• 복식
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• 제60권5호
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• pp.51-70
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• 2010

The ritual to change the hairstyle holds the same meaning as the coming of age ceremony. The ceremony was performed throughout three times including choga, jaega, and samga. The garment and hairstyle attuned to the ceremony formalities. Women in the royal family had 'su-siK when they were fully grown up during choga, 'gwang-sik' during Jaega, and 'keun-meo-ri (big hairstyle)' during samga. 'su-sik' is the noblest hairstyle according to social status, which is allowed to be worn only by spouse of king and prince, regardless of adult or not. During jaega, 'gwang-sik' which was 'u-yeo-meo-ri', is made by winding 'darae (wig)' around a jjok-jin-muri (bun) [Jo-jim-meo-ri]? which distinguished the hairstyle of unmarried women, who did not go through a coming of age ceremony yet. Unmarried women maintained a hairstyle which is mostly twisted into one string, but they had 'saeang-meo-ri' when they were prepared for ceremonial costumes. Also, they had 'ga-raemeo-ri' when growing further. keun-meo-ri during samga is an addition of keun-meo-ri chaebal(wig) onto u-yeo-meo-ri. Women in the royal family made geo-du-mi by adding keun-meo-ri, which is formed by twisting wig, and oimyeongbu (noble ladies) and sanggung (court ladies) added a wooden wig called u-yeo-mi. Also, yeoryeong wore ga-ri-ma. In this way, the types of hairstyles were distinguished according to hierarchy. As the coming of age ceremonial dress. Wonsam was worn. During choga. wonsam was worn as a formal dress and during jaega and samga wonsam was worn as a full dress.

• 한국식품영양학회지
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• 제21권3호
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• pp.344-354
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• 2008

The traditional ritual foods of Korea have developed with for many years, and differ by locality, family customs and religious characteristics. In an efforts to establish the database on that addresses the difficult issue of a classification system for traditional Korean foods, we have conducted a survey of a traditional Korean ritual foods. In the database, typical 10 rites are represented, covering birth to death, these are birth, the hundredth day after birth, the first birthday, the commemoration of finishing books(graduation), the coming of age ceremony, marriage, the birthday feast for an old man, the 60th wedding anniversary, the funeral, and the memorial service. For each rite, the appropriate traditional Korean foods are classified into 6 categories-main dishes, side dishes, tteok lyou, hangwa lyou, eumchung lyou and the others. Some of these have varied considerably with the passage of time, and some have since disappeared. This database provides a basis for generational transmission, preservation and development of traditional Korean ritual foods as one of the components traditional Korean culture.

• 대한가정학회지
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• 제49권4호
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• pp.67-76
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• 2011

This study had two goals: 1) to explore generational differences in traditional family rituals and 2) to investigate the association between family values and family rituals. Using survey data from 500 married men and women in their 20s to 60s, we classified three generations: 1) 1941-1950 birth cohort (aged 59-68), 2) 1951-1970 birth cohort (aged 39-58), and 3) 1971 and later cohort (aged 38 or less). These generations represented post-colonialism, modernization, and the information era in Korea, respectively. The results demonstrated that birth-related traditional family rituals had been maintained across the generations. Ancestor worship was less likely to be observed by later generations. Further, the way in which family values was associated with family rituals differed across the generations, indicating that traditional family values had different influences on everyday family life culture across generations.

• 한국콘텐츠학회논문지
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• 제16권12호
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• pp.622-635
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• 2016

본 연구는 가족의례의 종류에 따른 주요활동과 갈등요인들을 확인하고, 가족의례가 가족건강성에 미치는 영향을 살펴봄으로써 가족건강성을 높일 수 있는 실천적 함의를 제공하는 데 목적이 있다. 이를 위해 성인남녀 216명에게 설문조사하였고, 결과를 확인하기 위해 빈도분석, MANOVA, 중다회귀분석을 실시하였다. 주요 결과는 다음과 같다. 첫째, 가족식사의례의 주요활동은 '집에서 직접요리'가 가장 많았고, 갈등요인은 '일이 너무 바빠서'가 가장 많았다. 가족주말여가의례의 주요활동은 '근교나들이', 갈등요인은 '가족공동의 시간을 갖기 어려워서'가 제일 많았다. 가족생일의례의 주요활동은 '케익 준비하기', 갈등요인은 '내 생일을 가족이 잊어버려서'가 제일 많았다. 결혼기념일의례의 주요활동은 여성의 경우 '외식하기', 남성의 경우 '꽃이나 선물주기', 갈등요인은 여성의 경우 '배우자가 결혼기념일을 잊어버려서', 남성의 경우 '내가 원하는 축하방식이 아니어서'가 제일 많았다. 명절의례의 갈등요인은 여성의 경우 '배우자가 나의 어려움을 이해해주지 못하는 것 같아서', 남성의 경우 '친척들과의 인간관계 문제'가 제일 많았다. 둘째, 연령에 따라 가족의례에 통계적으로 유의한 차이가 있는 것으로 나타났다. 셋째, 가족의례는 가족건강성에 통계적으로 유의한 영향을 미치는 것으로 나타났다.

• 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.

