• Journal of the Korean Society of Food Culture
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• v.25 no.6
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• pp.719-724
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• 2010

The purpose of this study was to survey public preferences for dining space image styles depending on the types of passage rites in Korea and to determine potential differences in public preferences for dining space image styles depending on the types of passage rites in terms of various general characteristics such as gender, age, family type, and preference for the image and color styles of the dining space. As a result, this study determined the following: According to a public preference survey of dining space image styles depending on the type of passage rites, our respondents showed the highest preference for casual images (27.1%) at a party for a 100-day-old baby. Additionally, our respondents showed the highest preference for casual images (27.4%) when celebrating a baby's first birthday but showed the highest preference for romantic images (35.8%) when celebrating a baby girl's first birthday. Our respondents showed the highest preference for casual images (21.4%) for graduation ceremonies. Our respondents showed the highest preference for classic images (21.7%) at coming-of-age ceremonies for new adult men, but also showed highest preference for elegant images (26.2%) at coming-of-age ceremonies for new adult women. Moreover, the respondents showed highest preference for classic images (41.0%) at traditional wedding ceremonies but elegant images (24.1%) at modern wedding ceremonies. In contrast, the respondents showed highest preference for classic images (31.3%) for a 60th birthday party. The highest preference for classic images (28.9%) was found for a diamond wedding ceremony. Respondents showed highest preference for classic images (30.4%) for a funeral ceremony Finally, our respondents showed highest preference for classic images (32.5%) at memorial services (religious ceremonies).

• Journal of Families and Better Life
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• v.22 no.5
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• pp.253-264
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• 2004

The objective of this study was to investigate the change of the level of the performance of family rituals and socialization of them, and to compare the change of the attitudes between daughter and mother generation. Research data were collected in 1992 and 2002 from families living in Seoul. Housewives and university students from these families completed the questionnaires. Major findings were as follows: Most of the family performed the birthday parties, traditional rituals, and memorial days. The level of the performance of the birthday rituals, and rituals from western culture has increased for a decade. The socialization of the following family rituals is increasing: banquets for parents' 60th birthday, wedding anniversaries, employment ceremony, commencement ceremony. There was significant difference in the attitude between younger and older generations regarding performance of the family rituals between 1992 and 2002.

• Korean Journal of Human Ecology
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• v.3 no.1
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• pp.43-50
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• 1994

The purpose of this research is to investigate the attitude toward traditional customs of family occasions - New Year Day, Full Moon Day, a Wedding ceremony, funeral, 1st year birthday, 60th birthday, other birthdays, and a residential move. The number of 1049 respondents in Seoul, Kyungki, Chungbuk are selected for the empherical study. The findings show that the traditional customs, in gernal, should be succeded at home. However, the attitude toward the traditional customs differ according to age as well as sex, income, social status, and hometown. No suprises the older are more strongly want to succeed the traditions. A survey study on actual family lifes related to the occasions should be followed.

• Journal of Distribution Science
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• v.10 no.1
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• pp.11-22
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• 2012

The traditional market in the nation was forced to decrease greatly users as well as sales because of opening of all of the markets, Internet shopping mall, home shopping and other new types of marketing businesses to lose market functions remarkably. Therefore, the Agency for Traditional Market Administration of Small & Medium Business Administration made efforts to develop traditional market, for instance, modernization of the facilities to improve physical environment, and improvement of each shop by using VMD, and so on. The purpose of the study was to examine efficiency of VMD shops for development of traditional market by the Agency for Traditional Market Administration and effects of VMD upon sales of each shop, and to help establish VMD strategies for customer satisfactions as well as visual environment of traditional market. The author visited five shops at Busan Jin Market, special market of articles for wedding ceremony that joined VMD shop guide of traditional market, and taught VMD on-the-spot and investigated it. Questionnaire of Agency for Traditional Market Administration was used to interview shop owners, shopkeepers and consumers, etc and to examine factors of changes of sales and customers' satisfactions before and after VMD. The purpose of the study was to investigate effects and satisfactions of increase of the sales of VMD shop guide that the government promoted to develop traditional market so far. Therefore, the author investigated VMD presentation, increase of the sales before and after VMD presentation, increase of number of customers, and satisfactions, etc of Korean clothes shops that joined improvement of VMD shop guide of traditional market of the government in 2010. The author investigated effects of the sales, increase of customers and satisfactions, etc by case study and empirical analysis, and she presented user-oriented VMD presentation techniques of traditional market and suggested improvement. After applying VMD, the shops could increase sales more than 20 percent in average, and satisfaction of VMD presentation was more than 88 points or more to be very much high. This study suggested VMD strategies and presentation of traditional market to give consumers affirmative visual images and to develop traditional market.

