• Journal of the Korean Society of Costume
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• v.61 no.4
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• pp.92-102
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• 2011

This study researches the current status of shrouds and analyzes the current status of the Hanji shrouds and sets its goal on suggesting the direction for a futuristic shroud design, suitable for the changing funeral culture. For this, the characteristics of traditional shrouds were studied, standard shrouds' and Hanji shrouds' current statuses were researched and analyzed to suggest the development diretion for design of Hanji shrouds. The results of the research showed that the Hanji shrouds are superior in cremation and burial, and the design expressions were more effective. Also the previously established shrouds were shown to have an increase in value through use of different materials, changing designs through various patterns, or through the added symbolic value. Thus the direction of shroud development designs based on the advantages of Hanji have been drawn out to as follows: First, traditional shrouds used the ceremonial dresses, such as official uniforms or wedding dresses, from the Tang dynasty which made it multicolored. Afterwards colors were limited with the use of hemp clothes shrouds but with the appearance of Hanji shrouds, the possibility for mulitcolors and patterns became larger. Second, Hanji is superior in its expression of colors and patterns, making designs with symbolic sides such as religion possible, to meet the demands of the customers. Third, Hanji shrouds are more environmentaly friendly than the standard shrouds in cremation and burial, and it presents a much better image of shrouds for the future society. Such development of Hanji shrouds design developments satisfies the distinct and gentrified demands of the customers and it looks to be able to suggest an opportunity for environmentaly friendly actions while preparing itself for the chaning market demands and values.

• Journal of the Korean Society of Food Culture
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• v.17 no.5
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• pp.569-577
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• 2002

This study was carried out to survey the degree of the recognition and necessity of wedding food to include $Ph{\grave{a}}ebak$ and Ibaji foods prepared by bride's parents and sent to the bridgroom's. The participants of the survey were 293 housewives of 20 years old or more residing in Seoul area. The questionnaires used in this research consisted of 10 questions. The findings could be summarized as follows: 1. As to the degree of the recognition of $Ph{\grave{a}}ebak$ food, 55.2 percent of the participants perceive it as 'the food sent to the bridegroomvs house to be used when the newly-weds greet groom's relatives, whereas 35.8 percent regarded the practice as 'a traditional custom from the ancient times,' which is, in fact, correct and exact. As to its importance, 10.2 percent regarded $Ph{\grave{a}}ebak$ food very important, while 48.5 percent, 'important,' and 11.9 percent, 'not important.' 2. As for the items for $Ph{\grave{a}}ebak$ dishes, 77.5 percent answered their preferences for 'jujube prop-nut,' followed by 'ricecake,' 'liquor' and 'Korean cookies,' in descending order. 3. As for the meaning of Ibaji dishes, 48.2% understand them as 'a set of dishes prepared by the bride's parents to be sent to the bridegroom's'; and as for their willingness or necessity of sending the Ibaji dishes, 15.5 percent indicated that they might prepare them, whereas 78.7 percent said that they would prepare them if the situation required. On the other hand 5.8 percent did not feel the necessity. The overall result is that most females surveyed recognized the two types of food important and were inclined to prepare them when the occasion demanded.

• Journal of the Korean Society of Costume
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• v.16
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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.

• Journal of the East Asian Society of Dietary Life
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• v.13 no.5
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• pp.353-361
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• 2003

This study was performed by questionnaire to investigate the recognition and prospect for Korean traditional Pyebaeck Foods. The subjects of this study consisted of 621 housewives in Daegu area. The results were summarized as follows: The most people(94.2%) had ever seen Pyebaeck refreshments before, and most had seen them in wedding halls(62.5%). The reason they do prepare Paebaek refreshments was “it's tradition”(44.9%), and they considered this tradition as a public moral. The peoples who had prepared Pyebaeck refreshments at home consisted 51.0% and those who had purchased at caterer was 59.5%. The reason for preparing the refreshments at home was usually “it's true-hearted”(48.8%) and the reason for hiring specialists was “it's more convenient”(38.7%). Opinions about cooking method were mostly “complicated”(79.8%), and the knowledge score for cooking methods was low in 2.80. 31.3% of respondents reported inheriting their recipes from their mother. 43.3% of the respondents thought it would be “transmitted only a part” on prospects for Pyebaeck refreshments. 31.5% of the respondents said the improvement plan should be “focused on development of various Pyebaeck refreshments with modern senses” and 30.4% that the industralization should be effected through “publicity activities and education about its excellence”. People had to experience the Pyebaeck in the right way and to understand its real meaning better in order not to consider it as an evil custom, empty formality and vanity.

