• 가족자원경영과 정책
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• 제15권3호
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• pp.1-22
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• 2011

The purpose of this study is to offer basic data on family rite education, as well as to suggest future directions for family rites by surveying differences in the understanding and the practice of family rites among female undergraduates, who will be the future leaders of our society. General proclivity toward, and differences between understanding and practice of family rites, as well as the effect of socio-demographic variables on these differences, were further verified with a one-way ANOVA, a t-test, and a Duncan's Multiple Range Test. This study had two main findings. First, the gap between understanding and practice in family rites, ordered from largest to smallest by sub-sphere, was found to be: coming-of-age ceremonies, birthday rituals, ancestral rituals, funeral rites, and wedding ceremonies. Second, as for the results of the analysis of the difference between understanding and practice of family rites in female undergraduates according to socio-demographic variables, among a total of 18 variables, significant differences were found in: own religion, brother's rank, mother's religion, father's religion, mother's job, place where the individual grew up, having experienced family rites, education. place of residence, and monthly income. In the face of a changing era and environment, the basic spirit of family rites has not changed. However, a new harmony between tradition and modem times is needed. This can be achieved through the establishment of a suitable form of rites for the present age, while taking on a modem acceptance of the significance traditionally associated with these rites.

• 산업진흥연구
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• 제5권4호
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• pp.81-90
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• 2020

본 연구는 현행 가정의례법령에서 규정한 상례·제례에 관한 변화양상을 살펴보고 문제점의 제시와 실효성 확보를 연구하고자 한다. 상례·제례와 관련된 가정의례의 의식절차를 합리화하고 건전한 가정의례의 보급 및 정착을 위한 사업과 활동을 지원·조장하여 허례허식을 없애고 건전한 사회 기풍을 조성하는 것을 목적으로 「건전가정의례의 정착 및 지원에 관한 법률」과 동법 시행령이 제정되었다. 이에 모든 국민이 가정의례의 참뜻을 구현할 수 있도록 가정의례의 의식절차를 엄숙하고 간소하게 행하 「건전가정의례준칙」을 정하였으며, 공무원, 공공기관·단체의 임직원 및 사회 지도층에 있는 자는 솔선하여 모범적으로 지키도록 규정하고 있다. 그러나 1969년 제정된 가정의례준칙에 관한 법률 이후의 변화를 살펴보면, 양성평등 실현을 훼손하는 남녀차별적인 요소의 규정이 있으며, 가정의례법의 확산과 정착을 위한 교육의 진행은 각급 교육기관에 관한 처벌규정이 없어 실효성이 제한되어 왔다. 특히 국가자격제도로 운영 중인 '장례지도사 양성과정'에서도 가정의례에 관한 교육이 미비한 실정이다. 따라서 본 연구를 통해서 상례·제례에 관한 가정의례법과 제도의 설치목적에 부합한 발전적 논의의 기초를 제시하고자 한다.

• 가정과삶의질연구
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• 제19권4호
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• pp.167-184
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• 2001

The purpose of this study is to investigate actual conditions of family/kin ritual transition and to find out relationships to socio-economic variables. For this purpose, 716 subjects of urban family were interviewed with questionnaires. The results of this study may be summarized as follows: 1. It was discovered the pervasive themes of family/kin ritual transition: westernization, commercialization, socialization, and cultural anomie. 2. In contemporary family/kin rites, traditional structure coexists with external westernized aspects under the influnce of industrialization and commercialization. The rites were continued to provide a place where participants reproduce the ideology of patriarchal family group, especially the strong parent-child ties and narrow kin relationships. 3. Respondents who support traditional ritual style are old, lower class, and Buddhist. 4. Respondents who support westernization and socialization of family/kin rites are young, higher class, and Christian. But family/kin rites are not affected by sex relatively.

