• 대한가정학회지
• /
• 제37권11호
• /
• pp.59-73
• /
• 1999

The purpose of the present study was to identify the effect of perceivers’value and religions on the impresson of Korean catholic priest’s ritual dress. The subject consisted of 415 undergraduated students. The experimental materials developed for this study were 3type color photographs stimuli of catholic priest model and 7-point sementic differential scale composed of 49 bipolar adjectives representing personal traits. Perceivers were differenciated by AVL test. The data were analyzed by factor analysis and analysis of variance. The major findings drawl from this study were as follows : 1) Four factors( openness, religious nature, potency, characteristics of apperance) emerged to account for the dimentional structure of the impression of priest’s ritual dress. 2) The ritual dress and perceivers religion had partially significant effect on the impression of the priest. The ritual dress had an effect on openness and potency while the religious of perceivers affected religious symbolism and potency. Black suit with Roman collar and soutan were seen more authoritative, strong and independent than liturgical vestments. Catholic group saw priest with ritual dress more pure and potent than the other religious groups. 3) The ritual dress and perceiver’s value had partially significant effect on the impression of the priest. The ritual dress had an effect on openness, potency and the value had an significant interaction effect on potency. The group with political value perceived the priest with soutan more potent than black suit with Roman collar and liturgical vestments. Therefore the ritual dress and perceivers’value/religion had significant erect on Korean priest impression of openness, religious nature, potency. Research had also shown the similarity-attraction hypothesis which the individuals who hold similar characterisics are more Likely to be attracted.

• 한국가정과학회지
• /
• 제5권1호
• /
• pp.14-27
• /
• 2002

The purpose of this study is to identify the ritual dress used by the 12 religious bodies of Dankun followers to help understand the teachings of these currently operating religious groups in Korea. The findings from the survey and related literatures are used to analyze the characteristics of these ritual dresses in terms of their items, construction, form, and color. The results of the study are as follows: first, most of the religious groups of Dankun followers have established the code for ritual dresses and they are named as 'chaebok'(제복, sacrificial robes), 'yebok'(예복, ceremonial dress), 'chungbok'(정복, formal attire), 'pubbok'(법복, Buddhist formal dress), or 'tobok'(도복, Taoist garments). The official headgear is usually named as 'chaemo'(제모), 'soogun'(수건), 'moja'(모자), or 'yoogun'(유건, 儒巾). Though, there are some groups which do not use any specific names for headgear. Second, the ritual dresses of most groups are composed of the 'hanbok'(한복,韓服) or usual Western-style dress, a traditional outer wear, 'po'(포,袍), and a headgear, as a basic attire. Third, the traditional 'hanbok' is worn as a base garment and an outer wear is worn above. The different types of outer wear are used: mostly 'chaksu jueui jikyoun po'(착수주의직령포, 窄袖周衣直領袍) for men and 'kwangsu jikyoung po'(광수직령포, 廣袖直領袍) and other various styles for women. The headgear from the ancient times are worn by both men and women. Fourth, the most frequently-used color for ritual dress is white for both men and women's dress. The colors from the Yin and Yang ideology are also used in the ritual dresses. Finally, the kinds of materials are not considered as an important element for the ritual dresses.

• 한국의상디자인학회지
• /
• 제16권4호
• /
• pp.49-62
• /
• 2014

This study is intended to historical research the Jebok(ritual robes) of Jirisan Namakje. Joseon Dynasty established Five Manners as a country-ruling policy on the basis of Confucianism, the religious clothes-wearing method has been established through Sejong Silok Five Manners and the ritual robes system of all the government officials has been handed down to the end of Joseon Dynasty. The ritual robes of all the government officials was worn at the timed of the religious ceremony included ritual manners, and ritual robes are composed of Yanggwan, Ui, Sang, Jungdan, Peasul, Hwan, Wu(a cord, a leather belt, a belt, jade, a mace, Bangsimgokryeong, Mal, Ri, etc., and the rank was classified by the number of the veritical line of Ynaggwan, a leather belt, Hwan, Wu and jade and typeof a mace. "Jongmyouigwe" during the reign of king Sukjong described exactly the Uicha and textile of the ritual robes at that time, the textile Ui used Heukju as same as "Jegiakgidogamuigwe", and jade was used only in case of the first rank ritual official and other government officials did not wear jase. Also, it was revealed that all officials used a wooden mace, and in case of Husu, the first rank ritual official used Jikseong and other official used a picture.

• 대한가정학회지
• /
• 제39권5호
• /
• pp.89-105
• /
• 2001

This study on Jeung San Kyo, one of Korea's new religions, considered the name, kind, form, color and the thoughts of ritual dress which is involved in 15 religious blanches acting currently according to books and the actual research. The following is below. 1 Each names of ritual dresses called rigious branches are Bob Bok(법복), Doh Bok(도복), Yeah Bok(예복) and Jea Bok(제복). 2 In most religious blanches, ritual dress is the Korean cloths which Poh is wear above and Kwan is put on, and the form of Poh(포) is the similar with Durumagi(두루마기), Danryungpoh(단령포), Jungchimak(중치막), Jikryungpoh(직령포) etc, but not the form of Git, Moo and Yiohmim. Kwanmoh is named Chill-Chung-Kwan(칠층관), Yiun-Hwa-Kwan(연화관), Yiun-Kwan(연관), In-Hwa-Kwan(인화관), Tong-Chon-Kwan(통천관) etc. 3. In most religious orders but Dae Suun Jin Li Hueay(대순진리회), Jeung San Doe Jang(증산도장), Colors are used, white, lightblue, and yellow is used in Jeung San Pop Jong Kyo(증산법종교), Dong Doe Pop Jong Gyum Gang Doe(동도법 종금강도). White color means the mind of a people tradition, and light blue expresses an Oriental nation, namely, “Korea”, and is the color representing Jeung San Kyo, and yellow shows the central religion in the future. 4. Jeung San Kyo ceremony fashion reflects the ideologies of the principal role, the Um and Yang-five elements, and, nationalism according to form, color.

