• Journal of the East Asian Society of Dietary Life
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• v.25 no.4
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• pp.565-573
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• 2015

The study interviewed 102 North Korean defectors residing in South Korea after completing the Hanawon program through face-to-face interviews. The most celebrated holiday in South Korea was found to be Seollal at 65.7%, followed by Chuseok at 23.2%, Christmas at 7.8%, and Hansik at 1%. With respect to the question of wheather or not North Korea creates a more festive mood compared to South Korea, 33.3% of respondents answered that they felt similar in both countries 2.6% said "yes", they were in a more festive mood in North Korea, whereas 21.6% said "no", and 18.6% said they felt "very different". The most representative traditional food was ranked in the order of rice dishes with kimchi (19.6%), rice cake (11.8%) and boiled rice (8.9%) on National Liberation Day of Korea; rice dishes (17.6%), rice cake (7.8%) and boiled rice (4.9%) on North Korea Constitution Day; and rice cake (57.8%), noodles (9.8%), dumplings (9.8%) and boiled rice (8.8%) on Lunar New Year's Day. In regard to positive recognition about festival foods, "festival food of South Korea has diverse recipes" showed the highest positively in South Korea. The respondents positively recognized that festival foods of North Korea are not sweet, have a unique taste are traditional and have a table setting.

• Journal of the East Asian Society of Dietary Life
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• v.18 no.3
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• pp.277-293
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• 2008

We conducted a consensual, expansive, and successive study to compare cultural differences and similarities between Korean, Chinese and Japanese's Seasonal Festivals and Foods documentarily. It showed interesting results that the three countries had celebrated with similar meanings, and shared similar events and special foods. Seasonal Festivals happen throughout the year sequentially: the New Year Day, January $15^{th}$(first full moon festival), March $3^{rd}$(double three day), May $5^{th}$(double five day), July $7^{th}$(double seven day) and finally the Year Farewell Festival. While, the festival of a royal birthday of Buddha happens on April $8^{th}$ in both countries: Korea and Japan. There is also one of the big festivals called the harvest moon festival on August $15^{th}$, and this event celebrates with special foods both in Korea and China. On December $23^{th}$, it is a special day for both Chinese and Japanese, but they celebrate the day with different meanings to it. Three countries have a special seasonal event celebrated each other. Koreans have a special event called Sambok to overcome summer with special food during a middle of June to the beginning of July. Chinese have a special event for overcoming winter with soup on December $8^{th}$. Japanese have a special event with rice cake to safety on January $11^{th}$. On these seasonal festivals, it is different to note that two different kinds of calendars are used. The lunar calendar is used by Koreans and Chinese whereas the solar calendar is used by Japanese. Because of the similarity in Buddhism, and agricultural industry, and especially sharing Chinese Characters in words, these three countries have in common in many ways to celebrate Seasonal Festival, and it is very unique custom in the world. Nowadays; however, these traditional events and special foods are changing in more simplified version and almost disappearing in all three countries. Therefore, we suggest that the Seasonal Festivals and Foods should be more emphasized in flourishing and exchanging between Korea, China and Japan.

• Journal of the Korean earth science society
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• v.42 no.3
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• pp.278-295
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• 2021

China's shutdown due to COVID-19 in 2020 reduced air pollutant emissions, which is located on the windward side of South Korea. The positive temperature anomaly and negative zonal wind anomaly from northern Mongolia to South Korea through eastern China presented warm and stationary air masses during January and February 2020. Decreased concentrations of PM10, NO₂, and O₃ were measured at Seokmo-ri and Pado-ri, located in the central-western region of South Korea, due to decreased emissions in China from January to March 2020. After China's shutdown from January to March 2020, in Pado-ri, the ratio of monthly average concentrations in that period with those of PM10 and O₃ in the last four years decreased by approximately 0.7-4.7% and 9.2-22.8%, respectively. In January 2020, during the Lunar New Year holidays in China, concentrations of PM10, NO₂, and O₃ at Seokmo-ri and Pado-ri decreased just as much as it did during the same period in the last four years. However, average concentrations in January 2020 decreased before and after the Lunar New Year holidays in China when compared with those in January of the last four years. In Seokmori, ratios of actual and predicted values (${\bar{O}_s$/M) for PM10, NO₂, and O₃ concentrations were calculated as 70.8 to 89.7%, 70.5 to 87.1%, and 72.5 to 97.1%, respectively, during January and March 2020. Moreover, those of Pado-ri were 79.6 to 93.5%, 67.7 to 84.9%, and 83.7 to 94.6%, respectively. In January 2020, the aerosol optical depth (AOD) data showed a higher distribution than that of the last four years due to photochemical reactions in regions from northern Mongolia to eastern China and the Korean Peninsula. However, the decrease in AOD values compared with those of the last four years was attributed to the decrease in emissions of precursors that generate secondary aerosols in China during March 2020.

