• Journal of Family Resource Management and Policy Review
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• v.2 no.2
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• pp.135-145
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• 1998

The purpose of this study was to examine how much the cost of marriage ceremony has increased according to the economic growth. The relationship between marriage expenditures and other comparison variables such as per capital GNP, monthly income, consumer price index was particularly examined. All the money values were adjusted by consumer price index. Data from the Central Committee for Promotion of Saving were used in this study. The results of this study follow. First, nominal and actual total outlay of marriage ceremony has continuously increased. Total marriage ceremony cost was positively correlated with the housing price so that bridegroom’s outlay were greater than that of bride’s one since bridegroom was more likely to have the responsibility for the price of new couple’s house. Second, it was found that increased percentage rate of marriage ceremony cost was greater than that of national economic growth. The total marriage expenditure was about 10 times as much per capital income in 1990. Third, it was revealed that housing cost increased three times from 1990 to 1995, and marriage ceremony expense was accordingly increased twice during the same periods. Such trends tend to increase continuously. Last, the marriage cost percentage to monthly income called marriage expenditure share increased by 1990 and then decreased. Such a decreasing trend can be explained by the increased amount of income partly due to the higher wage rate compared to other conditions since 1990.

• Journal of Families and Better Life
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• v.31 no.6
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• pp.53-66
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• 2013

The purpose of this research is to assess the need for wedding etiquette training for couples in order to provide basic educational materials for brides and grooms-to-be. This survey consisted of 43 questions. The questions pertaining to the need for wedding etiquette training were measured using the 5-point Likert scale. The survey was conducted between September 1st, 2011 and December 1st, 2011. The research subjects consisted of 230 brides and grooms-to-be. Questionnaires were analyzed by frequency analysis, F-test, t-test, and correlation analysis using SPSS/win17.0. Based on our findings, we would like to make the following proposals and conclusions. First, as the importance of a wedding education program could be ascertained, educational demands need to be gathered and applied to the operation of such programs. The education and training programs need to be activated by wedding preparation education centers or the Health and Family Support Center, on weekends or week nights 3 months prior to a couple's wedding ceremony. Second, wedding etiquette training content needs to be included in existing education programs that primarily focus on helping couples adapt to married life. Such training content should specifically include the etiquette of exchanging wedding presents, home life etiquette, etiquette for the formal meeting between the families of the bride and bridegroom, pyebaek etiquette and ham (a box of wedding gifts sent by a bridegroom to his bride before the wedding) etiquette. Third, when examining the particulars of the need for wedding etiquette training, we came to the conclusion that couples should be properly educated about the meaning and value of the wedding presents, pyebaek and ham that are required during traditional wedding ceremonies. Fourth, the need for wedding etiquette training was shown to be higher for women than for men. It was also higher for individuals in specialized fields than for ordinary company employees. Wedding etiquette training programs need to be structured with such considerations in mind. Fifth, when structuring the program for wedding etiquette training, the correlation of the needs for training should be considered. It is necessary to prepare training plans by dividing the program into the following categories: the formal meeting between the families of the bride and the bridegroom, ham and wedding presents, wedding ceremony etiquette, pyebaek, and home life etiquette training.

• Korea journal of population studies
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• v.16 no.2
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• pp.84-110
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• 1993

This study aims at identifying the recent change in marriage behaviors in Korea. The data used here is the vital statistics compiled from the vital registration system of which registration form is put on one from together with the civil registration form. According to the results of this analysis, since 1970 the number of marriages has steadily increased from about 300, 000 in the former of 1970s to about 400, 000 in the latter of 1980s, appproximately coincided with the change in population size at the marriageable age span. The few exceptions that can be seen in the 1970s seem to result from the impact of social upheavals during 1950s; since the birth cohorts affected by the low fertility during the Korean war and the post-war baby-boom generations chracterized by the high fertility entered the marriage market in the 1970s. However, the marriage rate shows a little increase from around 7 in the former of 1970s to around 9 in the latter of 1980s, indicating that the marriage prevalence has been more or less inconsiderably changed during this period. It is also found that the proportion of remarriage to the total marriages has increased to around 10 per cent in 1989, while decreasing that of first marriage. This fact can be attributable to the higher prevalence of divorces and the collapsing of the Confucianism ethic which contributed to expediting the remarriage of widows. Although this proportion is insignificant compared with that of the of more developed countries, it is not difficult to say that the proportion of remarriages will continue to increase in future. The age first at first marriage(AFM) which directly affects the span exposed to the risks pregnancy has increased to the age about 28 for male and about 25 for female in recent years. However, big difference in AFM between urban and rural areas has narrowed, resultant from the increasing involuntary postponement of marriage of rural young population who have met difficulties in seeking their bride or bridegroom in rural areas characterized by the heavy out-migration of young, particularly female, population. The present study shows the reverse relationship between AFM and educational attainment; i.e, the higher the educational attainment the lower the AFM. The conditions which are taken into considerations were the class and the family in the past time but which are, educational attainment, job and personal characteristics. With regard to the age condition, in recent years the male prefers the female younger than himself on the average by 3 years and vice versa, which is reduced form 4-5 years in beginning of 1970s. The age difference bride and bridegroom tends to decrease with the educational attainment increase. This may be attributable to the fact that the persons with the higher educational attainment prefer the love marriage and hence are more likely to choose their counterparts in the about same age. The education condition is characterized by the bridegroom having the higher educational level than bride. It is also significant to note that the proportion of love marriage has increased, whereas that of traditional arranged marriage has decreased. This is true in the urban areas than the rural areas, indicating that rights as well as responsibilities for marriage have been handed over the young population from their parents. In conclusion, the change in the marriage behaviors in Korea are characterized by increasing tendency for the postponement of first marriage, higher prevalences of divorces and a result remarriages, increase of love marriages, narrowing age difference between bride and bridegroom, etc. which are the main results of rapid industrization, increase in educational and economic activity opportunities and change in the ideals of marriages during the past decades. These phenomena prevailing in Korean society would affect not only the family structure that will become less proliferiated but the population size and structure. The most important is that the changes in marriage behaviors of Koreans and their impact on the society with respect to norms, values, morals, of individual and family in the social aspect, change in population size and structure in the demograpic aspects, and economic development in the economic aspects should be integrated into the plannings towards to the future.

