• Fashion & Textile Research Journal
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• v.15 no.3
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• pp.406-413
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• 2013

The objective of this research is to find out status and consciousness about shrouds according to changes of Jeju's rural funeral ritual while reviewing Jeju's traditional shrouds. Consciousness of customs regarding tradition is much stronger in Jeju Island. Since it was said that shrouds and changes of funeral ritual have very systematic correlation according to the result of precedent researches, changes of funeral rituals of Jeju's rural area were examined. At the same time, consciousness about traditional shrouds of Jeju people was also studied. As the result of examination through literary investigation, visits to rural homes, visits to production places of Jeju's shrouds and interviews with grandmothers designated as human cultural assets of traditional Jeju shrouds, etc, it was found out that Jeju's rural funeral rituals had been rapidly changed since 2000. Traditional Jeju shrouds are also disappearing. In particular, old women of Jeju have considered preparation of their own and their husbands' shrouds in advance as a virtue. However, as it gradually became more difficult to produce and prepare traditional shrouds at homes and as the space of funeral was changed from their own houses to hospitals and/or commercial funeral homes, it was found out that a ratio of people's using general shrouds sold in market was increased and it is believed that this kind of trend will be accelerated more and more in the future.

• Journal of the Korean Society of Food Culture
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• v.13 no.4
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• pp.241-260
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• 1998

1. Both the festival held in Confucian temple to honor Confucius or a religious ceremony in Korean traditional lecture-hall are the sacrificial rituals which is the mark of the respect for prescholars and these rituals has been followed the rules written in the book,'Yaegi' 2. For the Food formal display for the festival in Confusian temple of Chinese Gukjagam, Pebak(clothes), Mohyul(hair and blood), and the ritual food dishes, such as Byun 10, Doo 10, Gang 3 (Deung 1, Hyung 2), Bo 2, Cue 2, Jo 3 (Taeraeu as beef dish 1, Soraeu as sheep and pork dishes 2), Joo(alcohol) 3 were displayed, while in Juhyunhak, Byun 8, Doo 8 were displayed. In Taesangji edited around in 1873 in Korea, for the Confucian shrine Pebak, Mohyul, Byun 10, Doo 10, Deung 3, Hyung 3, Bo 2, Cue 2, Jo 6 (raw 3, cooked 3), Joo 3 were displayed. In pedantry Confucian temple, Pebak, Byun 8, Doo 8, Bo 2, Cue 2, Jo 2 (raw sheep and pork), Joo 3 were displayed while Mohyul was omitted, which this type of display was almost identical through the nationwide survery for the Confucian food display. Some of the Confucian food display, most of the display for Bo and Cue have been changed to Bo 1 and Cue 1, and one fifth of the Confucian display for Byun and Doo also has been changed in the numbers and food varieties. 3. In most of the sacrificial ritual food display in the Korean traditional lecture-hall, Pebak (some not applicable), Byun 4, Doo 4, Bo 1, Cue 1, Jo 1 (raw), Joo 1 were displayed. In these days, the number of the Confucian temple where the sacrificial rituals is not held, has been increased. 4. For the names of food for the Byun and Doo dishes, mostly the old names are used, however, minor changes in materials and cooking method have been found.

• Journal of the Korean Society of Food Culture
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• v.32 no.4
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• pp.311-322
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• 2017

This study examined the traditional edible basis and ingredients of Song-gi used for Pyeon of Jong-ga ancestral ritual food. Through an investigation of references, a case study, and ingredient analysis for traditional edible basis of Song-gi, the nutritional value and availability as food material were reviewed. Among the 4 kinds of pine trees from 4,705 types of edible materials usable as food listed in the ${\ll}$Korea Food Standards Codex${\gg}$, 'Pinus radiata D. Don', in which the husk is acknowledged as an edible food, was applied in this study. This study processed the Song-gi following the method of jong-ga and divided into pine inner bark (PIB) and pine inner bark powder (PIBP) to analyze the general composition and dietary fiber. The main composition of PIB was carbohydrate, in which the content was 88.7% per 100 g. The content of dietary fiber was 73.7% per 100 g and the insoluble dietary fiber reached 92.3% in total dietary fiber. In conclusion, the edibility of Song-gi, which has a considerable amount of insoluble dietary fiber caused constipation because it absorbed the moisture in the intestine due to the lack of nutrients but may be developed as a functional food that helps the digestive activation of the intestine and improve the health of the intestine if taken with balanced nutrition.

