• Journal of Families and Better Life
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• v.28 no.1
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• pp.131-143
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• 2010

The purpose of this study is to understand the living culture of transnational married women and to analyze the out door play of children in their hometown. The data was collected through observation from 27th June to 7th July 2008 in Jian, Jilin Province China. The children's play and lifestyles were observed, and data pertaining to the culture of the people were collected by a teacher and staff. We also visited the residents for housing information. The results are given below. 1. They dressed in Korean clothes on festive days and the boys put on a hood. They had eating habits which included cooking for themselves or buying semi-manufactured goods but did not use, instant food. The housing habits involved a combination of cooking and heating by Korean floor heating system(Ondol). They utilized outdoor space to grow vegetables. Those with a fulltime job(teacher) preferred to live in an apartment but an apartment was too expensive. Public utility charges and traffic expenses were cheap. 2. The main festive days are the lunar New Year's Day and Chuseok. The children returned home and enjoyed the festive day with their parents. The language used are Korean language and Chinese. Some Korean words and phrases in Jian Joseonjok have different meanings as compared to how they are used in Korea. A capping ceremony did not to celebrate becoming an adult from an adolescent. Couples performed a wedding ceremony at a wedding hall attended by their parents and invited relatives from both families. The relatives gave the couple a wedding gift. They did not go on a wedding trip as it was not affordable but instead spent their wedding night at a hotel in this culture. When someone dies, they bury the body after cremation. They perform a memorial service for three years on the birthday of the departed. They have a banquet on the 60th birthdays with their relatives and neighbours and are typically presented with a carp for longevity. 3. They understand capitalism and therefore send their children to school to improve their social position. The Korean and Chinese languages are required subjects in school. The students choose a second language(English or Russian). They prefer English class but at the time of this study an English class was not offered at the school in Jian Joseonjok. Therefore the children entered a Chinese school. 4. The children play outdoor games such as Y$\acute{a}$o J$\grave{i}\bar{a}$(要家), X$\grave{i}$ang g$\grave{i}$(象棋), T$\grave{i}\grave{a}$o p$\acute{i}$ j$\grave{i}$n(r)(跳皮節), D$\grave{o}$uch ing g$\grave{u}$n 凍冷根, B$\bar{e}$i B$\bar{e}$i 背背, and soccer. They play games according to the season.

• Journal of Families and Better Life
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• v.21 no.5
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• pp.41-50
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• 2003

The purpose of this study is to investigate the level of the socialization of family rituals and compare the attitudes between the younger and the older generation. Research data were collected in 2002 from households living in Jinju. The subjects of this study were college students and their mothers. The results of this study were as follows: The socialization of the following family rituals is increasing: the first birthday party, banquets for parents' 60th birthday, wedding anniversaries, employment ceremony, and commencement ceremony. There was significant difference in the attitude between younger and older generations regarding performance of the family rituals.

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

• Journal of Community Nutrition
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• v.8 no.4
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• pp.200-206
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• 2006

A survey was conducted to investigate the preferences of wedding reception food, food consumption and its nutrient density, and the factors that influence nutrient density, in order to obtain baseline data for the development of an educational program on dining out. Subjects included 105 male and female adults who attended a wedding ceremony and consumed wedding reception food in the Chungbuk area between August and September 2004 and interviewed using a questionnaire. 63.0% of the subjects responded that they over-ate at the reception. 20.5% reported that they skipped the meal before the reception. The respondents who skipped the meal had more calorie intakes (899kcal) than those who did not (800kcal). In food preferences, noodles (51.0%), watermelon (47.0%), rice cake (39.0%), sweet and sour pork (38.0%), potato noodles stir-fried with vegetables (37.0%), beef rib soup with cooked rice (37.0%), bulgogi (35.0%), braised beef ribs (35.0%), fried shrimp (32.0%) were higher percentages in order. People preferred grain, meat and fatty food to vegetables. Total calorie intake from the reception foods were 881 kcal for males, and 769kcal for females. In evaluation of nutrient density, the density of calcium, vitamin A, vitamin C and dietary fiber did not meet the standard of the recommended intake. Especially, vitamin C and dietary fiber were less than 50% of the recommended level. The main factors that influence the nutrient density were household incomes, occupations, marital status, and total fat consumed. In conclusion, an educational program should be developed and offered to improve their dietary quality.

• Journal of the Korean Society of Costume
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• v.60 no.10
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• pp.28-46
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• 2010

Variety and individuality are characteristic of consumer in modern society. For the necessity of new designed men's formal suit is on the rise with advance of party culture and change of wedding style. In addition to growing numbers of Korean grooms are getting more interested in make themselves well-groomed on the wedding ceremony. The purpose of this study is to develop the men's formal suit pattern for right fit and better style for Korean grooms. In order to find out how to modify their fit, comparison among the existing patterns was necessary. In this study we proposed new patterns of men's formal suit, a morning coat, a tail coat, tuxedoes, director's suit, three-peaces suit, navy blazer. Considering the results of this study, developed patterns were altered to fit better and to smarter. They were well graded in waistline position, shoulder shape, back princess line shape. Also they were best to move around sleeve and bodice. And the developed patterns were altered to make armhole narrower to make bodice length shorter, to make bodice slimmer. The researcher's pattern's were made up into garments using wool 100%, silk 100%. According to verify the improvements and grade better in both appearance and comport, it will be to take the lead men's formal dress culture and expand the base of popular consume for men's formal wear.

