• Journal of Family Resource Management and Policy Review
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• v.18 no.1
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• pp.1-28
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• 2014

The purpose of this study is to suggest how the first birthday rite, a practice in Korean culture, has changed over the time. A survey of 250 mothers was undertaken from October 11th to November 6th, 2012. The research questions asked in this study are as follows. What general and expert views are held about the first birthday rite? What type of awareness and knowledge do mothers have about the first birthday rite? Is there any correlation between mothers' awareness and knowledge about first birthday rite? What is the importance of the components of the baby's first birthday rite and the importance of choosing first birthday rite goods? The data were analyzed using SPSS 17.0. Frequency, F-test, correlation were also employed. The results of this study are as follows: The first birthday rite shows a clear link to socializing. It is a family event, but is also seen as an opportunity to enhance relationships with relatives, colleagues, and friends. A banquet hall is chosen as preferred first birthday rite location, and participants are served a meal and receive gifts. The banquet information on first birthday rites was initially collected from the internet, blog cafes, and an experienced. However, it has become gradually more common to hire a consultant to organize the first birthday rite. Awareness of the first birthday rite is high, but knowledge is relatively low. In addition, there is a positive relationship between awareness and knowledge about the first birthday rite. When mothers are preparing for their baby's first birthday, they consider food for the guests' banquet, space and time. Finally, individual positive relationships were found between choosing first birthday rite goods and employee services, contract pricing for goods, and food for guests.

• The Research Journal of the Costume Culture
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• v.7 no.4
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• pp.38-51
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• 1999

The purpose of this study finds that (1) history of the First birthday rite(첫돌 의례) and (2) changing process of the First birthday\`s dress and ornaments(첫돌 복식). The results of this study are as follows. The history of the first birthday rite has been continued vary long years in Korea, but it\`s origin is not clearness. The purpose and form of the first birthday rite are vary similarity in China and Korea. The rate of infant mortality was regarded that an absolute element of the first birthday rite. Making process of the first birthday\`s dress and ornaments was not definite, The adoption of that\`s form and elements act on affect local·homely·individual situation. First birthday\`s dress and ornaments was changed by changing process and convert of recognition about First birthday rite. It shows that the change of rites clothing contacted with changing process of rites.

• The Korean Journal of Food And Nutrition
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• v.21 no.3
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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.

• Korean Journal of Human Ecology
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• v.6 no.1
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• pp.35-44
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• 2003

In Anthropology, ceremonies which human should pass in lives are difined as ‘Rites of Passage’. Each Rite has its own Clothing style, which is little different from general Clothing in shape, composition, color, meaning, etc. This Study shows composition and characters on Birth Ceremony Clothing through Documents and Survey around Chonnam Area. Survey Area is subdivided into 3 parts : Koksung(A Basin of Sumjin River-Eastern Area of Chonnam), Na-ju( A Basin of Yeongsan River-Western Area of Chonnam), and Kangjin(Southern Area of Chonnam). This Study analyses characters on Baenaet Jogori, 100th-day Clothing and First-birthday Clothing in Chonnam Area. In case of Baenaet Jogori, its shape in Survey is similiar to that of documents. In case of 100th-day Clothing, New Jogori and Baji have been made usually. First-Birthday(called “Dol”) Clothing shows difference between male and female infant. Male clothing consists of Pungcha Baji, Jokki, Magoja, Doltti while Female clothing consists of Pungcha Baji, Chima, Jumoni, and Doltti. In making of infant Clothing, 5-colors(Blue. Red, Yellow, White, Black) which consists of basic color in the Theory of the cosmic dual forces and Shape of Letters such as 壽ㆍ福ㆍ亞ㆍ卍 are used usually. This kind of colors and Shape of letters symbolize longevity and fortune. As a result of study, I find what Ritual Clothing in Birth has many symbolic meaning which reflects life-style culture. This study lay meaning on that deals infant clothings as a kind of Ritual Clothing.

• Journal of the Korean Society of Food Culture
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• v.25 no.4
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• pp.416-427
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• 2010

In this study, we attempted to elucidate the cultural characteristics of Korean food based on a traditional understanding on the Korean novel. To achieve this, food characteristics related to 'rites of passage' were analyzed in the representative Korean literary work "Hon-bool", which describes the life of a first-son's wife every three generations in the going to ruin but historic 'Lee's family of Maean district' family and the life of the common 'Geomeong-gul' people who lived with farming on the Lee's land at Namwon of Junbook province in the 1930~1940s, during the Japanese Colonial rule. Every nation possesses rites of passage at important points in life, such as at birth, age of majority, wedding and death. Korean culture, in particular, has several memorial rites relating to birth, death and passage into the afterlife in which special foods are prepared. In this manner, ceremonial foods represent the Korean peoples' traditional vision of the universe and life. The book "Hon-bool" describes these traditions. Especially, the book describes the table-settings related to the main character's childbirth, first birthday, wedding and death. Therefore "Hon-bool" represents a living history of Korean traditional food and the work of storytelling through the traditional understanding is expected that perform an important role in making of cultural contents of Korean foods.

• Journal of Family Resource Management and Policy Review
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• v.15 no.3
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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.