• 한국식생활문화학회지
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• 제29권6호
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• pp.488-498
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• 2014

The research aimed to provide accurate and basic data comparing different perceptions of head family's food and food for religious ceremonies depending on age with the goal of sustaining traditional Korean food in the future. The gender distribution of the participants was 274 Males (42.5%) and 370 Females (57.5%). Age distribution was 211 participants (32.7%) in their 20s, 215 participants (33.3%) in their 30 to 40s, and 220 participants (34%) in their 50 to 60s. The older generation appeared to beaware of the definition of head family or 'The eldest's house of head family' as well as the concept of one's family five generations ago with more reductive and emphasis than imaginary concept of head family of the younger generation. The image of the head family was perceived as 'head family's food' in younger generations and as 'eldest son' in older generations. Family role and meaning most often manifested as 'succession of tradition' and 'cultural symbols' in younger generations, respectively, whereas older generations responded 'hallmark of the head family'. Family ancestral rites and head family's food had positive effects on awareness of head family's food. Moreover, those with experience in practicing family ancestral rites responded that head family's food should be more popular. People who viewed family's food more positively were more open with the idea thathead family's food could go mainstream. In conclusion, positive perception of head family's food and traditional pride are crucial environmental factors in public support of popularizing head family's food to the public.

• 한국의사학회지
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• 제33권1호
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• pp.21-30
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• 2020

'Medical officials of State Council' (議政府藥房) (MOSC) were bureaucrats who was part of a State Council and provided regular medical care to the State Council's bureaucracy. The Manual for Medical Officials of State Council (議政府藥房式例) (MMOSC) is a rare resource that records the actual work of the MOSC in the 19th century. This paper examines the changing history of the title of 'medical official' (藥房, yakbang) in the Joseon Dynasty and analyzes the role of MOSC by examining the contents of MMOSC. It argues: 1) The MOSC system was established before other similar medical office systems. Subsequently, the Medical Office of Ritual Minister (禮曹藥房) and Medical Office of Patriots and Veterans Minister (忠勳府藥房) were established, followed by Medical Office of General Office (都總府藥房) and Medical Office of Managing Royal Family (宗親府藥房). 2) The MMOSC was first written in 1812 and was augmented in 1832 and 1840. This timeline can be verified through written seal at the end of the literature. 3) In addition to the medicine-related work, the medical office also did the administrative work of the government office.

• 한국식생활문화학회지
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• 제30권3호
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• pp.296-312
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• 2015

This study conducted a literature review, field study, and in-depth interview on the build order, cooking method, and origin of 'Donggot-tteok (rice cake)', which was the ritual food for 'Chungjae Gwon Beol from the Andong Gwon clan Jong-ga' in Bonghwa, Gyeongbuk, who deifies Chungjae Gwon Beol as Bulcheonwi. Donggot-tteok of Chungjae Jong-ga is classified as one kind of Bonpyeon (Janjeolpyeon) and 11 kinds of Utgipyeon, and assumes a unique circle build shape. According to the results of the literature review data in 2004 and 2010 with field study data in 2014, the build order, materials, and cooking method were maintained without large changes. With regard to Utgipyeon with which Donggot-tteok is topped, Cheongjeolpyeon, Milbiji, Songgisongpyeon, Gyeongdan, Ssukdanja, Bupyeon, Japgwapyeon, Jeon, Sansim, Jo-ak, and Kkaeguri were heaped in each layer, and the beauty of obangsaek (five colors) was well harmonized. Besides, with regard to the origin of Donggot-tteok, which was presented without elaborating sundry records, we examined the possibility of being introduced from the royal court through old paper and the Jokbo (family tree) that Jong-ga owns.

• 한국의류학회지
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• 제43권4호
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• pp.521-531
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• 2019

Uigwe Banchado are paintings of court events and royal ceremonies of the Joseon dynasty. The paintings record national events and ceremonial rituals performed by the Joseon royal family, such as marriages, celebrations, enthronements, processions to royal tombs, and archery ceremonies. This record provides a combination of information about the event's appearance, including preparation, procedure, people involved, reproductions worn by the participants, and the items used at that time. Through the realistic depictions painted in the Uigwe Banchado, in particular, one can grasp the scene of events at the time and reproduce the diverse attire worn by participants in the event. Based on 31 representative Uigwe Banchado, 550 knowledge nodes were written. These include 31 royal protocols, 41 attires, 136 clothes, 8 storage facilities, 120 objects, 55 people, 33 places and 83 concepts. The meaningful relationships between each node can be explored via a network graph. Digital illustrations of the 41 attires were created to aid in the understanding of Joseon dynasty royal ceremonial ritual attire.

• 한국식생활문화학회지
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• 제31권4호
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• pp.325-338
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• 2016

The objective of this study was to review Dasik's recipe of Jong-Ga in the Gyeongbuk area. Main methods of this study were literature review and in-depth interview. To study the historical transition of traditional Dasik, analysis of 11 cooking books from the 1400's to 1800's was carried out. Jong-Ga was made using Dasik and main ingredients were Songhwa, Kka and Kong Dasik. Special Dasik was in nine of Jong-Ga (Ipjae's head family of Pungyang Jo's clan, Sojea head family Gwangju No's clan, Sawoodang head family Uiseong Kim's clan, Heobaekdang's head family of Bukye Hong's clan, Taechon's head family of Gyeseong Go's clan, Gwiam's head family of Gwangju Lee's clan, Songdang's head family of Milyang Park's clan, Haeweol's head family of Pyeonghae Hwang's clan, Galyam's head family of Jaeryoung Lee's clan) and Dasik are Gamphi dasik, Heukimja dasik, Baksulgi dasik, Tibap dasik, Daechu dasik, Yukpo dasik, Misutgaru dasik, Dotori dasik and Omija Dasik. It was used as a ritual food and reception food for guests. These recipes are good examples of functional and modern of Korean food. In the future, Dasik as well as discovery of ingredients in other foods of Jong-Ga are needed