• 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.

• 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 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.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.

• Proceedings of the Costume Culture Conference
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• 1996.08a
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• pp.19-21
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• 1996

• (The) Research of the performance art and culture
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• no.39
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• pp.393-413
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• 2019

As one of a shaman song to reveal features of the byeolsin rite, East Sea coast, Gyeongbuk, Korea is matgut have been discussed for a long time. The rite is held to greet other shamans who were invited by a village resident and the highest shaman to perform the rite. When there is no highest shaman in the village, or when the highest shaman lacks the ability to perform the exorcism, other shamans are invited if a person is required to meet the scale of the rite, which is a rite of passage to verify their abilities and to become a community, even while the byeolsingut is held. The best shaman team, or village Pungmul team, and shaman team, When the strings are between them, they play music and struggle with each other, and the strings are lifted, they greet the god of the game at the altar, and the shaman turns around and plays with the field. However, the process of greeting the shaman at the exorcism rite after 2000 and the procedure of "Paggi-bogi" in which shamans take turns singing songs are disappearing. In addition, although the village Pungmul team has participated in the rite as a welcoming party for the shaman team, the purpose of the rite, which is to greet the shaman, is also being tarnished by leaving the role of the village Pungmul team to the outside team. This is due to changes in the villagers' perception of gut and shaman. As in the old days, it was necessary to greet a shaman as a rite of worship, although it was not necessary to confirm its ability to perform the rite of the village, due to the disparity of status. However, after the shaman has been transformed from a 'mysterious' existence into an intangible cultural asset functional owner, the perception of shaman changes and the village confirms the shaman's ability through an intangible cultural asset certificate. In addition, the number of villagers who know the details of the rite is decreasing, and most of the tasks such as preparation and proceedings of the rite are delegated to the shaman to hold the byeolsingut, and the nature of the exorcism of the exorcism is changing.

• Journal of the Korean Society of Food Culture
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• v.25 no.4
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• pp.416-427
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• 2010

In this study, we attempted to elucidate the cultural characteristics of Korean food based on a traditional understanding on the Korean novel. To achieve this, food characteristics related to 'rites of passage' were analyzed in the representative Korean literary work "Hon-bool", which describes the life of a first-son's wife every three generations in the going to ruin but historic 'Lee's family of Maean district' family and the life of the common 'Geomeong-gul' people who lived with farming on the Lee's land at Namwon of Junbook province in the 1930~1940s, during the Japanese Colonial rule. Every nation possesses rites of passage at important points in life, such as at birth, age of majority, wedding and death. Korean culture, in particular, has several memorial rites relating to birth, death and passage into the afterlife in which special foods are prepared. In this manner, ceremonial foods represent the Korean peoples' traditional vision of the universe and life. The book "Hon-bool" describes these traditions. Especially, the book describes the table-settings related to the main character's childbirth, first birthday, wedding and death. Therefore "Hon-bool" represents a living history of Korean traditional food and the work of storytelling through the traditional understanding is expected that perform an important role in making of cultural contents of Korean foods.

• Perspectives in Nursing Science
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• v.10 no.1
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• pp.77-86
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• 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
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• v.43 no.1
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• pp.25-56
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• 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.

• Journal of Fisheries and Marine Sciences Education
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• v.27 no.3
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• pp.890-900
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• 2015

The purpose of this study was to explore the experience the Nightingale pledge rituals of nursing students. Rituals are how people have always passed on their value system to the young, the next generation. Data were collected using focus group interviews and participant observations from 2012 to 2014. First researchers attended and observed Nightingale pledge rituals. And the three focus group interviews were held with a total 22 nursing students participating. All interviews were recorded and transcribed as they were spoken, and data was analyzed using ethnography methodology. The results were the participants experienced the nurse identity and connectedness with others through Nightingale pledge rituals. Also, they experienced "a river that can't be crossed,", thus go through a transition stage such as a rite of passage with a firm determination on their nursing career. The Nightingale pledge rituals allowed to the nursing students close relationship and the sense of community by going through ritual procedures.