• Journal of Families and Better Life
• /
• v.19 no.4
• /
• pp.167-184
• /
• 2001

The purpose of this study is to investigate actual conditions of family/kin ritual transition and to find out relationships to socio-economic variables. For this purpose, 716 subjects of urban family were interviewed with questionnaires. The results of this study may be summarized as follows: 1. It was discovered the pervasive themes of family/kin ritual transition: westernization, commercialization, socialization, and cultural anomie. 2. In contemporary family/kin rites, traditional structure coexists with external westernized aspects under the influnce of industrialization and commercialization. The rites were continued to provide a place where participants reproduce the ideology of patriarchal family group, especially the strong parent-child ties and narrow kin relationships. 3. Respondents who support traditional ritual style are old, lower class, and Buddhist. 4. Respondents who support westernization and socialization of family/kin rites are young, higher class, and Christian. But family/kin rites are not affected by sex relatively.

• Journal of Families and Better Life
• /
• v.19 no.3
• /
• pp.135-155
• /
• 2001

The purpose of this study was to investigate the general tendency of family/kin ritual transition and to find out related variables. For this purpose, 593 subjects of rural family were interviewed with questionnaires. The major results of the study were summarized as follows: 1. It was discovered that the characteristics of the ritual transition among the rural families is same as the urban families, i.e. westernization, commercialization, and socialization. But the speed of rural area was relatively slow. 2. In contemporary family/kin rites, traditional structure coexisted with external westernized aspects by the group who were elderly, lowly educated, lowly earned and Buddhist. 3. The family/kin rites were more significantly different depending on the age than gender, and the religion was the significant variable to the family/kin rites. So the family/kin ritual management education programs were needed.

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

• Vending industry
• /
• v.1 no.2 s.2
• /
• pp.80-87
• /
• 2001

최근들어 식품자동판매기가 매스컴으로부터 집중 뉴스 포커스를 받고 있다. 보상금을 노린 파파라치들의 미신고자판기 고발 급증, 컵음료 위생불량 실태 고발로 자판기에 대한 여론이 더 이상 방치해서는 안될 정도로 악화되고 있다. 특히 위생문제는 정도 이상으로 과대포장되어 각 매스컴에 보도됨에 따라 의례적으로 있던 위생점검 보도와는 달리 상당한 파장을 불러 일으켰다. 가뜩이나 부진한 시장 상황속에서 자판기 주변 환경적인 요인들이 여러 악재에 시달리는 상황을 더 이상 시간이 지나면 잠잠해 지겠지 하는 시각으로 바라봐서는 안된다. 이제는 고질적인 문제에 대한 근본적인 대책과 개선을 통해 보다 떳떳하고 당당한 설치환경을 확보해야 한다. 이러한 차원에서 금번 위생불량에 대한 왜곡된 보도가 안는 문제점을 통해 현행 자판기 위생관련 조항들이 갖고 있는 근본적인 모순점을 살펴보고, 이에 대한 올바른 개선방안을 모색하고자 한다. 아울러 영업신고와 자판기 위생관리 향상을 위한 산업계 자율 대책에 대해서도 살펴보고자 한다

• 한국노년학
• /
• v.36 no.3
• /
• pp.765-783
• /
• 2016

This study examines 2014 National Survey on Older Koreans (10,279 persons aged 65 or above) to understand social networks among older Koreans. In order to classify the types of social relationships, the latent profile analysis is conducted based on such structural aspects of social networks as network size, frequencies of contact, and closeness. The results show that older Koreans can be categorized into 5 distinct social network types: disengaged (11.6%), ritual-family-focused (17.7%), close-family-focused (23.6%), close-restricted (28,4%), and diverse (18.8%). Characteristics by each social network type are compared and multinominal logistic regression analyses are applied to figure out the influencing factors of social network type. Older persons with disengaged social network ties tend to be overwhelmingly female, living alone, old-old, and of low socioeconomic status. On the other hand, older persons with diverse social network ties tend to be young-old and had highly-ranked jobs in their mid-life. Spouse/children are the focal point of social relationships in both ritual-family-focused and close-restricted social network. However, the proportion of men is higher in the close-family-focused type than in the ritual-family-focused. Older Koreans with close-restricted social network ties tend to be female, uneducated, and have engaged in agricultural and allied activities. This study discusses the implications of its findings and how research in this area should develop in the future.

• Journal of Families and Better Life
• /
• v.22 no.5
• /
• pp.133-147
• /
• 2004

Korean funeral customs are an important part of the mourning process in Korea. A survey was conducted in the southern part by the Nak-dong river, centered around the city of Busan to examine Korean funeral rites. This study was conducted with survey research. The target population included 234 teachers and experienced the death of a family member within the last three years. Results showed that they presented their condolences 5 to 6 times on average per year. Funeral rites were performed usually at a hospital funeral hall. The preference of burial to cremation was about the same. According to the survey, funeral expenses averaged 9,570,000 won and donations received for funeral expenses, 12,630,000 won. Problems the respondents expressed about the process included large funeral expenses, the decision whether to bury or cremate, and fatigue from staying up all night. When classified according to the demographic characteristics, there were significant differences in the variables. Frequency of attending funerals depended on gender, age, and health status. Condolence style depended on religion. The type of funeral (burial or cremation) depended on family income. The type of reception depended on gender. Funeral expenses depended on the age Second, in the process of preparing for a family member's death, they thought it was important to prepare a funeral ceremony portrait of the deceased and a scroll by themselves, and the preparation

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.19 no.8
• /
• pp.167-175
• /
• 2018

The purpose of this study was to investigate the status and the factors associated with death preparation of in Community-Dwelling Elderlys. This study was secondary analysis using with 2014 National Survey on the Elderly in Korea. The number of respondents were 10,281. Data were analyzed with the x2 test, t-test and multiple logistic regression using the SPSS/WIN 23.0 program. 37.7% of respondents had done death preparation. The factors associated with death preparation were sex(CI=1.02-1.25), age(CI=1.90-2.28), living area(CI=1.21-1.45), education level(CI=1.16-1.42), spouse status(CI=1.50-3.22), economic level(CI=1.13-1.36), limit of activity(CI=1.11-1.40), life satisfaction(economic satisfaction(CI=1.17-1.35), children relationship satisfaction(CI=1.25-1.43), friends and neighborhood relationship satisfaction(CI=1.10-1.28)). Based on these results, it is necessary to develop programs for reinforcing elder's psychological death preparation for elders in community organization. To consider elder's characteristics like gender and living area.

