• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.6
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• pp.935-946
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• 2008

Religion is the symbolic form and action, linking the ultimate condition of life with human beings. Religious idea grasps the world through symbols and gives birth to the action through symbols. This research put its purpose in elucidating the effect of religion on the costume and its mechanism. It's focus is centered on Buddhism, Hinduism, and Islam which are among the world high religions. Part of this research also examines the mechanism in which several composing factors are expressed with rituals and manifested with costumes, this process was diagrammatized and suggested. The composing factors of religion such as belief system, experiences, community, and rituals are closely related. Ritual especially, is the symbolic action, practice, and the way of rescue, expressing religious meaning. Religious rituals such as imitative rituals, positive or negative rituals, sacrificial ritual, and rites of passage have been expressed with religious music or figurative art such as costume, construction, and art as well as religious ritual like ancestral rites. Religion has had a great effect on the overall culture including costume as a belief system by lightening the meaning of life and suggesting the solutions to the human problems such as anxiety or conflict.

• Korean Journal of Heritage: History & Science
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• v.46 no.3
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• pp.16-31
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• 2013

This study addresses how the main group of community ritual changed as the regional community changed during the period of Japan's colonial rule of Korea with emphasis on Gwanseongmyo in Jangchung-dong, Seoul. First, almost every regional community was changed because of city planning which was carried out by Japan in Korea for colonial exploitation and for the use of military bases. Mapo-dong and Seobinggo-dong were the appropriate examples. The city planning projects by the Japanese colonial government selected Jangchung-dong as the place of settlement of many Japanese people. The stream, Cheonggyecheon, made a border between the Korean and Japanese settlements and the traditional system of regional community in Jangchung-dong was changed and reorganized considerably. Second, the Japanese government used the rituals of regional community purposefully to combine them with the ceremony in the Japanese shrine. Those who supported Japan performed the regional rituals and tried to follow the policy of 'Rule of Culture' required by the Japanese colonial government. However, most regional rituals continued as they were before Japan's colonial rule of Korea without any change. Under this new trend the ritual of Gwanseongmyo was changed from the ritual for worshipping Guan Yu to that of the regional community. Last, the main groups that led the rituals of regional community were diversified during the period of Japan's colonial rule of Korea. In other words, the rituals of community used to be led by the families that lived in the region for generations before Japan's colonial rule of Korea. However, they were later led by various groups that emerged as a result of the colonial rule, urbanization, commercial development, regional differentiation, and so on. As an example,Yeongsinsa of Gwanseongmyo,which was the main group to lead the ritual of Gwanseongmyo, shows that the regional community rituals were extended to worshipping Guan Yu. The members of the main group to lead the ritual were pro-Japanese senior officials who were formerly military officers. This shows that the main groups leading the regional community rituals were further diversified.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.85-115
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• 2015