• Journal of architectural history
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• v.10 no.1 s.25
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• pp.61-74
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• 2001

This paper intends to explore some aspects of space as metaphor for the being of a subject and a subjected state of being. This paper deals with 3 Korean communities. Examples include (1) Yeog-maeul in Honam province (2) Samni village in Youngnam province (3) Bem Island in Seoul. Yeog-maeul is the village of Sannmin's (commoners), which is socially isolated from it's surrounding Yangban's villages. The social life in Yeog-maeul is generally divided two areas : that of men and women. The former is expressed as a life Dorang-Pak(outside of the stream) and the latter as Dorang-Ahn(inside of the stream). The former is a life of formality, sacredness. The latter is a life of informality, profaneness. Samni is a typical Yangban's village. With the support of literature such as Kohyun-Hyang-Yak(古縣鄕約). Yangban has exercised the social control which is widely practiced in various fields ranging from the fetal movement to the location of tombs. Bam Island is located Han river. It's resident had lived on the Island for over 700 Years, until they were forced to move collectively out of the Island, and settle in Chang-chun dong of Seoul. Yet, these people have kept holding Bugundang Kut, ritual for the entire village. The former Bam Islanders whose traditional culture is suppressed by the surrounding postmodern culture, have tried to fill the gap between their ideal and actual lives by symbolically realizing the former in the community ritual. In ritual life, the former Bam Islanders are deemed to sacred, while the rest of citizens of Seoul profane. The residents of Yeog-maeul and Samni village which live a life an their traditional space, has been subjects. But, the former Bam Islanders which moved collectively out of traditional space and settle in the postmodern space experience the subjected state of being.

• The Research Journal of the Costume Culture
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• v.8 no.6
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• pp.887-898
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• 2000

Mourning & funeral ritual means a various kinds of ritual procedures which begins at the time of death, buried and created a graveyard, a manner of wearing funeral garment being mourning the death, finally go back to everyday life. Our mourning & funeral custom was burial at first time. After going through the era of the Three kingdoms, The unified Shilla and Korea dynasty, cremation method has been prevailed. However, based on Chu-tzu celebration in Chosun dynasty, the burial custom has been widely spread again. Nowadays, due to effective land utilization issue, excessive cost for burial and the change of thinking for cremation, the cremation is recognized as remedy of righteous funeral system. At this point, a shroud following existing burial custom burdens considerably for quality, price, size and design of it. Accordingly, it needs anew style of shroud corresponding to cremation system. As an alternative, the shroud is required simplification and standardization ; Firstly, in size, a shroud should be larger than plain clothes and differentiated in small, medium and large. Secondly, the material of a shroud would be white cotton, which can keep from pollution during burning time. Thirdly, it unifies the item. In case of man, 바지(把特, those are trousers), 저고리(赤古里, Korean-style jacket) and Durumagi(周衣, Korean topcoat). In case of woman, 치마(赤　, those are skirt), 저고리(赤古里, Koran-style jacket) and Durumagi(周衣, Korean topcoat).

• Journal of the Korea Fashion and Costume Design Association
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• v.16 no.1
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• pp.139-151
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• 2014

Storytelling contributes to easy flowing of cultural contents, and cultural original materials offer the creative subjects of cultural content. Now, in Korea, thanks to the Korean wave and etc, new kinds of cultural contents are requested and the demand for the original materials of storytelling has been increasing.A 5,000-year-old history, Korean traditional culture is the storage of the original materials of storytelling that can offer the creativity and the competitiveness, which are able to secure the national competitiveness. Particularly, there are different kinds of cultural archetype materials in the wedding ceremony and wedding costumes. This research, thus, is aimed at providing the subject materials for the cultural content development which are various and interesting by developing the original materials of storytelling on the wedding ceremony and wedding costumes during the Joseon dynasty. In the study for the wedding procedures in the late of Joseon Dynasty, the original sources within wedding ceremony created in the process where wedding customs in Joseon Dynasty and China were compromised are suggested. Further, in the research for the original sources on the wedding costumes associated the wedding ceremony, the original source of storytelling which are showed in a nation and an individual in the process where the wedding ceremony symbolizes the most important marriage one of the fomalities performed in one's life is suggested.