• Journal of the Korean Society of Food Culture
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• v.4 no.3
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• pp.213-219
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• 1989

In this paper we investigate the table settings of Korean ceremonial foods for Honrye (a marriage ceremony) and Jerye (sacrificial rituals). According to the procedure of Honrye, the tables for Honrye are to be the divided into four classes; Bongchisang for Nappe ceremony, Choroyechungsang for Chorye ceremony, Keunsang for the bride and bridegroom and Pyebecksang for Kyungugorye ceremony. Jerye is to be divided into several classes; Shunjoje, Shijoje, Leeje, Kheeilje, Myoje, Sokjeulje, Sasije, and so on. Foods for Jerye are a little different from those for Honrye, but the form of table settings for Jerye is similar to that of Keunsang in Horye. Each table setting for Honrye and Jerye has its own form, that represents the meaning of that ceremony. Furthermore, foods prepared for Honrye and Jerye have the Korean dual principle of the negative and positive.

• Journal of the Korean Society of Clothing and Textiles
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• v.24 no.4
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• pp.594-604
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• 2000

This study aims to investigate the changes in the Wedding costume for Paebak(Hyunkugorye) in Westernizing Korean society of the twentieth century. For this study, I analyzed the related literature for the first half of the twentieth century due to the lack of relevant photographs, while I used the method of content analysis of 116 photographs for the second half of the twentieth century. It is obvious that bridegroom and bride wore the same clothes for Hyunkugorye and the formal wedding ceremony in the early twentieth century. According to the analysis of photographs, wonsam was rather more widely used than hwalot as the bride's wedding costume in the late twentieth century. But there were many changes starting from the early 1970s. The changes were deviated from the traditional style and became more decorative and somewhat crude: that is, people began to embroider wonsam and the piping was added to the collar of danryung. All these changes resulted from the pursuit of commercial interests with the misunderstanding of and the indifference to traditional beauty, while Korean society had experienced the Japanese rule of Korea, the Korean War and the industrialization during the 1960s and 1970s. Therefore, to establish appropriate wedding culture and costume in Korea, it is important to educate people who get involved in wedding business for traditional wedding culture and clothes, because nowadays . most of bridegrooms and brides borrow ceremonial costume for Hyunkugorye.

• The Research Journal of the Costume Culture
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• v.4 no.3
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• pp.395-406
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• 1996

This article aims, by analyzing structurally the codification of dress sign in Korean society, the signifying system of the codes and their message communicated, to make clear a signifying structure that would be codified through the relationship between abstract concepts and real condition of dress. I used the semiotic theory of Ferdinand de Saussure′s conception on structuralismly the codification, cultural semiology of Roland Barthes and Myung-Sook Han′s formula of dress structure as tools analyse may objective of wedding dress of folks in Choson Dynasty, which has been successive our traditional Korean wedding dress. My results of the study are : The procedure of wedding ceremony in Choson Dynasty was presented in texts like Juga-garye, Sarye-peonram and Kukjo-orye, its dress system has been more emphasized on language, and aspect of social system, than parole, one of individual realization. In addition, the meanings of marrage such as "Oneness of bride and bridegroom", "Mixture of two sexes", "Blessing of good luck", were included in the signified like the style, pattern and color of the wedding dress, and specially, pattern and color, the articulated morphemes, was emphasized, When we combinated terms of dress in Choson Dynasty with syntagmatic, regarding their list as paradigmatic, it will signify a wedding dress, and according to combinating ways, it amy be divided as sign of dresses of bride and bridgeroom by sex or king, gentry and common people by class. Wedding Dress in Choson Dynasty = [{ODx(U/Dxu/d)}+AC·H·FW].

