• Korean journal of food and cookery science
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• v.30 no.2
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• pp.228-238
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• 2014

This study identified the importance and performance perceptions of funeral foodservice service quality toward funeral foodservice employees, chief mourners/the bereaved and funeral visitors. Data were collected using self-administered questionnaires from 102 funeral foodservice employees, 71 chief mourners/the bereaved and 293 funeral visitors. According to the result of the survey, 'hygienic food production process' was recognized as the most important attribute while 'neat appearance of food' had the least performance. By comparing the importance of service quality attributes between three subject groups, it can be identified funeral foodservice employees had the highest recognition while funeral visitors had the lowest (p<0.001). Furthermore, funeral foodservice employees had a significantly high performance level compared to chief mourners/the bereaved in all 19 service quality attributes (p<0.001). The IPA result toward funeral foodservice employees indicated the following attributes that required improvements: 'reasonable menu price' and 'kindness of helpers'. Another IPA result from chief mourners/the bereaved recognized 'reasonable menu price' as a service priority. Overall, implications for funeral foodservice managers regarding service quality improvement are discussed.

• Journal of Families and Better Life
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• v.22 no.5
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• pp.133-147
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• 2004

Korean funeral customs are an important part of the mourning process in Korea. A survey was conducted in the southern part by the Nak-dong river, centered around the city of Busan to examine Korean funeral rites. This study was conducted with survey research. The target population included 234 teachers and experienced the death of a family member within the last three years. Results showed that they presented their condolences 5 to 6 times on average per year. Funeral rites were performed usually at a hospital funeral hall. The preference of burial to cremation was about the same. According to the survey, funeral expenses averaged 9,570,000 won and donations received for funeral expenses, 12,630,000 won. Problems the respondents expressed about the process included large funeral expenses, the decision whether to bury or cremate, and fatigue from staying up all night. When classified according to the demographic characteristics, there were significant differences in the variables. Frequency of attending funerals depended on gender, age, and health status. Condolence style depended on religion. The type of funeral (burial or cremation) depended on family income. The type of reception depended on gender. Funeral expenses depended on the age Second, in the process of preparing for a family member's death, they thought it was important to prepare a funeral ceremony portrait of the deceased and a scroll by themselves, and the preparation

• 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 Korean Society of Food Culture
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• v.27 no.5
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• pp.528-534
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• 2012

Changes in social, economical, and cultural environment affect the manner in which mourners greet those expressing condolence to the deceased. While the funeral process was done at home in the past, nowadays, most families prefer a funeral home. Funeral homes provide all necessary services for the funeral process, including food for visitors and rituals. This research was conducted using a questionnaire in the Kyonggido area. Overall food satisfaction level of visitors was moderate; satisfaction with cleanness was the highest, followed by taste, quality, freshness, and diversity. Satisfaction level of foodservice by the type of funeral homes showed home funeral was highest, followed by general funeral home, hospital funeral home. Regarding the acceptance of food items served at the funeral home, Yukgaejang was the most preferred, followed by Gaorichomuchim, Pyeonyuk, Kodarichim, and Injeolmi. There were differences in food acceptance according to age and gender of visitors. Male prefers Samgyeopsal-suyuk to Pyeonyuk. but female prefer Pyeonyuk to Samgyeopsal-suyuk. Elder individuals preferred Kodarichim, Gaoricho-muchim. Younger individuals preferred Jeon, Ojingeodorajimuchim, and Samgyeopsal-suyuk.

• Korean Journal of Human Ecology
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• v.17 no.2
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• pp.293-304
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• 2008

The purpose of this study was to revoke attention to the funeral costumes which has been neglected by academic fields and fashion industries. We investigated the traditional funeral garments by the literature reviews and the actual conditions by the questionnaire. For the data analysis, 525 questionnaires for male and female in Seoul, Daeagu, Jeonju and Busan were collected. Men mainly wore the western style black suits, women wore the traditional white funeral costumes during the funeral service. Most of the respondents were dissatisfied with the funeral garments. We investigated the styles, the materials and the colors of the funeral garments which were favored by the consumers. The preferences and the criteria of the funeral garments were different with sex, age, income, educational levels, religion and occupational status of husband partly.

• Journal of Distribution Science
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• v.2 no.1
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• pp.125-170
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• 2004

In the field of funeral, there are many studies on the Hardware System to encourage a culture of cremation, but few on the Software Program to solve the problem of the high-expense or to improve funeral services. We think the only way to solve on Korean Funeral is the pacification of the destruction and improvement of the Korean-funeral-culture. At this point, we establish a virtual company called PFC(Public Funeral Company) on the basis of the business model. and we will solve the Software Problem and propose the method of a strategic plans for it.

