• 헤리티지:역사와 과학
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• 제35권
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• pp.284-303
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• 2002

The purpose of this research paper is to examine, from an ethnological viewpoint, the traditional practice of using sacrificial game and domestic livestock as is often seen at communal rites in Korea. This paper also examine how the more convenient use of livestock sacrifice developed from that in which wild game were once offered, and how this change in the type of animals used affected the significance of the sacrifice. It also looks at how the use of animal sacrifice for ceremonies eventually influenced the practice of meat consumption on the part of the participants in their daily life, and how it contributed to the eventual establishment and development of livestock breeding for the purpose of meat consumption. The practice of catching wild game in the mountains for sacrificial purposes eventually gave way to the use of pasturage cattle, but it should be understood that these domesticated livestock were raised primarily for ceremonial rather than meat consumption purpose. When used for sacrifice, these cattle were not castrated, as is normally done when they are slaughtered for meat consumption, but it should not be assumed that this was done for purposes of simplification. In addition, not only rice farmers but also when enterpreneurs set up a new enterprise, animal sacrifice was viewed not only as a form of on-site purification of evil, but also served the dual purpose of enhancing their business through the traditional custom of serving meat to those invited guests in attendance. In the large-scale village communal rite of Hwaghae Province located in the northwestern part of Korea, animal sacrifice was carried out in the ritual for the Mountain God in a highly dramatic style, and suggests that it originated with the agrarian rites of the "fire-field" farmers of East Asia, which were utilized to foretell whether the coming year would be one of abundance or famine, and to the royal ceremony held on the 3rd day of the 3rd month of the lunar calendar, as well as that held for the God of the Mountains and Streams. The dramatic-style hunting rite, included in the large-scale communal ritual of Hwanghae Province mentioned previously, as well as in the Ritual of the Cow from Pyungsan, also located in Hwanghae Province, in which wild game were used as sacrifice, is significant in that it points up the changes that have occurred in ceremonial animal sacrifice. However, more research on ritualistic animal sacrifice is still called for in rites for good farming, fishing, and the variety of others that are held throughout Korea.

• 가정과삶의질연구
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• 제13권4호
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• pp.199-213
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• 1995

Multi-religious situation with one of the greatest characteristics in Korea society is forming the basic to induce the conflict among the religious, The outline of the research is as follows; 1. The religious conflict are occurred between Christiianity and Buddhism·Shamanism·Nonchurch 2. The problems of sacrificial rite oneself's persistent demand for religion and the other side's disallowance against the religion and so on are indicated as one of the complication problems with the heaviest weights. 3. The power structure in family the status of branch family the rank of sibling oneself's religion and so on are related as major variables which influence the religious conflict. 4. The outcomes from religious conflict are forming on tacit consent boycott discontinuation frequent quarrels and so on. 5. Most of the persons concerned about the religious conflict are put a great value on both home and religion and they are endearing for the harmony of them.

• 건축역사연구
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• 제8권3호
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• pp.9-22
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• 1999

The purpose of this study is to analyse the architectural character of JE-DAMG at farm village in Ulsan. JE-DANG means the building for DONG-JE (the sacrificial rite of a village). The regions of this study are KANG-DONG MYEN, and UNG-CHON MYEN in Ulsan. The method of this study is the analysis of them after the actual field surveys of 47 JE-DANGs in these regions The survey contains the area, the height, the period of the erection, the architectural structure, the roof shape, the material, the landowner, SHIN-CHE (means a god's name and shape), DANG-SU tree and so on. Methods of the survey are the field survey, the interview of villager, the analysis of reference data and so on. Results of the study are below. JE-DANGs(buildings) of these regions had been built first in the period of Japanese occupancy and erections of them had continued until 1970's. Since then, they have been rebuilt. The primary JE-DANG is characterized by a tiled roof, a wooden post lintel, a mud-plastered wall, and a wooden door. After rebuilding, characters are a flat slab, a tiled roof, a structure of using red bricks, and the area is getting larger than the primary JE-DANG, but 1 KAN persists without variety. Most of houses in the inland area like UNG-CHON MYEN face the south, and ones in the coastal area like KANG-BONG MYEN face the east. Generally there is DANG-SU tree behind JE-DANG. That proves DANG-SU tree to be the object of the rite. The species of DANG-SU is a pine in general ,but various in UNG-CHON MYEN. In general names of the god are DONG-SHIN , DANG-SAN SHIN and SUNG-HWANG SHIN. I think that the landownership of JE-DANG should change the private ownership into the village ownership to preserve JE-DANG though most of lands of JE-DANG are private ones.

