• Title/Summary/Keyword: rite of life

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The Cultural Characteristics and Meanings of the Rite of Passage among Malays in Malaysia (말레이시아 말레이인 일생의례의 문화적 특징과 의미)

  • HONG, Seok Joon
    • 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.

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The Review & study of reformative model in Korean sacrificial rite (우리나라 제례의 검토와 제례 재구성모델 연구)

  • Doo, Kyung-Ja
    • 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.

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An analytical study on the Youngjeob Dogam Sajechong Euigwae of Choson Dynasty(1609 year)

  • 김상보;이성우
    • 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.

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Analysis of The Rite of Passage and Costume in Novel, HON-BUL (소설 <혼불>에 나타난 통과의례와 복식 분석(I))

  • 유지헌;한명숙
    • The Research Journal of the Costume Culture
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    • v.5 no.2
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    • pp.169-180
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    • 1997
  • The purpose of this study is to extract 'the Rite of Passage'from a Korean novel, 'HON-BUL', and to analysis intrinsic meanings and function of the symbols, their personal meanings and social meanings from it. A pragmatical method was used for the analysis of this research. The results were as followings : The meaning of the Rite of Passage and the Costumes had mainly incantatory characters ; son-wish, wealth, amicable relations between a husband and a wife, long life, and perpetual thought. But the amount of grasping of meaning was thought to be depended on the reading ability of readers. Since the Wedding Ceremony and the Funeral Ceremony were described a lot of times in the novel, it was known that they were regarded as very important Rite of Passage in the whole life. The TEXT which were cited from the novel showed that the Rite of Passage was traditionally described as the Birth Ceremony, the Wedding Ceremony (includes the Puberty Ceremony), and the Funeral Ceremony. The analysis of meaning in a novel had an important roll to understand CULTURE, SOCIAL LIFE, and TIMES in a written novel. Therefore a novel is very valuable to analyze them as the DISCOURSE and the TEXT.

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Reform of sacrificial ritual model through the empirical tests of reformative model far Korean sacrificial rite (제례 재구성 모델의 실증적 검증을 통한 제례 모델 재구성)

  • 두경자
    • Journal of Families and Better Life
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    • v.19 no.6
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    • pp.241-263
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    • 2001
  • The objectives of this study were empirically to test the reformative model for Korean sacrificial rite and to investigate the effects of demographic variables. the survey was conducted by means of questionnaire with 600 persons located in Seoul. Major findings were as follows ; 1, Sacrificial day ; was displayed (1) dead day (2) holiday in back and forth of dead day 2. Sacrificial time ; was showed (1) 8-9 h. p.m (2) 6-7 h. p.m 3. Sacrificial extent ; was displayed (1) grandparents and parents (2) only parents 4. Participative extent ; was showed (1) Cousin (2) only sons and daughters 5. Sacrificial procedure ; was displayed twice deep bow and 1 minute\`s silent prayer. 6. New year's and Chusok's rite ; was showed (1) simple foods (2) joint leisure time 7. Sacrificial table ; was displayed (1) boiled rice . water . gustoish articles. (2) omission of food table 8. rite\`s socialization ; was showed (1) delivery and marketing sale\`s food (2) special sacrificial restaurant. 9. Womens'and mens'difference ; women were active 7ut men were passive 10. Age's difference ; excepting 30-40, the all generations were more reformative. 11. Number of brothers ; small number of brothers were more reformative than a many number. 12. Sacrificial manager or not , managers were conservative than persons were not managers.

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A Study on the Re-recognition of symbolism in Ancestral Memorial Rites Arrangement (제례진설에 나타난 상징성의 재인식에 관한 연구)

  • Lee, Chul-Young;Park, Chae-Won
    • Industry Promotion Research
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    • v.7 no.4
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    • pp.85-95
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    • 2022
  • This study intends to analyze the meaning of symbolism in ancestral memorial rite arrangemen from the view that ancestral worship connecting traditional society with modernity are the transmission of ritual. It appears as a change the theory of Yin-Yang and Five Elements that became the basis and ideology about the Confucian view of life and death, an understanding of the universe structure, and a change in the four seasons. Ancestral memorial rite arrangements acknowledge the existence of ancestors. And it is understood as a ceremonial instrument which the living and the dead communicate spatially with time through the symbolic system. In addition, the four seasons, spaces of the skyground and underground were symbolized and embodied through the selection and arrangement of ancestral memorial rites. In the modern ancestral memorial rite arrangement, the factors that determine the location require Time-space analysis of the target. This is because the offering is understood not only as a functional role but also as a temporal and spatial symbolism to be expressed through the offering. In this study, it is meaningful to consider it from the perspective of inheritance of ancestral worship culture through discussions about the ideological background and symbolic system that appeared in ancestral memorial rite arrangement

Seeking Alternative Directions in Confirmation Education for Korean Protestant Church (한국교회 견신례 교육의 대안적 방향에 관한 연구)

