• 복식
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• 제5권
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• pp.83-101
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• 1981

This study is to research and analyse the Musicians' Costumes in Yi dynasty. Each costume for the musicians was, at that time, different in its design and style in accordance with what class the musicians were belonging to and what ceremony they were playing for, and the form and substance of them were changed according to the ages. In the early of Yi dynasty, the musicians wore their costumes imitated from the Song dynasty's. Especially in the 13th year of King Sae-Jong(1431), they divided the costumes into A-ag-Seo Jeon-ag Gwan-bog(雅樂署 典樂冠服) and Jeon-ag-Seo Gwan-bog(典樂署冠服). Meanwhile the musicians had to put on their different kinds of costumes according to the sorts of ceremonies they were playing for since January of the 16th year of king Sae-Jong(1434). It is widely known that confucianism was made a national policy in Yi dynasty. Compared the musicians' costumes for sacrificial rituals, however, with those for every kind of ceremony, one was simpler and shabbier without any strictly established forms than the other. At the same time, the musicians' costumes for ceremonies were, instead, designed in more gorgeous forms; it means that the sacrificial ritual was very lightly dealt at that time. It is very difficult to define, by standard pictures the whole style and form of the musicians' costumes in Yi dynasty in this study. Since we haven't shown any examples of the costumes, this attempt will be keepful.

• 한국산학기술학회논문지
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• 제9권1호
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• pp.143-153
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• 2008

최근 구도심내 청사(廳舍)의 이전과 함께 도심 내 읍치시설(邑治施設)의 발굴 및 복원에 대한 관심이 증대되고 있고, 보전 또는 활용 가능한 읍치를 사적으로 지정하려는 움직임도 대두되고 있다. 이러한 읍치시설의 복원 혹은 재정비와 함께 제기되는 문제의 하나는 그의 활용문제라 할 수 있고, 이와 관련하여 조선시대 관찰사(觀察使)와 관련된 각종 의례(儀禮)나 행사의 재현이 주목되고 있다. 그러나 이러한 점증하는 요구에 비하여 관련 자료의 발굴과 연구는 대단히 부족한 형편이다. 본 연구는 18세기 충청도(忠淸道)를 대상으로 충청감사(忠淸監司)가 작성한 사료인 일기(日記) ($\ulcorner$충청감영일기(忠淸監營日記$\lrcorner$, $\ulcorner$호서감영일기(湖西監營日記)$\lrcorner$ $\ulcorner$금영일기(錦營日記)$\lrcorner$)를 분석하여 감사(監司)의 도임(到任)과 교구(交龜), 감영처(監營處)에서의 집무(執務) 및 행례(行禮)와 관련된 감영시설(監營施設)의 실패적 이용 상황은 물론 감사(監司)의 순역(巡歷)과 관련지어 순역(巡歷) 행로(行路)와 순역시(巡歷時) 도내(道內) 각 읍치(邑治)에서 실재 행해진 행례(行禮)에 대해 살펴보는 것을 목표로 하였다. 본 연구의 결과가 각 도별로 확대되면 각 도 관찰사와 연관된 읍치시설 활용 및 행례의 각 도별 공통점과 특수한 점들이 드러날 수 있을 것이며, 이는 각 읍치시설의 활용과 각종 행례 재현에 실증적 기초 자료가 될 것이다.

• 한국식생활문화학회지
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• 제13권4호
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• pp.241-260
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• 1998

1. Both the festival held in Confucian temple to honor Confucius or a religious ceremony in Korean traditional lecture-hall are the sacrificial rituals which is the mark of the respect for prescholars and these rituals has been followed the rules written in the book,'Yaegi' 2. For the Food formal display for the festival in Confusian temple of Chinese Gukjagam, Pebak(clothes), Mohyul(hair and blood), and the ritual food dishes, such as Byun 10, Doo 10, Gang 3 (Deung 1, Hyung 2), Bo 2, Cue 2, Jo 3 (Taeraeu as beef dish 1, Soraeu as sheep and pork dishes 2), Joo(alcohol) 3 were displayed, while in Juhyunhak, Byun 8, Doo 8 were displayed. In Taesangji edited around in 1873 in Korea, for the Confucian shrine Pebak, Mohyul, Byun 10, Doo 10, Deung 3, Hyung 3, Bo 2, Cue 2, Jo 6 (raw 3, cooked 3), Joo 3 were displayed. In pedantry Confucian temple, Pebak, Byun 8, Doo 8, Bo 2, Cue 2, Jo 2 (raw sheep and pork), Joo 3 were displayed while Mohyul was omitted, which this type of display was almost identical through the nationwide survery for the Confucian food display. Some of the Confucian food display, most of the display for Bo and Cue have been changed to Bo 1 and Cue 1, and one fifth of the Confucian display for Byun and Doo also has been changed in the numbers and food varieties. 3. In most of the sacrificial ritual food display in the Korean traditional lecture-hall, Pebak (some not applicable), Byun 4, Doo 4, Bo 1, Cue 1, Jo 1 (raw), Joo 1 were displayed. In these days, the number of the Confucian temple where the sacrificial rituals is not held, has been increased. 4. For the names of food for the Byun and Doo dishes, mostly the old names are used, however, minor changes in materials and cooking method have been found.