• 한국지역사회생활과학회지
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• 제15권2호
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• pp.73-82
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• 2004

There are many concerns about the use and abuse of both licit and illicit substances among adolescents. This study was performed to understand the drinking status and drinking behaviur of middle school students. Self reports on drinking behaviur, dietary habits and one-day dietary records were obtained from 213 boys and 202 girls using anonymous questionnaires. One hundred and forty five of 415 students(34.9%) have experienced drinking and 48.3% of them initiated it at primary school. The motivation for first drinking was different between boys and girls; ' after sacrificial rite' for boys, ' curiosity' for girls. The most plausible reasons for drinking were ' boredom' and ' stress reduction' , and they felt the strongest desire to drink when they felt ' anger or frustration' Drinking behavior was not significantly different between male and female student except in the motivation for first drinking. But interestingly, the girls drank with friends mostly, while the boys drank with their parents. Drinking-experienced students showed significantly high rates of skipping meals and in particular skipping breakfast. DVS was found as $14.71\pm{4.51}$ and $13.95\pm{4.69}$ in non-drinking and drinking, respectively. This study showed that the drinking experience of middle school students were initiated earlier in primary school, and that drinking behavior of female students was not different with that of male student.

• 건축역사연구
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• 제7권2호
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• pp.63-76
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• 1998

Seowon(書院) was an institute for education and sacrificial rite, established privately in rural villages throughout the middle period of the Chosun dynasty(1392-1910), where scholars researched classic studies, cultivated personal characters in accordance with the Neo-Confucianism, nurtured young disciples, and performed rites at a secluded shrine where spiritual tablets of honorees were housed. This study examines the architectural characteristics of Pilamseowon(筆巖書院) in Chans'seong, Chollanamdo Province, Korea. Through the study, the architectural characteristics of Pilamseowon were found as follows: First, Pilamseowon moved twice since it had been established. Second, through the moving, the area of Pilamseowon was expanded and buildings were added. Third, some buildings of Pilamseowon reflect the previous condition of the seowon site. Take Hwakyeonroo(廓然樓) as an example, which is the main entrance pavilion of Pilamseowon. Pavilion is an appropriate type of building in sloped site. Before Hwakyeonroo was moved to the present site, it was located on sloped site, where Hwakyeonroo accordingly took the pavilion type of building. Present site condition of Pilamseowon is plane, nonetheless, Hwakyeonroo has the pavilion type of building, which reflects the previous condition of the building site. Forth, Pilamseowon consists of six spatial domains and each domain has its own entrance gate to outer area.

• 복식
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• 제16권
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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.

• 복식
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• 제1권
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• pp.101-117
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• 1977

This thesis is a study of the Simui(深衣) system which was a dress regulation peculiar to old China with skirt and coat. The origin of Simui is a very long time, that is, before Ju dynasty in China. Its wearing range had a large circle irrespective of rank and good or bad luck. This was a ordinary dress to the Emperor or the lords, a below court attire or a below sacrificial rites attire to the illustrious officials, and good luck dress to the common people. But this was a funeral rites attire or coming-of-age ceremony attire in domestic behaviour. In the times of Song dynasty, lots of confucian scholars had put on this simui because of Juhi's recommendation for domestic behaviour. This Simui had been put on through all the times of China and was the original text of all the dress. Especially the court attire and silkworm working dress of Empress, and the court attire and underwear court attire of Emperor is also made out of this Simui, therefore this is a origin of the ceremonial dress which formed into long coat. In Korea it is said that this Simui was brought in prior to the middle of Goryeo dynasty. But we can't tell the correct transmitted age. According to the following records in Goryeo History, "King had put on the Simui as a sacrificial rite attire in the times of Yejong". It is sure that this Simui was brought in prior to the times of Yejong. In fact, lots of confucian scholars had put on the Simui since the introduction of confucianism in the end of Goryeo dynasty and after that time this was taken by many confucian scholars through Yi dynasty. Korean Simui system was complied with Chinese system through confucian domestic behaviour, This was respected for court dress of confucian scholars, as it were, Chumri, (an ordinary dress of scholars), Nansam (a uniform of upper student), and Hakchangui (a uniform of confucian student). There are many deta about Simui system in the book of Yeki, chapter Okcho and Simui, and other many canfucian books. But we didn't demonstrate the theory about it till now. Especially there are diversifies of opinions about the phrase of "Sok Im Ku Byun" in Yeki. Simui was cut in separate and then was stitched together in one piece. Generally its shape had round sleeve and angled lapel, its length reaches to the anklebone. And it has a line around the lapel, the sleeve band, and the edge of skirt. It is called Simui because the body can be wrapped deeply in broad width and large sleeve. The Simui was made of white fine linen and was cut by the natural size of body. Every part of Simui had a profound meaning; the round sleeve in compliance with regulation can keep a courtesy when a walker moves his hands and the angled lapel like a carpenter's square in compliance with square keeps them front loosing their Justice and a string of the back also keeps them loosing from their righteousness and the flat lower part of Simui makes their heart and mind calm. This Simui was usually attendant on a head cover and belt made cloth, and black shoes. This thesis was made a study of documents and portrait from Yi dynasty, for the actual object was not obtained.

