• SUVANNABHUMI
• /
• v.1 no.1
• /
• pp.27-50
• /
• 2009

Although Malaysia chooses Islam as national religion, the nation has really shown a variety of belief systems among which we would find Hinduism, Buddhism, and Animism. Most scholars having studied them regarded the aspect of Malay traditional belief systems as syncretism. This trait of the belief systems in Malaysia is revealed well in the sphere specifically as the rite of passage, to which I do rather prefer the rite of "life" from the sense of emphasizing the rituals varied by the cycle of life time. Under the perspective this paper examines the real phases of the rite of passage, or life of Malays. I will argue here the fact that in performing the rite of passage, Malays mobilize various arts on the basis of the syncretic faith accepting the supernatural, or keramat, with almighty power. Therefore, from the study of the rite of passage we can exactly scrutinize how Malays have altered and adjusted their belief systems in real world.

• Journal of the Korean Society of Food Culture
• /
• v.14 no.2
• /
• pp.83-102
• /
• 1999

The several sacrificial rites foods in east coast areas Kyungpook province, Pohang, Youngduk, and Uljin, were surveyed. For the anniversary menorial service, the food items in these reas were mainly rice(Bab'), soup(Guk'), stew(Tang'), fruits, neats and fishes, alcohol which are the typical food items for any other area in Korea. In this east coast area, the seaweed was used more often than in inner land area for this rite food. Four kinds of rice cake(Ddeok' or Pyun') were surveyed for this rite. For the baked food item(Geuk'), the fish squid and the Alaska pollack were used frequently for Geuk'. For the fruits dishes, 3 items were the basic. Tang' which was made with the various fishes, were used very frequently. For the religious memorial service for god to guard the household, the displayed food items were different from depending on the type of the god to guard the household, however, the general display of the food items was almost the same as in land area. For the winter sacrificial rite, the boiled rice(97%) and Bakpyun' was used mostly for the Ddeok'. For the Guk', bean sprout was used mostly, however, the seaweed soup was also used(7%). The fish Tang' was the most used one(35%). For young-deung-je', which implied th safe guard of the household, most of the food items are similar to those of the normal sacrificial rite, however, the fishes which were not fishy were used. The housekeeper arranged the rite to catch a large amount of the fishes and to hope the wellbeing of the household, Poong-yer-je is so called as Byul-sin-gud'(a practice of an exorciser). The food items for this Poong-yer-je' were almost similar to those of the winter sacrificial rite, however, Geulpyun' was mostly used for the Pyun'. In addition that, the red-bean Si-ruddock', Baekpyun', and Yung-ddock'(a dragon cake) were used for this rite, At the end of the sacrificial rite, Yong-ddock' was served to the dragon king which was believed in sea.

• Korean Journal of Human Ecology
• /
• v.22 no.6
• /
• pp.649-658
• /
• 2013

Various paper ornaments appear in Gut, the rite of shaman in Jeju, and these are frequently called Gime, Gimekijeon or Gimejeonji. Gime are slips of white or colored paper, made to resemble the shape of god and used in the ritual shaman dances of Jeju. These Gime are hung around an altar, fastened to the end of a green bamboo pole, or held in the shaman's hands when they dance. The purpose of the study is to develop textile design based on the formative features of Gime, as a way of using Myth of shaman in Jeju. This study is used Gime made by 'Kim Yoon-Su' Simbang (shaman) who plays a role of Intangible Cultural Assets of The 71th 'Jeju Chilmeoridang Yeongdeunggut'. As a result, it was to develop the Komusaljang pattern, Seongjukkot pattern, Jijeon pattern, Jowoangki pattern and Cheoljjukdae pattern design of Jeju image using Gime that is one of the unique, indigenous pattern of Jeju.

• Journal of the Korean Society of Food Science and Nutrition
• /
• v.44 no.5
• /
• pp.716-724
• /
• 2015

Trienzyme extraction coupled with microplate assay (Lactobacillus casei subsp. rhamnosus) was validated and applied for the determination of folate (vitamin B9) in Korean ancestral rite foods. Foods included five Guk (Tang), eleven Sookchaes, eight Jeoks, nine Jeons, six Jjims, and twenty desserts. Folate was detected in all samples: Guk (Tang) 4.62~18.84, Sookchae 6.13~48.40, Jeok 5.49~49.50, Jeon 6.96~30.77, Jjim 10.34~38.88, and desserts $3.33{\sim}49.55{\mu}g/100g$. The lowest folate content was observed in Sikhye ($3.33{\mu}g/100g$), whereas the highest was observed in Songhwa-dasik ($49.55{\mu}g/100g$). Folate analyses of certified reference materials, BCR-121 (whole meal flour) and BCR-487 (pig liver), showed good recoveries of 90.0% (0.45 mg/kg) and 92.4% (12.3 mg/kg), respectively. The recoveries (96.0 to 106.2%) obtained by analyzing eight spiked samples with different matrices also showed good accuracy. Both repeatability and reproducibility were less than 5%, indicating good precision. The quality control chart (n>30) obtained by running commercial folate fortified-wheat flour once a week for about 10 months showed that all assays were under control. All validation method and analytical quality control results showed that folate contents in Korean ancestral rite foods produced by microplate assay were reliable enough to be used for the construction of a national folate database.

