• Journal of the Korean Society of Costume
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• v.62 no.8
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• pp.71-80
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• 2012

The Kut is the core of the traditional folk religion. The afterlife wedding Kut actually performs a traditional wedding ceremony by personifying the deceased in the process of performing the composition of Kut geori that cannot be observed from other Kuts, which is an important means to convey the situation of Kut more clearly. A traditional wedding ceremony performed in the Kut enables the audience to understand the meaning behind the Kut. The costume worn in the traditional wedding ceremony of the afterlife wedding Kut makes the audience understand the existence of the deceased by the use of a scarecrow dialect and makes them feel a vivid sense of the scene emitting from the Kut, which performs a traditional wedding ceremony in the composition of Kut geori. The results of this study showed that a shaman who led the afterlife wedding Kut had a scarecrow that symbolized the bride and a bridegroom wear the traditional wedding costume in order to visualize the deceased and express the symbol of a wedding which could not be made in this world. It can be interpreted that the traditional costume derived from the afterlife wedding Kut plays a symbolic role, which converts the deceased into a living person through the formal aspect of ceremonial costume and the cultural aspect of wedding ceremony.

• (The)Study of the Eastern Classic
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• no.33
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• pp.253-278
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• 2008

Samkookyusa is a valuable book, which shows us ancestor's fomality, being folklorically highly evaluated. So I focus on this, look into Samkookyusa's formality especially the ceremonies of coming of age, marriage, funeral and ancestral worship. Coming of age ceremony on Samkookyusa performed by a ruler or the nobilities whoes age are uncertainly assumed as thirteen, fifteen or eighteen. In the times, our own ways of ceremonies were performed by them. Marriage ceremony on Samkookyusa, especially king Sooro and Heohwangok's amrriage procedure shows a part of royal family's ceremony before Korea dynasty and have a precious meaning as the earliest outset. Through premarital relation between Yoohwa and Haemosoo shows that there was an non-arranged match for marriage. A record of a marriage between near relatives at the early Korea dynasty is worthy. The funeral ceremony record of king Hyeockgeose on Samkookyusa could be regarded as the first one. The record pointed that using a mound as feudal lords and king Talhae's funeral ceremony showed having Seagoljang customsand making a clay figure for the ceremony. Those facts are crucial documents as helping us understand our ancient time's funeral ceremonial customs. Ancestral ceremony on Samkookyusa, specific record about ancestral ceremony for king Sooro such as fomulas, procedures, ritual fields and foods, sanctuary and portrait is a worthful record to understand a side of national ancestral ceremony of the times. Samkookyusa is a valuable book ceremonially and folklorically to understand the ancient times' ceremonies of coming of age, marriage, funeral and ancestral worship.

• Journal of the Korean Society of Clothing and Textiles
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• v.42 no.2
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• pp.360-378
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• 2018

Noeui was a garment used for women's outfits and robes. In the late Joseon Dynasty it was a special garment that could only be worn by the class belonging to the royal family. Noeui was especially prepared as a wedding dress, and was worn by the bride at the Chinyeong ceremony on the day of the wedding ceremony. Until now, Noeui did not have in depth research at the costume history despite its importance as a royal costume in the Joseon Dynasty. Thus, based on Uigwe for the Royal Wedding Ceremony of King Injo and Queen Jangryeol (which is the only material with a diagram of Noeui and its pattern) this study historically investigated and restored the Noeui set of Queen Jangryeol, which was arranged in 1638, when King Injo and Queen Jangryeol were married. This academic study is the first to historically confirm and restore Queen Noeui's set, and rigorously analyze the historical materials as well as provide new comments on the shapes of Noeui's Git and the front side.

