• Journal of the Korean Society of Food Culture
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• v.36 no.1
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• pp.1-27
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• 2021

Eumsikjeoljo (integrity with food) originally came from the Andong district, where the Goseong Yi clan inherited a cookbook from their ancestor Lee Jeong-Rong (1798~1871). The cookbook was written in an antiquated style and is estimated to have been written around the year 1865. Details of the era and authorship are seldom available for the extant ancient cookbooks. The authors of these books and the period during which these books were precisely written were studied through the Eumsikjeoljo which is a repository of 46 cooking disciplines. Of these 10 deal with the practice of traditional Korean crispy snack making, 4 with rice cake making, 3 of the yeonbyeong kind, 19 examples of Korean side dish making, 6 recipes of the kimchi variety, 2 examples of paste-based recipes, and 2 instances of instructions on how to make vinegar-based extracts. Also, in Eumsikjeoljo, there are descriptions of 29 different ways to brew rice wine. Of these, Danyang wine among the Leehwa wines and 13 others account for over 44% of the content. Leeyang wine and Sogok wine are represented by 10 different varieties and constitute around 34% of the entries. Samyang wine and Baek-il wine, along with 6 others, constitute 21% of the entries. The secret recipes of the Goseong Yi clan in the Andong district were recorded so that they could be transferred to the descendants of the clan. An inspection of the recipes and wine brewing techniques recorded in Eumsikjeoljo provides a clearer picture of the mid-1800s Andong noble family's traditional food habits and simultaneously sheds light on the late Joseon dynasty's food culture.

• Journal of the Korean Society of Food Culture
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• v.31 no.6
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• pp.515-540
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• 2016

This study investigated the characteristics of main house food cultures in Gyeonggi-do using a case study on the head family. The subject of this study was selected through an advisory committee of experts; it incorporated intangible and tangible elements of the main family based on relevant data. Selected representative main house of Gyeonggi-do had 12 parts in total. The entire investigation was conducted in five parts; literature search, telephone survey, in-depth interviews, inheritance food research of the head family, and cuisine demonstrations. Twelve families within the researched family clan had members of high merit or scholarly reputation qualified enough to serve bulcheonwi, a form of important religious worship. Food in Gyeonggi-do, specifically, can be served for Bongjesa jeopbingaek, which is a combination of performance of ancestral rites and greeting guests. Meat ingredients were frequently used. Articles of clothing were colorful and vivid, with wootgi that needed lots of work. Soup and steamed dishes tended to favor simple but fresh tastes that come with their cultural and historical context.

• The Research Journal of the Costume Culture
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• v.24 no.6
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• pp.873-885
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• 2016

It is common knowledge that a conventionally woven textile consists of two assemblies of parallel threads (warp and weft), one interlaced with the other at ninety degrees. Where each of the two assemblies is arranged in a particular colour sequence, a check design, known as a 'tartan', may be created. Although similar check-type cloths have been produced worldwide, it is the tartans of Scotland which have received most attention and it is here that a complex set of rules evolved and tartans of different types became associated traditionally with different regions, family groups or 'clans'. There is an impressive array of publications focused on the identification of tartans and their clan associations. This paper explains the nature of tartans, analyses typical surface structures, ratios and proportions, and suggests possible avenues of use for modern designers. The principal sources of data were a collection of tartans held at ULITA - An Archive of International Textiles (University of Leeds, UK) and Stewart's 1974 publication The Setts of Scottish Tartans. Based on the observation that divisions into halfs and thirds were dominant, a series of templates is presented with the intention of developing an awareness among designers that ratios and proportions used in familiar or traditional frameworks can be employed in a modern context.

• Journal of architectural history
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• v.25 no.2
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• pp.45-56
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• 2016

The purpose of this study is to analyze the evolutionary process of Ddeulzip. The subject of this study is a clan family of Andong Kwon in Andong Area. Ddeulzip's evolutionary process of the construction and management is divided into largely three periods in Josun Dynasty. The establishment and changing process of Ddeulzip for Andong Kwon's family are analyzed according to three periods called the early(15~16C), mid(17~18C) and late(19~20C). The characteristics of the early and mid period are that they created their own ancestral building form of Ddeulzip. Those of the late period are in their strong will to make similar scale of Ddeulzip. And during the late period, although the construction of new Ddeulzip was started in the early stage, no more formation of Ddeulzip was made as it approached toward the late stage. And most important point is similar constructional space(gan) of first time. The residential Ddeulzip of Andong Kwon's family created at the 19C can be regarded as an representative example of large space that shows a typical form of housing by noble residents at the time.