• Journal of the Korean Home Economics Association
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• v.11 no.2
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• pp.147-165
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• 1973

One of the characteristics of feudal society is the control of the dress and ornamentation which stand for various social classes and personal relationships. Throughout the Yi-Dynasty, certain forms of dress and ornamentation were controlled or prohibited by the government. For instance, there was a Ban on the use of gold and silver for ornaments and silks or satins for dresses, and the violator was subject to severe punishment according to the penal laws. This seems to have been done more for symbolism and the dignity of the various social ranks and powers than as an economic measure against foreign products. The use of yellow cloth, for instance, was once banned out of blind submission to the traditional practices in China, then the most powerful nation in Asia. The working classes were prohibited to use any silks of foreign production. This was done to discourage a spirit of wasteful luxury and the tendency to prefer the often higher quality foreign product. The government regulated the class of the traditional wedding ceremony, again as a means of both encouraging economy and reestablishing the distinctions between the classes. In spite of these attempts at control by the government a large trade in smuggled goods was still carried out. This had the effect of impeding the development of the clothing industry in the country.

• Journal of the Korean Society of Costume
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• v.43
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• pp.187-202
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• 1999

The objectives of this study were to analyze the effect of dress(Korean traditional dress and suit) of elderly Women and situation on impression formation. The experimental design was $10\times{2}\times{2(dress}\times{perceiver's age}\times{situation)}$ factorial design by 3 independent variables. The stimuli of color photographs of female in her 60's model and the semantic differential scale were used. Six variables of impression formation were used: preference: elegance: potency: activity: feminine: and modernity. Samples were 400 women 200 were in their twenties and 200 in their forties and fifties. The data were analyzed by $\alpha$-reliability t-test ANOVA and duncan's multiple range test. The Korean traditional dress with the combination of Korean traditional color(light blue upper dress with dark red purple collar and string.dark blue skit) had the most positive effect on impression of elegance. Pink traditional dress and light blue traditional dress had a negative effect on impression of potency activity and modernity. Red purple suit had a positive effect on potency and modernity. The interaction between dress perceiver's age and stituation was significant for the impression of activity. Women in their 40's and 50's perceived the activity of red purple suit positively in the situation of alumnae meeting more than in the wedding ceremony. The perceived age of the stimulus person was different according to dresses. Traditional dresses was perceived older than suits were. Women in their 40's and 50's evaluated preferences of the dresses positively more than 20's did. This means that 40's and 50's feel similarity with the stimulus person more than 20's as the age of model was in their 60's The result supports the theory that similarity is basic factor in interpersonal attraction.

• Journal of Families and Better Life
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• v.8 no.1
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• pp.115-127
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• 1990

The Korean have admired and lived with decorums through Jeol, a representative practical formality which expresses the decorums intensively. Jeol is the way of greeting native to Korea and an intangible culture close to Korean life style. To be remained as a culture, the traditional propriety Jeol should reconcile to the present life feflecting our history. On this viewpoint, the purpose of this research is to furnish the authority of the creative inheritance on the settlement of Jeol and other decorums suitable to the present. This research is consisted of 1) the study of the meaning of Jeol and 2) the hidtorical research through records. 'Jurye' is regarded as the oldest literature on the systematic explanation about Jeol and has been very often used down the ages. Jindong in 'Jurye' and Kodu in 'Karyejipram' are the same Jeol which expresses the grief in funeral rites. In 'Seonghosaseol', Abae which stands one knee is explained and investigated as the case of offense by the literature. And it is also interpreated as a Jeol with respect, while many other Jeol is to fall an both of kness, Abae is not performed generally. 'Yeki' has brief explanation about Kongsu Manner (to hold hands), Jeol between the king and minister, host and guest, Buinbae, Jeol in custom, wedding ceremony and funeral ceremony and Jeol in drinking manner. In 'Chunchukongyangjeon'. there is the explanation about Jeol of the minister who comes back after his duty to the king. 'Sunjajiphae' interprets Bae and Kyesang and informs that Kuesu is the most respectful Jeol only to the king, 'Seojeon' proves the Jeol habitually used in all kinds of ceremonies and etiquettes. 'Jeongbomunheonbigo' introduces the custom of Jeol in Shilla, Koguryo, Buyeo, Koryo eras by using literature and shows the commoness of both kneeling down generally. The result of this research has the meaning for the creation of life culture in the basis of the spirit 'Onkojisin'(reviewing the old and learning the new) by establishing the present Jeol with tradition.

