• Journal of the Korean Home Economics Association
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• v.41 no.3
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• pp.113-129
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• 2003

This study was examined about consciousness and actual service, functions of ancestral rite in modem society. In order to study, the questionnaires for 401 university students were used and personal interviews with 14 as 7 female,7 male. Data were analyzed using the SAS programs. The main results of this study were as follows: The male's consciousness and actual service was significant higher than female's about the traditional ancestral rite. The religion was affected significant variable in ancestral rite. When the family hold many performs and students are participate in ancestral rite many times, they are positive about traditional ancestral rite. On the functions of ancestral rite the students thought the ancestral rite influenced family members and relatives to promote mutual family membership.

• Journal of Family Resource Management and Policy Review
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• v.18 no.1
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• pp.1-28
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• 2014

The purpose of this study is to suggest how the first birthday rite, a practice in Korean culture, has changed over the time. A survey of 250 mothers was undertaken from October 11th to November 6th, 2012. The research questions asked in this study are as follows. What general and expert views are held about the first birthday rite? What type of awareness and knowledge do mothers have about the first birthday rite? Is there any correlation between mothers' awareness and knowledge about first birthday rite? What is the importance of the components of the baby's first birthday rite and the importance of choosing first birthday rite goods? The data were analyzed using SPSS 17.0. Frequency, F-test, correlation were also employed. The results of this study are as follows: The first birthday rite shows a clear link to socializing. It is a family event, but is also seen as an opportunity to enhance relationships with relatives, colleagues, and friends. A banquet hall is chosen as preferred first birthday rite location, and participants are served a meal and receive gifts. The banquet information on first birthday rites was initially collected from the internet, blog cafes, and an experienced. However, it has become gradually more common to hire a consultant to organize the first birthday rite. Awareness of the first birthday rite is high, but knowledge is relatively low. In addition, there is a positive relationship between awareness and knowledge about the first birthday rite. When mothers are preparing for their baby's first birthday, they consider food for the guests' banquet, space and time. Finally, individual positive relationships were found between choosing first birthday rite goods and employee services, contract pricing for goods, and food for guests.

• Journal of Families and Better Life
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• v.18 no.3 s.47
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• pp.147-170
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• 2000

The purpose of this study is to review Korean sacrificial rite and reform it to be fit for modern life, the research method is to review literatures such as ancient writings and various references for the sacrificial rite. The new model of Korean sacrificial rite is as follows; 1. New year's and chusok's sacrificial rite should be omitted and only the anniversary rite be left. 2. Time of anniversary rite should be convenient hour that all attendants can meet and the extent of attendants should be limited into the deads sons & daughters. 3. Subject of anniversary rite should be limited into the parents. 4. Foods and liquor offered to the dead should be omitted 5. Supervisor of sacrificial rite should be not only the eldest son but also dead's sons and daughters, so the anniversary rite should be rotated among brothers and sisters.

• SUVANNABHUMI
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• v.1 no.1
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• pp.27-50
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• 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
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• v.36 no.1
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• pp.28-39
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• 2021

This study considered the rite of passage ceremonial food in the Mid-Choseon Period through the rite of passage ceremonies, food, and ingredients recorded in the Seoul Noble Ohhweemun Family Diary Shaemirok. The research used a contents analysis method through case studies. The noble families in the Mid-Choseon Period deemed the Jerye to be the most significant out of the traditional ceremonies. The nobles practiced the Sadehbongsah and the Yoonhweebongsah ceremonies for their ancestors. The Rite of passage ceremony required fruit. Of fish and birds, pheasants were used frequently during the ceremonies. Noble families, specifically the richer families, could sustainably normalize the rite of passage ceremonies against the elements. Seasonal ingredients were generally harvested even during spring and winter in large amounts. One of the last rites of passage food by Garye displayed diverse ingredients, such as Bangaeng, Myun, Tang, Uhyookjuk, Poe, Chae, Hae, and Silgwa. Such ingredients prove that the normalization of rite of passage ceremony food was well established and practiced. On the other hand, the birthday rite of passage food did not conform to a specific rite of passage normalcy or preparation. Instead, the birthday food showed a flexible menu of seasonal delicacies that were not confined to a particular traditional formula.

