• The Research Journal of the Costume Culture
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• v.5 no.2
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• pp.169-180
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• 1997

The purpose of this study is to extract 'the Rite of Passage'from a Korean novel, 'HON-BUL', and to analysis intrinsic meanings and function of the symbols, their personal meanings and social meanings from it. A pragmatical method was used for the analysis of this research. The results were as followings : The meaning of the Rite of Passage and the Costumes had mainly incantatory characters ; son-wish, wealth, amicable relations between a husband and a wife, long life, and perpetual thought. But the amount of grasping of meaning was thought to be depended on the reading ability of readers. Since the Wedding Ceremony and the Funeral Ceremony were described a lot of times in the novel, it was known that they were regarded as very important Rite of Passage in the whole life. The TEXT which were cited from the novel showed that the Rite of Passage was traditionally described as the Birth Ceremony, the Wedding Ceremony (includes the Puberty Ceremony), and the Funeral Ceremony. The analysis of meaning in a novel had an important roll to understand CULTURE, SOCIAL LIFE, and TIMES in a written novel. Therefore a novel is very valuable to analyze them as the DISCOURSE and the TEXT.

• Journal of Korean Historical Folklife
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• no.45
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• pp.7-50
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• 2014

This study focuses on the funeral rites for Queen Wongyeong during the early Joseon period as part of a review of the changes in the state funeral system and ceremonial procedures. Conducted by the king in his role as chief mourner, the state funeral for King Taejong's wife Queen Wongyeong that emerged during the 2nd year of King Sejong marked the first example recorded in the sillok (Annals of the Joseon Dynasty) of the three year-mourning rite being applied. In terms of the clothing for the state funeral, the significance of Jolgok (a rite conducted on the 100th day following the day of death) was emphasized, while the existing yeokwolje (period of wearing mourning clothes, one month was equated with one day) was abandoned. The existing temporary office system for state funerals was reorganized into a three-office system consisting of the Binjeon dogam (Office for Chapel of Rest), Gukjang dogam (Office for Funeral Rites), and Salleung dogam (Office for the Establishment of Royal Tombs). Buddhism-related rites greatly decreased and were increasingly regulated. The ceremonial procedures were also modified in accordance with the rites directly conducted by the king during the three-year mourning period. The basic pattern of the ceremonial procedure consisted of kneeling / wailing - salute - kneeling/ wailing, and, based on the wuje (rites to console the deceased), was divided into 'make offerings to the deceased' (奠, jeon) and 'hold a memorial service for the deceased' (祭, je). This reflected the differing perceptions of jeon (奠) and je (祭) following the establishment of auspicious rites (gillye) during the reign of King Taejong. In short, the state funeral for Queen Wongyeong provides materials with which to analyze the establishment of the funeral rites and ceremonial procedures designed based on the actual three-year mourning period observed by the king, study the ritual ceremonies conducted during the ancient period, as well as foster an understanding of ancient systems.

• Industry Promotion Research
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• v.5 no.4
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• pp.81-90
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• 2020

This study examines the pattern of changes in the funeral rites·ancestral memorial rites as stipulated in the current family rites Act and seeks to study the presentation of problems and securing effectiveness. Acts and subordinate statutes such as "Act on family rite establishment and related assistance" were enacted with the aim of rationalizing the ritual procedures of funeral rites related to the ancestral memorial rites and supporting and coordinating projects and activities for the dissemination and settlement of sound family rites to eliminate the ostentation and create a sound social atmosphere. In order to realize the true meaning of family rites the "General standards for sound family rites" were set to be solemn and simple in the process of family rites, and the government officials, employees of public institutions, organizations, and social leaders were required to take the initiative and follow the example. However, looking at the changes since the family rites Act 1969, there are regulations on gender discrimination that undermine the realization of gender equality, and the progress of education for the spread and settlement of the family rites Act has been limited in effectiveness due th lack of punishment provisions for educational institutions of all levels, In particular, even in the "Process to train funeral director" which is operated under the national qualification system, there is a lack of education on family rituals. Therefore, through this study, we intend to provide a basis for practice and developmental discussions consistent with the objectives of the establishment of laws and systems.

