• Journal of the Korean Society of Food Culture
• /
• v.25 no.6
• /
• pp.719-724
• /
• 2010

The purpose of this study was to survey public preferences for dining space image styles depending on the types of passage rites in Korea and to determine potential differences in public preferences for dining space image styles depending on the types of passage rites in terms of various general characteristics such as gender, age, family type, and preference for the image and color styles of the dining space. As a result, this study determined the following: According to a public preference survey of dining space image styles depending on the type of passage rites, our respondents showed the highest preference for casual images (27.1%) at a party for a 100-day-old baby. Additionally, our respondents showed the highest preference for casual images (27.4%) when celebrating a baby's first birthday but showed the highest preference for romantic images (35.8%) when celebrating a baby girl's first birthday. Our respondents showed the highest preference for casual images (21.4%) for graduation ceremonies. Our respondents showed the highest preference for classic images (21.7%) at coming-of-age ceremonies for new adult men, but also showed highest preference for elegant images (26.2%) at coming-of-age ceremonies for new adult women. Moreover, the respondents showed highest preference for classic images (41.0%) at traditional wedding ceremonies but elegant images (24.1%) at modern wedding ceremonies. In contrast, the respondents showed highest preference for classic images (31.3%) for a 60th birthday party. The highest preference for classic images (28.9%) was found for a diamond wedding ceremony. Respondents showed highest preference for classic images (30.4%) for a funeral ceremony Finally, our respondents showed highest preference for classic images (32.5%) at memorial services (religious ceremonies).

• The Journal of Art Theory & Practice
• /
• no.14
• /
• pp.7-32
• /
• 2012

The exhibition was started in 2010 in the New Acropolis Museum of Athens and embarked a journey since 2011 as a travelling exhibition inside Greece and abroad. The main purpose of the exhibition was to draw attention of the general public to the value of the 'rescue excavation' and of cultural heritage of Greece, by presenting the reconstruction bust of a girl whose skull was found in Kerameikos cemetery of ancient Athens. The new Kerameikos excavation was initiated by the construction of Metropolitan Railway lines in the center of Athens between 1992 to 1998. It revealed a pit of a mass burial where about 150 people were inhumed in a very hasty way without proper funeral rites or offerings. These bodies are identified as the victims of the infamous plague of Athens in the first years of the Peloponnesian War(430-426 BC). The epidemic disease killed almost one third of the city population including Pericles, and brought extreme fear and panic to the Athens society. The traditional funerary rites were totally disrupted, and the social decorum and the morality among the citizens became enfeebled. The plague and the civil war were the decisive factors to end the Golden Age of Democratic Athens. However, the exhibition organizers did not focus on the tragic aspect of this disaster and its casualties. Their main concern was to simplify the scholarly works of archaeological excavation and microchemistry analysis so that the exhibition viewers will easily understand and empathize the living value of the scholarly works of ancient Greek civilization. The centripetal element of the exhibition was the vivid face of an 11 years old ancient girl 'Myrtis', which was carefully reconstructed based on both the scientific data and artistic imagination. Also the set up of the exhibition was structured in order to stimuli cognitive and emotional experience of the visitors who witnessed the rebirth of a vibrant human being from an ancient debris. The museologists' continuous efforts to promote projects of contemporary artists, publications, and school programs related to the exhibition indicate that the ulterior motive of this exhibition is the cultural education of the present and future generation through the intimate experiences of ancient Greek life. Also this is the reason why the various museums that held the travelling exhibition try to make the presentation as a gesture of memorial service for an anonymous Athenian girl who deceased circa 2400 years ago. The pragmatic efforts of Greek scholars and museologists through exhibition show us a way to find a solution to the continuous threat of cultural resources by massive construction projects and land development, and to overcome public indifference to the history and cultural heritage.

• Journal of the Korean Home Economics Association
• /
• v.43 no.5 s.207
• /
• pp.183-198
• /
• 2005

The purpose of this study was to discuss the relationship between Korean people's normative sense of the traditional filial piety and their affiliation with relatives. For this purpose, the researcher reviewed ethics books during the Chosun dynasty such as Naehoon Women's Ethics), Dongmongsonsup (Children's Cardinal Moral Principles) ,Kyokmongyokyol (Juvenile's Learning) and Gyuenyoso (Instructions for Daughters of Marriageable Age), Based on this review a questionnaire was designed. For the survey,566 returned questionnaires from married people between their 20's and 70's living in Seoul and Wonju Si were sampled The collected data were analyzed using the SAS program for means and SDs of each area in order to examine the overall tendency, and were subject to one-way ANOVA to determine the relationship between their normative sense of the traditional filial piety and their affiliations with relatives depending on their demographic variables, In addition to this correlation analysis, the data underwent regression analysis to determine the significant factors affecting the subjects' sense of filial piety and their affiliation with relatives. The results of this study can be summarized as follows ; First, the subjects were found to have a normal or higher sense of filial piety in overall terms, which suggests that the Korean morality of filial piety may be positive. In particular, the subjects' sense of filial piety was higher for living parents than for dead ones. Namely, they wanted to give more respect, honor and support to their parents than give a cordial funeral or memorial service to deceased parents. Second, older Koreans were more aware of filial piety, and men were more conscious of filial piety than women. Buddhists or atheists tended to be more faithful to their parents. Generally, those with lower academic background and living with larger families had a higher normative sense of filial piety. On the other hand, those in their 60's and 70's were most affiliated with their relatives, while youth and middle-aged people were less affiliated with their relatives. Men were more affiliated with their relatives than women, and first sons or daughters were more affiliated with their relatives. Besides, those living with larger families were more affiliated with their relatives. Third, the subjects' normative sense of filial piety, particularly for deceased parents, was highly correlated with their affiliation with relatives, and such a normative sense of filial piety was most conspicuous in their funeral rites.