• 한국의류학회지
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• 제27권12호
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• pp.1397-1404
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• 2003

2002년 월드컵 전야제에서는 한국문화를 소개해 세계인의 환호를 받았는데 그 중에는 칠석동 민속축제인 고싸움놀이가 펼쳐졌다. 칠석동 민속축제는 일반 서민복식의 전통복 형태를 보여주는 복식(服飾)을 실제 착용하고 축제를 행하고 있으므로, 점차 사라져 가는 전통복식을 놀이문화를 통해 직접 확인할 수 있다는 점에서 연구가치를 갖는다. 본 연구의 목적은 국제화 시대에 우리 전통문화에 대한 정체성 확립을 위해 시대적 변화에 따라 변해 가는 민속복식을 무형문화재로 지정되어 있는 칠석동 고싸움놀이를 중심으로 시대적 흐름을 통한 고싸움놀이의 전수과정에서 형성되어 온 민속축제복식의 구성과 특성을 살펴보는데 있다. 연구방법은 광주지역인 광산구 칠석동 마을을 중심으로 자료조사와 현장조사를 병행하였다. 자료조사는 민속에 관련된 전공서적과 무형문화재 조사보고서, 행사팜플렛 등을 참고하였고, 현장조사는 고싸움 축제에 참가하여 복식 전반에 대한사진촬영과 마을축제 참여하는 마을사람들을 중심으로 축제복식에 관한 면담조사를 하였다. 칠석동 고싸움 축제복식은 행사가 진행되는 내용에 따라 크게 4가지로 분류할 수 있는데 본격적인 고싸움이 시작되기 전날 밤에 당산나무에 제를 지내는 당산제 복식, 마을의 평안과 고싸움의 흥을 돋우기 위한 농악복식, 고싸움이 시작되기 전에 아낙네들이 손과 손을 맞잡고 둥글게 돌며 화합을 다짐하는 강강수월래 복식, 한해 풍년을 기원하는 고싸움복식이 있다. 칠석동 고싸움 축제복식의 특성을 요약하면 다음과 같다. 첫째, 구성면에서는 농경제의(農耕祭衣)와 안택축원(安宅祝願的)을 기원하는 민속놀이축제복식으로 일상생활에 착용하는 복식을 이용한 농경 의례복의 다(多)기능성이 강조된 것으로 나타났다. 둘째, 색상은 우리조상의 백의(白衣)의 상징인 일상복인 백색 위에 오방색을 사용하여 화려하고도 강렬한 원색의 색상조화가 특징적으로 나타났다. 셋째, 형태면에서는 양쪽어깨와 허리선의 면 분할이나 비례를 통해 허리부분의 동작에 따른 유동적인 선이 부각되고 있다. 특히, 평면구성의 단조로움은 흔들리는 몸동작에 따른 고름의 율동미와 축제복식의 착장 방법에 따른 한국복식의 형태미를 보여주었다.

• 한국식품조리과학회지
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• 제24권6호
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• pp.801-810
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• 2008