  • Shin-Geun Jang
    • Journal of Christian Education in Korea
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    • v.75
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    • pp.7-31
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    • 2023
  • Purpose of study: The purpose of this essay is to seek an alternative direction for confirmation education within the context of Korean Protestant Church, addressing the following issues: 1) Confusion in the use of terminology on confirmation, 2) Superficial understanding of confirmation, and the absence or privatization of confirmation theology, 3) Formalized confirmation education based on the concept of rites of passage, and 4) The absence of denominationally structured confirmation education. Research content and method: To achieve this purpose, this essay attempts to foster an intradisciplinary and interactive dialogue on confirmation through a biblical, historical, and theological approach. Biblically, confirmation is to be understood as the unity of the baptism of water and the baptism of Holy Spirit, associated with the consecration of the baptized as royal priests through the baptism of Holy Spirit. Historically, as a part of the rite of Christian initiation, confirmation was a unified rite that has undergone a process of separation and reunification. Theologically, the rite of confirmation affirms the covenant of the Triune God given in baptism and is positioned between baptism and the Lord's Supper. Conclusions and Suggestions: In conclusion, this essay suggests an alternative form of Confirmation education that is oriented towards the following objectives: 1) Education that forms the identity given in the baptismal covenant, 2) Education that reflects characteristics of both baptism and the Lord's Supper, 3) Education that integrates the Bible, doctrine, and life of confirmand and, 4) Education based on an organic educational system.

The Architectural Vicissitude of Buseok Monastery Seen through Chwiweon Pavilion (취원루(聚遠樓)를 통해서 본 영주 부석사(浮石寺) 건축 공간의 변천)

  • Jung, Ghi-Chul
    • Journal of architectural history
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    • v.20 no.3
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    • pp.59-82
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    • 2011
  • Based on travel literatures written by the Joseon literati, the different picture of seventeenth- and eighteenth-century Buseok monastery from the one today emerges. Not only do the buildings removed from the monastery today reappear, but the quite different way of the monastic operation comes to light. This observation leads to a speculation that the monastery was functionally and spatially divided into two territories; that of the Immeasurable life hall and of the Dharma hall. The Immeasurable life hall's precinct was built at the site open to the west providing a grand vista of mountainous area. This siting, originally having a close relation with the visualization such as the Sixteen contemplation, not simply gave such a special attraction that the first built architectural composition has lasted through the centuries to the late Joseon, but also granted to the Chwiweon pavilion located at the western side of the precinct a special meditative quality. As the monastery has suffered from a number of heavy duties in the Joseon period, the architectural attraction of the precinct was mobilized to promote the monastic identity as the legitimate monastery first built by Uisang, the founder of Hwaeom Buddhsim. Especially, the Chwiweon pavilion offered a mental space so that the literati might form an affirmative attitude toward the monastery and the monks. The Dharma hall's precinct was built based on the direct replication of the architectural layout presented in liturgy books for the Water and Land rite as well as the Vulture Peak rite. This layout is generally called the Court-type enclosed by four buildings, which has been widely fashioned in the late Joseon period. This characteristic gave to the Dharma hall precinct an arbitrary and anonymous quality, which helped not only avoid the tourism of the literati, but also secure the sacrality and ritual efficacy at occasions of Buddhist rites. This division of territories of the monastery can be understood as the strategic reaction from the monks in order to survive in the age of oppression against Buddhism. In result, the identity of Buseok monastery in the late Joseon was established as the Nine-rank sanctuary where Bodhisattvas permanently resided.

A Study on the 'Closed ㄱㄴ Type' of Traditional Folk Housing in Goyang, Gyonggi-do, Focused to Dweller's Life (거주자 생활중심으로 본 경기 고양 전통민가 연구 - 폐쇄형 ㄱㄴ자집을 중심으로 -)

  • Lee, Hee-Bong
    • Journal of architectural history
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    • v.14 no.3 s.43
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    • pp.53-76
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    • 2005
  • Through a field study of the folk houses, 'Closed ㄱㄴ Type' in Goyang-si, Gyonggj-do, focused on the dweller's life by the method of ethnographic interview, observation, and physical survey. L and opposite L type of inner and outer buildings form a closed inner court, and innermost backyard for woman is enclosed by fence. Form and space of the house contains dweller's traditional life. Outer space of a front gate becomes semiprivate space, for thrashing and piling up harvest and raising vegetables and pigs. Confucius principle does not fully dominate dweller's life of ancestral rite at Daecheong floor, and separation of man's and woman's quarter. Superstitious worship activities took place for lord of site and house. In everyday life, Anbang, inner main room, is assigned for parent's quarter instead of woman's quarter, and Geornbang, next room, was for son's family. Anbang has symbolic meaning for a place of deathbed. House contains agricultural activities, crop harvesting, thrashing, putting into storage, hulling rice, and keeping grain near kitchen. At present, rooms are needed more; sheds are made into rooms, rooms are enlarged toward outside, half outside space like Daechong floor becomes interior space by sash screen. And modern facilities of kitchen and bathroom are equipped for convenience. At the end, meaning and generative principle of those forms are discovered.