• 가정과삶의질연구
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• 제19권3호
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• pp.135-155
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• 2001

The purpose of this study was to investigate the general tendency of family/kin ritual transition and to find out related variables. For this purpose, 593 subjects of rural family were interviewed with questionnaires. The major results of the study were summarized as follows: 1. It was discovered that the characteristics of the ritual transition among the rural families is same as the urban families, i.e. westernization, commercialization, and socialization. But the speed of rural area was relatively slow. 2. In contemporary family/kin rites, traditional structure coexisted with external westernized aspects by the group who were elderly, lowly educated, lowly earned and Buddhist. 3. The family/kin rites were more significantly different depending on the age than gender, and the religion was the significant variable to the family/kin rites. So the family/kin ritual management education programs were needed.

• 대한가정학회지
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• 제36권11호
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• pp.157-182
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• 1998

The primary goal of this study is to identify disintegration and reconstruction of the family/kinship structure in the rapidly industrializing urban area, Seoul. For this purpose, detailed data about (1) the value related to the family and kinship (2) the family relationship, especially marital relationship (3) the attitude of divorce and remarriage (4) the characteristics of the social network (5) the family/kin rites and attitude about the rites are gathered. A total of 716 subjects completed structured questionnaires. Major conclusions of the study are as follows: Firstly, most of the respondents are found not to support familism and boy preference, and they show an ambivalence about the child value analyzed by concepts of the cost and reward. Secondly, most of the respondents perceive that marital relationship has been changed toward the direction of increased relative importance of wives' opinion in the decision making process within the family. However, they believe that husbands still have more power than their wives. Respondents also believe that parents have more power than their children. Thirdly, most of the respondents view divorce as an altemative to unhappy marriage. It was also shown that relatively few have negative attitude toward remarriage. Fourthly, the social network of the respondents is characterized by two distinct trends, namely, strong parent-child ties and narrowed kin relationship. Fifthly, the urbanization and the introduction of western life style have disrupted the traditional rites of passage. But ancestral rites serve to confirm family ties, especially the gathering of siblings to perform ancestral rites for parents. Therefore foreign element exist in parallel with pre-existing traditional elements.

• 동아시아식생활학회지
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• 제6권3호
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• pp.411-423
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• 1996

The purpose of this study is to provide the basic data for Dietary Lifary Life and Culture. The frequency and percentage, x2-test and one-way ANOVA and scheffe-test for post-hoc analysis is used to evaluate our purpose by running SPSS/PC+ program. The major results are as follows: Most of the Traditional rites, Custome, and Foods are still remain as day used to be. But a few of those are changing now. That is, in the case of The Traditional Rites, peoples are not frequently participated in [The calebration of one's coming of age(2.4 out of 5.0] Regarding to the custom of Traditional Rites, most of that are the same situation with The Traditional Rites expect which have traditional supersition factor. The significant family environmental variables on satisfaction at using of professional agency bussiness for the Traditional Rites Foods are [the housewife's age(p<01], [the housewife's education(p<01] But the degree of the people's satisfaction at that is below average.

• 가정과삶의질연구
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• 제15권2호
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• pp.59-70
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• 1997

As the ancestral rites is one of ritural ceremony in our country it's tradition have performed to-day. The purpose of this research of this research is to study both filial piety as a thought of worshipping ancestors and the traditional ancestral ceremony through examinition of 「kyung-mong-yokyul」provide the basic materials for the practice of the filial piety and contribute to the morals of life and the culture of home life in nodern society. Also through it's litereture it is to research the forms of ancestral ceremony (time place, memorial dress, foods, etc) in the traditional society and the responsibility of acting ancestral rites at home life. According to 「kyung-mong-yokyul」on ancestral rites it stressed on the true heart rather than unrational materialistic courtesy. And the ancestral rites in the family system of traditional socity was the most important things in among practices at home especially the host(the eldest son and the eldest daughter in family) who hol this ceremony played a important roles.