The Reordering of the Universe(天地公事) pursuing the Latter world(後天)'s ideal world while denying the Former world(先天) is composed of enormous rituals. The Dosu(度數) is formed through these rituals and the world is transformed according to the Dosu. The people who follow the Sangje(上帝), the subject of this universe reordering and also participate in the Reordering of the Universe are called as the followers. The follower group can be said as a ritual group in the aspect that they participate in the ritual for the Reordering of the Universe. They not only observed the rituals but also actively participated in them, so took certain roles in forming the Dosu. That is, they performed certain, given roles in developing the rituals, or actively proposed their ideas under the Sangje's leadership, and participated in the process realizing the Dosu. Therefore it can be said that they were a group initiatively participating in the process overcoming the Former world's Sangguk(相克) world, and making the latter world's ideal world. It seemed that the followers at that time might have gone through a certain entrance ritual process in order to join in such a follower group. The 『Jeon-Gyeong』 recorded the entrance rituals of a man called as Cha Gyeong Seok among tremendous followers relatively in detail. According to the 『Jeon-Gyeong』, he first had to get a unique test in the entrance process, and the test was proceeded in several stages: the wisdom test reflecting the Sangje's unusual intelligence, the patience test to endure physical, psychological pains for the great ethic, and the test to evaluate the testee's ability to give up past oneself and to follow the Sangje with a new body & mind. In the process separating himself from the past his appearance, Gyeong-Seok, the candidate to enter, faced a liminal situation, and then performed the incorporation rite. In this process, the purification rite going him out of the past relationship of benefits & grudges was performed, and he was given the regulations to comply as a member of the follower group. Through such serial processes, his entrance in the follower group was allowed. What requested to the candidate in this entrance process was the severance from one's past. For that, the candidate was needed to go out of his past life habits, to free from the relationship of benefits and grudges, and to sever him from his past faults. Such severance was the precondition for him to go out of the Former world's negative reality and to break from the Sanggeuk habits. Another thing requesting to the candidate as well as the severance from his past was to establish a new ideal. The new ideal should be matched with the ideal of the Reordering of the Universe whose main ideology was the Haewon-Sangsaeng(解冤相生). Such ideal can be said as the driving force to proceed toward the new ideal world of Latter World. And the candidate was requested to purify his mind and to participate in the Universe Fair Judgement (天地公庭). That can be said as an important condition for the new member directly to participate in the ritual of the Reordering of the Universe dramatically transforming the world. Finally, the candidate was given the regulations for his ascetic practice(修道) as well as his participation in the Reordering, and was requested to comply them. After becoming a member of this follower group, one had to practice his asceticism through the compliance with such regulations and the training of mantras(呪文) in order to accomplish the goal called as Dotong(道通). By fulfilling these requirements, the newly entered member could have the qualification to perform a certain role in the ritual of the Reordering of the Universe, and could accomplish his religious ideal.

• Journal of the East Asian Society of Dietary Life
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• v.1 no.2
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• pp.151-173
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• 1991

A review of the royal banquet rituals which were excuted twice a day for consecutive three days for master were found to be progressed; 1st day for Queen Mother, 2nd day for King, 3rd day for Crown Prince very orderly. And performing dozens of dances and musics at each intervals of this procedure. The Sequence of rituals were summarized as follows. 1. Entering by order of low in rance. 2. Opening a ceremony. 3. Setting napkins, spoons and chopsticks and sumptuous table for master. 4. Offering flowers to master and then granting that flowers to subjects 5. Singing a open song. 6. Setting wine/side dishes for master and complimenting master's achievement/wellness. 7. Bowing politely three times and giving cheers. 8. Distributing wine/dishes to high ranked subjects. 9. Offering special dishes for master. 10. Distributing wine to low ranked subjects. 11. Singing a closing song. 12. Taking away tables. 13. Closing a banquet and leaving the hall.

• Journal of Fashion Business
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• v.7 no.3
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• pp.1-13
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• 2003

As a ritual that deals with the issues of human life and death, and that embodies complicated cultural implications, funerals have been an important material to refer to in considering the spiritual life as well as the social aspects of contemporary people. The present study on the 19th-century Western funerals is significant in that current funerals have been formed and changed from the ancient practice in a long historical background. The funeral patterns in 1890 to 1910, the period when reformatory movements started to appear in the custom concerning death, have been changed and fixed to be the current funeral custom. The range of the present study is limited to the characteristics of enbalmment, funeral processions and ceremonies, as well as the costumes for the mourning period. The research method employed in the study is the review of literature concerning death and funeral rituals, previous studies, domestic and international technical literature, and photographs or paintings.

• Journal of Families and Better Life
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• v.17 no.2
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• pp.157-172
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• 1999

The Purpose of this study is to clarify what a difference the individual family value and relationship make on the inheritance consciousness by focussing on right succeed property among the inheritances rights of family. Questionnaire were distributed to about 450 married person with children over 40 year and among them 384 cases are used in final analysis. Inheritance consciousness of the Korea family shows that the property inheritances to greatly different from the inheritance the family head rituals according to consciousness of the individuals. That is to say the succession of the property is decided by inheritances of the individuals where-as these of the family head and rituals are done by the family norm. such results tend to be made due th the fact that Koreans think of a duty to father a son and make him succeed th the heat of the family on the basis of the strong blood tie of the family that Koreans think t important to keep their family fame and to contain the fam ly existence I. e. they respect their patriarchal system.

