• Korean journal of food and cookery science
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• v.28 no.6
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• pp.731-740
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• 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.

• Journal of the Korean Society of Food Culture
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• v.5 no.1
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• pp.101-106
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• 1990

The findings of the historical study of the proprieties of Korean traditional tea ritual, based on documents, are as follows. 1. The proprieties of tea ritual for the Imperial Sanctuary and the Buddhist proprieties of tea ritual for Buddha was celebrated during the Silla dynasty. 2. The proprieties of tea ritual during the Koryo dynasty developed in various types, such as the propreieties of tea ritual for the Imperial government, Buddha, Confucians.

• Journal of the Korea Fashion and Costume Design Association
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• v.15 no.1
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• pp.155-173
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• 2013

Recently, social problem of teens becomes one of the important social issues. Adolescence is the intermediate stages of childhood and adulthood. Teens have not find their identity at this time. That reason is why teens and the old generation are disconnect. That arise from the development of industry and the nuclear family, entrance examination-oriented education system. So they are wandering in the popular culture and the cyber-space. Therefore, families, schools and state should have interesting and understanding for teens, and should strive that teens establish a self established identity. Specially, ethics education using traditional culture will help to establish their identity, and that provide self-esteem and pride about korean traditional culture. This is the reason why culture contents that is based on Korean traditional culture have to make for teens. The purpose of this study is to provide the basic data that will help in the development Korean traditional cultural contents for teens. In this study, this researchers will search the following matters; first, what is ritual for Coming-of-age, second, various forms of ritual for Coming-of-age and Korean modern ritual in order to grasp the meaning of the ritual for Coming-of-age, third, costume and meaning of costume which has in both Kwan-Ryea as Korean traditional ritual for Coming-of-age and Korean modern ritual. This study will compare Kwan-Ryea with traditional ritual of modern.

• The Research Journal of the Costume Culture
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• v.5 no.3
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• pp.142-150
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• 1997

Korean ritual dancing was doing in a royal court when an auspicious event happen in a country, a ritual ceremony was hold or reception for an envoy came from the other country was hold. There were 53 kinds of ritual dancing in Korea. Gumgee-Mu was the one among of them. Yea-Reung(woman ritual dancer) were dancing Gumgee-Mu with a sword. For Gumgee-Mu they wore a Kaeja(快子), Haebsuyoi(挾袖衣). Above it they took a Jeandae(戰帶), Jeanlib(戰笠). The dancing suit\`s color had a harmony with well mixed. Lunar-Solar-Five-Natural(陰陽五行) of oriented traditional concept.

• The Journal of the Convergence on Culture Technology
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• v.2 no.1
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• pp.53-70
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• 2016

There has been many researchs about "朱子家禮" providing the basic mannerism in Josun Dynasty era and influencing rituals to communicate ancestors. However, the arrangement of ritual has not been researched and understood as formality. In this study, the Yin, Yang and the five element theory was researched in the perspective of understanding in the universe order and ancient astronomy that provided the academic basic and idea in the era to understand the arrangement of the ritual, and based on this, the arrangement in "朱子家禮" was analysed. As a result, it was confirmed that the arrangement in ritual was made by the structure of symbol of Yin, Yang and five elements, which is the logic of order in universe people understood at that time. Through this, by understanding the meaning of the arrangement in ritual, the ritual culture would be properly understood and passed to next generation despite of changes in culture.

• Journal of the Korea Fashion and Costume Design Association
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• v.7 no.2
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• pp.171-176
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• 2005

본 연구는 역사문화의 입장에서 중국 복식문화의 원류에 관해 연구한 것으로 무속과 예약문화가 그 형성에 영향을 미친것을 밝혔다. 중국복식문화는 고대 주술문화에서 중요한 역할을 했을 뿐 아니라 상당한 비중을 차지하였다. 중국 복식문화의 성숙기와 서주때의 중국 예약문화의 형성은 매우 밀접한 상관이 있다. 예약문화의 표현에서 계급성을 내용으로 하고 형 식 성을 특징으로 하는 체제에서 중요한 작용을 하였다 동시 에 복식문화 자체도 이 시 기 에 아주 풍요롭게 발전하여 중국 문화의 견고한 기초를 확립하였다.