• Journal of the Korean Society of Costume
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• v.52 no.5
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• pp.129-144
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• 2002

Kyung(경, 경의), Which is Wedding ceremonial head dress, Veil. Ancient China, When dynasty is changing, wedding head dress form is different. Old china, Kyung(경) was sleeves attached dress form. But, after Dang(당) and Song(송) Dynasty changed square formed clothes, which is put on from head to the shoulder, and another is sleeves attached dress form. Ancient Korea have been face covered clothes. Myunuei(면의). from Buyo(부여) to the south Silla(남국신라) Dynasty. Koryo(고려) dynasty. likeness of the Song Dynasty square formed head wear, Mongsu(몽수), and Kedu(개두). When Chosun(조선) Dynasty, Kyunguei(경의), which was square formed 12 chuk size head wear of the blue colored veil. When King and Queen finished wedding ceremony in the another palace, Queen following the King, so to the palace. who put on the wedding veil, Kyungui(경의) , in the papanquin. and take out of the veil by another mother. before the hapkun(합근) ceremony. also Chosun dynasty has been another Queen's wedding ceremonial veil 'myunui (면의)'. It has been put on the head dress with ceremonial dress Juckui(적의) . And, take out of the veil by another mother, before the hapkun(합근) ceremony. also. common people has been put on the head dress with ceremonial dress Youmui(염의). And. take out of the veil by another mother. before the hapkun(합근) ceremony. also common people has been put on the Mongsuui(몽수의,장의). head dress with ceremonial dress round neck dress. And, take out of the veil by another mother, before the hapkun(합근) ceremony.

• Journal of the Korea Fashion and Costume Design Association
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• v.16 no.1
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• pp.139-151
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• 2014

Storytelling contributes to easy flowing of cultural contents, and cultural original materials offer the creative subjects of cultural content. Now, in Korea, thanks to the Korean wave and etc, new kinds of cultural contents are requested and the demand for the original materials of storytelling has been increasing.A 5,000-year-old history, Korean traditional culture is the storage of the original materials of storytelling that can offer the creativity and the competitiveness, which are able to secure the national competitiveness. Particularly, there are different kinds of cultural archetype materials in the wedding ceremony and wedding costumes. This research, thus, is aimed at providing the subject materials for the cultural content development which are various and interesting by developing the original materials of storytelling on the wedding ceremony and wedding costumes during the Joseon dynasty. In the study for the wedding procedures in the late of Joseon Dynasty, the original sources within wedding ceremony created in the process where wedding customs in Joseon Dynasty and China were compromised are suggested. Further, in the research for the original sources on the wedding costumes associated the wedding ceremony, the original source of storytelling which are showed in a nation and an individual in the process where the wedding ceremony symbolizes the most important marriage one of the fomalities performed in one's life is suggested.

• Journal of the Korean Society of Costume
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• v.57 no.2 s.111
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• pp.100-114
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• 2007

This study reports the dress style of Daesarye ceremony participants in the Yeong-Jo Era. The King Yeong-jo attending the archery practice ceremony wears Ikseonkwan(翼善冠), Golryongpo(袞龍袍), Okdae(玉帶), and Heukpihwa(黑皮靴) while royal family members and officers in the ceremony wear Heukdalryeong(黑團領). Each officer in Sangbok(常服) who shoots arrows wears a ring and a wristlet with an archery case on his waist. King's bodyguards wear Yungbok(戎服) or Sangbok(常服). Especially, Muyaebyeolgam(武藝別監) wears Hong-geon(紅巾) and a green Jikryeong(直領). Yujiang-gun(儀位軍) wear Pirip(皮笠) and Hongjuryi(紅紬衣) while Hyeopryeongun(狹輦軍) and Hyeopryeogun(狹輦軍) wear Hong-geon(紅巾), Hongyui((紅衣), Cheonghaengjeon(靑行纏), Hakchang(鶴雲), Hongmokdae(紅木帶), and Unhye(雲鞋). Gyeonmabae(牽馬陪) wear Hwangchorip(黃草笠) and Hwangyui(黃衣). Seupjeongun(拾箭軍) and Hwaekja(獲子) wear Jageon(紫巾), Jayui(紫衣), and Unhye(雲鞋). Jeonak(典樂) wears Mora- bokdu and Noksayui(綠抄衣), while Ak-kong(樂工) wear Hwahwabokdu, Hongjuyui(紅紬衣), Ojeongdae, and Heukpihwa(黑皮靴). Lastly, Hyeopryulrang(協律郎) wears Heukdalryeong(黑團領).