• The Korean Journal of Food And Nutrition
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• v.21 no.3
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• pp.344-354
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• 2008

The traditional ritual foods of Korea have developed with for many years, and differ by locality, family customs and religious characteristics. In an efforts to establish the database on that addresses the difficult issue of a classification system for traditional Korean foods, we have conducted a survey of a traditional Korean ritual foods. In the database, typical 10 rites are represented, covering birth to death, these are birth, the hundredth day after birth, the first birthday, the commemoration of finishing books(graduation), the coming of age ceremony, marriage, the birthday feast for an old man, the 60th wedding anniversary, the funeral, and the memorial service. For each rite, the appropriate traditional Korean foods are classified into 6 categories-main dishes, side dishes, tteok lyou, hangwa lyou, eumchung lyou and the others. Some of these have varied considerably with the passage of time, and some have since disappeared. This database provides a basis for generational transmission, preservation and development of traditional Korean ritual foods as one of the components traditional Korean culture.

• The Journal of the Korea Contents Association
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• v.18 no.8
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• pp.353-365
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• 2018

This study is on the usage of bojagi recorded in Yeongjo Jeongsun Wanghu garye dogam uigwe. Major findings are as follows. The eighteenth century marked a period of entrenchment of Neo-Confucianism in the Joseon dynasty and the royal wedding was a tool to propagate Neo-Confucian values to the people. The bojagi used at King Yeongjo and Queen Jeongsun's wedding were made of simple red silk produced domestically to avoid extravagance. Uasge of costly flower-patterned silk from China was restricted to comply with the rules of the Kukhon jeongrye, which codified the royal marriage ceremony and the Sangbang jeongrye, which regulated royal attire. This modesty also shows King Yeongjo's determination to abandon lavishness.

• Fashion & Textile Research Journal
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• v.6 no.3
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• pp.297-306
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• 2004

Mehndi, becoming a kind of body fashion in western advanced countries nowadays, is a exquisite, classical fashion form sublimated to traditional faith, medicine and designing art. As one of the cultural arts, especially transmitted by women, a individual tradition of the way how to do the mehndi and the design has been handed down from one culture to another over a thousand of years and it is extensively using in many area, all around world today. Mehndi was used as preparing for special events or celebrations in India, Africa, Central Asia in order to pray for happiness, good luck and calm hart 5000 years ago. Especially, it is concerned with romantic love or a wedding and takes important part of a traditional wedding reception and bride adorning in the culture of Hindu or Islam. In addition to adorning skin, mehndi has various symbols, meaning, function, that is, as a speechless language, in several cultures, it has common meaning such as attraction, protection, celebration. The design of mehndi has been in harmony with the figure, colors, skin types of the dress or the ornament. According to the region, religion, design, mehndi is divided into the design of India and Morocco mostly. Indian design mainly shows flowers and paisley pattern, people widely recognize this design to celebrate and adorn bride in wedding ceremony, still apply mehndi the present time. Moroccan mehndi design, representing North Africa, characterized a bold geometrical figure which stands for belief in living under the protection from supernatural power. Through the understanding of these various meaning, function, symbolism of the design, adorning their body, the current general public use mehndi as not only aesthetic means but also another self expression.

• Archives of design research
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• v.16 no.3
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• pp.231-240
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• 2003

As all other cultures do, in the background of color of costume, view of life or spirit are contained in the nature or environment that the people lived in are applied. Marring is the ceremony to be socially recognized that both of sexes are unified, assist ancestor and bear future generation. Meaning and symbolism of color are appeared in beauty and organic composition of Lee dynasty. This paper tried to dear up five colors are dean, beautiful and philosophical colors rather than awkward composition of colors through surveying character of five colors appeared in Korean traditional wedding dress that has been succeeded in present age. This paper compared Korean traditional wedding dress and "Dan-chung" of Korea, Japan and China and surveyed theoretical background of Korean traditional color to find character of color appeared in Korean traditional wedding dress. As a result, Korean traditional color is meaningful symbolic color, its origin starts in yin-yang and the live elements of the Oriental cosmogony and it is related with Taoism of Confucianism and color of "Dan-chung." Five colors of yin-yang means everything under the sun and il is the color achieving beauty of balance due to correlation when it is linked to over one color. Further, it contains nature worship and human dignity, prays happiness and gives the significance of "Buksa", meaning of expelling an evil spirit. Formative beauty praying that all creatures are harmonized while human is happy and escapes from uncertainty is the beauty pursuing mental satisfaction as well as visual satisfaction. In future, the creational and characteristic designs that can appeal to world are required through right understanding and study of the beauty of traditional culture beauty of traditional culture

• Journal of Families and Better Life
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• v.19 no.3
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• pp.17-29
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• 2001

This paper serves to analyze discourses on remarriage of the widows at the beginning of the modernization era or during the enlightenment period of Korea (1860-1910). The discourses of newspapers and Shinsoseol which are the text of this study have been analyzed with the qualitative research technique. The major conclusions that are derived from the study are as follows: First, intellectuals during the enlightenment period claimed the unfairness of the prohibition from remarriage of the widows with especially focusing on financial difficulty and life-long loneliness of the young widows. Second, permission of remarriage of the widows was explained not with the point of vies of individual life of widow, but with the point of vies of strengthening the international competitiveness. Third, the discourse claimed that the widow should hold the power of decision of remarriage. Forth, the discourse emphasized the etiquette of the wedding ceremony in remarriage of widows. Fifth, the point that the faithfulness was not easy for a usual widow to obey made the faithfulness noble ethical principle of Korea society.