• Journal of the Korean Home Economics Association
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• v.31 no.3
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• pp.187-197
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• 1993

The objectives of this study were to investigate university students' knowledge of traditional dishes and seasonal festive foods, and to estimate the level of consumption in Korea. The result of the study indicated that their level of knowledge of the seasonal festive foods was very low on as average. The reason was that, because each family prepared only one or two festive dishes on seasonal festival days, these students had few opportunity of being acquainted with other kinds of festive foods. In case of traditional foods university students ate some traditional foods. However, they age other kinds of traditional foods such as Jun-Gol and San-Juk less than once a month because of the difficulty in cooking these foods everyday. Finally, the students showed their intention to eat more traditional foods and festive foods if they can find these types of foods easily. The findings of this study suggested that, in order to increase the consumption of our traditional foods, it is necessary to encourage the establishment of many traditional food stores and to provide an easy access to these stores. Furthermore, every effort should be made to develop various kinds of food materials and easy recipes which can be used at home.

• Korean journal of food and cookery science
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• v.11 no.2
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• pp.145-152
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• 1995

The purpose of this study was to investigate the conciousness of college students about Korean folk foods. Questionnaires were distributed to 400 students and answered by 289 in the college in Kyung-gi Do and Je-ju Do. The results were as follows: 1. 49.8% of the students had little knowledge about Korean folk foods, 36.7%, 12.8% and 0.7% of the subjects were answered'know little','know somewhat', and'know well', respectively. 2. This study revealed that 25.6% of students ate folk foods'on a journey', 21.1% of subjects did'normal times', and 20.4% of them did'festival days'. 3. Students answered that they ate folk foods 3 or 4 times in a year mostly at home. 4. 96.5% of the subjects thought that Korean folk foods had to be succeeded, but 64.0% of the students knew about Kang-won Do folk foods, 34.3% of them answered correctly about Seoul folk foods, and 40.1% of them did Che-ju Do folk foods, and only less than 20% of them had an expert knowledge on the other folk foods. 5. The percentage of getting a correct solution was higher in men than women, majoring in foods than non- food relation, and taking a lesson in Korean folk foods than no lessons.

• Korean Journal of Heritage: History & Science
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• v.40
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• pp.307-323
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• 2007

One of the distinguishing features of late Jeosun s Hanshi (poem in Chinese) is the numerous creation of Yeonjachyung Keesokshi (serial poem on folklore) which describes the folk manner and folk way of life in detail. Keesokshi s subject matter is the folklike in general including local features, geography, climate, local production, humanity, social conducts, and daily labor for living as well. By its material characteristics, Keesokshi reflects detailed life conditions of the society members in each levels, and represents the local customs as well as the folk emotions. Among the several kinds of Keesokshis, a Sesi Keesokshi focuses only in reciting the folk customs on each seasonal festival days, and the great numbers of such serial poems appear during the latter part of the Jeosun Dynasty. Its overall background is the transition of artistic trend which came after many social changes such as expansion of realism, uprising national consciousness, shaken status system, and the rising of 'Jeosun si motives in the Hansi history. Moreover, each writers various experiences and their interests in the reality and critical minds of common people contributed a crucial roll in creation of Sesi Keesokshi. 178 of the 584 remaining serial Sesi Keesokshi are written particularly about the folk customs in The Grand Full Moon Festival (the first full moon of a year by the lunar calendar). These Hanshis widely reflect the common ways of living by directly accepting the seasonal folk customs as the subject matters. Especially, close to the reality, these poems positively express the people's simple vigorous lives and create unrestrained lively image by describing the joys and sorrows of the folk ewistence along with their craving. Also, it is notable to have customs such as 'Shil-Ssa-Um' and 'No-gu-ban-kong-yang' as subjects for its rarity in other literatures.

