarangchae, master's quarter, is located properly at visual center to control every agricultural activity.

• Korean Journal of Child Studies
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• v.35 no.1
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• pp.17-41
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• 2014

This study explored the sandplay therapy case of a 5th grade boy who was living in a small income fatherless family from the viewpoints of both sandplay theory and related literatures. The goal of the therapy was to lessen his difficulties under the free and protected space of sandplay therapy. This study comprised 59 sessions of sandplay therapy. The subject exhibited his situations in the initial parts of therapy(1~5, the preparation for war against enemies) by putting miniatures related to Egypt and by placing Indians who were keeping the house from enemies. In the intermediate sessions(6~47, holding a ceremony), he repeated burning rituals, played finding treasures, and exhibited both struggle and construction. In the final parts(48~59, integration), he showed integration by expressing the adaptation to the collective. This study indicated the effectiveness of sandplay therapy, because his maladjustments in both school and home were reduced.

• Journal of Families and Better Life
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• v.22 no.5
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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

• Journal of the Korea Academia-Industrial cooperation Society
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• v.11 no.7
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• pp.2676-2686
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• 2010

The lacks of reference have been a major difficulty of the studies on official facilities of local cities in Joseon Dynasty especially for the restoration and utilization of those. In this regard the diaries which were wrote by local governors can be good data. Total 56 kinds of diaries was collected through the result of careful study and research. Such diaries were classified by their characters and were investigated to find out the practical use aspects of official facilities of local cities. Lastly the advantages and inherent limits of investigation of diaries were described.

• Korean Journal of Heritage: History & Science
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• v.41 no.2
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• pp.5-25
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• 2008

Seoul's community beliefs originated from the ritual performed by the shrines affiliated to each government office in the Joseon Dynasty. Lower branches of government officials were assigned to perform these rituals. Generally, these shrines were called Bugundang(府君堂). Records show that Bugundang(府君堂) was generally one to three units and enshrined the portrait of Bugun(府君), the worshipped, inside. According to historical records, the worshipped were mostly General Choi Young(崔瑩將軍) or Madame Song(宋氏夫人). In fact, however, each Bugundang(府君堂) worshipped different persons. Some of the worshipped were historical characters from the Goryeo Dynasty or the founding period of Joseon Dynasty, Guan Yu(關羽) and Zhuge Liang(諸葛孔明) that became gods after the Japanese Invasion of 1952, Wanggun(王建), Dangun(檀君), General Nam Yi(南怡將軍), Kim Yoo Shin(金庾信), Lim Gyeong Up (林慶業), King Gongmin(恭愍王), King Taejo(Lee Sung Gye, 太祖 李成桂), Joban(趙?) who is one of the supporters of the foundation of Joseon Dynasty, Sir Hong(洪氏大監) and his women who appear in the legend of Nanhansanseong(南漢山城) area, and many other historical figures. It is difficult to compare the rituals of these shrines from community Gut(Shaman ritual) performances of Seoul. According to historical records, Gut and ceremony coexisted in rituals. As time passed, these rituals spread as the community Beliefs of commoners and have been transmitted in the context of Seoul's cultural change. This study examined the existence of affiliated shrines of local government offices in the Joseon Dynasty and discussed the cases of Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟), Bangsan-dong Seongje Shrine(方山洞 聖帝廟), and Seobinggo Bugundang(西氷庫 府君堂) to trace the succession of rituals at these shrines as folk customs of commoners. Bangsan-dong Seongje Shrine(方山洞 聖帝廟) spread to the public as Gwanwoo(關羽), who was considered the god of soldiers, transformed into the god of merchants along with historical transition. It clearly shows the process as to how merchants from a certain region developed a community religion. Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟) is Bugundang(府君堂) of the soldiers of Nampyoug(南營). As the ritual was succeeded by a ritual group called Yeoungsinsa(永信社), composed of nearby residents, it was naturally spread and succeeded by the residents in local community. Seobinggo Bugundang(西氷庫 府君堂) was related to the changes in the historical background of ice gathering in the late Joseon Dynasty.