• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.87-103
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• 2003

Religions have the characteristics ultimately to solve the problems of human beings. These religions are externally expressed through the behaviors called rituals and contain substantially symbolic meanings. A ritual is a kind of transcendental experiences and infinite experience conducted in the reality and formalizes external behaviors in front of the presence of holy subject. Therefore, there is no religion without rituals. However, there are insignificant differences between religions or sects in performing rituals. The purpose of a ritual for human beings who have access to the holy world and this world is to keep their balances not to excessively indulge in this world. Moreover, a ritual plays the role to exercise strict control over the daily life of religious people who are in the holy world but easily tend to be accustomed to force of habit. These rituals are closely related to belief. Belief(Conviction) is one of core elements of religion. Belief as the unique activity among various behaviors of human beings illustrates another characteristics of human beings. The common efforts in the history of mankind to overcome cultural or geographical differences through existing religions can be represented by belief, that is, the faith. On the basis of background described above, this study aims to identify the meaning of rituals and dynamic structure of belief as examining the rituals of Daesoonjinrihoe.

• The Journal of the Korea Contents Association
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• v.16 no.12
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• pp.622-635
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• 2016

The purpose of this study is first to examine the tendency in what kind of activities and difficulties are carried out as family rituals. Second, the study was to investigate the effects of family rituals on family strengths. To accomplish study purpose, 216 married women/men were asked to fill out the survey questionnaires. For analysis of data, SPSS Win program was used to perform Frequency Analysis, MANOVA, Multiple Regression Analysis. (1)In the dinner rituals, it turned out that a main activity was 'serving homemade food' and a majority of subjects had a difficult time establishing a regular ritual due to 'their busy schedule at work'. In the weekend leisure rituals, a main activity was 'paying a visit to suburbs' and a main difficulty was 'lack of mutually available time for all family members'. In the birthday rituals, a main activity was 'preparing a birthday cake' and a main difficulty was 'because family members forget their birthday'. In the wedding anniversary rituals, women's main activity was 'eating out' and men's main activity was 'give a partner to a flower or gift', and a main difficulty was 'because family members forget their birthday' and 'because it was not a wanted celebration'. Finally, in the traditional rituals, women's main difficulty was 'partner doesn't understand my difficulties' and men's main difficulty was 'trouble human relationships with relatives'. (2)The family rituals were significantly different according to the age. (3)'Closeness of family members', 'task performance and problem solving skills' and 'sharing a value system of family members' were affected by the family rituals.

• Journal of the Korean Society of Food Culture
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• v.11 no.5
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• pp.699-710
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• 1996

The sacrificial foods using at 88 villages in Andong area where the village sacrificial rituals are performed, were investigated in 1994. The finding are as follows; 1. Since the village sacrificial rituals keep ancientry, white Baeksulki without any ingredients is used as Ddock (a steamed rice cake) in 74 villages, and in 5 villages the Baeksulki was served just in Siru (a tool used to prepare Ddock). The type of meat serving in rituals has been changing from large animal to small animal and the type of light from bowl-light to candle. 2. Though the ritual observes Confucianism style, memorial address was offered in 34 villages and only in 8 villages, liquor was served 3 times and the address was offered. In 60 villages, liquor was served only once, and calling village god, bowing twice, and burning memorial address paper were performed in order. Burning paper has been meaningful in rituals. 3. Tang (a stew) was served in 21 villages, and in 18 villages even Gook (a soup) was not used. The numbers of village which do not use cooked rice and Ddock are 14, respectively. 4. Fruits are essential in rituals foods. In 63 villages, 3 kinds of fruits are served and this is contrasted with even number of fruits in Bul-Chun-Wi Rituals. 5. In 25 villages, fish and meat are not served. As meat, chicken in 19 village are served. Meat Sikhae (a fermented rice beverage) prepared with meats or fish are served in 5 villages. Slice of dried meat is served in 73 villages commonly. 6. In gender of god for village shrine, woman in 43 villages, couple in 17 villages, man in 9 villages, mountain god in 2 villages, villages tree, etc were enshrined. In 52 villages liquor is served in rituals (liquor is used in 58 villages including serving god), in 28 villages sweet liquor (Gamju) is served for god (sweet liquor is used in 46 villages), and liquor, water, or sweet liquor is just displayed on table but not served in 8 villages. Incensing is found to be not common in village ritual, only in two villages it is performed. The most appropriate rituals food is thought to be pig for mountain god. Home dishes can not be used in village ritual and spoon is not used and chopstick is prepared from wild plant. Meat and fish are used in the raw.

