• Korean Architects
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• no.6 s.219
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• pp.68-73
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• 1987

• Industry Promotion Research
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• v.5 no.4
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• pp.81-90
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• 2020

This study examines the pattern of changes in the funeral rites·ancestral memorial rites as stipulated in the current family rites Act and seeks to study the presentation of problems and securing effectiveness. Acts and subordinate statutes such as "Act on family rite establishment and related assistance" were enacted with the aim of rationalizing the ritual procedures of funeral rites related to the ancestral memorial rites and supporting and coordinating projects and activities for the dissemination and settlement of sound family rites to eliminate the ostentation and create a sound social atmosphere. In order to realize the true meaning of family rites the "General standards for sound family rites" were set to be solemn and simple in the process of family rites, and the government officials, employees of public institutions, organizations, and social leaders were required to take the initiative and follow the example. However, looking at the changes since the family rites Act 1969, there are regulations on gender discrimination that undermine the realization of gender equality, and the progress of education for the spread and settlement of the family rites Act has been limited in effectiveness due th lack of punishment provisions for educational institutions of all levels, In particular, even in the "Process to train funeral director" which is operated under the national qualification system, there is a lack of education on family rituals. Therefore, through this study, we intend to provide a basis for practice and developmental discussions consistent with the objectives of the establishment of laws and systems.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.3
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• pp.22-32
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• 2021

The Seonwonjeon(璿源殿) in the Deoksugung Palace was initially the ritual space for the royal family affiliated with the Gyeongungung Palace during the Korean Empire. It is currently, however, empty, as a landscape restoration and maintenance plan is established as a part of the restoration project for the Seonwonjeon area. The following results were obtained through the historical investigation of the original form and examination of similar cases. First, the original topography of the backside grove, which had been in the Seonwonjeon area, is 3.0-5.0m higher than the base of the building, and a terraced flower bed(花階) was installed on the border of the green to set off the difference in a scenic way. Second, the backside grove was composed with fruit trees to bear fruits used in rites and pine trees which symbolize the ritual space. Third, resting places were established at both ends of the site for the convenience of visitors without interrupting the atmosphere of the sacred ground. A trail was also created inside the backside grove along with minimum landscape elements, including functionally required items, such as the signboard, bench, tree guard, ramp, street lights, and landscaping lights. Fourth, the information on original planting in the palace and ritual space was extracted through historical materials, such as literatures, antique paintings, and photographs along with site surveys. Based on the information acquired, a planting plan was established for the courtyard, pedestrian road, resting places, terraced flower bed, pine grove, and fruit tree garden, which constitute the landscaping space of the Seonwonjeon area.

• (The)Study of the Eastern Classic
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• no.33
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• pp.253-278
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• 2008

Samkookyusa is a valuable book, which shows us ancestor's fomality, being folklorically highly evaluated. So I focus on this, look into Samkookyusa's formality especially the ceremonies of coming of age, marriage, funeral and ancestral worship. Coming of age ceremony on Samkookyusa performed by a ruler or the nobilities whoes age are uncertainly assumed as thirteen, fifteen or eighteen. In the times, our own ways of ceremonies were performed by them. Marriage ceremony on Samkookyusa, especially king Sooro and Heohwangok's amrriage procedure shows a part of royal family's ceremony before Korea dynasty and have a precious meaning as the earliest outset. Through premarital relation between Yoohwa and Haemosoo shows that there was an non-arranged match for marriage. A record of a marriage between near relatives at the early Korea dynasty is worthy. The funeral ceremony record of king Hyeockgeose on Samkookyusa could be regarded as the first one. The record pointed that using a mound as feudal lords and king Talhae's funeral ceremony showed having Seagoljang customsand making a clay figure for the ceremony. Those facts are crucial documents as helping us understand our ancient time's funeral ceremonial customs. Ancestral ceremony on Samkookyusa, specific record about ancestral ceremony for king Sooro such as fomulas, procedures, ritual fields and foods, sanctuary and portrait is a worthful record to understand a side of national ancestral ceremony of the times. Samkookyusa is a valuable book ceremonially and folklorically to understand the ancient times' ceremonies of coming of age, marriage, funeral and ancestral worship.

