• 아동학회지
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• 제18권1호
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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.

• 심성연구
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• 제39권1호
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• pp.92-128
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• 2024

본 연구는 한국인의 오랜 조상숭배 전통인 기제사를 분석심리학적 측면에서 이해하기 위하여 시도되었다. 문헌 연구를 통하여 제사의 대상이 되는 조상신의 근거를 찾아보고, 기제사 의 형식과 절차가 갖는 상징적 의미를 살핀 후, 주자어류 권3에 언급된 귀신과 제사에 대한 문답을 고찰해 보았다. 한국의 조상숭배를 대표하는 기제사는 외견상 형식적 제의로 보이지만, 제례를 통한 자손과 조상의 대화, 의식과 무의식의 대화를 통해 전체정신을 실현하려는 개성화 과정을 상징적으로 보여준다는 것을 알 수 있었다. 조령숭배의 창조적인 면은 의식의 뿌리로 중요한 개념인 집단적 무의식과의 연계성을 키워간다는 점에서 '개성화 과정의 실현'에 있다. 한 인간이 통합된 인격으로 나갈 때 새로운 나의 탄생에는 조상의 뒷받침, 즉 무의식의 뒷받침에서 힘을 얻을 수 있는 것이다. 의식의 자아가 그 뿌리인 집단적 무의식과의 관계를 키워간다는 의미에서 선조들의 영과 맺는 관계는 중요한데, 합리주의와 물질만능주의로 인간존재의 근원적 의미를 상실한 혼돈의 시대에 특히 그러하다.

• 대한가정학회지
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• 제36권9호
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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.

• 건축역사연구
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• 제25권1호
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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.

• 한국산학기술학회논문지
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• 제22권3호
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• pp.381-389
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• 2021

토가족(土家族) 모고사(毛古斯) 춤은 상서(湘西) 토가족의 오래된 하나의 의식무(儀式舞)이다. 이는 인물, 대화, 단순한 스토리와 일정한 연출의 격식을 갖춘 일종의 원시적 춤이다. 또한 이는 중국 무용계와 연극계 전문가들로부터 중국 무용, 연극의 가장 원초적이고 살아있는 화석으로 인정받고 있다. 본 고는 철학, 종교학, 인류학 및 민속학 등 다각도에서 모고사(毛古斯) 춤의 원시 숭배 표상 뒤에 담긴 상고 시대에 남긴 여러 가지 정신 기호와 문화적 함의에 대해 해독하도록 하고자 한다. 이 여러 가지 정신 기호는 즉 자연 숭배, 토템 숭배, 조상 숭배와 생식 숭배이다. 그 강렬한 원시 숭배의식은 모구스춤의 공연과정의 시종에 내포되어 있으며, 그 행위와 정신 이념은 결코 미신과 봉건적인 행위가 아니라, 토가족의 풍부한 역사문화, 풍속과 정신내용을 진실하게 반영하고 있다. 이러한 원시적 생태의식이 살아서 번성해온 진정한 원인을 탐구하고 모고사(毛古斯) 춤에 덮인 베일을 벗기려 함으로써 우리에게는 이 두터운 역사를 담아낸 예술 형식의 깊은 내면을 더 잘 이해할 수 있도록 도와준다.

• Journal of Hospice and Palliative Care
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• 제1권1호
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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.

• 동아시아식생활학회지
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• 제11권4호
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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.

• 한국조경학회:학술대회논문집
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• 한국조경학회 2007년도 Journal of Landscape Architecture in Asia Vol.3
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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.

• 한국아프리카학회지
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• 제43권
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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.

• 헤리티지:역사와 과학
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• 제54권4호
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• pp.212-231
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• 2021

본 연구는 우쓰노야(宇津ノ谷) 마을의 가정에서 모셔지는 신의 유형과 모셔지는 공간, 의례와 제물, 의례 때의 장식물, 그리고 주민들의 신앙관과 변화상을 검토하였다. 또한 도심에서 떨어진 촌락인 우쓰노야 마을과 달리 시즈오카 도심의 주택에서 모시는 신을 비교해봄으로써 동시대 두 공간에서 모셔지는 신의 차이점 및 변화에 대해 살펴보았다. 오늘날 우쓰노야 가정에서 모셔지는 신은 아마테라스오카미(天照御大神), 조상, 에비스신·다이코쿠신(えびす·大黒), 코우진(荒神), 가와야가미(厠神), 지신(地神), 이나리신(稲荷), 수신 등이며 섣달 그믐에서 정초 3일간, 정월 보름, 오봉, 10월 마을 신사에서 마쓰리가 있을 때, 10월 19일과 20일 에비스신을 위한 날 등에 신격의 성격에 맞추어 제물을 올리고 의례를 행한다. 일본인의 가신 신앙은 다신적 성격을 띠며 가미다나(神棚)를 통한 국민적 정체성, 부쓰단(仏壇)과 연계된 조상 숭배를 통해 가족적 정체성을 유지하는 장치로서 가정 생활의 거점인 주택을 배경으로 확고하게 자리 잡고 있다. 일본인의 주택은 '신과 함께' 공존하는 종교적 공간으로서의 성격이 짙고 주민들은 신과 함께 거하는 문화적 전통을 가지고 있다.