• Journal of architectural history
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• v.23 no.2
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• pp.25-37
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• 2014

The purpose of this study is to analyze the evolutionary process of Ddeulzip. The subject of this study is a clan family of Euisung Kim in Andong Area. Ddeulzip's evolutionary process in the construction and management is divided into largely three periods. The establishment and changing process of Ddeulzip for Euisung Kim's family are analyzed according to three periods called the early (15~16C), mid(17~18C) and late(19~20C). The characteristics of the early period are that they created their own ancestral building form of Ddeulzip. Those of the mid period are in their strong will not only to preserve their on ancesteral housing but also to make additional construction of Ddeulzip. And during the late period, although the construction of new Ddeulzip was started in the early stage, no more formation of Ddeulzip was made as it approached toward the late stage. And most important point is smaller construction space (gan) dan first time. The residential Ddeulzip of Euisung Kim's family created at the start of Chosun Dynasty can be regarded as an representative example that shows a typical form of housing by noble residents at the time.

• Journal of the Korea Fashion and Costume Design Association
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• v.11 no.1
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• pp.133-153
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• 2009

Clothing was excavated when the Bae's clan of Seong-san, Yeong-dong, Chung-buk in Sep. 2, 2004. The tombs that the clothing could be restored were the tombs of Bae Cheon-jo(10th generation) and the tomb of Mrs. Nam of Go-seong, the wife of Bae Sang-gyeong(1lth generation). For identifying the features and methods of sewing used for the clothing of man and woman around Po(coat in Korea in the past) in the 16th to 17th century, this study investigated 12 items from Bae Cheon-jo's tomb(Sibok, Dopo(robe), Jungchimak(outer coat with large sleeves) and Gwa-du and 5 items(Jangok(lady's cloak) and Jungchimak) from Mrs. Nam's tomb of Go-seong. For sewing, broad-stitching, hemming and even-back-stitching were used the most in that order. Furthermore, various kinds of sophisticated stitching including old flat felled seam, decorative saddle stitching and buttonhole stitch, clothing made roughly as a shroud and fabric attached on the clothing were also observed. We may not have many opportunities to understand the change of clothing in Korea from mid 16th century to mid 17th century through the clothing of father-in-law and daughter-in-law in a family. As a result, we will be able to understand the features of sewing in a family and from the 16th century to the 17th century.

• Journal of the Korean Society of Food Culture
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• v.31 no.4
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• pp.286-299
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• 2016

This study analyzed trends and contents of ancestral ritual foods of Korean traditional Jong-ga as a domestic thesis. In searching the keywords related to ancestral ritual foods using a thesis search site, a total of 15 theses in seven journals were selected for analysis. Three theses from 1996 to 1999, six theses from 2005 to 2008, and another six theses from 2012 to 2016 were announced. In measuring frequency by dividing case families analyzed in the thesis into region, there were 83 families, including seven families from Gyeonggi (8.4%), seven families from Chungcheong (8.4%), two families from Honam (2.4%), and 67 families from Yeongnam (80.8%). Fifty-four families out of 67 families from Yeongnam were located in Andong-si, occupying 65.1% of the 83 families. The family showing the highest frequency was 'Seoae Jong-ga' (12 times). The family clan with the highest frequency was eight families of the 'Jinseong Lee clan' In the future, it would be necessary to understand the research flow through analysis of research trends in ancestral ritual foods of Jong-ga as well as interdisciplinary research and methodological diversification of studies on ancestral ritual foods of Jong-ga.