• Journal of Family Resource Management and Policy Review
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• v.3 no.2
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• pp.33-50
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• 1999

The purpose of this study is to analyze the relationship of housewives’sense of ancestral service and behavior and to verify the how housewives’value orientation affects the sense of ancestral service and behavior. The data are collected from 393 housewives in urban. The statistics used for the analysis are Cronbach’$\alpha$, Frequency, Percentage, Mean, SD, and Multiple Regression Analysis. The results are summarized below: First, among the variables, degree of fate-control orientation is the most, on the contrary, material orientation is the lowest. Second, value orientation variables that affect sense and behavior of ancestral service are material orientation and gender equilibrium orientation. Third, the behavior of ancestral service is more traditional than sense of ancestral service. Fourth, cause-and-effect variable which affect behavior of ancestral service are education level, religion(Buddhism, Catholicism), employment status, number of children, health, daughter in -law’s ranking, sense of ancestral service, and value orientation, which affect the direct or direct and indirectly. Especially sense of ancestral service variable is the most important mediation one. We expect further studies on the sense of ancestral service and behavior with precise scale and sampling.

• Proceedings of the Korean Society of Computer Information Conference
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• 2019.07a
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• pp.371-372
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• 2019

본 논문은 종묘제례악의 스마트폰 기반 증강현실 전통문화콘텐츠 개발을 제안한다. 조선 왕조의 전통과 역사적, 문화적 가치를 가지고 있는 종묘제례악의 문화콘텐츠로서의 가치를 확인하고 활용 방안을 논의하며 스마트폰 기반 증강현실 (AR Augmented Reality) 환경에서 콘텐츠 사용자와 효과적인 상호작용 방법을 제안한다.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.2
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• pp.45-57
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• 2017

The royal tombs of the Joseon Dynasty are divided into the entrance space of the inner and outer spirits in accordance with the characteristic of the ritual act. In each space, the ritual facilities are arranged and managed according to the characteristics of ritual acts and space. In the case of the Joseon royal tombs listed in the World Heritage List in 2009, further conservation and management of the original form is required, and the need to restore the original form is required. Especially, Yungneung and Geolleung requires landscape management in accordance with the World Heritage site management regulations, for example, management of horizontal 60 degrees view. This study aims to propose a prototype verification, preservation and restoration plan for the landscape around the core area of the damaged source. Through the verification of the old literature and field investigation, conservation and restoration plan is proposed for the landscape of the ridge, the water system, the scenery around the ridge line, and the historical scenery.

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

• (The)Study of the Eastern Classic
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• no.70
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• pp.435-466
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• 2018

