• 한국식품조리과학회지
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• 제23권2호통권98호
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• pp.235-244
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• 2007

This study was performed to investigate Seoul undergraduate students' thoughts on funeral rites and sacrificial rituals as well as ritual foods. A total of 542 students offered answers that the importance of sacrificial rituals was connected to filial piety for the ancestor, the customs descended from the past, and the belief that descendents received fortunes. The students didn't know the funeral rites process, but acknowledged they needed to know funeral rites, and would perform their parents' sacrificial rituals. We also found that students whose hometowns were Gangwondo and Jejudo were familiar with sacrificial rituals foods as well as their preparation and cooking. Also, the older the students, the better they knew the funeral rites process, sacrificial rituals and ritual foods. There were great differences in sacrificial rituals according to parent and student religions. Buddhists knew the most about funeral rites and sacrificial rituals, followed by Roman Catholics and agnostics. Protestant Christians were not interested in sacrificial rituals. The funeral rites process and the handing down of sacrificial ritual foods had significant differences based on sibling number. The more brothers and sisters in a family, the more committed they were to performing their parents' sacrificial rituals and the higher their interest in sacrificial ritual foods.

• 대한가정학회지
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• 제39권5호
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• pp.89-105
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• 2001

This study on Jeung San Kyo, one of Korea's new religions, considered the name, kind, form, color and the thoughts of ritual dress which is involved in 15 religious blanches acting currently according to books and the actual research. The following is below. 1 Each names of ritual dresses called rigious branches are Bob Bok(법복), Doh Bok(도복), Yeah Bok(예복) and Jea Bok(제복). 2 In most religious blanches, ritual dress is the Korean cloths which Poh is wear above and Kwan is put on, and the form of Poh(포) is the similar with Durumagi(두루마기), Danryungpoh(단령포), Jungchimak(중치막), Jikryungpoh(직령포) etc, but not the form of Git, Moo and Yiohmim. Kwanmoh is named Chill-Chung-Kwan(칠층관), Yiun-Hwa-Kwan(연화관), Yiun-Kwan(연관), In-Hwa-Kwan(인화관), Tong-Chon-Kwan(통천관) etc. 3. In most religious orders but Dae Suun Jin Li Hueay(대순진리회), Jeung San Doe Jang(증산도장), Colors are used, white, lightblue, and yellow is used in Jeung San Pop Jong Kyo(증산법종교), Dong Doe Pop Jong Gyum Gang Doe(동도법 종금강도). White color means the mind of a people tradition, and light blue expresses an Oriental nation, namely, “Korea”, and is the color representing Jeung San Kyo, and yellow shows the central religion in the future. 4. Jeung San Kyo ceremony fashion reflects the ideologies of the principal role, the Um and Yang-five elements, and, nationalism according to form, color.

• 한국의류학회지
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• 제23권5호
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• pp.703-714
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• 1999

The purpose of the present study was to identify the effect of ritual dress on korean catholic priest's impression. The subject consisted of 415 undergraduated students. The experimental materials developed for this study were 3 type color photographs stimuli of catholic priest model and 7-point sementic differential scale composed of 49 bipolar adjectives representing personal traits. The data were analyzed by factor analysis. the major findings drawn from this study were as follows : Four factors emerged to account for the dimentional structure of the impression of each dress style. Four factors were titled as open-hearted mind symbolic meaning nature of priest potency. The open-hearted mind factor was the largest throughout the 3types ritual dress. Casula had a positive effect on open-hearted mind nature of prist and negative on symbolic meaning potency. Sutan had a positive effect on open-hearted mind potency nature of priest and negative on symbolic meaning. Black suit with roman collar had a positive effect on open-hearted mind symbolic meaning nature of prist and negative on potency, Therefore the ritual dress had significant effect on korean catholic priest' impressin of open-hearted mind symbolic meaning nature of prist activity and potency

• 대한한의학원전학회지
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• 제34권3호
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• pp.55-72
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• 2021

Objectives : This paper investigates the significance of the transmission ritual (TR) documented in the Huangdi Neijing (HN) and its effects on medicine pursued by HN's authors (medical bureaucrats). Methods : Descriptions of knowledge transmission and related ritual were identified from HN texts. They were compared with similar types of actions in ancient China, then historically reconstructed. They were also approached from the perspective of ritual studies. Results : It appears highly probable that TR in HN had actually been performed by the authors themselves, which shows characteristics of rites of passage. The participants accepted the in-group order based on patrimonial piety. TR consecrates the participants as well as its object, which is medical knowledge. Conclusions : In the field of TR, the participants shared not only a specific document or knowledge, but also their common experiences of medical perfection and sanctity. They constructed their noble group identity through TR. At the same time, TR inhibited arguments inside the group, in favor of one-way communication.