• Journal of the Korean Society of Costume
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• v.38
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• pp.337-358
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• 1998

Underlying principles on the origin and establishment of the concept fo Right-and-Left (R-&-L) in Korean traditional costume is studied in this paper. Among Korean traditional costumes, ordinary and funeral costumes are considered in this study. Thed concept of R-&-L expanded into different elements of daily life among Korean people is also considered as a process of conceptual development : starting from astron-omy principle, then developed to pragmatism principle, and expanded to abstraction principle. No evidence on the case where the astro-omy principle was directly applied to was found in this study. In most cases, pragmatism and abstraction principles are observed as underly-ing principles. In ordinary costumes, pragmatism principle is the fundamental base for R-&-L through right-hand-use rule. Even though abstraction prin-ciple was found in some ordinary costumes, we believe that this was generated for adding more meanings in addition to the pragmatism principle. In funeral costumes, pragmatism principle was almost totally ignored unlike in ordinary costumes because the funeral rite was performed though formality with abstract thoughts. The abstraction principle was exercised with the form of simple-discrimination rule based on the dual system along with Yin-Yang related cultural rules such as‘Yang-left-and-Yin-right’or‘father-left-and-mother-right’. However, the case where‘left-male-and-right-female’rule is applied to was not found in this study.

• 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.

• (The)Study of the Eastern Classic
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• no.69
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• pp.349-371
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• 2017

"Hajaeilgi(荷齋日記)" was written by Ji Gyu-sik, a gongin of Saongwon(司饔院)'s branch, almost everyday for 20 years and 7 months from January 1st, 1891 until the leap month of June 29th, 1911. It deals with many different areas including domestic and foreign circumstances, custom, rituals, all the affairs related to the branch, and also everyday life events he did see or hear about. Particularly, Ji Gyu-sik did not belong to the yangban class, and we can hardly find diaries written by such class' people. Here, what this author pays attention to among the things written in "Hajaeilgi" is the contents about folklore. Ji Gyu-sik wrote in his "Hajaeilgi" about things related to folklore, for example, seasonal customs, folk plays, rituals, or folk beliefs that were actually practiced then as a person not belonging to the yangban class. Such diaries are rare, and its value is highly appreciated as a material, and it is meaningful in the aspects of folklore as well. Therefore, as part of the work to look into folklore found in "Hajaeilgi", this author focuses on national rituals and folk beliefs in it. The things that have been discussed earlier can be summed up as follows: About national rituals, it is sorry that it only deals with the emperor's enthronement and emperor and crown prince's birthday in garye(嘉禮); however, it is meaningful to know that the people faithfully carried out national ceremonies and celebrations then. Particularly, it is noteworthy that during the national ceremonies or celebrations, students were asked to sing the national anthem. About hyungrye(凶禮), only it deals with the court funeral rite. Aside from Minbi's funeral rite, the court funeral rite was performed properly at the right time according to the procedure like before, and also, it seems that the people fulfilled it faithfully by order of the government. Also, it can be learned from it that Japanese killed Minbi, burned the body with oil, and left the ashes behind. About folk beliefs, the branch held a memorial service at the shrine of the town regularly. The town, too, performed Gocheongsinsa each year. The money needed for the memorial service was collected from the town people differently according to their financial situations, and they prepared for jesu for the ancestral rite altogether. The memorial service was carried out in Sansindang or Bugeundang, too, and it was common that they summoned a shaman to perform a gut. The diary is valuable as material. After being a Christian, Ji Gyu-sik once tried to abolish sinsa jesa held in hoesa and get rid of saesin(賽神), that is, a gut or pudakgeori, but he had no choice but to follow the precedent. Meanwhile, it is also noteworthy that when the town suffered from floor and infectious disease, Ji Gyu-sik installed an altar in front of his house for the town's wellbeing and health, prepared for jesu including offerings and drinks, and held a memorial service to Hwangcheonhuto(皇天后土; the gods of heaven and earth) accompanied with the town people. Also, when he had any hardships in his family, Ji Gyu-sik summoned a shaman for a gut or offered a devout prayer to the mountainous god. Such shamanism or the things like worshiping Gwanseongjegun(關聖帝君) mostly in the beginning of January and telling fortunes about the year were all folk beliefs. This was very popular among the people, and it seems that it was deeply rooted in his life as well. Also, Ji Gyu-sik supported Fengshui beliefs, and it seems that it is not different from the people's general tendencies, either. As described above, "Hajaeilgi" dealing with national rituals and folk beliefs in it is valuable as material and is meaningful for research on forklore, and moreover, it is also significant in the aspects of forklore as well.