• Journal of the Korean Home Economics Association
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• v.49 no.4
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• pp.67-76
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• 2011

This study had two goals: 1) to explore generational differences in traditional family rituals and 2) to investigate the association between family values and family rituals. Using survey data from 500 married men and women in their 20s to 60s, we classified three generations: 1) 1941-1950 birth cohort (aged 59-68), 2) 1951-1970 birth cohort (aged 39-58), and 3) 1971 and later cohort (aged 38 or less). These generations represented post-colonialism, modernization, and the information era in Korea, respectively. The results demonstrated that birth-related traditional family rituals had been maintained across the generations. Ancestor worship was less likely to be observed by later generations. Further, the way in which family values was associated with family rituals differed across the generations, indicating that traditional family values had different influences on everyday family life culture across generations.

• Journal of North-East Asian Cultures
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• v.30
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• pp.123-143
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• 2012

in the late 14th century, korean confucian literati, sinjinsadaebe(新進士大夫), tried to reform korean society in the base of neo confucianism. after Joseon Founding, korean confucian literati modified a lot of confucian ceremonies in order to substitute buddhist ceremonies. at first, they titled confucian ceremonies as "gyu sik(regulation manuals)", "Eui mun(ceremonial manuals)", and "Eui je(ceremonial manuals)". but in the end, they titled confucian ceremonies as "Eui gwe(Ritual Protocol Manuals)". they also titled the reports on national occasions as "Eui gwe(Ritual Protocol Manuals)". among the confucian reforms, the most important reforms were auspicious ceremony. korean confucian literati tried to make perfect confucian auspicious ceremony. the first national achievement by confucian reformers was the five national rituals in annals of king sejong. and the second national achievement by confucian reformers was the five national rituals. the royal cart regulated in the five national rituals in annals of king sejong was cart decorated by ivory. but the royal cart regulated in the five national rituals was the sedan with cover. the reason of the change of royal cart were king sejo's political showmanship and diplomatic pretext toward ming(明) china. after the publishment of the five national rituals, the royal cart was represented by the sedan with cover.

• Korean Journal of Child Studies
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• v.24 no.3
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• pp.45-56
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• 2003

In this comparison of observation of traditional childbirth and early childhood rituals, 118 young mothers whose children were 2- to 2.5- years-old and their mothers or mothers-in-law responded to questionnaires. Results showed that most grandmothers, when they were young mothers, observed more of the traditional rituals than the young mothers in sample. That is, more grandmothers hung the Kum jul(tabb rope) and the baby's grandparents named the baby. The young mothers of this sample were more likely to employ a professional name giver, they telephoned their relatives to inform them of the birth, gave a banquet, took more souvenir of picture, and were given more monetary and other gifts at their's first birthday.

• The Research Journal of the Costume Culture
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• v.10 no.4
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• pp.441-460
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• 2002

Funeral culture, which came to being along with the death of human beings, has developed through many changes in the background, culture, religion and custome of the times, having variant cultures depending on each nation or era. This study is designed to historically and systematically classify funeral rituals and costumes which have constantly changed in a special funeral culture from ancient times to modern times so as to investigate the features of each age. The researcher worked on Western funeral cultures, focusing on Egypt and Rome of ancient times, Creek times, the Middle Ages, recent and modern times ages, referring to literature, precedent studies, domestic and international technical books, pictures and drawings in relation to death and funeral services. Western funeral rituals were designed for offering condolence to the dead, but also used to show off the status of the mourners and the position of the dead persons. The mourning dress were utilized to indicate mourning in accordance with the colors, materials and the ways of wearing them, serving as a vehicle for showing off one's own status.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.18 no.1
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• pp.185-193
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• 2017

