• Journal of Family Resource Management and Policy Review
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• v.11 no.4
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• pp.115-135
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• 2007

The purpose of this study was to investigate the complementary gender division of housework in the Yangban ruling class of the Choson period. During the Choson period, genders were distinctly divided. It was generally regarded that women had to stay indoors and take care of household matters, while men, on the other hand, did not need to be concerned with housework because of the Confucian practice of "Naeoe". But homes in traditional society were considered as being at the center of production, so the study explores if women and men complemented each other through reviewed literature. As the results indicate, women and men in the Choson period complemented each other in some housework, even in the Yangban ruling class who maintained their authority by following the Confucian practice. From the findings, it can be concluded that the complementary relations between women and men in the Choson period should be emphasized as the origin of shared housework.

• (The)Study of the Eastern Classic
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• no.73
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• pp.65-89
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• 2018

This paper was triggered by the idea that the culture of ancestral rites and the patrilocality, which entail the excessive sacrifice on the part of the wife, that eventually led to the coinage of the expression, "housewives' holiday stress," is perhaps not the age-old traditions it claim to be, but rather a recent phenomenon. The purpose of this paper is to reveal that the loss of housewife's authority is the product of "becoming yangban (aristocrats)," which was a culture that was in fashion in the late Joseon dynasty. Until the late Joseon dynasty, women, in particular, the married women maintained an autonomous life which allowed them the authority to an extent, based on their properties that they brought from and the ties that they maintained with their original family and. However, such authority of the housewives disappeared since the invasion of Joseon by Japan and Qing in the year of Imjin (1592) and Byeongja (1636), respectively, as the daughters were excluded from receiving inheritance in a desperate attempt to maintain the impoverished family after the wars. However, patriarchy based on neo-Confucian custom and convention of patriarchal clan system could not spread to the entire population immediately after the wars, as it was impossible to include everyone in the aristocratic class (yangban). It was due to the increase of aristocrats within the continued social changes that occurred after the wars that the neo-Confucian patriarchy became the norm and ethical standard in Joseon society. Also, the theory of propriety in neo-Confucianism that everyone from the emperor down to commoners must abide by the patriarchal clan system was realized through Zhuzi jiali, i.e. Master Zhu's Family Rituals, which institutionalized the system of family rites by setting up ancestral shrines in every household. For the aristocrats who lost their financial footing, the only basis they could rely on to prove their aristocratic lineage is the strict compliance with the rituals. Also, for the once commoners who turned into aristocrats one day had to emphasize the formal propriety in order to distinguish themselves from the commoners. Hence, the culture of "becoming yangban" in the nineteenth-century Joseon was what solidified the patriarchal rituals, decorum, and clan system. As a result, women have become subordinated to the husband's families, which forced the women, i.e. the housewives to serve them and sacrifice themselves for them. At times, women self-imposed such restraints on them as they led themselves into believing that it was necessary to maintain the family for their sons.

• (The) Research of the performance art and culture
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• no.23
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• pp.313-346
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• 2011

This thesis investigated basic thinking of Pansori reading text appearance. Among Pansori reading texts, it is versions include unfamiliar contents and scenes in text. They was created by writers of Pansori reading text. Why created a writers of Pansori reading text them? First, writers of Pansori reading text created new contents and scenes in order to show their knowledge. Reading texts of this feature are 28pages version Chunhyangjun belonged to Kim Kwang-sun, 87pages version Chunhyangjun belonged to Sa Jae-dong, 154pages version Chunhyangjun belonged to Hong Yun-pyo etc. This reading texts was effected on knowledge culture of Chosun later period. Second, writers of Pansori reading text created new contents and scenes in order to reenact festivities field. Reading texts of this feature are 75pages version Chunhyangjun belonged to Kyungsang university, 52pages version Chunhyangjun belonged to Keimyung university etc. the former shows story field and Pansori field, the latter shows play field of Walja. Third, writers of Pansori reading text created new contents and scenes in order to lampoon yangban authority. Reading texts of this feature are 72pages version Chunhyangjun belonged to Chungnam university and it's affiliation, 59pages version Chunhyangjun belonged to Park Sun-ho and it's affiliation etc.

• Korean Journal of Heritage: History & Science
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• v.34
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• pp.102-122
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• 2001

Uymsikdimibang(음식디미방) - a book written around 1670 and implying the methods of understanding the taste of food and drink - records many kinds of alcoholic drinks. it is obviously a practical problem to explain the process of brewing alcoholic drinks. However, if we intend to approach the alcoholic drinks on the practical aspect, we can not explain why many kinds of alcoholic drinks were brewed. I acknowledge only that it was true to have brewed rice wine easily on the basis of the increase of the production of rice and the two-crop farming system of rice and barley in a paddy field as well as, for many kinds of alcoholic drinks to have increased as a result of the development of brewage since the middle and second half of Chosun. It is not until we approach the alcoholic drinks of those days on the level of meaning, value, and symbol that we can get a correct answer as to why Uymsikdimibang records many kinds of alcoholic drinks. In the second half of Chosun, confucian ideology was firmly established in country village societies, the idea of clan rules was instituted, and patriarchal system was organized. Such a social atmosphere was to emphasize the practice of confucian moral principle such as performing religious service on one's ancestors and receiving a guest, and in the course of it, the alcoholic drinks were recognized as important materials all the more. It seems that the subdivision and elaborateness of the meaning of the alcoholic drinks were in progress. As a result, I think that the alcoholic drinks would vary in kind and be graded. From ancient times, the alcoholic drinks were men's favorite foods, and the significance of the authority and prestige given to the alcoholic drinks was increasingly promoted by the rise of the social position of men in the second half of Chosun under the influence of confucian ideology. Subsequently, the alcoholic drinks became symbols which represented even the family's tradition and dignity. Therefore, men born of the nobility(Yangban) tried to brew the various and dignified alcoholic drinks relatively. Through the brewage such as this, they endeavored to maintain their privilege. I think that the diversification of alcoholic drinks was developed in the process of a series of social-institutional change.