• Proceedings of KHEA Conference
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• 1997.07a
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• pp.274-274
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• 1997

• Korean journal of food and cookery science
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• v.21 no.3 s.87
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• pp.271-282
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• 2005

In this study a survey was conducted to compare the foods prepared for the Korean ancestral service on Memorial Day, Thanksgiving Day and New Year's Day in the Yeosu and Pusan areas. Me(tap) as the main food in the rituals was highly used on New Year's Day in the Pusan region, whereas Tteokguk was highly used in the Yeosu region. As for soup ingredients in the rituals, jogae, soegogi and mu were more frequently used in the Pusan region than in the Yeosu region on Memorial Day and festive days. Jogijjim, gaorijjim, sangeojjim, myeongtaejjim, galbijjim, dakjjim, and bugeojjim were highly used in the Yeosu region but cheongeojjim and domijjim were highly used in the Pusan region. Gosari and doraji namul were highly used in both regions but most vegetables were hishly used in the fきn region except for sukju and chwi namul. Jogi gui was the most common in both regions, whereas seodae, yangtae and byeongeo-gui were highly used in the Yeosu region but dubu, jogi and mineo-gui were highly used in the Pusan region. Songpyeon injeolmi, gangjeong, and yakgwa were highly used in the Pusan region. Most fruits except apple were highly used in the Pusan region. With regard to the liquor used for the rituals, there was no difference in the use of cheongju between the two areas, whereas takju was highly used in the Pusan region but soju was highly used in the Yeosu region. The results of this study showed that the use of ritual foods varied a little according to the region and that ritual food use was based on seasonal foods, preference of ancestors, and special products of the region.

• Journal of the Korean Society of Clothing and Textiles
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• v.45 no.2
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• pp.356-375
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• 2021

The Generation Z (Gen-Z) consumer has a unique beauty-consuming behavior that is distinct from the previous generations. This study aims to identify the meaning of makeup rituals based on the theoretical framework of the ritual concept. In-depth interviews were conducted with fifteen females in their mid-teens to early 20s. The results showed that Gen-Z has different types of makeup ritual scripts for both ordinary days and special days, which are constantly being re-written and revised based on the experience accumulated. In addition, there are various types of ritual artifacts that play an important role in Gen-Z's makeup ritual, and that they provide psychological comfort and satisfaction. The importance of DIY (Do It Yourself), collecting, and independent brands is emphasized. The role of Gen-Z in the makeup ritual was expanding from a creator for her own ritual to a collaborator for peers' rituals, and sometimes the expansion goes beyond the direct relationships to virtual ones through SNS (Social Network Service). The Gen-Z cohort is found to be a member of beauty knowledge network through which they learn, share, and create the know-how and shopping skills.

• 지역과문화
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• v.7 no.1
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• pp.1-26
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• 2020

This study analyzes the creation process of local cultural contents that appears in the Maeul-mandeulgi by utilizing the "Village Rituals" handed down from village. The purpose is to analyze the social values and meanings they represent. For this purpose, a qualitative research method using Chilgok-gun Yeong-ori was applied and analyzed through Lefebvre's the production of space theory. Residents began to recognize the necessity of projects such as Maeul-mandeulgi to overcome the community crisis, and attempted to change the perception of existing village rituals. Residents began to recognize the need for projects such as Maeul-mandeulgi to overcome the community crisis, Attempts to change the perception of the existing village rituals resulted in spatial practice. The new cultural contents were created by adding a playful element to the existing Cheonwangje, and thereby strengthening the identity of the village. This resulted in the reproduction of the village as a new cultural space, but it showed the reproduction of the space in which the alienation occurred due to excessive physical expansion. However, through this process, villagers increased their sense of belonging and increased their satisfaction, which showed the process of being produced as a space of representation that strengthens the sense of community.