• 역사민속학
• /
• 제52호
• /
• pp.197-250
• /
• 2017

관혼상제를 다룬 의례 매뉴얼의 출간과 필사가 일제강점기에 범람을 이루었다. 그러한 의례 매뉴얼은 대개 의례준칙, 사례서, 축문집, 종교예식서, 일용예식서 등 5종으로 분류될 수 있다. 이런 5종의 의례 매뉴얼은 목표와 내용이 서로 달랐지만, 당대 일반인들의 일상적인 민속과 종교의 형성에 깊은 관련이 있다는 점에서 상통하는 면이 있다. 당시 의례 매뉴얼은 엘리트 지식인의 지적인 성과물이기보다는 전근대의 예서와 문집에서 폭넓게 발췌하고 시대적 변화에 맞춰 첨삭을 가하는 수준에서 편집 발간된 것이며, 근대 인쇄술의 원조로 특정 계층에 제한되지 않고 폭넓게 유통되었다. 의례 매뉴얼은 깊이보다는 넓이를 강조하고 체화보다는 참조를 중시하는 민속지식을 대량으로 보급시키고 확산시켰다고 할 수 있다. 따라서 의례 매뉴얼에 대한 질적인 분석 못지않게 중요한 것이 그것이 얼마나 일반인들에게 참조되었는지를 판단하는 양적 이해라 할 수 있다. 일제강점기 의례 매뉴얼의 이해를 통해 당대는 물론 이후 20세기 민속의례 및 민속종교의 방향과 특질을 읽어내는 통로가 마련되길 기대한다.

• 한국식품조리과학회지
• /
• 제28권6호
• /
• pp.731-740
• /
• 2012

This study was made to the adult females over 20's in the family that prepared the ritual food personally or in the family that conducts ritual or did not do the ritual for the religious reasons. And based on the prepare method of the ritual food, ritual and recognition of ritual good. 245 responses which took up 80.86% had responded they do the ritual or semi-ritual and Buddhism was most prominent religion among them. The cost for ritual food also had statically significant differences by the age, marriage status and income and on the terms of the income, more the income was more they spend on the ritual food. The ritual utensil used for the ritual food also show significant differences by the age, marriage status, family make-up formation, religion. The form and meaning of the ritual have been changed as the society changes but is still important subject matter for most of homes. Responders were preparing the ritual with all the sincerity to their ancestors with practical and realistic decisions.

• 복식문화연구
• /
• 제5권1호
• /
• pp.43-56
• /
• 1997

This thesis is a study on the properties of new religious ritual dress in Korea to help understand new religions more completely. A new religion means 'Newly born religions'and it is an opposite conception of the existing religion. The new religions in Korea have been established, changed and become extinct beginning with 'Dong-Hak'movement by Choi Jea Woo in 1860. Sometimes they've caused social problems with their number increasing after the rapid industrialization in 1970's. There are about 350 new religions and 2,000,000 christians in Korea now. Some of theme are pseudo religions wearing the mask of religion and also there are great new religions that will contribute to our spiritual history. The latter shows the thoughtful properties of the union of religion, postnatal creation, nation's independence, and human's centralization. There are properties of pluralism, nation's independence, symbolism, and thoughts in a new religious ritul dress.

• 한국식생활문화학회지
• /
• 제5권1호
• /
• pp.107-111
• /
• 1990

During the Chosun dynasty there were royal proprieties of tea ritual mainly for the purpose of serving envoys from neighboring countries and offering of a new product to the Deity. There were Buddhist proprieties of tea ritual representing religious ideals of each sect of Buddhism. And Confucian tea rituals were performed in accordance with the book entitled Kare (a family code of decorum) written by Chuja. Besides these there, were Taoist proprieties of the ritual.

• 수완나부미
• /
• 제2권2호
• /
• pp.91-101
• /
• 2010

• 한국의류학회지
• /
• 제32권6호
• /
• pp.935-946
• /
• 2008

종교는 인간을 궁극적인 삶의 조건과 관련시키는 일련의 상징적인 형식과 행위이다. 종교사상은 상징을 통해 세상을 이해하고 또 상징을 통해 행위를 유발한다. 본 연구는 종교가 복식에 미치는 영향과 그 메커니즘을 규명하는데 목적을 두고 문헌을 중심으로 연구를 하였다. 세계 고등 종교 중 불교, 힌두교, 이슬람교를 중심으로 연구하였으며, 종교의 여러 구성요소가 의례로 표현되고, 복식으로 표출되는 메커니즘을 연구하며, 그러한 일련의 과정을 도식화하여 제시하는 것에 목표가 있다. 믿음체계, 경험, 공동체, 의례 등 종교의 구성요들은 긴밀한 상호 연관성을 갖는다. 특히 의례는 종교적 의미를 표현하는 상징적 행위이자 실천이며, 구원의 방편이다. 모방의례, 긍정적 혹은 부정적 의례, 희생의례, 통과의례 등의 종교적 의례들은 제사와 같은 종교 예식은 물론, 종교음악이나 복식, 건축, 미술 등의 조형예술로 표현되어 왔다. 종교는 삶의 의미를 밝혀 주고, 불안이나 갈등과 같은 문제의 해결책을 제시해 주는 신앙체제로서 복식을 포함한 문화 전반에 큰 영향력을 끼쳐 오고 있다.