• 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 the Korean Society of Costume
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• v.52 no.1
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• pp.69-87
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• 2002

The Eastern Slavic. the mongolian and the Korean wedding ceremony proceed through those three stages :pre-wedding, and after-wedding. (n the pre-wedding stage, the marriage is arranged when the parents make a decision on a matchmaking proposal. In the main wedding, the bridegroom visits the bride, and the bride walks through the many different procedures, which represent the life and the responsibilities of married women. Expecially, the wedding ceremony is finished and culminated by making hairstyle and wearing of headgear for married woman to the bride. The wedding costume of the Eastern Slav, the Mongolian, and the Korean has been developed with their different characters of styling. The traditional costumes of the each native are worn with the addition of a splendid decorative expression. The Eastern Slavic bride wears Lubaha and Sarapan or a skirt and bridegroom's wedding costume consist with Lubaha and Shitany(trousers). The Mongolian bride wears Deel and Ozh(Ooj) the vest and bridegroom wears Deel and Hantaaz. The Eastern slavic, the mongolian and the Korean bride wears various and gorgous headgears which have reflected cultural values: their traditional views of a wedding ceremony, expected change of social roles for married people. The wedding ceremony of these 3 natives had been performed by the symbolic meaning of the union of the bride to the bridegroom's family.

• Journal of the Korean Society of Food Culture
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• v.6 no.1
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• pp.1-19
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• 1991

To analyse wedding feast dishes of royal prince of Chosun Dynasty(1744, 1819), the author studied historic book-GareDogamEuigwae, in which the wedding feast dishes of King and Prince in Chosun Dynasty were described. The results obtained from the study were as follows, 1. Arranged dishes in wedding ceremony were four kinds of table, main table, second table, third table and fourth table. That table setting was same as that of the year 1651. 2. Meal ceremonies were in sacrificial food partaking, drinking ceremony and courtesy of levee. 3. In wedding ceremony, prince and princess drank three cups of liquor. At the first cup they eat abalones soup and others in a small round table(初味), at the second cup fine noodles and others in another table(二味), at the third cup bun stuffed with fish and others in the other table(三味). 4. In sacrificial food partaking and drinking ceremony, King drank nine cups of liquor, at first cup, King eats a small boiled beef(小膳) and (初味), at second cup eats(二味), at third cup eats(三味),${\cdots}$, at nineth cup, King eats a soup, a large boiled beef(大膳) and fruits. 5. Dish materials and quantities used for wedding ceremony in the year of 1819 was same as that of the year 1651.

• (The)Study of the Eastern Classic
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• no.73
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• pp.119-151
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• 2018

This paper is a study of the historical significance of The water and land ceremony performed by Bongeunsa temple in the Joseon Dynasty. The Bongeunsa temple was originally a hermitage named Geungseongam, which was located in the Hakdang-dong, Gwangju County, Gyeonggi Province. After that, Geungseongam was named as Geungseongsa temple. Geungseongsa temple was left in that position and acted as the Temples belonging to Royal Tombs(陵寢寺, TRT) of the King Sungjong, later the name of the temple was changed to Bongeunsa Temple. As a result of movement of the royal tomb of the Joongjong(靖陵) next to the royal tomb of Sungjong, the Bongeunsa was also used as a TRT of the Seonjeongneung royal tomb. After that, the grandson of the King Joongjong, crown prince Soonhoe early passed away, Buddhist shrine (願堂) was set in Bongeunsa temple. Bongeunsa temple remained as a royal prayer place, serving as a Buddhist shrine for crown prince Soonhoe and serving as a Jopo temples for Seonjeongneung royal tomb until the end of the Joseon Dynasty. From the time when it was called Geungseongam to the time after when it was renamed as Bongeunsa Temple, this temple performed The water and land ceremony. But the characters changed little by little. From the King Sejo to King Sungjong, The water and land ceremony characterized Consolation ceremony for the spirit of the dead for prince Gwangpyeong, King Sejong, Queen Soehan and served as the Buddhist memorial praying for the well being of the royal family and people. From the time of the King Yonsan to the time of King Myeongjong, The water and land ceremony had strong characters for Consolation ceremony for the spirit of the dead for King. In the late Joseon Dynasty, Bongeunsa Temple served as the royal party of The water and land ceremony. On the other hand, after the Manchu war of 1636, Bongeunsa Temple also served as the national water and land ceremony for the victims who were killed in the mountains of Namhan. In the Joseon dynasty, The water and land ceremony performed by Bongeunsa Temple was strongly directed for Consolation ceremony for the spirit of the dead for royal family members, and Bongeunsa Temple was maintained as a royal prayer throughout the Joseon Dynasty.