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A study on ceremonial costume and Confucianism is Chosun Dynasty - Focusing on Men's Po - (조선시대(朝鮮時代) 유교사상(儒敎思想)과 의예복연구(儀禮服硏究) - 남자(男子) 포(袍)를 중심(中心)으로 -)

  • Lee, Sun-Jae
    • Journal of the Korean Society of Costume
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    • v.16
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    • pp.221-229
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    • 1991
  • This thesis aims at reviewing the wearing aspect and formation of Chosun ceremonial dresses for meal and finding out the thought reflected by them from the standpoint that dresses themselves should be taken as one of the phenomena in culture. That is men's ceremonial costumes and confucian costumes of the royal family and the gentry family in Chosun is reviewed focused on the formation and the wearing aspect of Po, Which is a kind of them. And in the context of the phase of the times. I also considered the thoughts reflected on the clothes such as confucianism, Ying & Yang Theory, and the symbol and the thoughts of patterns in relation to the clothes. Confucian influence was the main force for the Chosun prohibitions for clothes. The major reasons for the prohibitions for clothes were as follows. First, they reflected confucian Chung myoung chooui(the principle that everything should be where it belongs). That is the prohibitions for clothes were used in the means to maintain feudalistic social order. influenced by social rank system. Second, they reflected confucian ethics in the means to recover social disciplines with the maintenance of traditional customs. This shows well in the restriction of luxurious items in dressing included the prohibitions for clothes. Third, they reflected Chosun's toadysm toward China. With the influx of Chinese style of dressing then government even changed the style of uniforms for public officials into that of Chinese resulting in dual styles of dressing. Ying & Yan Theory greatly affected the colors of Korean clothes and reflected toadysm toward China. too. The theory was embodied by prohibition of such colors for clothes as white, gray, and jade green. I reviewed the twelve patterns on Myunpok, Ten-Longivity patterns and Four-Gracious plants patterns in order to analyze the symbolism and thoughts of patterns for clothes. Nansam, Dopo, and Shimui worn by confucian scholars ensures that those clothes bears confucianism and philosopical factors. As shimui was worn by many people it appears in Chosun scholars' studies and a Chinese book called "Yeki". I reviewed the origin, procession, and ornaments of four ceremonial clothes and tried to find out the confucianism in them. First, In Kwanrei (the coming-of-age ceremony) remained ancestor worship and respect for manners. The clothes for this ceremony granted the rights and responsibilities of and adult to the wearer. The royal Kwanreipok had different dresses for each rank. As Samgapok, the crown prince wore Iksunkwan and Konryongpo for the first ritual, Wonryukwan and Kangsapo for the second, and Myunrukwan and Konpok for the third. The rank of the King's grandson was lower than the crown prince's. This example shows that Chosun people respected manners and thought the basic confucianism "God and people are equal." at the Royal court. Second, as Honreipok(wedding gown), the crown prince wore Myunrukwan and Konpok for Daereipok, Wonyukwan and Kangsapo for Napjing and Tongwoo, and Iksunkwan and Konryongpo for Chekbinui. But common people were allowed to wear an official outfit only for wedding in the means of congratulation on the most important day of their life. Wedding gowns which reflected Ying and Yang Theory emphasized the thought that union of a man and a wife is the most important event in life. Third, Sangrei(funeral) was the last ritual of a human being to send off the deceased. The mourning dresses expressed lamentation of the people left behind. Five-Dress-System for each the relative degree of familarity showed the solemnity and formality, which represented the formality of confucianism and ancestor worship. I reviewed the mourning dresses by dividing them into royal, Yangban's, and commons. They were featured by the fact that there was only one style for every walk of life. It is construed that anyone in mourning can wear the same clothes since he feels the same way regardless of his social rank. Fourth, Chereipok(sacrificial rite dresses) had different styles for each social rank. The King wore Myunpok(Kuryumyun and Kujangpok) were recorded to be worn first in the fourth year of King Taecho's ruling. The crown prince wore Palryumyun and Chiljangpok for sacrificial rite dress which was finally settled when King Sejong was in power. Common people wore Dopo, Shimui for the rite dress in the beginning of the Chosun Era and wore Dopo after Japanese invasion of Korea in 1592. In conclusion, confucianism played the main role in ceremonial dress system of Chosun and that was because it emphasized the ethics of action in life, which was different from other religions. It is true that cause-oriented thoughts and Chung myoung chooui in confucianism drove all ceremonies to extreme manners, discriminating the people who belonged to the lower social rank, and resulting in extremly luxurious life style. However, they also created a unique trend and clothes culture in the Chosun Era. I wish that this thesis provieds important information and direction for furthur studies in the future.

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