• Korean Journal of Agricultural and Forest Meteorology
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• v.4 no.4
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• pp.248-253
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• 2002

This study was to provide information about snow falling phenomenon in Korea for 1934 years from BC 6 to 1928 based on the records of old literatures, which are the true record of the Chosun dynasty, records of king Kojong and Soonjong, and some data including history of the Koryo in internet home page of Korea meteorological administration. Key words used in search procedure were totally 20 words such as snow, heavy snow, big snow, snow pellets, snowstorm, avalanche, etc. The searching contents consisted of the time of the first and the last snow, the amount of snow falling, snow damage, the thought about heavy snow phenomenon, and unusual weather conditions related to snow. The earliest record for the first snow was July of the rural calendar in 733 and the latest record for the last snow was June 11 of the lunar calendar. From these records, it could be estimated that there were some snow falling even in summer season. The amount of almost heavy snow ranged from 1.2 m to 1.5 m, but sometimes there were some records about the amount of snow falling higher than 3 meters. It was also found that there were three records about big heavy snow damages. In 1524 and 1525, approximately 100 and 140 peoples in Kyungsung, Hamgyung Province were dead due to heavy snowstorm. It was also recorded that 91 people in Jeiu island were dead in 1670 because of snow damage. Some singular records about snow were also found in old literatures. There was a congratulatory ceremony of new snow when the first snow was falling in the year. There was also a ritual praying for snow when there was no snow in the year. It was also found that there was snow falling with worms and red snow falling.

• (The) Research of the performance art and culture
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• no.32
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• pp.371-397
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• 2016

The function of the Duhak nongak(農樂) in Jecheon consist of Ceremony, Labor, and Entertainment. Before the commemorative rites for village god village people beat a small gong. This is a evidence of the drive away evil spirits in New Year's Eve of the lunar year. Before harden house site village peoples beat musical instrument noisily. In order to press hard the god of the earth they play musical instrument. Musical instrument not a simple musical instrument, but a purify and wish tool. When weeding a rice paddy Durae organized in Sangpung village. Durae are less effective than communal sharing of labor in weeding effect. Nonetheless, Nongak carried out core function in Durae. In order to participate Nonngak concours, peoples made a Pangut. From independence to 1970s people combine traditional nongak and Pangut. Since then village people played Pangut. From 1990s Pangut was played by Duhak Nonngak Preservation Association. Through the participation Nonngak concours, Duhak nongak was regrouped. Finally this nongak prepared Taeguk-jin, Snail-jin, Cross-jin, Sabang-jin, Sanggyeonrae Bans anggyeonrae-jin, Palbang-jin, Rope making and individual play. Duhak Nonngak promptly met the needs of the times. So, they could play Pangut. The feature of the Duhak Nonngak is that active cognition, highly skilled musician a patron and scouting a competent leader.

• Journal of the Korean Geographical Society
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• v.28 no.1
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• pp.40-57
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• 1993

This paper aims to show the various aspects of migration in Kwangju merropolitan area, southwestern Korea, for a period of years 1980-1985. Migratory patterns are spatially extensive in countryside around Kwanfju, and due to high accessibility to the metropolitan area urban implosion emerges in the city. In Chonnam province where Kwangju is loca-ted, all cities and counties except for such in-dustrial areas as Yochon, and Kwangyang are experiencing population losses in terms of net migration by survival rate methods. Kwangju is the exceptionally one of in-migration areas in Chonnam, though its central part(Dong-Gu) is also an out-migrated area. Predominantly in-migration urban areas have high proportions of a student age group between 15-19 years, and that reflects the importance of the educational factor in migration analysis. The municipal authorities of Kwangju are planning to block the way of the middle sxhool students who live in the outskirts of Kwangju to entrance to high school in the city. Thant may stir up migrations into Kwangju for the elementary and middle school students, because the city id expected to provide educational opportunities higher and better than remaining Chonnam areas. Population of Kwangju would, therefore, grow as the students migrate into the city. The findings on the residential intra-city movement in selected 5 Dongs indicate that implications of a short-distance movement re noteworthy; neighbour to neighbour, and the nearest stop in the way from the outer Kwangju as well. Trends in a short-distance movement are in accord with Ravensteins's "law of migra-tion". But in casw of the inter-provincial migra-tion to Kwangju, the number of in-migrants from remoter Seoul is more than that from nearer Chonbuk province. Therefore it supports the fact that the movement between capital region and far off local cities overcomes a distance barrier. The temporary mobility for a day has been increased as the standard of living has improved and it reaches a peak on weekend or on con-secutive holidays. The number of temporal movers to Kwangju from capital region and Yongnam area, southeastern Korea has a greatincrease in terms of the frequency of the passengers' mobility, in particular on Myongjol(the ethnic and traditional festival day) in com-parison with on weekdays. By comparison with two largest Myongjols, the number of movers is more on Chusok(The Full Moon festival on lunar August) than on Sol (lunar new year's day). Annual peak point of weekday movers appears in August because of summer vacation. But the lowest one appears in June, which is related to the busy farming season. A patients' move for medical services in on the increase with a change of living conditions. It is especially true in the industrial counties such as Kwangyang and Yochon. By way of conclusion, it should be pointed out that one of the problems we face in survey of migration volume by the survival rate method is that the survival rate somtimes exceeds the value 1.0, in normal states of which should be under 1.0. it may be due to the shortcoming from the census statistics. We should not give therefore too much stress on the importance of migrations or moves as an element of changes in spatial pattern. In cinclusion, the results of the study show some geographic facts as the followings: 1. One of the outstanding phenomena in all types of movement is the seletivity of ages. The most important factors are related to education and employment. 2. Short-distance movement is carried out in accordance with Ravenstein's law, but in case long-distance movement, in-migration from capital region is prominent in spite of remoten-ces. The gravity between large cities such as Kwangju and Seoul, which has a frequent human movenent, causes urban implosion of small cities between those cities. 3. The temporary mobility for a day, in con-trast to that of permanent movement, is more related to transportation, and its volumes and annual variations are a large-scale. 4. Passengers' mobility is high in industrial cities. And the scope of patients' mobility is narrower than passengers'.