This study examined the family functions and satisfaction of life according to the types of family rituals and investigated the effects of family rituals on family function and satisfaction of life. The survey questionnaire was administered to 136 married women. SPSS Win program with MANOVA and Multiple Regression Analysis was used for data analysis. The main study findings were as follows. (1)The types of family rituals were significantly different according to age and satisfaction of life was significantly different according to the levels of family economy. (2)The influence of family ritual on family functions differed according to the subtype of family rituals. (3)The influence of family ritual on satisfaction of life differed according to the subtype of family rituals. This study indicated that it is necessary to develop affect, routine, and deliberateness for increasing family function and life satisfaction in married women.

• Korean journal of food and cookery science
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• v.19 no.5
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• pp.562-570
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• 2003

The awareness of ritual foods in general rituals were surveyed and compared in the Gyeonggi and Gyungsangbuk-do areas in order to identify the characteristics of Korean rituals and establish desirable ritual foods. As materials for "Jeon" (fried pan cakes) in rituals, fish fillets, meat and vegetables were largely used in the Gyeonggi region. In the Gyeongbuk region, all three of these ingredients were the most highly used for "Jeon" also. In the case of rice cakes, "Songpyun" steamed on a layer of pine needles, "Jeolpyun" and "Sirudduk", with a red beans, were mostly used in Gyeonggi-do, while "Songpyun", "Jeolpyun" and "Ingelmi" were largely used in Gyeongsangbuk-do. As seasoned vegetables and herbs, fernbrakes, root of bell flowers, green bean sprouts and bean sprouts were largely used in Gyeonggi-do region, whereas, fernbrakes, bean sprouts, root of bell flowers and spinaches were mainly used in Gyeongbuk region. The use of fernbrakes was highest in both regions. With regard to the number of side dishes, 2∼3 kinds of seasoned herbs and 3∼4 kinds of fruits were mostly used, but with slightly higher numbers in the Gyeongsangbuk-do than the Gyeonggi-do region. With regard to liquor used for rituals, clear strained rice wine was used most in the Gyeonggi-do area, while more unrefined rice wine was used in the Gyeongbuk region. Meat was the most used ingredient in broth slices of dried meat and cod were highly used in the Gyeonggi region, but slices of dried squid were most widely used in the Gyeongbuk region. Most households in both regions tended not to use raw fish in the rituals, and as for the ingredients of Korean Kabobs, meat was the most widely used, then fish and finally vegetables were the most used ingredients. Beef soup was the most used, but more green vegetable soup was used in the Gyeongbuk than the Gyeonggi region. Sweet drink made from fermented rice (sikhe) was generally used in the rituals. It was the most widely used in the Chusok-Hangawi Ritual in the Gyeonggi region, while it was used in the New Year's Ritual in the Gyeongbuk region.

• Industry Promotion Research
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• v.9 no.2
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• pp.163-174
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• 2024

The purpose of this study is to analyze the relationship between social change and ritual change and to reveal the differences between Confucian funeral rites and modern rituals based on that relationship. In addition, we attempted to examine the process of change in rituals over time in connection with changes in institutions. The periodization of funeral rites was analyzed by dividing them into the pre-modern 'Confucian funeral rites', the 'modern funeral rites' during the Japanese colonial period, and the 'modern funeral rites' based on ritual capital with the implementation of the Healthy Family Rituals Standards in 1999. In addition, the understanding of the rites of the times must be understood through the process of moving from pre-modern to modern funeral rites and modern funeral rites, escaping the logical contradiction of succession of tradition through division of time. This study is meaningful in considering that Koreans' perception of death continues to reflect the times from the perspective of change and continuation of rituals.