• Korean Journal of Child Studies
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• v.18 no.1
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• pp.81-107
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• 1997

This study investigated parental perceptions and practice of filial piety and in child rearing practices regarding filial piety. The subjects of this study were 681 parents. 1) The results showed that most parents perceive, practice and teach their children the 12 virtues of filial piety. 2) There were significant differences in fathers' view (perception, practices, education) of ancestor- worship as found according to child developmental stage. The significant of difference in mother's perceptions of emotional-care, ancestor-worship and persuasion and moral training was found according to child developmental stage. The significant differences in mother's practices in moral-training, economic-support, persuation, and ancestor-worship were found according to child developmental stage. The singificant differences in mother's child-rearing in gratefulness, moral-training, emotional-care, persuasion, obedience to parents, and ancestor-worship were found according to child developmental stage. 3) Traditional child-rearing behavior has declined.

• Sim-seong Yeon-gu
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• v.39 no.1
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• pp.92-128
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• 2024

This study examines Gijesa, a Korean tradition of memorial worship for departed ancestors, from the perspective of analytical psychology. To understand the psychological background of ancestral rites, a literature search was conducted to examine the basis for ancestral spirits, the objects of ancestral rites, the symbolic meaning of the customs and practice of Gijesa, and the contents of volume 3 of the book Jhuza-uryu about 'Ghosts and Ancestral Rituals'. Gijesa, the Korean ancestor worship, may appear as a complicated formal ritual, but it reveals a psychological phenomenon of individuation. Gijesa facilitates a conversation between descendants and ancestors, bridging the conscious and the unconscious, leading to a realization of totality. The creative aspect of spirit worship lies in the 'realization of the individuation process' in that it fosters a connection with the collective unconscious, the root of consciousness. When an individual develops into a new integrated personality, we could gain strength from the support of ancestors, the support of the unconscious. The relationship with the spirits of ancestors is essential because consciousness has an important relationship with its root, the collective unconscious, especially for those of us living in an era of chaos where the fundamental meaning of human existence is lost due to rationalism and materialism.

• Journal of the Korean Home Economics Association
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• v.36 no.9
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• pp.35-47
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• 1998

The purpose of this study was to investigate the effect of household characteristics on household expenditures on wedding, funeral, ancestor worship, and 60th birthday anniversary. Data for this study were from the 1996 Annual Report on the Family Income and Expenditure Survey. OLS regression analysis was used to identify the effect of household characteristics on money spent on family ceremony expenditures. The household income, age of head, education of head, and family size were all significant factors for understanding family ceremony expenditures. The results also indicated that additional income from wife's labor force participation was associated with lesser expenditures on family ceremony, while business income, asset income, and transfer income had no effects on this category. The effect of the third quarter of 1996 was significant on family ceremony expenditures, indication that households spent significantly less for this category in the summer than did in the winter, holding other factors constant.

• Journal of architectural history
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• v.25 no.1
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• pp.23-32
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• 2016

This paper is to clarify on the Characteristics of the Layout of the Hue, the Capital of the Nguyen Dynasty in Vietnam, based on a close study of historical records. The results of this study are as follows: Hue was organized according to the traditional capital system of China, whereas the city wall was built Western-style called Vauban. It can be said that the construction of Hue was the result of reflecting both the regional situation that was under the influence of the Chinese culture and the situation of the time that required military facilities based on new technologies. The Axis of Hue oriented to southeast and the location of the government facilities related to way of construction, using the existing facilities. Some facilities that must be located within the imperial city were built its outside. Because facilities for ancestor worship was more important. The facilities for ancestor worship was able to get confirmation that Nguyen Dynasty was successor of ruler who dominated the country.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.22 no.3
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• pp.381-389
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• 2021

Maogusi dance is an ancient ritual dance of the Tujia, a Chinese ethnic minority living in the remote region of the western Hunan Province of China. With characters, dialogues, simple story plots and unique performance procedures, it expresses ancient people's devout worship of nature, totems, ancestors, and reproduction in the uncivilized age. With the advancement of human civilization and the opening to the outside world, many dances of the ethnic minority gradually have faded out, while the Maogusi dance is still popular among the Tujia people and its spiritual symbols have been passed on through the generations. It is recognized by experts in dance and drama circles as the original source of Chinese dance and drama. From the perspectives of philosophy, religion, anthropology and folklore, this paper tries to remove the mysterious veil covering the Maogusi dance of the Tujia to explain how its ancient spiritual symbols have survived and why the original ecological consciousness has been preserved. These aims would help in understanding the deep connotation of this ancient Chinese art with its long history and profound culture.