• Journal of the Korean Society of Costume
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• v.53 no.7
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• pp.69-81
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• 2003

This study firstly identify the characteristics of the clothes for traditional wedding ceremony from the late Chosun Dynasty (19th Century) and today through comparison. It also tries to discover what today's people are incorrectly aware of regarding the traditional wedding clothes particularly by survey. It ultimately aims to present constructive ways of solution against the illadvised and simplified deformation of the traditional wedding clothes. When comparing the traditional wedding clothes from the late Chosun and its modern counterparts, Dan-ryung and Samo-kwandae is still used for bridegroom's dress. In case of bride's dress, several items such as Yeom-eui, So-eui and Hwal-ot have been disappeared while Won-sam can be seen today. There were found many additional differences not only in type of the wedding clothes, but also in its form and constitution. Therefore, it is advisory to take the wedding clothes worn by commoners and upper class as the basic form for today's traditional wedding clothes. In addition, diversified research should be carried on to make them broadly accepted by today's life.

• The Research Journal of the Costume Culture
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• v.11 no.2
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• pp.253-262
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• 2003

The purposes of the study were (1) to analysis Korean traditional wedding costumes through families's wedding photographs from 1940 to 2000, and (2) to categorize bride and groom's costumes according to the wedding time by means of a time series analysis. (3) to find out functional relationship among changes in garment types, garment details, embellishments and colors. The study was a documentary research and data were collected from 390 family wedding photographs by a convenient sampling. The data were analyzed by qualitative and quantitative method and the statistic used were frequency, content analysis, and cross-tab analysis. The results were as follows; First, the garments of wedding couples were categorized into 5 period according to garment's characteristics. 1. The period between 1940～1959 : Korean traditional wedding costumes and western style wedding costumes were existed together in Korean wedding culture. 2. The period between 1960～early 1970's western wedding costumes were dominated. 3. The period of late 1970's : wedding couple's costumes became more formal and decorative. 4. The period of 1980's : introducing see-through materials for brides and tuxedo suit for grooms. 5. The period of 1990's : extravagance in shapes and exposure. Second, there were significant relationships among brides's dress types and neckline, glove length, embellishments and transparency of materials and among groom's garment types and necktie types, types and color of shirts, vests. Third, the time series analysis of bride and groom's outfit produced 5 schematic expressions of wedding outfits according to the period.

• Journal of Families and Better Life
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• v.29 no.4
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• pp.205-216
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• 2011

Unequal distribution of shares among children during intergenerational transference of assets has been prevalent in Korea. This study intends to examine whether parental contribution, in the form of a cash gift, is differentiated between the bride's side and the bridegroom's side at marriage and by age group. This pattern may also change according to the generation. Questionnaires were equally distributed to members of three previously delineated age groups: 20' s-30' s, 40's -50's, and 60's and above who are married or have been married at least once and reside in Seoul or Gyeonggi province. A total of 700 questionnaires were analyzed using SPSS and the data were sorted by age group. The results indicate an apparent difference between the husband's side and the wife's side in providing funding for housing at marriage in that a large portion of the funding is provided by the husband's side. Among various funding sources, a cash gift from the couple's parents appears to fund the largest portion of the total cost for housing and marriage. Results show that a cash gift from the couple's parents funds a larger portion of housing expenses for younger generations, a phenomenon that becomes more severe and apparent the younger the couple is.

• Journal of the Korean Society of Costume
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• v.59 no.8
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• pp.37-48
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• 2009

This paper summarized the forming, structure and management of the Ui-Jeon(衣廛) in Joseon Dynasty, considered the change of the commercial power of the Ui-Jeon in the $18{\sim}19th$ centuries. The Ui-Jeon was established the early period of the Joseon Dynasty. The Ui-Jeon merchants organized the association named Dojung(都中) and were in business with facilities like Haenrang(行廊) and Doga(都家). The Ui-Jeon was mid-sized Si-Jeon, the licensed shop(市廛). The Ui-Jeon held the monopoly of clothes. The Ui-Jeon merchants sold and bought old clothes, sold new clothes, lent the wedding dress for a bridegroom. The Ui-Jeon paid taxes and supplied clothes, goods and sewing labor for the marriage, funeral ceremonies of the royal family. The commercial power of the Ui-Jeon was threatened by free merchants(私商) named old clothes mercants(破衣商). Finally the Ui-Jeon merchants lost the exclusive right to clothes in 1791. After that, the Ui-Jeon merchanrs appealed to the government to give them the monopoly. The Ui-Jeon merchants regained the sole right to sell Ju-ui(紬衣), one item only, but it was temporary. Separately The Ui-Jeon merchants acquired the rights to collect the sub-taxes(分稅) from free merchants.