• Journal of the Korean Society of Costume
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• v.64 no.5
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• pp.154-167
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• 2014

This study explored culture adaptive attitudes and donning practices of traditional dress among Chinese marriage immigrant women. Quantitative research was conducted on Korea-Chinese multicultural families. Participants were 291 married women in Seoul and Gyeonggi Province. The data was analyzed using frequency analysis, factor analysis, t-test and correlation analysis. The findings are as follows: First, positive relationship was found between Hanbok acceptance attitudes and Qipao transmission attitudes. The level of Qipao transmission attitudes was higher than Hanbok acceptance attitudes especially in the part of knowledge. Han Chinese showed stronger Qipao transmission attitudes than Korean Chinese. Immigrants without Korean nationality had stronger Qipao transmission attitudes. Higher education group and higher income group showed higher level both on Hanbok acceptance attitudes and Qipao transmission attitudes. Second, more than 50% of Chinese marriage immigrant women wore Hanbok once or twice per a year. On the other hand, only 24% of them wore Qipao. This result shows that there exists a gap in the Qipao transmission attitudes and donning practices. 44% of women wore both Hanbok and Qipao in their own wedding ceremony, 32% wore only Hanbok, and 19% wore only Qipao. 64% of women had an experience of wearing Hanbok on special days such as traditional holidays or family affairs, whereas only 29% had worn Qipao.

• Fashion & Textile Research Journal
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• v.9 no.1
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• pp.24-34
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• 2007

The shroud of the Chosun dynasty period originally meant the new start in the next world. Its basic principle was to wear the best clothes or wedding garments during one's life. The white hemp cloth-shroud worn during this time was formed after the 20th century. In the beginning it started simply by imitating the shroud of the common people. However recently many aspects of the trade have deteriorated by the commercialism of the shroud traders. So this study focuses on the way of keeping traditions and making the shroud desirable. First, the shroud was made of the best materials such as silk, hemp cloth, ramie cloth and cotton cloth in the past. A thought that the shroud material must be white hemp cloth is the result from misunderstanding of the traditional shroud of the Chosun dynasty period. We can produce beautiful shrouds using natural materials without losing dignity and at diverse prices. Second, the shroud was produced not only to keep the dignity of a dead person but also to avoid wasting the original cloth. Third, The shroud has pursued diversity in classifying the traditional style or the basic style. It is possible to select the shroud flexibly according to one's sense of values or the way the tomb was made. These days, the Korean full-dress attire and Wonsam (Korean woman's ceremonial clothes) are the standardized form of the ready-made shroud. The man's Korean full-dress attire on sale is sewn in the wrong way and its shape looks more like the Wonsam. I offer diverse shrouds of the Chosun dynasty period, for example, the official uniform, hemp cloth upper garment, men's black upper garment, Korean full-dress attire, Korean overcoat, Wonsam, the long hood worn by a Korean woman and a woman's long upper garment, so that we can see the Korean originality and beauty through the different types of shrouds. Also, I adjusted a number of items, undergarments and other articles according to the price. As mentioned before this study helps to portray a desirable understanding of the culture of the shroud. So I corrected many problems of the present shroud and propose a new type of shroud based on tradition. Furthermore, I recommend a way of making use of the Hanbok which the man wears during his life, at the wedding ceremony or a his 60th birthday without buying a new shroud.

• Korean journal of food and cookery science
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• v.15 no.2
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• pp.146-157
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• 1999

The knowledge on Korean traditional ceremony foods was evaluated from 271 Korean American housewives residing in the New York and New Jersey metropolitan area. A questionnaire was designed to collect information on demographic background of the subject and their knowledge on ceremonial foods and table settings. Over half of the respondents considered table settings for ceremonial foods are important and most of them knew and learned Korean ceremonial foods from either their own mothers or mother-in-laws. About three-quarters responded that traditional table settings need to be simplified and half of them stated that family education is the best way of proceeding knowledge on ceremonial foods. Most of them have knowledge of table settings for a child's birthday, a baby's first birthday, a baby's hundredth day after birth, New Year's and full moon days. However, few respondents were knowledgable about other ceremonial foods. Practically, they are more likely to simplify the table setting for Korean traditional ceremonies, such as child's birthday, 60th birthday, wedding, and memorial days. The results of this study could be used to plan traditional cultural education programs for Korean immigrants in the U.S. so that they can make informed decisions in building cultural identities in the new environment.