"Hajaeilgi (荷齋日記)" was written by Ji Gyu-sik, a gongin of Saongwon (司饔院)'s branch, almost everyday for 20 years and 7 months from January 1st, 1891 until the leap month of June 29th, 1911. It deals with many different areas including domestic and foreign circumstances, custom, rituals, all the affairs related to the branch, and also everyday life. Particularly, Ji Gyu-sik did not belong to the yangban class, and we can hardly find diaries written by such class' people. Here, what this author pays attention to among the things written in "Hajaeilgi" is the contents about rituals, especially coming of age, wedding, funeral and ancestral rites. Ji Gyu-sik did write in his "Hajaeilgi" about coming of age, wedding, funeral and ancestral rites that were actually performed then as a person not belonging to the yangban class. Such diaries are very rare, and its value is highly appreciated as a material. Particularly, from the late 19th to the early 20th century of this author focuses on the a study of coming of age, wedding, funeral and ancestral rites as we can see some aspects about it from his diary. Coming-of-age rites were carried out in the first month of the year generally, and in this period, we can see the transformation of their performing period as it was diversified then. This was not exceptional in yangban families. About wedding, while it was discussed, it came to be canceled more often than before maybe because they were going through the process of enlightenment then. It seems that choosing the day was not done in the bride's family always. Jungin or commoners had a weeding in the bride's house, but when it was needed, it was also performed in the groom's house. Ji Gyu-sik followed the traditional wedding procedure for his children rather faithfully, but it was applied flexibly according to the two families' situations or conditions. Ignoring the traditional manners, they had a wedding in the period of mourning or performed a wedding in the groom's house bringing the bride there. It seems that this was related to the decline of Confucian order in the society in the process of modernization. Also, the form of donations changed, too. Gradually, it was altered to the form of money gifts. Moreover, unlike before, divorcing seems to have been allowed then. Remarriage or divorce was the custom transformed from before. Funeral rites had different durations from death up to balin (carrying out a bier for burial) and hagwan (lowering a coffin into the grave), and so it means that they also went through transformation. Sa-daebu used usually 3 months but here was 7 days from death to balin normally, but it seems that there were yangban families not following it. The traces of 3-iljang (burial on the third day after death) most commonly found these days and chowoo jaewoo samwooje can be also found in "Hajaeilgi". Such materials are, in fact, very highly evaluated nowadays. Meanwhile, donations also changed gradually to the form of money. Regarding ancestral rites, time for memorial service was not fixed. Ji Gyu-sik did not follow jaegye (齋戒) before carrying out gijesa, and in some worse case, he went to pub the day before the memorial service to meet his lover or drink. This is somewhat different from the practice of yangban sadaebu then. Even after entering Christianity, Ji Gyu-sik performed memorial service, and after joining Cheondogyo, he did it, too. Meanwhile, there were some exceptions, but in Hansik or Chuseok, Ji Gyu-sik performed charye (myoje) before the tomb in person or sent his little brother or son to do it. But we cannot find the contents that tell us Ji Gyu-sik carried out myoje in October. Ji Gyu-sik performed saengiljesa calling it saengsincharye almost every year for his late father. But it is noticeable that he performed saengsincharye and memorial service separately, too, occasionally. The gijesa, charye, myoje, and saengsincharye carried out by jungin family from Gyeonggi Gwangju around the time that the status system was abolished and the Japanese Empire took power may have been rather different and less strict than yangban family's practice of ancestral rites; however, it is significant that we can see with it the aspects of ancestral rites performed in family not yangban. As described above, the contents about the a study of coming of age, wedding, funeral and ancestral rites found in "Hajaeilgi" are equipped with great value as material and meaningful in the perspective of forklore.

• Culinary science and hospitality research
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• v.10 no.3
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• pp.135-154
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• 2004

This study surveyed ancestral service preparation and sacrificial consciousness of housewives living in Pusan and Yeosu area. Statistical analysis of chi-square test was carried out by using SAS program. The results are summarized as follows. l. In major general characteristics of subjects, the forties(35.56%), Buddhism (57.79%), high school education(52.54%), a couple with children(63.45%) were the most abundant. 2. The time of sacrificial rites in both areas was usually hold from 23:00 to 01:00 (47.16%). The housewives having a job hold earlier the service than the full-time housewives(p<0.05). 3. The range of ancestor-memorial rites was usually up to 3rd generation(34.47%). The leader of sacrificial ceremony was mainly the eldest grandson by the eldest son (78.28%) in the old subjects and a person of wealth in the young subjects(p<0.05). 4. There were more positive answers for the necessity of a sacrificial ceremony (57.32%). Older than 50 years of subjects thought the sacrificial rites should be held(70.77%), while as the age of subjects was younger, they realized less necessity for that(p<0.05). Sacrificial consciousness was higher in Buddhists than the other religionists(p<0.0001). The sacrificial rites was thought to be needed for their harmonious family(50.43%). Younger subjects thought that it is necessary to succeed that as the tradition, while older housewives thought that it would contribute toward peace in their family(p<0.05). Buddhists and Christians answered that it was good for harmonious family, and Catholics and the others for tradition(p<0.01). Their consideration of sacrificial rites in the future was higher in keeping the traditional practice (37.04%) and Buddhists took higher these consideration(43.17%). Considering the sacrificial consciousness, there were statistical differences among the religionists (p<0.0001). The eldest daughter-in-raw had a different opinion about the following up the method of sacrificial ceremony from second eldest daughter-in-raw and the next one(p<0.05). The housewives in Pusan were showing more the affirmative attitudes to keep the traditional practice than those in Yeosu.