• Journal of Science of Art and Design
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• v.6
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• pp.226-248
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• 2004

The researcher has tried to develop the aesthetic value of the art and the function of metalwork in conjunction with our daily life. especially has been eager to develop the new possibility of metal urns through the investigation of ordinary metalwork. Funeral urns are vessels to fill the ashes of bodies. As the social issues, including problems of restricted land territory and environmental pollution are awakening, many people are much concerned about the use of urns in recent days. Although social concerns about cremation and urns are getting high, most urns in Korea have been made of ceramic and stone. The shape of old urns are pot style with lids, and their color is simple white or jade green. Moreover, old urns are expensive, unpractical, simple, and furthermore, the feature of urns has not preserved the sense of beauty. In this context, we have narrow choices to select urns, and it has been difficult for us to be familiar with the old-style urns. Therefore, the need for developing metal urns are necessary as the increase of public concerns towards cremation is widely spreading. As it is well known, metal is not only regarded as hard, antibacterial, pro-environmental material , but also regarded as good substance for urns. Metal is also suitable for making urns because of metal's characteristics of easy processing, mass production, and cheap price. The researcher has been tried to find the possibility of art of metalwork through the dissemination of metal urns to the public. The researcher has also attempted to represent the characteristics and symbolic implications of contemporary metal urns for ordinary people to adopt metal urns as their 'Rite Haven'.

• Journal of the Korean Society of Costume
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• v.57 no.8
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• pp.125-136
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• 2007

This study is about the excavated female shroud while moving the graveyard of Nam-yang Hong clan in Yang-pyeong, Gyeonggi Province to other place. It is acquired as Yeon-An Kim clan who is a wife of one of Nam-yang Hong clan and history is estimated to 16th Century. Significance of this excavated female costumes is, 1) a Dan-ryeong, which is typical costumes during 16C. for woman is excavated. It is embroidered with peacocks shaped badge in fore and backside on a clothes, which is understood as the symbol of highest status but it is considered as much higher than actual status of her husband. from this, we can assume that burial costumes and regulation for actual clothes by the status are not exactly matched. 2) Various form of Chima and Jegori also found in the grave along with a Buddhist banner(幡) printed with Darani(多羅尼) which is unusual in Chosun dynasty, under confucian influence. 3) An embroidered design pillow was collected first time, which make us enable to understand the in-house life style of 16C.

• (The) Research of the performance art and culture
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• no.25
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• pp.253-289
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• 2012