• Journal of Family Resource Management and Policy Review
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• v.14 no.3
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• pp.109-122
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• 2010

The present study aims to investigate cultural similarities and differences that influence interracial couples (between Korean men and Vietnamese women) when adapting to Korean family culture in terms of interculturalism. The interviewees consisted of three generations. This study used in-depth interviews. Data was collected from January to August 2008. 15 families (45 people) were used for analysis. Results were as follows: (1) the patriarchal culture of the two nations had a positive influence on the adaptation of members during family interactions(2) the culture of filial piety is a value system that both nations believe is important. However, different rituals had a negative influence on the practice of filial piety (3) the community-oriented culture is regarded as important in the two nations. However, Vietnamese wives cannot lead a free community life because Koreans see them in negative terms (4) the Vietnamese traditional wedding custom called "NopJjeOh" had a negative influence on the adaptation to the Korean family culture (5) the preference for sons in Vietnam is not as high as in Korea. This difference had a negative influence on adaptation (6) clear differences between the daily lives of the two nations had a negative influence on adaptation to Korean family culture. In conclusion, Korea and Vietnam have many similarities in culture, which enable Vietnamese wives to adapt to Korean culture more easily than other foreign wives. If various programs are developed to promote the mutual understanding between both cultures based on these research findings, it would further contribute toward social integration in Korea.

• Journal of Families and Better Life
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• v.8 no.1
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• pp.115-127
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• 1990

The Korean have admired and lived with decorums through Jeol, a representative practical formality which expresses the decorums intensively. Jeol is the way of greeting native to Korea and an intangible culture close to Korean life style. To be remained as a culture, the traditional propriety Jeol should reconcile to the present life feflecting our history. On this viewpoint, the purpose of this research is to furnish the authority of the creative inheritance on the settlement of Jeol and other decorums suitable to the present. This research is consisted of 1) the study of the meaning of Jeol and 2) the hidtorical research through records. 'Jurye' is regarded as the oldest literature on the systematic explanation about Jeol and has been very often used down the ages. Jindong in 'Jurye' and Kodu in 'Karyejipram' are the same Jeol which expresses the grief in funeral rites. In 'Seonghosaseol', Abae which stands one knee is explained and investigated as the case of offense by the literature. And it is also interpreated as a Jeol with respect, while many other Jeol is to fall an both of kness, Abae is not performed generally. 'Yeki' has brief explanation about Kongsu Manner (to hold hands), Jeol between the king and minister, host and guest, Buinbae, Jeol in custom, wedding ceremony and funeral ceremony and Jeol in drinking manner. In 'Chunchukongyangjeon'. there is the explanation about Jeol of the minister who comes back after his duty to the king. 'Sunjajiphae' interprets Bae and Kyesang and informs that Kuesu is the most respectful Jeol only to the king, 'Seojeon' proves the Jeol habitually used in all kinds of ceremonies and etiquettes. 'Jeongbomunheonbigo' introduces the custom of Jeol in Shilla, Koguryo, Buyeo, Koryo eras by using literature and shows the commoness of both kneeling down generally. The result of this research has the meaning for the creation of life culture in the basis of the spirit 'Onkojisin'(reviewing the old and learning the new) by establishing the present Jeol with tradition.

• Journal of the Korean Society of Costume
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• v.59 no.2
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• pp.59-69
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• 2009

This study aims to identify how Korean women's traditional costume, Hanbok, has changed according to the times in terms of color coordination of Jeogori and Chima. Photos had been taken at wedding places and streets at 5 major cities(Seoul, Pusan, Kwangju, Daejon, Jeju) at two weekends of each season in 1999, 2001, and 2003. Total 1617 photos were used as final data. Data were analyzed by hue coordination and value level. Hue coordination exist in one-color and two-color coordination. In one-color coordination, red color(R & RP) was the most frequently used and blue green(BG) was the next, and the least was blue purple(BP) for each year. In value scale, high level was the most frequent and followed by middle level and low level. Pink was the most preferred color for one-color coordination. In two-color coordination, white and blue were widely used for Jeogori and red and blue far chima for each year, which seemed to be the basic color coordination for Jeogori and Chima. While there was a certain basic color coordination types across year, but a few new color coordination appeared each year and maintained as popular color coordination for one or two year.