• Korean Journal of Oriental Medicine
• /
• v.18 no.3
• /
• pp.75-85
• /
• 2012

Massage therapy, which is a Seondosul treatment that was prevalent during the time of Goguryeo, has been propagated throughout the general regions of Jeolla and Chungcheong-do with Iksan and Namwon as the center by the residents of Goguryeo who moved down south. In particular, the fact that this therapy was used importantly in the limited boundaries of the general regions of Jeolla and Chungcheong-do has become a factor that enabled preservation of large amount of old formats of the early stage Seondosul treatment. Seondosul that has been passed down the generation continued to function as a folklore remedy in the form of traditional massage therapy that is suitable for the humanistic natural environment of Korea. That is, treatment methods for generalized diseases in households have been used continuously from the ancient society to the modern society in Korea.

• Journal of the Korean Society of Food Culture
• /
• v.3 no.2
• /
• pp.163-175
• /
• 1988

The purpose of this study was to find out the utilization status of Korean rice-cakes and the evaluation degrees of their commercial products by subjects. The subjects were 530 housewives lived in Seoul, Deajeon, Youngju city, and Secheon khun. We conducted this survey from November 16 to 28, 1987 by questionnaire method. The results obtained can be summarized as follows; 1. In the subjects' home, 37 kinds of Korean rice-cakes were used. All of them, Inchelmi (67.9%), Songpyeon (66.6%), Whinddeg (51.4%) and Gaepiddeg (43.4%) were frequently used. 2. All of ceremonial days, Korean rice-cakes were used most frequently on the wedding day but they were used scarecely on the funeral day. 3. On the birth day of children and adults, cakes were used more frequently than Korean rice-cakes. 4. All of Korean festival days, Korean rice-cakes were used most frequently on New Year's day. 5. In the future, most housewives (61.7%) hoped to make the Korean rice cakes of themselves at home. 6. Convenience (65.8%) was the most favored cause purchasing the commercial products but many housewives (44.3%) wanted to make the Korean rice-cakes of themselves at home. 7. All the quality properties of commercial products, taste and color property were favored and price, package, storage and hygienic property were poorly evaluated by housewives. 8. The evaluation about color property of commercial products were affected by resident place variable of housewives (P<0.05) and hygienic property were affected by resident place and academic career variable of housewives significantly (P<0.01). And package property of them was affected by dwelling house type significantly. (P<0.05) 9. Housewives indicated that commercial products were improved hygienic property (37.0%), price (23.8%), package (15.6%), taste (11.1%), storage (10.1%) and color (2.4%) in order.

• Journal of the East Asian Society of Dietary Life
• /
• v.25 no.5
• /
• pp.739-751
• /
• 2015

This study investigated the table settings used in Bul-chun-wi sacrificial rituals in Sangju, Gyeongpook Province. This study took place from May 2014 to April 2015 and incorporated field research and literature review. The subjects of the study were Sojae jongga (family head), Wolgan jongga, Ubook jongga and Ipjae jongga. There were four rows in the table setting of the Wolgan, whereas there were five rows in the other jonggas. In row 5, there were fruits, seeds and confections. In row 4, there were vegetables. In row 3, there was tang (stew); in row 2, juk (steamed meats or fishes) and pyun (rice cake); and in row 1, meh (boiled rice), geng (soup) and myun (noodles). The common food setting was arranged in the order of meh, geng, myun, ganjang (Korean soy sauce), poh (dried meat/fish), chimchae (water kimchi), dates, chestnuts, pears, persimmons, walnuts, bracken, bellflowers, croaker, pyun, and ssam (rice wrapped in lettuce leaves). Ubook jongga had the most number of stews at seven. Sojae and Ipjae jongga each had five stews, and Wolgan jongga had three. The smaller Wolgan jongga had gehjuk (boiled chicken), uhjuk (steamed fish) and yookjuk (boiled meat) arranged in a neat pile on one dish used for rituals, whereas Ubook jongga had gehjuk, uhjuk and yookjuk arranged separately. Sojae and Ipjae jongga had gehjuk arranged separately while yookjuk and uhjuk were arranged as dojuk (gehjuk, uhjuk, yookjuk). The uhjuk was arranged separately. In Wolgan jongga, po was arranged on the right while in the other jonggas, it was arranged to the left. For raw meat Ubook jongga, raw mackerel; Ipjae jongga, raw croaker, and Sojae jongga Yukhoe (beef tartare) were set. However, pork, chicken and croaker were cooked. Other ritual food were used in seasoning and boiling. In the geng Wolgan and Ipjae jongga used miyeokguk (seawood soup), whereas Sojae and Ubook jongga used tangguk (meat soup with vegetables). For the ritual food, most jongga ordered yoogwa, yakgwa and bonpyun as one part, rice cakes (steamed rice cake, glutinous rice cake, jeungpyun, gyungdan), and jehju (alcohol). The other ritual food was prepared on the day by jongga.