• Journal of the Korean Society of Costume
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• v.50 no.2
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• pp.5-13
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• 2000

Woosu is the last process in the preparation of the deceased for burial. There are tow hypotheses on the purpose of Woosu. One is that it is to cover hands. The other is that it connects both arms of th body. The pattern of Woosu is 1 cheok 2 chon in length and 5 chon in width. The length is divided intc 3 parts equally with 4 chon. And then, it will be cutted 1 chon both sides of the middle part in Woosu. So, the width of middle part become 3 chon. Regarding the string used in soosu, two applications have been hypothesised . One is that each string is at both sides, the other is that each string ist at 4 edge respectively. Also there are two hypotheses about number of strings in Woosu. One is that total number of Woosu is one. The other is that the total number of Woosu is two. During the period of the Chosun dynasty, it is acknowledged that Sagye Kim, Jang-Saeng insisted that string of woosu is at one by one at both arms and hands respectively to be useful to cover hands of the body. But again the great scholar Tasan Chung, Yak-young pointed out that there are some problems on the explanatory notes and annotations of Sasangrye which ar quoted by Sagye Kim. Jang-Saeng. He insisted that the purpose of Woosu is to connect both arms using one string. Therefore, I will explain the intrinsic nature of Woosu by researching Tasan Chung , Yak-yong's Woosu theory.

• Journal of Families and Better Life
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• v.22 no.5
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• pp.133-147
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• 2004

Korean funeral customs are an important part of the mourning process in Korea. A survey was conducted in the southern part by the Nak-dong river, centered around the city of Busan to examine Korean funeral rites. This study was conducted with survey research. The target population included 234 teachers and experienced the death of a family member within the last three years. Results showed that they presented their condolences 5 to 6 times on average per year. Funeral rites were performed usually at a hospital funeral hall. The preference of burial to cremation was about the same. According to the survey, funeral expenses averaged 9,570,000 won and donations received for funeral expenses, 12,630,000 won. Problems the respondents expressed about the process included large funeral expenses, the decision whether to bury or cremate, and fatigue from staying up all night. When classified according to the demographic characteristics, there were significant differences in the variables. Frequency of attending funerals depended on gender, age, and health status. Condolence style depended on religion. The type of funeral (burial or cremation) depended on family income. The type of reception depended on gender. Funeral expenses depended on the age Second, in the process of preparing for a family member's death, they thought it was important to prepare a funeral ceremony portrait of the deceased and a scroll by themselves, and the preparation

• The Research Journal of the Costume Culture
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• v.7 no.3
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• pp.50-57
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• 1999

Folk belief, which originated with the rise of human existence is a fundamental and comprehensive mode of living that reflects sociocultural conditions. Adherents of folk belief accept a certain thing to be true and real without scientific authority and absolute certainty. Taboo can be seen as a king of folk belief. The object of this study is to examine the taboos in relation to the manufacturing process and the quality of the shroud and to shrouding customs. I will also try to find out the meaning and significance in this. Through this task, I hope to contribute to the enhanced understanding of the cultural characteristics, the spiritual life, and the views on after life of the Korean people. In Korea, it is considered to be propitious to prepare the shroud on the intercalary month of the leap year , as it allows one to enjoy longevity healthy and sound. Moreover, as this belief gives credence and repose while preparing for the “final departure”, this custom is relatively well observed. From the taboo concerning leap months, we infer that death as viewed as a commencement of a new life, which reveals a positive view on afterlife. This can be seen as a return to the origin of anti-universal space in this “bonus” month of anti-universal time. Taboos on the manufacturing process of the shroud is related to the belief that it allows the deceased to go the nest world without any hesistation or disturbances. This symbolizes the immortality of the human soul: I. e. that the human spirit does not end in this world but continues on to the next. Taboos concerning the preparation process of the shroud as well as various other taboos are related to the belief that preparation for the shroud should be done in sincerity and secredness with a thoughtful consideration for the deceased. This can be perceived as an implication to sanctity for the dead.