• Journal of the Korean Society of Costume
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• v.50 no.3
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• pp.31-42
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• 2000

This study investigated the history of whakwan (crown, 화관(花冠)) and classified the types of whakwan accordint to its structure. Whakwan seemed to originate from the custome of sticking flowers in the hair which was the reflection of human desire of pursuing the beauty . The whakwan fist appeared in the Oriental painting during the Tang period and became fashionable is Song. It is not clear when whakwan was introduced into Korea, but is assumed to be greatly influenced by the Song whakwan. The Korean record on whakwan showed on whakwan showed fro the fist time in the reign of Kimg Sejong and whakwan was used for the costume of a dancing boy. Through the present type of whakwan appeared only one in the painting of the reign of King Seonjo, there are a number of whakwans in the lattern part of the Chosun dynasty, Now there exist three types of whakwan in Korea. The first type is similar to that of Chokduri in decoration . But it was made of paper, had the double structures of inner and outer part and was decorated by Yangkwan's vertical lines of gilt paper. The second type is the whakwan made of artifical flowers with various color cords and was widely used in Geesung and Pyungyang regions. Finally, though the third type is similar to Sabangkwan, its outside was decorated gaudilly iby Dangchae (colorful painting ) and it was assumed that dancing bodys put it on their head for various banquets. Out of these three types, the first is most representative , Black was the popularly used color for the first type and this type was used either for brides on wedding ceremonies or for shamans or palace dancers. The second type was widely used in Gaesung and Pyungyang regions. But the differences in the shape of whakwan of the two regions showed the regional characteristics of traditional costumes in Korea. The third type was most likely to be used in the dance for palace banquets, but it is necessary to further investigate whether shamans actually wore this type of whakwan.

• Journal of the Korean Society of Costume
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• v.61 no.10
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• pp.55-71
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• 2011

Court ladies' tasks were largely divided into two. First, if there is a royal family event, such as the royal family's wedding or feast, they followed the rules and regulations of work division that was defined in "Gyeonggukdaejeon". Secondly, during normal days, they were divided into Jimil (至密), Chimbang (針房), Subang (繡房), Sesugan (洗手間), Saenggwabang (生果房), Naesojubang (內燒廚房), and Oesojubang (外燒廚房) and took charge of female work that was needed daily at the palace including serving, cooking, laundry, needlework, embroidery, cleaning, and nurturing. This organization was operated by different palaces such as the daejeon(king's palace), daebijeon(queen dowager's palace), junggungjeon(queen's palace), or sejagung(prince's palace). Court ladies were selected among female slaves of the government office or naesusa(a ministry of royal household properties). Although commoners were forbidden to be selected, they sometimes became court ladies voluntarily for financial reasons or because of the will of their parents. Court ladies had different appearances according to the division they belonged to. The court girls of Jimil, Chimbang, and Subang wore saeangmeori while court girls from other places had braided hairstyles. At Jimil, they wore all different kinds of chima(skirt) and jeogori(jacket). Usually, court ladies wore navy chima, jade jeogori, green gyeonmagi(top jacket) with the uyeomeori hairstyle. When working in the evening, they wore pink jeogori or yellow-green jeogori, navy chima with the jojimmeori hairstyle for easiness to stay up all night and work. Navy chima was worn by court ladies. If there was a royal family event upper court ladies wore uyeomi, black or green wonsam, and stewards wore garima and dangui.

• The Research Journal of the Costume Culture
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• v.30 no.3
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• pp.348-365
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• 2022

The purpose of this study is to develop Korean clothing designs that can satisfy future consumer's needs based on the elements extracted through the content analysis method in a study on the design elements expressed in traditional outfits in the 2010s. To this end, data analyzing Hanbok in wedding magazines were used, and after extracting design elements, research methods for empirical design development were used. After subclassifying the major design elements, factors with a steady increase in frequency and appearance rate were identified. Through this, five elements capable of aesthetic sampling were extracted by complex expression methods and expressed in a total of seven combinations. The types extracted from the design elements are items, silhouette, top shape, skirt shape, skirt length, mixed items with increasing frequency. In the element of color, the adjacent color harmony, which showed the highest frequency of color, and the white-blue harmony, which showed an increase among them, were extracted. When using materials, top and skirt have similar usage rates of the same and different materials, so both contents were extracted, and many patterns were arranged in the top and the whole, but these three were extracted because there were increasing cases where there were no patterns. In the case of decoration, embroidery, pintuck, sakdong, applique, lace, ribbon on the top, silver foil and print on the skirt were extracted. Through this study, it was possible to propose a future Korean costume design model.