• Journal of the Korean Home Economics Association
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• v.45 no.1
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• pp.63-73
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• 2007

Korean children's clothes have unique aesthetic characteristics distinguished from other countries'. Our folk beliefs handed down from ancient times always contained fortune - seeking thoughts and particularly mothers' earnest wishes for the happiness of their children were sublimated into the symbolic beauty of their children's clothes. The present study examined children's clothes in the royal family and among the people for 50 years of the transitional period from the late Joseon Dynasty to modern times, by classifying them into ritual dress for new-born babies, festival dress and everyday dress. Male children's clothes included caps such as Bokgeon(복건), Hogeon(호건) and Gulle(굴레) topcoats such as Durumagi(두루마기), Sagyusam(사규삼) Koija(쾌자) and Jeonbok(전복) and others such as Magoja(마고자), Baeja(배자), Joggi(조끼) and Bajijeogori(바지저고리), Female children's clothes included caps and head ornaments such as Gulle, Jobawi(조바위) and Daenggi(댕기) and others such as Durumagi, Jegori and Chima(치마). What is interesting is that old clothes handed down to the present are mostly boys' and few of them are girls'. This is probably because of the strong preference for boys rather than girls that continued until the end of the 20th century. Ordinary people dressed their new - born babies with simple white clothes until Samchilil (the 21st day) or Baekil (the 100thday) but, for these occasions, the royal family prepared clothes as formal as those for the $1^{st}$ birthday among the public. Rainbow-striped garments were more popular among the public than in the royal family. As rainbow colors were known to Korean people to dispel evil power and bring in fortunes, rainbow - striped garments were essential for the $1^{st}$ birthday and festive days. However, they were seldom used in ordinarytimes, and most boys and girls wore plain jackets and plain topcoats. When children's clothes in noble families were compared with royal family's ones, either handed down to the present or found in old literature, no significant difference was observed in the basic composition of everyday dress. In particular, it was found that Andong Kim's family had dressed their children with very formal dress such as Dopo and Sagyusam. Among children's clothes, the most gorgeous one was that worn on the $1^{st}$ birthday, and those for other occasions or festive days were similar or simpler. Colors, patterns and designs used in decorating children's clothes mostly had the meanings of seeking fortunes for children such as long life, wealth and prosperity.

• Journal of Haehwa Medicine
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• v.21 no.2
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• pp.21-36
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• 2013

Jeol-sik, (festive seasons every 15 days based on sun cycle), refers to both Korean Traditional Festival food(jeol-sik), intertwined between months, and in-season meals(si-jeol-sik) in which the ingredients used are produced in each and one of the four season. Si-jeol-sik is a kind of recommendatory food, which is combined to seasonal changes. I found that ingredients in Si-jeol-sik of spring are helpful for strengthening one's life force. Moreover, the ingredients also reflects seasonal changes. The main ingredient of Si-jeol-sik in January(in lunar year) is rice. Rice is good for upgrading one's stomach qi(energy). Rice continues to be used in February. In addition, some greens are included in February Si-jeol-sik as to help defecation. In March, the ingredients become diverse and abundant. The main concern in the ingredients found in March is not limited to stomach qi. These changes of ingredients are in line with the concept of 'health maintenance', which is written in Huangdi Neijing. The writing teaches the wisdom of adaptation to nature. Si-jeol-sik's basic idea is maybe giving people some food, which includes useful elements to help them survive through a season or the next season. They can be also explained properly by the help of five flavours theory. According to Huangdi Neijing liver is main organ of spring. So liver is more important than other organs in spring. And the most efficient way for liver is supplying sweet or sour food. Interestingly, there are many sweet elements in Si-jeol-sik of spring.