• Journal of Service Research and Studies
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• v.10 no.3
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• pp.43-53
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• 2020

A service involves a human interaction between a consumer (customer) and a provider (service worker). In particular, services in today's intangible economy are understood as creative activities that exercise human capital as related goods. Since most service activities are human activities, not objects, they depend on direct interaction between users and service workers, and funeral services are understood as human activities provided by service providers to service targets (deceased, families, condolences). In other words, the funeral service is a service for the deceased, survivors, and condolences in a special situation of death, and can be viewed as a human activity that is exerted by the integration of the interactions between service workers, survivors, and condolences. Functions of funeral services expand for convenience of consumers through the smooth provision of funeral supplies and a variety of complex interpersonal services so that the deceased can perform solemn funeral ceremonies. In this study, the concept and role of funeral services were studied in order to find the direction of funeral services centering for next of kin(families) and condolences, who are the subjects of services from a service-oriented logic perspective. In order to derive meaningful results of people-centered funeral services, funeral services and funeral supplies are classified from the perspective of dynamic resources, guarantees consumers a wide range of funeral choice, and customer dissatisfaction and improvement requests are handled transparently. It suggested a possible plan. Now, in order to improve the quality of life, it is necessary to make efforts to improve the quality of funeral services that improve the quality of death.

• The Journal of the Convergence on Culture Technology
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• v.1 no.4
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• pp.103-106
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• 2015

The importance of disease prevention and risks of infection for funeral workers is present but it has not been studied about disease prevention of funeral workers in Korea. Health cares of funeral workers in Korea live in poor surroundings, because it depends on only effort of Funeral home or workers. And nationwide survey and guideline made for the infection of funeral workers almost do not exist. We propose the guideline about high infectious disease, personal hygiene, physical and spatial management in Korea. We aim to exploit the guidelines in the control, or ideally the eradication, of the disease or infection conditions we are considering. This guidelines contain a guide to funeral director's control procedures and equipment for infectious disease.

• Fashion & Textile Research Journal
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• v.15 no.3
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• pp.406-413
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• 2013

The objective of this research is to find out status and consciousness about shrouds according to changes of Jeju's rural funeral ritual while reviewing Jeju's traditional shrouds. Consciousness of customs regarding tradition is much stronger in Jeju Island. Since it was said that shrouds and changes of funeral ritual have very systematic correlation according to the result of precedent researches, changes of funeral rituals of Jeju's rural area were examined. At the same time, consciousness about traditional shrouds of Jeju people was also studied. As the result of examination through literary investigation, visits to rural homes, visits to production places of Jeju's shrouds and interviews with grandmothers designated as human cultural assets of traditional Jeju shrouds, etc, it was found out that Jeju's rural funeral rituals had been rapidly changed since 2000. Traditional Jeju shrouds are also disappearing. In particular, old women of Jeju have considered preparation of their own and their husbands' shrouds in advance as a virtue. However, as it gradually became more difficult to produce and prepare traditional shrouds at homes and as the space of funeral was changed from their own houses to hospitals and/or commercial funeral homes, it was found out that a ratio of people's using general shrouds sold in market was increased and it is believed that this kind of trend will be accelerated more and more in the future.

• The Journal of the Convergence on Culture Technology
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• v.4 no.4
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• pp.67-75
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• 2018

We should step forward from the cremation-centered funeral and consider the well-ending of the diseased from a welfare perspective. Therefore, it is necessary to re-highlight our funeral culture from a welfare perspective and to explore developmental policies in association with the well-ending of the deceased. This study aims to examine the changing history of funeral culture, to identify problems arising in the funeral culture of the Seoul Metropolitan City, and finally present policy and practice implications for funeral culture. We conducted the survey on awareness of funeral culture with recruiting 500 citizens in Seoul City. Well-ending culture is the process which secures human dignity until the last moment of the death and improves the quality of death culture. Systematic approach to well-ending culture will gain the objectives of qualitative improvement of the death. Therefore, the funeral culture paradigm should be shifted for the settlement of funeral culture applicable to aging society. Education for well-ending preparation will give a meaning of life for both the persons waiting for the death as well as the family members. We also should establish funeral facilities as culture welfare facilities where all the generations share.