The principal objective of this study was to assess Korea's traditional ritual food culture, and to compare two types of ancestral rites the Hyang-Sa and Bool-cheon-wi rites which were held in the Daegu and Andong regions of Korea. In this study, we describe the performance of the Bool-cheon-wi rites held by two head families located near the Andong area namely, the head family of Seoae Ryu Seong-Ryong(1542-1607)(Seoae) who was well-respected for his writings and personality, and the head family of Dangye Ha Wee-Ji(1412-1456)(Dangye) who was well-known and famous as one of the members of the Sa-ryuk-sin. This research was conducted via diredt engagement in these memorial services and several interviews with the families. The results were summarized as follows; Foods used in the Hyang-sa rites including Mae(bap), Kook, Jaban(Jogee), Po(dried fish), Juck, boiled and seasoned vegetables, fruits, confections, and liquor. Jobap and Ssalbap were used as Mae at SD(Seo Dalsung), and PMPH(Pahoi Myogul Habin Park) used Jo, Hyunmy, Pi and Susu in the raw. The dishes on the table were arranged as follows. A wine cup was placed in the first row, Po(a dried pollack), and jujube and nuts in the second row, Ryukpo(slices of dried beef), Sangeogogi were set at the third row, and Soegogi, pork, Mu, and Minary were placed in the fourth row, and the head of the pig was placed in the center of the table at SD. A wine cup, Soegogi, and pork were positioned in the first row, Mu, Minary, Pi and Susu were placed in the second row, and Jogee, Jo, and Hyunmy were placed in the third row at PMPH. The sacrificial foods offered for Bool-cheon-wi rites were as follows; Mae(bap) Kook noodle Jogee Tang(stew) Po Juck Tucks boiled, seasoned and salted vegetables Jeon fruit confectioneries liquor(chungju). The head family of Seoae Yu Seong-Ryong utilized 5 types of Tang(meat stew, fish stew, chicken stew, vegetable stew, seafood stew), whereas the head family of Dangye Ha Wee-Ji utilized 3 kinds of Tang(meat stew, fish stew, vegetable stew). As a basic Tuck, Shi-roo-tuck(a steamed rice cake), piled up to 25 layers, was primarily utilized. In particular, Jung-Gae(Seoae's favorite food) was placed on the table. For grilled-meat food(Juck), Yu's family used raw meat and Ha's family the half-cooked meat. The main types of Jucks used were meat-Juck, fish-Juck, chicken-Juck, and these were not served one by one. Hyang-sa and Bool-cheon-wi rites have an the educational function, in that they allow for the carrying out of filial duties by a heartfelt performance of performing the ceremony, by taking great care from the pre-rite preparations to the post-rite period. In addition, these rites have various meanings, as events that strengthen the ties of blood relations of ancestors and themselves, and to promote and harmonize family friendships, they may also have religious meaning in the culture, as prayers are offered that all the family's descendants may be blessed, live long and enjoy abundance whlie respecting their ancestors. As for the role of Hyang-sa and Bool-cheon-wi rites in today's nuclear family society, it can be said that these rites remain especially important as a method to strengthen community consciousness by fostering an understanding of the meaning of existence itself, and thus inspiring the roots of consciousness.

• 대한간호학회지
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• 제31권1호
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• pp.94-106
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• 2001

The purpose of this study was to verify the use of Seo's Elderly Stress Scale (SESS), which was developed in 1996. Through the modified tool, it is possible to examine the stress of Korean elders and to contribute to the welfare of them. The subjects were 350 elders over 65 years old who live in Seoul, Kwang-Ju, Yang-Ju Gun Kyung-ki Do, Ui-Jong Bu, and Young-Am Kun, Jeun-Ra Nam Do. the data of 331 elders (94%) were analyzed. Data were collected between January and March in 1996 and analyzed using the SPSS Win 8.0. The result are as follows: 1. Items with low correlation with the total items were removed. So 27 items were removed and 37 items remained. This 37 items were death in the family and/or close friends, family member's behavior not meeting expectations, marriage of daughter, marriage of son, friction with daughter- in-law, argument among children, children refuse to live with parent, children leaving home, sex injury or accident, in frequest visits from children and grandchildren, providing care for your daughter or daughter-in-law post-partum, decrease in decision making and authority in home, Lunar new year and the harvest featival, house sitting, working in the house, performing a sacrificial rite, missed birthday, not living with the eldest son, decreased eyesight, decreased strength, decreased memory, sleep pattern changes, thoughts about death, loneliness, decreased hearing, change of dental condition, change in your diet or eating style, difficulty in self care, moving because of disease or aging, argument with friend or neighbour, travel, dealing with the procedure of heritage, loss of money or property, not enough pocket money, hearing on elderly neglect in television or radio, hope of going home and ignorant from others. 2. Overlapped items were discussed by colleagues and were modified. 'marriage of daughter' and 'marriage of son' were modified in 'marriage of children'. 'self injury or accidents' and 'family accidents' were modified in to self or family accidents. 3. Factor analysis was done in order to identify validity and three factors were obtained from the result. The first factor familial relation area, included 17 items. The second factor, physical area, included 9 items. The third factor, psycho-socio-economic area, included 9 items. Cronbach coefficient alpha for the 35 items was .923. 4. Pearson's correlation was .704 between SESS and SOS (Symptoms of Stress) in order to confirm construct validity. Based on the result, the following is suggested; 1. The modified SESS needs to be reverified with elder. 2. Korean elder's health promotion can be made by development of stress intervention which was accurately measured with SESS.