• Journal of the Korean Society of Food Culture
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• v.12 no.1
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• pp.17-22
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• 1997

The two Korean words, Solon-Tang and Su-Ra-Sang, are generally assumed as the names of Mongolian foods which seem to have been used in Korea due to the influence from the enhanced close relationships between Mongolia and Koryo. This indicates that the two words have very important meaning in stdying the relationship between the food culture in the central asia in those days and the terminologies used in the palaces in the eras of Koryo and chosun and so have attracted continuously the related scholars‘ attention. 1. The theory of folk etymology; it is originated from its cooking that first they cut meat into small pieces and put them into a cauldron and boil sulrong sulrong (which means such boiling state in that its water bubbles up) for a along time. 2. Early of the chosun time, the king himself comes to 'Sun-Nong-Dan' where he teaches the people how to farm and hold a large festival and after that they boil the cow meat soup and feed the people around there. At that time, they name and call the kuk-bub (soup with rice) which they eat at the 'Sun-Nong-Dan' 'Sun-Nong-Tang'. 3. The India Sanskrit Sura, a kind of liquid (in which component that have someone who takes it drunken) which gods enjoy themselves over, comes into the palace on the latter half of Koryo time via Mongolia and affects and becomes the Korean words. 4. The Mongol Suru or Sulru which is a cooking in that they boil meat putted in plain water comes into Korea under the special historic relation between Mongolia and becomes Solon-Tang. For the details of the above mentioned theories, we will fully discuss the origin through studying concretely the related books and mutual comparing history, linguistic periods and phonetic changes accordingly and the changes in meaning and vocabulary forms here.

• The Korean Journal of Community Living Science
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• v.17 no.4
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• pp.175-197
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• 2006

This study aims to assess the traditional knowledge on seasonal customs and its characteristics for practical use. The Delphi method and correspondence analysis were hired to collect and analysis the data. Twenty six professionals for the Delphi participated in three-round process. The followings were concluded. The number of items valuing and resourcing for seasonal customs. were 118(40 for folks and ceremonies, 53 for foods. 25 for plays) on Delphi results. For example are Bokjori, Dano fm, Bokjumeoni, Chuseok, Tano festival, New Year Card, washing hair with an iris, Soup with rice cake, Boiled rice with five cereals, Rice and red-bean porridge, Kimchi-making for the winter, Sharing walnut with friends, Game of yut, Playing kite, Play with Hanga etc. Nowadays the ideas of modernized practical use on seasonal customs was to connect with modernized scientific technology and designate commemoration day. The items for connecting with modernized scientific technology were new year card, painting and recording sound with traditional seasonal customs, food areas, cake with seven kind of cereals, play areas, hand wrestling, cockfighting in folks and customs areas. Also the items for designating commemoration days were the Suelbeam and Suelbeam Socks present for the aged people, man cooking day, Korean traditional workers day in folk and ceremony areas.

• Proceedings of the Korean Society for Environmental Edudation Conference
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• 2003.07a
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• pp.50-56
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• 2003

＃1 The Education from our Environment, The urgent subject for survival and prosperity in the future. - Around Yamaguchi in japan. - ＃2 Days of tour : January, 15, 2003 - January, 28, 2003 ＊ Comprehensive classes involved in ecosystems; Ryojo Elementary school, Guina Elementary school, Dabusei Junior High School, Ube Technical High School, Yashiro Elementary School, Toyota Nishi Junior High School, Seii Elementary School, Yamaguchi Prefectural School for the Mentally Impaired, Yamaguchi Institute for Educational Research and In-service Training, Kirara Beach Nature Watching Park ＃3 Characteristics of Yamaguchi Prefectural Environmental Education - Constant effort by concerned authorities and dedicated teachers - Cooperation of schools with community - Application of the comprehensive classes - Student-centered education through experiences - Acquirement of basic knowledge on environment in their daily lives - The harmony with the ability to survive' ＃4 Characteristics of the environmental education in each school $\square$ Ryojo Elementary School \longrightarrow Breeding the fireflies' larvae and releasing them into nature $\square$ Kuina Elementary School \longrightarrow Keeping the rivers clean $\square$ Yashiro Elementary School \longrightarrow Learning through exploring ‘Akiyoshido Cave’ $\square$ Seii Elementary School \longrightarrow Tree-planting campaign continued for 30 years $\square$ Tabuse Junior High School \longrightarrow Making their village good to live in $\square$ Toyota-Nishi Junior High School \longrightarrow Learning through working on the farm and in the forests $\square$ Ube Technical High School \longrightarrow Purifying the pond by the ‘biotope’ ＃5 Focus on Yashiro Elementary School \longrightarrow Children Guide Activity (25 hours annually) * To love their native place and tourists' attraction, Akiyoshidal * To introduce a variety of local events; - To make a fire in the mountains - To explore the cave - To hold a festival for tourists - To have a family-jointed bike riding ＃6 $\square$ conclusion - Gradual extension of environmental education * individuals \longrightarrow school \longrightarrow community - Finding the environmental problems around themselves and relating them with features of their community < Tips for the environmental education in the future > - Need for encouragement of more lively discussion in class - Expansive application of comprehensive classes to various areas