• Journal of Hospice and Palliative Care
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• v.1 no.1
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• pp.1-5
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• 1998

Grief is the ordinarily self-limited complex of symptoms and processes that constitute the acute reaction to a significant loss. And it is the reaction of the dying as well as the bereaved. Every culture has had its own ways of grief and mourning. The definition of healthy grief and mourning, in terms of both emotional expression and the length of time it should continue, mostly depend upon the type of culture as well as the type of religion. So the manner of grief and mourning greatly differs from culture to culture. In the most of the Asian countries, influenced by Confucianism, Taoism, and Buddhism, death is traditionally considered the most significant life cycle transition. In Chinese culture, many rituals have evolved to help family members deal with their loss, over the past five thousand years. Confucianism taught the virtues of filial piety and righteousness. These rules and many customs added since the time of Cofucius, have been loyally followed and practiced by many Asian people. However, Buddhists have different ideas. They believe in karma and reincarnation and in predetermination of one's present life by good or bad deeds in the present life and past lives. Display of uncontrollable emotion is not encouraged. Continuity of family relations after death is very important. The ancient practice of the ancestor worship is still followed in many Asian households. Many Buddhist do not practice ancestor worship; family members honor the deceased by placing a memorial plate in the temple for continued chanting purposes. The mourning rituals have been dramatically curtailed in the past 50 years. For example, political, social and economic forces have shaped the current mourning practices of Chinese in different countries. There are many clinical implications in helping Asian to deal better with the emotional strains of the experience of loss. The therapiest must respect the cultural framework through which the client perceives family losses.

• Journal of the East Asian Society of Dietary Life
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• v.11 no.4
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• pp.235-246
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• 2001

The survey on the practice of the memorial ceremonial food in Chuncheon area showed it varied according to social position of officiator, location(inland or seaside town) , and personal condition. The study included the foods prepared for the memorial services on the memorial day. New Year's Day and Chusok. 1. 40.4% of the subjects were in the thirties at their age, 46.6% were high school graduates, 57.3% were the first daughter-in-law, 40.4% had no religion, 30.9% were working at public administration and earned less than 1 to 1,5 million won monthly. 2. 71.7% of the subjects who replied that the ancestor worship service had to be kept were Buddhists. 55.4% of them were high school graduates, and 58.8% of them ran independent businesses. They learned how to practice the ancestor worship service from their mother before marriage or from their parents-in-law after marriage. 3. The older the officiators, the better they wanted to keep the traditional format of the service, but the Christians and Catholics wanted to change the format to western style in the future. 4. 92.7% of them served cooked milled rice. They prepared the soup in the order of beef soup, radish soup and dried Alaskan pollack soup. 5. Among cooked vegetable dishes, bracken was used the most and balloonflower root, mung bean sprout and spinach followed. Among jeon(pan-fried foods). frozen Alaskan pollack was used the most and buckwheat, mung bean and meatball followed. 6. They served san-juk(beef kebab) mostly on the ceremony. Among the grilled foods, tofu was the favorite, and croaker followed. 7. Among the fried foods. squid was the favorite, and sweet-potato and shrimp followed. Among the dried foods. they used in the order of dried Alaskan pollack, dried beef and squid. 8. Among the rice cake and traditional confectionery, they used in the order of Yak-sik(sweet rice cake), Gang-jeong(fried glutinous rice cookie), Jeol-pyun and In-jeol-mee. Among a beverage, they served Sik-hye(fermented rice drink) mostly. 9. Among fruits, apples. jujube, chestnut and dried persimmon were served. Aong a liquor, Cheongju was served mostly. 10. Soy sauce, salt and salted fermented fish were served, too.

• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2007.10b
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• pp.118-126
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• 2007

Seoul has been the former capital from Joseon founded in 1932 by this time for 600 years. Seoul populated by some 10,290,000 people is the largest city in Korea. There are lots of cultural inheritance such as the castle town and 5 palaces including Gyeongbokgung in Seoul. Especially neungs(royal tombs) from 27 generations of king and queen in the Joseon dynasty during 518 years are very important cultural inheritance. The royal tombs were built from the castle town to the radius outside 4km within 40km pivoting on Seoul. Joseon royal tombs might have significant cultural value, which are representative Korean people's spirits for ancestor worship. After the 1945 Liberation of Korea those are having been managed by Office of Cultural Properties after Ministry of Education. This paper tried to find the changing process of the conservation and maintenance, the location of royal tomb area, the changing process of royal tomb, the area changing clue of modernization process, and in the historical city, Seoul. The royal tombs in the Joseon dynasty of the radius outside 4km within 40km pivoting on Seoul have been contributed to providing the metropolitan, Seoul population with the cultural and green spaces for 600 years. In the Joseon dynasty the royal tombs had been taken charge of thoroughly by the Royal Household with Neungchamboing system from Confucian background for ancestor worship. There after they had been damaged somewhat by the Japanese Imperialism period, the Korean War, and the pressure of urbanization. But the original state has been preserved well by state management. The royal tombs in the Joseon dynasty has been kept the culture of royal tomb's and memorial services with stone sculptures for 518 years. Also there are lots of documentary records of royal tombs. The memorial services of the tombs are held by Jongyakwon of Jeonju Lee family every year. The royal tombs somewhat damaged are needed to the original state of the transferred right of managing agency by the related national bodies.

• Journal of the Korean Association of African Studies
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• v.43
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• pp.89-111
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• 2014

This article deals with the characteristics and limitations of Edwin W. Smith's study of African religions. He was born as son of British Primitive Methodist missionary in South Africa, 1876. He was trained to become a Bible translator. After marriage he moved to Africa with his wife and translated the Bible into the Ila language. Most Western missionaries despised African cultures and religions, but Smith proposed a new way to study African cultures and religions on the anthropological basis of respect and understanding. Though he kept the mission mind to convert Africans to Christians and supported the fulfillment theology, he accepted the values and significance of African religions. With scientific and object approaches, Smith regarded Africans as rational and philosophical human beings. He rejected the traditional concept of mission that Western form of Christianity should be forced upon the mind and heart of Africans. Rather Smith encouraged Africans to build up their own churches and theologies with creative and dynamic worldviews including magic, Dynamism, Spiritism, ancestor worship and the faith to the Supreme Being. In conclusion, despite his limitations as missionary, Smith has been remembered as 'the founder of African Studies' and 'the ancestor of British phenomenological school.' His missionary experience became the solid foundation for becoming scholar of African religions.

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.212-231
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• 2021

This study examines the types of gods worshiped in the homes of Utsunoya village, the places where they are enshrined, the rituals and food offered to the gods, the decorations during the rituals, and the people's beliefs. Also, by comparing the gods worshiped in houses in remote Utsunoya with those of downtown Shizuoka, the differences and changes in the gods worshiped in the two contemporary spaces were predicted. Today, the gods enshrined in Utsunoya's houses are amatelaseu oomikami (天照大神), ancestor, ebisu, daigoku, kojin, inari, the god of the toilet, the god of land, and the god of water. From December 31st to January 3rd and on January 15th, Obon (July 15th), October when there is a festival at the village shrine, and on Ebisu Day (October 19th and 20th), residents offer drinks and food to the gods. Japanese beliefs at home are polytheistic in nature. They maintain national identity through kamidana and maintain family identity through ancestor worship linked to the Buddhist altar. The Japanese beliefs at home are firmly established in the background of the home, the base of family life. Japanese houses have a strong character as a religious space where they coexist "with the gods," and the residents have a cultural tradition of living with the gods.