Dasiraegi is a traditional funeral rite performance of Jindo located in the South Jeolla Province of South Korea. With its unique stylistic structure including various dances, songs and witty dialogues, and a storyline depicting the birth of a new life in the wake of death, embodying the Buddhism belief that life and death is interconnected; it attracted great interest from performance organizers and performers who were desperately seeking new contents that can be put on stage as a performance. It is needless to say previous research on Dasiraegi had been most valuable in its recreation as it analyzed the performance from a wide range of perspectives. Despite its contributions, the previous researches were mainly academic focusing on: the symbolic meanings of the performance, basic introduction to the components of the performance such as script, lyrics, witty dialogue, appearance (costume and make-up), stage properties, rhythm, dance and etc., lacking accurate representation of the most crucial element of the performance which is sori (song). For this reason, the study analyzes the music of Dasiraegi and presents its musical characteristics along with its scores to provide practical support for performers who are active in the field. Out of all the numbers in Dasiraegi, this study analyzed all of Geosa-nori and Sadang-nori, the funeral dirge (mourning chant) sung as the performers come on stage and Gasangjae-nori, because among the five proceedings of the funeral rite they were the most commonly performed. There are a plethora of performance recordings to choose from, however, this study chose Jindo Dasiraegi, an album released by E&E Media. The album offers high quality recordings of performances, but more importantly, it is easy to obtain and utilize for performers who want to learn the Dasiraegi based on the script provided in this study. The musical analysis discovered a number of interesting findings. Firstly, most of the songs in Dasiraegi use a typical Yukjabaegi-tori which applies the Mi scale frequently containing cut-off (breaking) sounds. Although, Southern Kyoung-tori which applies the Sol scale was used, it was only in limited parts and was musically incomplete. Secondly, there was no musical affinity between Ssitgim-gut and Dasiraegi albeit both are for funeral rites. The fundamental difference in character and function of Ssitgim-gut and Dasiraegi may be the reason behind this lack of affinity, as Ssitgim-gut is sung to guide the deceased to heaven by comforting him/her, whereas, Dasiaregi is sung to reinvigorate the lives of the living. Lastly, traces of musical grammar found in Pansori are present in the earlier part of Dasiraegi. This may be attributed to the master artist (Designee of Important Intangible Cultural Heritage), who was instrumental in the restoration and hand-down of Dasiaregi, and his experience in a Changgeuk company. The performer's experience with Changgeuk may have induced the alterations in Dasiraegi, causing it to deviate from its original form. On the other hand, it expanded the performative bais by enhancing the performance aspect of Dasiraegi allowing it to be utilized as contents for Performing Arts. It would be meaningful to see this study utilized to benefit future performance artists, taking Dasiraegi as their inspiration, which overcomes the loss of death and invigorates the vibrancy of life.

• Journal of the Korean Society of Costume
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• v.35
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• pp.343-366
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• 1997

Most of the recently-exhumed excavat-ed costume is the garment for the dead which is one of the costume of funeral rite Investigating the birth and death years of the dead reveals that the excavated cos-tume was mostly used in the 16th and 17th centuries, . The study on the change of clothes in-cludes two aspects; one is manifestication of the structure of clothes and the other is elucidation of the constructure of clothes through examining constructure compo-nents and constructure compo-nents and construction method. This study investigates the costume of the midddle years of the Chosun dynasty in these aspects by examining the excavated Costume of 16th and 17th centries and Ryesu. This study also aims to assist to comprehend the constructure of costume by comparing actual excavated clothes with chronological standards through in-specting diverse clothes in a specified pe-riod. The construction of the clothes of the middle years of the Chosun dynasty is different depending on the purpose of theclothes and the principle of sewing is set up on the bases of mentality and body That is the Costume stands for the individual social and men-tal world of the people at that time since the external construction of the clothes represents their social rank and the inter-nal construction of sewing symbolizes their mentality. The characteristics features of the clothes of the middle years of the Chosun dy-nasty coexistence of diverse sorts and patterns indicates a change in clothes. This suggests that the clothes of a partic-ular class last and change in role corre-sponding to formation lasting and extinc-tion of the class. Thus diversityof the sort of general costume advancement of pattern and the change of clothes de-pending on the change of the class signify that the middle years of the Chosun- dy nasty is a period in which the general costume is actively developed and a turn-ing point for transforming the traditional clothes into new ones, . In other words the middle years of the Chosun dynasty is characterized as an era during which a castume native to Korea is formed with respect to the structure and constructure of clothes.