• The Research Journal of the Costume Culture
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• v.1 no.1
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• pp.69-80
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• 1993

This research studied the classification and meanings of symbols on the clothes of he Koran catholic priest. The results are as follows. 1) Symbol of religios spirits and values. - There are many spirits of crist which require to keep and meanings of innocence. 2) Symbol of status - served to symbolize the conscious change from earthy to ordaned man. 3) Symbol of role - differentiate between the role of priest and aid-priest. 4) Symbol of position(or rank) - indicate the position of priests in catholic church. 5) Symbol of situation. 6) Symbol of ritual ceremony - characterized the ritual ceremony.

• Journal of the Korean Society of Food Culture
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• v.5 no.1
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• pp.107-111
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• 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.

• Journal of the East Asian Society of Dietary Life
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• v.13 no.3
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• pp.145-154
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• 2003

This research was performed to identify the characteristics of the Korean rituals and to establish the desirable ritual culture. The recognition of the ritual culture was investigated by the general environmental factors such as gender, age, religion and education background. The rituals were generally recognized as positive. Some significant differences were shown according to religion, gender and residential area. To succeed the tradition of the preparation and the table-setting of ritual foods and to conduct the rituals by the descendants were recognized relatively high by the Buddhists and males living In Gyeongsangbuk-do. The degree of recognition of the method of table-setting of ritual foods was higher if one was married and older, with Buddhism and the oldest daughter-in-law in a family. As above, the culture of Korean rituals showed some differences according to the general environment and regions of the individual. The reason why regional differences were shown high was mainly because tradition and conservatism were maintained according to the unique regional thought and natural environment rather than impacts of the changes of times. That some differences were shown according to general environmental factors suggested that the traditional ritual culture was gradually changing according to the environmental changes in the modem times. Also, the recognition on the ritual culture were identified through investigations by general environmental factors such as gender, age, religion and education background.

• Journal of the Korean Society of Food Culture
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• v.27 no.6
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• pp.598-606
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• 2012

The aim of this study was to comparatively analyze the differences in Jinseol (ritual table-setting) and Jesu (ritual food) from the cultural perspective of ancestral ritual formalities regarding Bulcheonwijerye of Admiral Yi Sun-Sin, which is being held in Asan-hyeonchungsa shrine, Tongyeong-changnyangmyo and Namhae-chungyeolsa. The results are summarized as follows. A total of 32 types of Jemul (ritual food) in 6 rows in Asan-hyeonchungsa shrine, a total of 30 types of jemul in 6 rows in Tongyeong-changnyangmyo, and a total of 12 types of jemul in 2 rows in Namhae-chungyeolsa were prepared for the ritual table. In the Asan-hyeonchungsa shrine and Tongyeong-changnyangmyo, cooked foods have been used for jesu, whereas raw, uncooked foods have been used for jesu in Namhae-chungyeolsa. In the Asan-hyeonchungsa shrine, Gaeng (Kook) for liquid soup of Tang (stew) and Tang (5-tang) for the solid ingredient of stew have been prepared for a ritual table. In Tongyeong-changnyangmyo, fish Kook for Gaeng and So-tang (tofu stew) for Tang have been prepared for the ritual table. In Asan-hyeonchungsa shrine, Yukjeok (beef slices broiled on a skewer), Gyejeok (chicken jeok) and Eojeok (fish jeok) have been stacked together as Dojeok on a ritual table whereas in Tongyeong-changnyangmyo, Yukjeok, Sojeok and Eojeok have been placed on the ritual table as Pyunjeok (one by one). In Namhae- chungyeolsa, raw pork meat has been placed on the ritual table. As Po (a dried meat or fish), dried fish and dried seafood have been used in Tongyeong-changnyangmyo, whereas raw beef meat has been used in Namhae-chungyeolsa. Although Namul (cooked vegetables) and Mulkimchi (watery plain kimchi) are placed on ritual table for Asan-hyeonchungsa shrine, only Namul and Saengchae (raw vegetables) is used in Tongyeong-changnyangmyo and Namhae-chungyeolsa, respectively. Bulcheonwijerye for the same person, Admiral Yi Sun-Sin, has different characteristics according to the shrines. Accordingly, there is a need to preserve and succeed bulcheonwijerye of Admiral Yi because it is a traditional culture in ancestral rituals.