• Korean Journal of Heritage: History & Science
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• v.35
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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.

• Journal of Families and Better Life
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• v.28 no.1
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• pp.131-143
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• 2010

The purpose of this study is to understand the living culture of transnational married women and to analyze the out door play of children in their hometown. The data was collected through observation from 27th June to 7th July 2008 in Jian, Jilin Province China. The children's play and lifestyles were observed, and data pertaining to the culture of the people were collected by a teacher and staff. We also visited the residents for housing information. The results are given below. 1. They dressed in Korean clothes on festive days and the boys put on a hood. They had eating habits which included cooking for themselves or buying semi-manufactured goods but did not use, instant food. The housing habits involved a combination of cooking and heating by Korean floor heating system(Ondol). They utilized outdoor space to grow vegetables. Those with a fulltime job(teacher) preferred to live in an apartment but an apartment was too expensive. Public utility charges and traffic expenses were cheap. 2. The main festive days are the lunar New Year's Day and Chuseok. The children returned home and enjoyed the festive day with their parents. The language used are Korean language and Chinese. Some Korean words and phrases in Jian Joseonjok have different meanings as compared to how they are used in Korea. A capping ceremony did not to celebrate becoming an adult from an adolescent. Couples performed a wedding ceremony at a wedding hall attended by their parents and invited relatives from both families. The relatives gave the couple a wedding gift. They did not go on a wedding trip as it was not affordable but instead spent their wedding night at a hotel in this culture. When someone dies, they bury the body after cremation. They perform a memorial service for three years on the birthday of the departed. They have a banquet on the 60th birthdays with their relatives and neighbours and are typically presented with a carp for longevity. 3. They understand capitalism and therefore send their children to school to improve their social position. The Korean and Chinese languages are required subjects in school. The students choose a second language(English or Russian). They prefer English class but at the time of this study an English class was not offered at the school in Jian Joseonjok. Therefore the children entered a Chinese school. 4. The children play outdoor games such as Y$\acute{a}$o J$\grave{i}\bar{a}$(要家), X$\grave{i}$ang g$\grave{i}$(象棋), T$\grave{i}\grave{a}$o p$\acute{i}$ j$\grave{i}$n(r)(跳皮節), D$\grave{o}$uch ing g$\grave{u}$n 凍冷根, B$\bar{e}$i B$\bar{e}$i 背背, and soccer. They play games according to the season.

• Journal of Korean Academy of Nursing
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• v.31 no.1
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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.

• Journal of the East Asian Society of Dietary Life
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• v.18 no.4
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• pp.455-465
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• 2008

The data for this study were collected in a survey conducted in Ganghwa. The questionnaire was specifically designed to identify ceremonial and prohibitive foods in Ganghwa. Quantitative and qualitative data were reported as frequencies, and $X^2$ analysis was employed to assess the relationships among religious. Ceremonial foods were important on the 15th of January by the lunar calendar(87.5%), the Korean Thanks giving Day(84.4%), New Year's Day(79.8%), and the winter solstice(77.4%). A table in celebration of a baby's first birthday included baekseolgi, rice cake with Indian millet and red bean, songpyeon, injeolmi, fruits, and japchae. Women who had delivered a child ate boiled rice and seaweed soup. Birthday parties was hosted in 67.0% of the homes. The reasons for not having a birthday party were the inability to make enough time(38.2%) and difficulties with work(19.4%). Pyebaek foods were jerked beef, chicken, jujube and chestnuts. A 60th birthday anniversary was the reason for 31.4% of the respondents to eat ceremonial foods, and a Memorial Day service that carried in the eldest son was the reason in 53.4% of the families. The Memorial-Day service foods were learned by a Catholic mother(66.7%), by the husband's Buddhist mother(37.9%), or by Confucianism(54.5%)(p<0.05). Therefore, it is important to increase the understanding of celebrational foods and to enforce systematic public relations.