• Journal of Korean Classical Literature and Education
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• no.15
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• pp.303-327
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• 2008

The purpose of this paper is the analysis of to point its structure and meaning deduced from the rite of passage. In the light of the rite of passage, could be retrieved its value as one of significant works among the works of Gangho-sijo. is composed of nineteen pieces of monotype sijo. The first piece is a kind of prologue. The other pieces are divided into three parts which correspond with the three stages of the rite of passage-separation, transition, incorporation. As a result of this analysis, we can find out the writer's cognitive change according to the schema of the rite of passage. It becomes clear that the space of Gangho means the sacred space for mental culture rather than a separate space for escape. And considering the withdrawal for Gangho as the transition process of the rite of passage, gives a description of the disentanglement of conflict and a incorporation into the superior position of spirit.

• The Research Journal of the Costume Culture
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• v.7 no.4
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• pp.38-51
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• 1999

The purpose of this study finds that (1) history of the First birthday rite(첫돌 의례) and (2) changing process of the First birthday\`s dress and ornaments(첫돌 복식). The results of this study are as follows. The history of the first birthday rite has been continued vary long years in Korea, but it\`s origin is not clearness. The purpose and form of the first birthday rite are vary similarity in China and Korea. The rate of infant mortality was regarded that an absolute element of the first birthday rite. Making process of the first birthday\`s dress and ornaments was not definite, The adoption of that\`s form and elements act on affect local·homely·individual situation. First birthday\`s dress and ornaments was changed by changing process and convert of recognition about First birthday rite. It shows that the change of rites clothing contacted with changing process of rites.

• Journal of the East Asian Society of Dietary Life
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• v.2 no.2
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• pp.201-220
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• 1992

To analyze royal nad Chinese envoy procession, and sacrificial rite of Chinese envoy for Choson Dynasty, the author studied historic book-Youngjeob Dogam Sajechong Euigwae of Choson Dynasty(1609 year) in which Chinese envoy procession for sacrificial rite in Choson Dynasty were described. The results obtained from this study were as follows. 1. Sacrificial rite of Chinese envoy for Choson Dynasty were Yellow paper burning and performing a sacrificial rite of chinese envoy. 2. Order of Chinese envoy procession for Yellow paper burng and performint a sacrificial rite of Chinese envoy, was civil and military officers, flag procession, drum, palanquin of incense, palanquin of guneral oration, palaquin of material for guneral expenses, palanquin of rich viands and sumptuous fare and Chinese envoy. 3. Things offered in sacrifice of Yellow paper burning were fried cake made of wheat flour, honey and oil, fried gutinous rice cake, patterned savory cake, fruits, meat fish and others broil, slices of boiled beef, soup, stew, noodles, 3cups of alcohol, rice cake and water. 4. Things offered in sacrifice of performing a sacrificial rite of Chinese envoy were a cattle, a hog, a sheep, 3 cups of alcohol and etc.

• Journal of the Korean Society of Food Culture
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• v.3 no.3
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• pp.219-243
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• 1988

The sacrificial rite has its origin in the old China's primitive folkways faith based upon animism (B.C. 25c). From the animistic faith, Confucianism made its appearance in B.C. 551. Inevitably, the procedure of Confucian sacrificial rite was developed on the basis of the preceding primitive faith. In Korean culture, the god of Chinese Confucianism introduced to Korea in A.D. 108 was mixed properly with that of Buddhism imported in A.D. 372. Traditionally, Korean primitive religion (from B.C. 10c to B.C. 2c) was the sacrificial rite practiced by 'shaman.' The 'shaman' who was able to utilize ecstasy for the good of community was gods itself, and naturally the main form of the sacrificial rite was an exorcism with a sacrificial offering (food). After Korean primitive religion had been grafted to Buddhism and Confucianism, the character of Korean culture had to become compound. The most essential conception in sacrificial rite is a discrimination of a ghost, one is the evil spirit and the other is the good spirit. According to this conception, the good spirit is a spirit which ascended to heaven, in contrast, the evil spirit is a one which did not ascend to heaven and dispersed into this world. The sacrificial rite is a method to help the evil spirit ascend to heaven or to prevent harms from it. The mode of sacrificial rite especially the dead ancestor worship was transmitted from generation to generation as a purpose of the wealth and honors of descendants. Descendants believed that the evil spirit would not harm them only after receiving sufficient food and the right sacrifice. As a result, the sacrificial rite food was the sign of filial piety and a compensation for the evil spirit. How did the Korean religious culture which was consisted of three different religions-Shamanism, Buddhism. Confucianism-be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the items of sacrificial rite food according to each period. In consequence of the research, each religion had lost its uniqueness and became mixed to each other and settle down in Korean culture.

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