• 가족자원경영과 정책
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• 제15권2호
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• pp.23-44
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• 2011

The purpose of this study is to present a desirable model of memorial rites on the basis of their essential significance, as recognized by middle-aged housewives. This study was based on an interview survey that was conducted with 40 housewives in their 40's and 50's who live in Seoul. The interviews were carried out from August 1, 2009 to October 20, 2009, using a semi-structured questionnaire. The main results of this study can be summarized as follows: First, the middle-aged housewives recognized the significance of memorial rites as an expression of their sincerity, or as a cultural demonstration of affection commemorating their ancestors. Secondly, the housewives mentioned possible changes to different memorial rites depending on the will of their children's generation. These included a grafting of different memorial rites between religions, or a shift of the memorial rites to a religious institution or a memorial facility, in addition to maintaining the current practice in one's home. Thirdly, we proposed memorial rites that are carried out in one's home (Confucian, Christian, Confucian plus Catholic, or Confucian plus Buddhist style), a religious institution (Catholic church or Buddhist temple), and a memorial facility (arboretum, graveyard or enshrine facility).

• 대한가정학회지
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• 제38권10호
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• pp.157-180
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• 2000

This study focused on the disintegration and reconstruction of the family/kinship structure among the rural families of Korea. For this study, detailed data about the value related to the family/kinship, the family relationship, The attitude of divorce and remarriage, the social network, and the family/kin rites are gathered A total 593 subjects completed structured questionnaires. Major conclusion of the study are as follows : First, most of the rural respondents are found to support familism and boy preference slightly, and not to agree the reward of child value. So, their attitudes toward traditional values are changing slowly than urban residents. Second, the rural respondents shared the common perceptions that spousal and parent-child relationships has been changed toward the direction that the positions of wives and children are respected and the their influences are increased in the past 10 years. In addition, generational differences in the perceptions of relationship change and appropriate roles of wives and husbands are discovered. However, sex differences previously revealed in Seoul study were not found in the case of rural respondents. Third, generally, there are both remaining and changing aspects of conservative attitude toward divorce and remarriage, the level of change is different according to age and sex. And the difference by age is stronger than by sex. Fourth, the social networks of the respondents is characterized by two distinct trends, namely, strong parent-adult child ties and the close relationships between neighbors. fifthly, in the family/kin rites, traditional aspects coexist with changing aspects under the influence of industrialization and westernization. But the aspects of attitudes toward rites, it is showed the non-traditional tendency. Respondents who support westernization and socialization of family rites are young, highly eamed, and Christian.

• 대한가정학회지
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• 제37권1호
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• pp.133-143
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• 1999

Originally, ancestral rites is a ceremony to pay filial piety to ancestors continuously even though they died, and this is a startingpoint based on the thought of paying respect to ancestors and 'root consciousness' which Korean people have. In the earliest days, Korean people worshipped nature and the sacrificial rituals were performed mainly for the fods of the skies and the earth. After the end-Koryeo Era introduced [Juja-Garye]ancestrial rites of forefather in home generalized. By the way, the foods for ancestrial rites on the original literature centering the [Sa-Rye-Pyon-Ram]are as follows: raw meat(saeng: 牲), rice and broth(ban, gaeng: 飯羹), fruits(果), slice meats(po: 脯), salted dry fish(jaban(佐飯), rice punch(sikhye: 食醯), soup(tang: 湯), fish and meat, roasts beef (jeok: 炙), roast vegetable(sookchae: 熟菜), rice cake(pyon: 餠), noodles(麵), soy(醬), Kimchi(沈菜), drink(酒), green tea(cha: 茶) etc. Today, ancestral rites, basically with this conception, has a function to bind the family and relatives as one. But as double income family are increasing, most housewives have heavy burden mentally and financially to prepare the food for the ancestral. The foods for ancestral rites can be said a way to express the internal true heart, and a basic medium to practice the filial piety. Many documents let us know that a few days before the ancestral rites, we should prepare the food for it with careful and pious attitude. And, they stress that our sincere attitude in preparing food is important rather than its quantity. In this industrial society, we have lots of difficulty preparing and observing the same service as it in the traditional socity. But I think that housewives can be freed from the burden they have to some degree when they realize what the true meaning of ancestral rites is and that the food for it plays a role an external expression.