• KSII Transactions on Internet and Information Systems (TIIS)
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• 제16권6호
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• pp.1953-1972
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• 2022

The COVID-19 pandemic has resulted in a profound impact on large-scale gatherings throughout the world. Social distancing has become one of the most common measures to restrict the spread of the novel Coronavirus. Islamic pilgrimage attracts millions of pilgrims to Saudi Arabia annually. One of the mandatory rituals of pilgrimage is the symbolic stoning of the devil. Every pilgrim is required to perform this ritual within a specified time on three days of pilgrimage. This ritual is prone to congestion due to strict spatiotemporal requirements. We propose a pedestrian simulation model for implementing social distancing in the stoning ritual. An agent-based simulation is designed to analyze the impact of inter-queue and intra-queue spacing between adjacent pilgrims on the throughput and congestion during the stoning ritual. After analyzing several combinations of intra-queue and inter-queue spacings, we conclude that 25 queues with 1.5 meters of intra-queue spacing result in an optimal combination of throughput and congestion. The Ministry of Hajj in Saudi Arabia may benefit from these findings to manage and plan pilgrimage more effectively.

• 수완나부미
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• 제6권1호
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• pp.161-191
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• 2014

The entry of the logging industry in the once heavily forested riverine middle Agusan Valley where aboriginal Manobos live meant the entry of the material practice of wage labor into this out-of-the-way place. Wage labor converted the once relatively isolated, subsistence animist Manobos into laborers of the expanding capitalist regime. A symptom of modernity, this wage labor also accompanied the coming of Visayan settlers (also loggers paid by wage) who introduced indigenous Manobos the compadrazgo social relationship. This friendly relationship across ethnic identities legitimated social ties and is a social material practice represented in recent bilingual Manobo possession rituals where the Visayan spirit is incarnated along with Manobo spirits. To understand the idea behind spirit embodiment, I explore Manobo ritual as mimesis or poeisis. This representation is shaped by concrete material realities as much as these realities, in turn, are reconfigured by ritual practice. In the older Manobo cosmology, which is based on subsistence economy and dependent on the forest and rivers, individuals have an externalized self (as manifest in the idea of twin soul), in which the inner vital principle is co-extensive with a spirit double in cosmos. Manobos imitate the perceived workings of nature in ritual so as to control them in times of illnesses. In contrast, the mimesis of the Visayan spirit is based on a different political economic set up with its attendant asymmetrical interpersonal relationship. By symbolically representing the Visayan patron as friend, Manobos are able to negotiate the predicament of their subalternity in local modernity.

• 한국주거학회논문집
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• 제7권2호
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• pp.19-27
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• 1996

The aim of this study is to analyze the intrinsic meaning of housing according to meaning of ritual space in Korean housing. At a traditional housing the rites give a sacred characteristic and grade of ranks to space. According to rites Malu(Dae-Chung) is a male's space and An-Bang is a female's space. At a present housing the central characteristic of An-Bang and sexual division of space are weakened and the space of dead person is disappered. But the rites and ritual space give sacred characteristic stability and identification in housing.

• 복식문화연구
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• 제1권1호
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• pp.69-80
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• 1993

This research studied the classification and meanings of symbols on the clothes of he Koran catholic priest. The results are as follows. 1) Symbol of religios spirits and values. - There are many spirits of crist which require to keep and meanings of innocence. 2) Symbol of status - served to symbolize the conscious change from earthy to ordaned man. 3) Symbol of role - differentiate between the role of priest and aid-priest. 4) Symbol of position(or rank) - indicate the position of priests in catholic church. 5) Symbol of situation. 6) Symbol of ritual ceremony - characterized the ritual ceremony.

• 한국식생활문화학회지
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• 제5권1호
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• pp.107-111
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• 1990

During the Chosun dynasty there were royal proprieties of tea ritual mainly for the purpose of serving envoys from neighboring countries and offering of a new product to the Deity. There were Buddhist proprieties of tea ritual representing religious ideals of each sect of Buddhism. And Confucian tea rituals were performed in accordance with the book entitled Kare (a family code of decorum) written by Chuja. Besides these there, were Taoist proprieties of the ritual.

• 한국의류학회지
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• 제22권2호
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• pp.173-184
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• 1998

The results of this theis are as follows. As regards the chronological transformation of the royal court dancing which is characterized by the variousness and colorfulness of the old-fashioned dancing suit, in the pre-dynasty of triple alliance among Shinla, Bakjae, and Goguryeo, the traditional ritual stood on ceremony through the ceremonial dancing in support of a religional rite. But while the Shinla, Bakjae, and GoGuRyeo dynasty began to excercise the systematic royal control over people, each royal court employed the professional ritual dancers; and it encouraged them to dance on the variety of ceremony on behalf of a rite and celebration. Of course, except for that of Shinla dynasty, it is not so easy to find out the historical record for the evidence which can back up these facts. As representatives of a ritual dancing, the religional ceremony of Shinla dynasty brought about the orientation of GumGee-Mu, MooAe-Mu, Saseon-Mu, Seonyu-Ak, and Cheoyong-Mu.