• 복식
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• 제52권6호
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• pp.25-39
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• 2002

The purpose of this study is to look into dressing practices at the Woinarodo region in terms of ordinary and ritual clothes. Men wore Bqji(trousers) and Jeokori(jackets) as their plain clothes and sometimes Jangsam mid Durumaki(topcoat). During the period of Japanese colony, men wore Western-style clothes. For women it was basic to wear Chima(skirts) and Jeokori. And they preferred Momppe rather when in Japanese rule. In arrangements for their head, men put on gut, and had their hair cut during Japanese nile. Women laid a bundle of their braided hairs on the head or braided their hair, while married women did their hair up in a chignon during the ruling period People of the region put on straw and leather shoes, and then rubber ones since the late 1930s. Hand weaving was a major means of living for women at the region. Ramie, hemp and cotton were mainly weaved by hand. Starching was applied mainly to ramie and cotton. Glues for starching were made of raw rices, cooked rices, wheat flour or gloiopeltis tenax. For ritual clothes, especially in wedding, bridegrooms arranged themselves with Samokwandae and then Put on Baji, Jeokori, Durumaki and Danryung. But they Put on Western-style dresses as the liners of Danryung, and wear Nambawi Rather than the Samo after korean independence from Japanese rule. Bridges wore Chima, Jeokori and Wonsam and Chokdoori and covered their face with Hansam Wonsam did not be worn any longer after Korean independence from the rule. Shrouds for funeral ceremony were manufactured with silks, cotton and hemp, when the chief mourner wore hempen hoods and funeral robes, while women, Chima, made of hemp. and any type of Jeokori.

• 공연문화연구
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• 제37호
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• pp.127-155
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• 2018

본고는 울산쇠부리소리의 민속연행적 구조와 그 의미에 대해 고찰하였다. 고찰 과정은 구조의 역사적 배경과 함께 구조적 특징의 주요 요소를 대비하면서 대비 과정에 울산쇠부리소리 각 구조의 의미를 살폈다. 울산쇠부리소리는 1.길놀이 2.고사 3.쇠부리불매소리 4.쇳물내기 5.쇠부리금줄소리 6.아이어르는불매소리 7.성냥간불매소리 8.뒷풀이난장으로 구성 되었다. 이 구성은 길놀이-고사-연행-대동마당이라는 민속놀이의 구조와 일치하며 민속신앙의 기본 구조인 청신-오신-위민-송신과도 유사하며 민속놀이의 길놀이-고사-연행-대동마당의 구조와도 일치한다. 이처럼 울산쇠부리소리는 순차적 병렬구조로 형식화 되었다. 울산쇠부리소리는 삼한시대 이래의 제천의식과도 닮았다. 육체적 희생에 따른 생명 탄생의 쇠부리소리는 새 생명 창조의 송가와 같은 역할도 한다. 울산쇠부리소리에는 한국의 민속문화 뿐만 아니라 좁혀서 경남지역의 민속문화가 그대로 녹아 있음을 알 수 있다. 울산쇠부리소리는 지모신을 향해 삶의 풍요를 기원하는 축제성격도 많다. 철을 생산하는 과정에 흙은 절대적 역할을 한다. 그만큼 쇠부리하는 사람들에게 흙은 신앙적 대상이라고 할 수 있다. 영남지역에 전승되는 민속연희 중에는 삶의 고단함을 넘어서려는 민중들의 애환이 예술정신과 혼합되면서 전승되는 연희들이 많다. 울산쇠부리소리의 경우는 삶의 고단함을 넘어 서려는 바람과 예술정신이 혼합되면서 만들어지고 전승된 경우라고 할 수 있다. 울산쇠부리소리는 전국 유일의 풍철기원(豊鐵祈願)의례다. 풍농과 풍어를 기원하는 의례는 전국에 다수 분포하고 있으나 풍철을 기원하는 울산쇠부리소리 의례는 전국 유일의 희소성을 지닌다.

• 동아시아식생활학회지
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• 제1권2호
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• pp.151-173
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• 1991

A review of the royal banquet rituals which were excuted twice a day for consecutive three days for master were found to be progressed; 1st day for Queen Mother, 2nd day for King, 3rd day for Crown Prince very orderly. And performing dozens of dances and musics at each intervals of this procedure. The Sequence of rituals were summarized as follows. 1. Entering by order of low in rance. 2. Opening a ceremony. 3. Setting napkins, spoons and chopsticks and sumptuous table for master. 4. Offering flowers to master and then granting that flowers to subjects 5. Singing a open song. 6. Setting wine/side dishes for master and complimenting master's achievement/wellness. 7. Bowing politely three times and giving cheers. 8. Distributing wine/dishes to high ranked subjects. 9. Offering special dishes for master. 10. Distributing wine to low ranked subjects. 11. Singing a closing song. 12. Taking away tables. 13. Closing a banquet and leaving the hall.