• Journal of Korean Historical Folklife
• /
• no.30
• /
• pp.7-41
• /
• 2009

In this studying we could look that the rites for fortress under the rule of Silla's national rites was the one background which made Seonghwang religion in China was accepted in our nation. In Silla's national rites, fortress was the objects for rites and they were such as Bukhyeong fortress, Galim fortress, and Toseo fortress. These were belonged under Silla's national rites together with rites for famous mountains and big streams but differed from rites for mountains and streams. The fortresses which were belonged under Silla's national rites played a role as governing place during three nations era, but their prestigious position grew lower after provincial systems were consolidated. Fortress was the protectional building to protect the territory from the enemies. Silla's experiencing the war of three nations made them consider much the role of fortress as the important military location. And Silla included the rites for fortress into their national rites and governed the territory. The Galim fortress among them was got rid of Silla's national rites, and the rite seemed to be succeeded by provincial influentials. And this seemed to be the foundation for the provincial influentials in lateral Silla period to accept Seonghwang religion of China. And the fortress belonged to Silla's national rites was Kunhyeon fortress. Seonghwang-sa in Gorye was located in the fortress had governing place. Galim-fortress, Bukhyeong fortress, and Toseo fortress were also the important military locations. Seonghwang-sa in Gorye was the military strategic position, too and the deity for Seonghwang had the power to deal with the victory and defeat. From this, the background that the rite for Seonghwang in Gorye could be belonged to national rites comparatively early differed from China's was searched in the rites for fortress belonged to Silla's national rites.

• Perspectives in Nursing Science
• /
• v.10 no.1
• /
• pp.77-86
• /
• 2013

Purpose: The purpose of this study was to describe hospital nurses' lived experience of being a preceptor in Korea. Methods: The data were collected in three focus group interviews with 15 nurses in one general hospital. The phenomenological analytic method suggested by Colaizzi was used to analyze the data. Results: Five theme clusters and 11 themes emerged from the analysis. The five themes include "inevitable rite of passage for an authentic nurse", "facing new role and situations that were difficult to handle", "preceptee-centered preceptorship", "healing connection with colleague nurses", and "enhanced status with competence". Conclusion: The findings of the study provide deep understanding on hospital nurses' positive as well as negative experiences of being a preceptor and should inform the development of a more integrative preceptorship program to empower both preceptees and preceptors.

• American Studies
• /
• v.43 no.1
• /
• pp.25-56
• /
• 2020

The essay examines two contemporary American plays that portray adult Korean American adoptees' return to South Korea: How to Be a Korean Woman (2012) by Sunmee Chomet and Middle Brother (2014) by Eric Sharp. While the existing scholarship on transnational adoption has discussed homecoming as a predominantly female experience of birth mothers and daughters, Chomet and Sharp suggest the differing ways in which the adoptee subjectivity is re-imagined in particularly gendered ways after homecoming. In these plays, adult adoptees' repeated, mundane bodily performances of Korean cultural norms illustrate how notions of femininity and masculinity are inscribed onto the body of adoptee individuals under the patriarchal system. Such performative construction of Korean-ness departs from the earlier theatrical representations of young, adolescent adoptees' homecoming that served as a symbolic rite of passage, a necessary process through which they would gain cultural hybridity and mature into cosmopolitan American-ness.

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

• Korean Journal of Heritage: History & Science
• /
• v.34
• /
• pp.80-101
• /
• 2001

This article is concentrated on the organization for labor exchange in producing hemp cloth at Geumso-ri, Imha-myoun, Andong city. The organization is called "Sam-dool-ge", and it is different from the organization for labor exchange in producing rice because it is managed by women mostly. ln harvesting hemp, same amount of labor and expenses are invested. Especially, labor is supplied in equal condition. In spinning hemp cloth, the work is shared on the basis of same tech level. In threading the warp and fastening hemp cloth. the work conducted collaborately under the best engineer's direction. "Sam-dool-ge", a gil-sam labor exchange, also presents cultural creativity which produces and inherits the folkloric tradition, and also has the quality as a rite of passage. Nowadays, producing hem cloth is for pursuiting of profits than for making clothes as it used to be. This tradition will be lasted at least for a while because some young generations are beginning to participate in and old generation is teaching them good.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.42 no.2
• /
• pp.342-359
• /
• 2018

This research investigated the relationship between the amount of fixed pigment and the color of silk dyed with three types of fermented indigo powder dye under different temperatures and pH, by reduction or nonreduction method. Amount of fixed pigment was analyzed using the Ultimate 3000 HPLC-DAD instrument and the color of dyed silk was measured using the X-rite spectrocolorimeter. All silk samples dyed by reduction method showed PB color. The amount of indigotin fixation was dependent on the dyeing temperature and pH regardless of the indigotin composition in the dye. Indirubin was less dependent upon the dyeing condition in the reduction dyeing and its fixation was minimum level. Dyeing conditions which can maximize the indigotin fixation were $50^{\circ}C/pH$ 11 and $70^{\circ}C/pH$ 7 conditions in reduction dyeing. Color of silk showed more redness ($a^*$) thus higher PB color when the indigotin fixation was low and indirubin fixation was relatively high. Indirubin fixation was very low with slightly better fixation by nonreduction method. More reddish color was obtained by nonreduction dyeing, and by more alkaline dyebath.