• Journal of Korean Academy of Nursing
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• v.31 no.1
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• pp.94-106
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• 2001

The purpose of this study was to verify the use of Seo's Elderly Stress Scale (SESS), which was developed in 1996. Through the modified tool, it is possible to examine the stress of Korean elders and to contribute to the welfare of them. The subjects were 350 elders over 65 years old who live in Seoul, Kwang-Ju, Yang-Ju Gun Kyung-ki Do, Ui-Jong Bu, and Young-Am Kun, Jeun-Ra Nam Do. the data of 331 elders (94%) were analyzed. Data were collected between January and March in 1996 and analyzed using the SPSS Win 8.0. The result are as follows: 1. Items with low correlation with the total items were removed. So 27 items were removed and 37 items remained. This 37 items were death in the family and/or close friends, family member's behavior not meeting expectations, marriage of daughter, marriage of son, friction with daughter- in-law, argument among children, children refuse to live with parent, children leaving home, sex injury or accident, in frequest visits from children and grandchildren, providing care for your daughter or daughter-in-law post-partum, decrease in decision making and authority in home, Lunar new year and the harvest featival, house sitting, working in the house, performing a sacrificial rite, missed birthday, not living with the eldest son, decreased eyesight, decreased strength, decreased memory, sleep pattern changes, thoughts about death, loneliness, decreased hearing, change of dental condition, change in your diet or eating style, difficulty in self care, moving because of disease or aging, argument with friend or neighbour, travel, dealing with the procedure of heritage, loss of money or property, not enough pocket money, hearing on elderly neglect in television or radio, hope of going home and ignorant from others. 2. Overlapped items were discussed by colleagues and were modified. 'marriage of daughter' and 'marriage of son' were modified in 'marriage of children'. 'self injury or accidents' and 'family accidents' were modified in to self or family accidents. 3. Factor analysis was done in order to identify validity and three factors were obtained from the result. The first factor familial relation area, included 17 items. The second factor, physical area, included 9 items. The third factor, psycho-socio-economic area, included 9 items. Cronbach coefficient alpha for the 35 items was .923. 4. Pearson's correlation was .704 between SESS and SOS (Symptoms of Stress) in order to confirm construct validity. Based on the result, the following is suggested; 1. The modified SESS needs to be reverified with elder. 2. Korean elder's health promotion can be made by development of stress intervention which was accurately measured with SESS.

• (The) Research of the performance art and culture
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• no.36
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• pp.751-781
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• 2018

Task of circling the pagoda of Waljeongsa(Woljeongsa Tabdori) is the major intangible cultural heritage with representativeness and historical meaning as a Buddhism culture, one of the Buddhism folk plays, which was firstly played after the liberation. Woljeongsa Tabdori holds significant designation importance in terms of Buddhism folklore heritage with Korean unique tradition and identity of Gangwon-do province. Temples are demonstrating Tabdori nationwide but Woljeongsa Tabdori is the unique case that systematically inherits the culture based on the designation of being intangible cultural heritage. That is why it is needed to focus on the cultural and internal value of Woljeongsa Tabdori. Tabdori is the integrated symbol of Buddhism respect and worship to the Buddha and pagoda. It is hard to presume the originality of Woljeongsa Tabdori: given the history of Woljeonsa temple, it lies into Goguryeo traditional play and Bokhui(Pagoda circling folk play) in Silla era. It fits into the courtesy of Circumambulating Stupa considering Moon in Goguryo mural, background of Odaesan Hwaeom thought/tripitaka and essence of Octagonal 9-story stone pagoda. At the first stage of Tabdori, Buddhist musical instruments such as Buddhism temple bell, singing bowl, cloud-shaped gong and wooden-fish. However, later, Samhyeon Yukgak has been added and then, Boyeom and Bakpaljeongjinga were singing: it could be interpreted that it was a pure Buddhist ceremony but it has become to have traditional aspect and been spread to the public. The origin of Woljeongsa Tabdori is related to the explanation of Circumambulating Stupa that experiences the glory of the ending ceremony. When a temple has a rite, the Buddhists make an offering to the Buddha. At that time, Buddhist prayer, sermon and chant are followed. After the rite, the Buddhists are circling the pagoda with the monks while praying for Buddhist charity and making their own wishes. It prays not only going after death to Nirvana of the one but also national prosperity and the welfare of the people for peaceful reign. As the temple holds bigger rites, many Buddhists gather and the Tabdori was a success. The scene of circling the pagoda and making own wishes in line with the Buddhist sermon was solemn. The idea on changes and convergence of Woljeongsa Tabdori requires strategic inheritance to promote the transmission while maintaining the paragon and purpose of designating the cultural heritage and reviving its identity. Korean Tabdori was held in Buddha's birthday in April and the mid-autumn day. Tabdori is a memorial service type Buddhist ceremony that once the monk holds the Buddhist rosary, circles the pagoda and sings the great mind and charity of the Buddha, Buddhists follow the step, lighting the lantern, circling the pagoda and praying for the gentle and easy death. Transmission education of the successor, diversified approach of the expert's advice and discourse on the revival of the origin should be reinforced in phases.