• 한국지형학회지
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• 제24권3호
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• pp.119-131
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• 2017

Typical weathering landforms and phenomena including tafoni and gnamma are usually interpreted as man-made alteo (praying water bowl) or dragon-alteo by folklore researchers. Despite some terminological ambiguity, they are certainly natural weathering pits and are introduced in our discipline for fifty years, however, unfortunately most of them are interpreted as petroglyphs used and prepared for ritual ceremony. Several seemingly artificially-made rock holes are also found in many places, but most of them are weathered landforms by salt weathering. Author believes that communication effort to use common language and publish more researches in interdisciplinary journals are very essential to propagate scientific achievements made by geomorphologists to other discipline. Also geomorphologists specialized in weathering processes are encouraged to participate in preservation of stone artifacts and archaeological remains.

• 복식문화연구
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• 제20권1호
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• pp.111-120
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• 2012

Indonesia has a wealth of traditional textiles that are spread in every corner of its region, each of them has its own characteristics and uniquennes. Among the diversity of decorative and techniques used, there are also peculiarities arising from the coloring techniques, that is staining with natural dyes. The existence and the authenticity of the coloring techniques are still retained in some places in Indonesia until today. Generally, these societies make the fabric-making process as part of the ritual beliefs. One of which are the societies in Tenganan, Bali, an area in Bali which always use fabric as an important part in every traditional ceremony. The fabrics is known by the name Geringsing. The typically color which shown and also the sacred values that accompany make Geringsing a very special woven fabric and cannot be found in other areas. This is one of the local geniuses that need to be preserved. In addition to its unique techniques and special materials, Geringsing woven also keeps its myth and its philosophy. The emersion of Geringsing woven closely related to the community trust in God Indra as the main protector deity. The necessary initial process of making Geringsing is holding special ceremony attended by various circles of Tenganan village society. People in Tenganan believe that Geringsing is a precious heritage avoiding all diseases and disorders of evil spirits.

• 한국식생활문화학회지
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• 제31권1호
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• pp.1-32
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• 2016

This research intended to conduct literary research on 'Jeok' of 25 jong-ga through Jong-ga Ancestral Ritual Formalities and Food, published by the Cultural Heritage National Research Institute of Cultural Heritage during 2003~2008, and compared and analyzed an arranging method and recipe transmission process by directly visiting four Jong-ga. Religious ceremony foods of Jong-ga could be divided according to the standard of the hakpa attribute (large), regional attribute (midium), and family attribute (small), which forms a complex connection structure between the attributes. 'Jeok' arranging form is divided into '3-Jeok building method (vertical structure)', '3-Jeok arrangement method (horizontal structure)', '3-Jeok replacement method', '2-Jeok arrangement method', 'Jeon-Jeok arrangement method', and 'Others-Jeok arrangement method'. Generally, 'jeok' arrangement order per hakpa is in the order of 'meat jeok - chicken jeok - fish jeok' in case of Gihohakpa, whereas Yeongnamhakpa is in the order of 'fish jeok - meat jeok - chicken jeok'. Umoringye (羽毛鱗介), the method of laying 'dojeok' of the Gyeongbuk region, could be found in the 2nd century B.C. Chinese ancient book Hoenamja and the theoretical background was Yin and yang philosophy (陰陽論). This research has significance in terms of securing advanced results compared to advanced research that has so far concentrated on some regions and hakpas.

• 동아시아식생활학회지
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• 제14권4호
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• pp.309-318
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• 2004

To investigate of the utilization and awareness on the traditional foods of university students in Daejeon, 104 male students(26.8%) and 282 female students(73.2%) were surveyed by the questionnaire. The traditional foods surveyed were Korean sauce, rice cake, Korean cookies, Korean soft drinks, kimchi and ritual foods. Among respondents, 56.5% answered that they had made Korean sauce at home, and 66.2% replied the reason why was because home made Korean sauce had much better tastes than other instant Korean sauces. 40.1% of the respondents answered that they would made Korean sauce at home after getting married. 61.2% of respondents answered that they liked the rice cakes and there was a significant difference between sex(P＜0.001). Most respondents(50.7%) ate the rice cakes at traditional holidays. They liked Injulmi the most(28.4%) and there was a significant difference between sex(P＜0.001)； males liked Injeolmi better and females Patsirooduk. 47.4% of respondents liked the Korean cookies and 68.3% of them replied that the reason was because they were tasty. 71.1% of respondents ate Korean cookies at traditional holidays. 53.93% of respondents ate Korean soft drinks at traditional holidays and 68.1% of them made them at home. 81.3% of respondents said that they would make Kimchi at home instead of buying at market after they married； 65.2% of them answered the reason why was because home-made ones were tastier. For ritual foods for traditional ceremony, 52.2% of respondents said they would not use order and delivery service, and if they would use them, 60.5% respondents said because it might be convenient because it took much time to prepare. There were no significant differences between sex distinctions.