• Korean Journal of Heritage: History & Science
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• v.40
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• pp.271-306
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• 2007

One of the distinguishing features of late Jeosun's Hanshi (poem in Chinese) is the numerous creation of Yeonjachyung Keesokshi (serial poem on folklore) which describes the folk manner and folk way of life in detail. Keesokshi's subject matter is the folklike in general including local features, geography, climate, local production, humanity, social conducts, and daily labor for living as well. By its material characteristics, Keesokshi reflects detailed life conditions of the society members in each levels, and represents the local customs as well as the folk emotions. Among the several kinds of Keesokshis, a Sesi Keesokshi focuses only in reciting the folk customs on each seasonal festival days, and the great numbers of such serial poems appear during the latter part of the Jeosun Dynasty. Its overall background is the transition of artistic trend which came after many social changes such as expansion of realism, uprising national consciousness, shaken status system, and the rising of 'Jeosunsi' motives in the Hansi history. Moreover, each writer's various experiences and their interests in the reality and critical minds of common people contributed a crucial roll in creation of Sesi Keesokshi. 178 of the 584 remaining serial Sesi Keesokshi are written particularly about the folk customs in The Grand Full Moon Festival (the first full moon of a year by the lunar calendar). These Hanshis widely reflect the common ways of living by directly accepting the seasonal folk customs as the subject matters. Especially, close to the reality, these poems positively express the people's simple vigorous lives and create unrestrained lively image by describing the joys and sorrows of the folk existence along with their craving. Also, it is notable to have customs such as 'Shil-Ssa-Um' and 'No-gu-ban-kong-yang' as subjects for its rarity in other literatures.

• (The) Research of the performance art and culture
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• no.19
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• pp.5-33
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• 2009

Jain-Danoje's course since modern is not different with almost all of folk performances, which were restored and reconstructed with a background of the designation of an intangible cultural heritage and National folk arts contest sine the 1960s. Generally, these folk performances were decontextualized in course of extinction and reappearance, and recontextualized in course of new directions on tradition. Also, the performances were interpreted differently and transformed by the main constituents of reappearance. Jain-Danoje nowadays has a regular form just at that time that has been designated as a cultural heritage at 1970s. But, today's Jain-Danoje is clearly different with the last appearance in 1936 and some Literature and jainhyun-eupji. I think such differences would stems from the process of reproduction. From this perspective, I had investigate Old literature and the early days report, and the current text. Especially, I will show the considerable change which has been occurred in the Yeowonmu and Hojanggut, the central role to configure that identity, by comparing past and today. As a result of consideration, today's form of the Yeowonmu and Hojanggut are created texts that mind the designation of an intangible cultural heritage and National folk arts contest. These texts has been reproduced without understanding about structure and current of folk festival and state of performance which has been transmitted on premodern society. some intellectuals search for an archaic form of Jain-Danoje based on jainhyun-eupji that created in 1895, except the other jainhyun-eupji. Moreover, because of the understanding with a bias, they can't grasp the meaning about the religious service for Hanjanggun, and they can't see the facts of Yeowonmoo. In addition, they were aware of 'o-sin' that led by Hojang as a fancy dress parade in a carnival, and that is recognized as a component of Jain-Danoje, so there was other text which is different from our own festival.