• Journal of the Korean Society of Food Culture
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• v.30 no.3
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• pp.296-312
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• 2015

This study conducted a literature review, field study, and in-depth interview on the build order, cooking method, and origin of 'Donggot-tteok (rice cake)', which was the ritual food for 'Chungjae Gwon Beol from the Andong Gwon clan Jong-ga' in Bonghwa, Gyeongbuk, who deifies Chungjae Gwon Beol as Bulcheonwi. Donggot-tteok of Chungjae Jong-ga is classified as one kind of Bonpyeon (Janjeolpyeon) and 11 kinds of Utgipyeon, and assumes a unique circle build shape. According to the results of the literature review data in 2004 and 2010 with field study data in 2014, the build order, materials, and cooking method were maintained without large changes. With regard to Utgipyeon with which Donggot-tteok is topped, Cheongjeolpyeon, Milbiji, Songgisongpyeon, Gyeongdan, Ssukdanja, Bupyeon, Japgwapyeon, Jeon, Sansim, Jo-ak, and Kkaeguri were heaped in each layer, and the beauty of obangsaek (five colors) was well harmonized. Besides, with regard to the origin of Donggot-tteok, which was presented without elaborating sundry records, we examined the possibility of being introduced from the royal court through old paper and the Jokbo (family tree) that Jong-ga owns.

• Journal of Family Resource Management and Policy Review
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• v.4 no.2
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• pp.31-44
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• 2000

In this study, we compare and analysis the family rite consciousness and it’s actual conditions between yanbian university students who have lived in different culture and political system from Korean students. Total 645 Yanbian and Korean student’s data was collected in Jun 1998. Statistics methods, Cronbach’α, Frequency, Percentage, $x^2$, t-test are used to analyse the data. The result are follows. First, in view of overall rite conditions, Korean students show more traditional tendency than Yanbian students. Second, in view of ritual process which is sub-domain of overall ritual consciousness Yanbian student keep more traditional attitude than Korean students. Third, Koran students’s score which presents the need of education of rite is higher than that of Yanbian students’s

• Asia Marketing Journal
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• v.1 no.3
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• pp.12-33
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• 1999

Recently, consumer researchers have been interested in consumption ritual that expressed condensedly the consumption system in a culture. From various disciplines this study examined the 'ritual' and 'ritualized behavior' which are unique to human beings and analyzed the relation of ritualization of consumption experience and buying behavior. According to the degree of ritualization, consumers were categorized into four types - ritualized, habitualized, involved, and non-ritualized consumers. In the empirical study, the relation between ritualization of "dressing-up (i.e. to put on the clothing with the intention of wearing displaying them publicity)" and buying behaviors related to clothing was explored through in-depth interviews and a questionnaire survey with 434 married Korean women. Through statistical analysis, research questions were identified in an empirical study: as the consumption experience becomes more ritualized, the purchasing frequency, ongoing involvement, brand loyalty, and opinion leadership will increase as part of clothing buying behavior. Herein, the implications of the study and further research issues are discussed.

• (The) Research of the performance art and culture
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• no.19
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• pp.379-418
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• 2009

This study is a link in a chain which grope for the description of puppet performance history. This study imply my intention which is not a description of puppet performance 'history' but a description of 'puppet performance' history. Object materials of this study is materials connected with puppet performance from ancient times to Chosun dynasty. Object materials of this study include not only records but also remains and pictures. Discussion start with regulation of puppet performance materials and establishment of a classification criterion. As a result of that discussion, the age of puppet performance is as follows: 'the age of diverse use of puppet', 'the age of ritual puppet performance of worship', 'the age of play puppet performance of handling', 'the age of ritual puppet performance of display', 'the age of ritual puppet performance of expulsion', 'the age of ritual puppet performance of handling', 'the age of play puppet performance of display', 'the age of play puppet performance of handling and voice-acting'. According to the internal division of age, the description of puppet performance history which is spread chronologically is attempted. As a result of the description, I confirm that puppet performance reveal a one's unfolding process. And a distinct aspect from the general cultu! re history is found. The development process which is a changeover that is 'from ritual puppet performance to play puppet performance' is amended by a circulation of ritual puppet performance and play puppet performance'. And the development process which is a changeover 'from static puppet to dynamic puppet' is amended by a circulation of static puppet and dynamic puppet'. Like this the thing which is laid in the inside which is not a one sided changeover but is a circulation is said that from one age of puppet performance to other age of puppet performance is not a close of former puppet performance tradition. Unfolding from one age to other age, on the other hand former puppet performance reveal aspect which is a continuance and change with a one's vitality. And a relation of mutual influence is exist between the ritual puppet performance and the play puppet performance on a large scale, among the puppet performance types on a small scale. this also don't overlook in cas! e of a groping of puppet performance history.