• Lingua Humanitatis
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• v.7
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• pp.11-30
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• 2005

Historical origins of both personal names and place names in Korea are reviewed. It is shown that names of native origin have been largely replaced by those of Sino-Korean names. Some statistics are given on the basis of the 2000 census data in South Korea. A unique method of naming personal names which contain a generation marker called hangnyol is reviewed. This enables the person to figure out one's position and others in the family tree up to as many as ten generations without going consulting the book of genealogy. While this practice had a role to play in a vertically structured society where seniority is important, it is less practiced as the society is becoming more egalitarian, so that native names, not writable in Chinese characters, are on the rise. In this global age, a person is not just a member of his family or clan, s/he is also a member of the international community. The author proposes several things that should be considered in naming to fit the modern global age: euphony of names, ambiguity, possible bad connotations when Romanized, unintended homophones with comic meanings, etc.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.85-125
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• 2012

Geun Hyung Park is one of the playwrights who consistently pursues his unique world of play. One of the characteristics that is constantly discovered in Park's plays is the motif of 'family.' Park chooses family as the motif in most of his work. Park particularly emphasizes 'family life' rather than 'individual life' to focus on the internal problems of families. Therefore, the motif of family in Park's plays takes a very important position in the content and theme. The Korean society imposes unique value on families and possesses a strictly obstinate family ideology. Park observes distorted family relations or individuals who cannot be happy within their families to identify the problems related to the family ideology that is deeply rooted in the Korean society. This is one of the important backgrounds for which Park is constantly dealing with 'family life.' This study selected five of Park's most famous plays to specifically examine Park's critical understanding of family ideology. First, his criticizes extreme family egoism by depicting a family that cannibalizes people to keep the family full. Park chooses 'absurd time and space' and the extreme subject of 'human flesh' to warn his audiences about the awful consequences of family egoism. His , which is the only piece that deals with family history among the five pieces selected, criticizes Korea's unique family-centered ideology by humorously depicting the history of the Cho family that is all about maintaining and worshipping the its clan. He reveals the unethical and hypocritical attitudes of the Cho family for the audiences to reconsider the family-centered ideology of the Korean society. In , he talks about the son and the father who lose his ethical authority and fail to perform his paternal responsibilities to criticize the traditional family ideology of patriarchism and suggests the pessimistic future of patriarchism. contrasts a blood-related family with an irresponsible father and a quasi-family to criticize the identity of blood-related families. In , Park depicts a 'smelly house' of a family in agonizing relations to deny the family myth and the maternal myth. He clearly shows how the ideals of family myth and maternal myth are distant from the reality. In result of this study, Park's criticism of family ideology appears in various forms. He comprehensively criticizes both the general family problems and the unique family issues of Korea. The family ideology of Korea is currently undergoing a radical change. It has been long since the traditional family ideologies have exposed problems to show the signs of crisis. Also, there have emerged various forms of families, including single-parent families, one-person families, adoption families, and multi-cultural families. In this respect, Park's critical understanding of family ideologies allows you to see the obvious family forms from a new perspective and greatly contributes to awakening the essential questions about families. Park's work is noticeable among the various artistic and literature pieces that deal with family issues because of his extraordinary skills to capture the key issues inherent in the problems of family ideologies.

• Journal of the Architectural Institute of Korea Planning & Design
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• v.34 no.1
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• pp.53-62
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• 2018

Bulcheonwi is determined by various ways. The first is certified by the state. Kings granted posthumous names to figures such as meritorious retainers, figures whose mortuary tablets were put into Jongmyo Shrine, and venerated figures with erudition and virtue whose mortuary tablets were put into Munmyo (Korean primary Confucian shrine The purpose of this study is to understand the spatial perception of Main head families (大宗家) and Sub head families (小宗家) have been divided for several centuries. This study was conducted under the assumption that it was possible to understand the mutual influence and relationship between perception and space by examining how methods for ritual ceremonies held in Main head families were conducted in different spaces of Sub head families or the process of ritual ceremonies changed with space. Bulcheonwi rites was performed by each family's own concepts of spaces such as Jeongchim or Cheongsa For actual ritual space, An-chae, Sarang-Chae and Byeoldang was utilized. This shows that one family's conception and utilization of each space was correspondent also different family s had their own idea of utilizing different spaces. In addition depends on the family in this study, there was differences on positon of Sa-dang upon the regions or time of construction. This can be concluded as familes had their own accommodations depends on building's space layout and traditons rather than following traditional Rites book's the rules of decorum.