• Journal of Nutrition and Health
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• 제10권1호
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• pp.49-58
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• 1977

Nutrition counselors in Korea often encounter difficulty in their attempt to change village women's attitudes regarding food taboos which are counter to good eating habits. There are a great many food superstitions which are not due to religious influence, but seem to be related to shape and composition of food. Many expectant mothers superstitiously avoid eating certain foods for fear that they may cause mental or physical abnormality in their babies. As was shown in a previous survey (Mo, 1966)of villages in all provinces except Jeju Island, such superstitions were common among pregnant and lactating mothers. Many food taboos and superstitions based on non-scientific and irrational ideas do exist even in modern society, and are a major obstacle to nutritionally adequate food consumption. A study of food taboos among women of Jeju Island was undertaken from November to December of 1976, these results to be compared as well with those of the previous study. There were 73 items found to be prohibited during pregnancy. Of these, 48.7% were of the deaf group, 17.4% fish, 5.5% eggs, 4.7% cereal, and only 2.2% fruit. Of 252% women respondents, 111 (45% ) abstained from eating chicken, duck, and shark because of the belief that they would cause their babies to be born with gooseflesh or shark skin. Many of them avoided rabbit meat for fear that their babies might be born with harelip. It was also feared that a baby would become disfigured if his mother ate duck, goat, dog meat, chicken or duck eggs, or soup made of bones. A common superstition was that highly spiced or salty foods would cause the fetus to be hairless. Squid and octopus were believed to cause babies to have weak bones, or none at all. Most of these food taboos were associated with fears concerning Physical structure and appearance of unborn babies. Other taboos were associated with fear of undesirable behavioral characteristics. For example, some mothers thought that a baby would pinch or bite the mother's breast during the weaning period, if crab meat were eaten during pregnancy. Unevenly sliced rice cake, loach, snake meat and eel were also believed to cause a baby to be ill-tempered. The findings of this study are remarkably similar to those of the previous study conducted by the authour in 1966. Most of the same food taboos, based on non-scientific and irrational reasons, were found on Jeju Island as on the peninsula, and thor were similarly wide-spread. The results of correlational analysis show that the most significant factors related to prevalence of food taboos, are level of education and religious background. Number of food taboos is correlated with level of education. Also, food taboos are least freqent among the Christian woman. Proper nutrition education should he undertaken in order to encourage intake of protein-rich food, particularly during pregnancy when nutritional needs of mother and fetus are great.

• 비교문화연구
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• 제34권
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• pp.307-330
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• 2014

To avoid calamities, the Chinese use different euphemisms in various fields of occupation and region. There are a lot of linguistic taboos concerned with Xieyin that shows the special characteristic of chinese characters. If two characters are homophones and one of them is considered offensive or misfortune, the Chinese prefer to substitute another expression for them in the actual conversations. These substitutes are called euphemisms. As an combined expression of psychological insecurity and language, euphemisms were not only used in the past, but also now they are still in common use. Although some of the chinese euphemisms are not used anymore nowadays, some of them are still used. There are a large number of chinese euphemisms in common use, but some special ones are used in particular fields only. This article focused on the linguistic taboos in some special fields like different regions, occupations and some others related with calamities, and tried to make a distinction from other previous studies. Language reflects culture and euphemism is a mirror of culture. The study of chinese linguistic taboos and euphemisms is expected to be some help to understand the chinese customs and linguistic features.

• Plant Resources
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• 제2권1호
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• pp.49-58
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• 1999

This paper examines various traditional and alternative practices utilised by Malaysians for the treatment of and prevention against cancer. A list of plants used for treating cancer is given. Care for cancer patients includes food reputed to be good in promoting recovery and preventing recurrence as well as food taboos - various food to be avoided in the belief that these types of food can induce development or recurrence of cancer.

• 복식문화연구
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• 제7권3호
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• pp.50-57
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• 1999

Folk belief, which originated with the rise of human existence is a fundamental and comprehensive mode of living that reflects sociocultural conditions. Adherents of folk belief accept a certain thing to be true and real without scientific authority and absolute certainty. Taboo can be seen as a king of folk belief. The object of this study is to examine the taboos in relation to the manufacturing process and the quality of the shroud and to shrouding customs. I will also try to find out the meaning and significance in this. Through this task, I hope to contribute to the enhanced understanding of the cultural characteristics, the spiritual life, and the views on after life of the Korean people. In Korea, it is considered to be propitious to prepare the shroud on the intercalary month of the leap year , as it allows one to enjoy longevity healthy and sound. Moreover, as this belief gives credence and repose while preparing for the “final departure”, this custom is relatively well observed. From the taboo concerning leap months, we infer that death as viewed as a commencement of a new life, which reveals a positive view on afterlife. This can be seen as a return to the origin of anti-universal space in this “bonus” month of anti-universal time. Taboos on the manufacturing process of the shroud is related to the belief that it allows the deceased to go the nest world without any hesistation or disturbances. This symbolizes the immortality of the human soul: I. e. that the human spirit does not end in this world but continues on to the next. Taboos concerning the preparation process of the shroud as well as various other taboos are related to the belief that preparation for the shroud should be done in sincerity and secredness with a thoughtful consideration for the deceased. This can be perceived as an implication to sanctity for the dead.

• 한국콘텐츠학회논문지
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• 제11권3호
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• pp.147-156
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• 2011

영화 속에 내재된 이중적 의미는 문학에서 말하는 중의법(重義法)과 같은 맥락으로 해석된다. 중의법이란 어느 한 단어나 문장이 두 가지 이상의 의미로 해석될 때를 말한다. 영화에서도 한 인물의 행동이나 소도구 혹은 의상이 의미하는 바가 두 가지 이상의 의미를 가지고 관객과 대면한다. 프랑스의 유명 감독 프랑수아 오종은 "감독은 언제나 자기가 만든 최신작에 역행하는 영화를 만들어야 한다."고 했다. 이 말의 의미는 영화는 개혁을 추구하지 않으면 안 된다는 감독의 철학이다. 영화가 금기를 깨야한다는 것은 사실 영화정신의 밑바탕이기도 하다. 영화는 항상 금기에 도전했고 진보를 선도했다. 서양 영화의 금기는 우리나라의 도덕과 윤리수준과는 좀 더 치열한 부분이 존재한다. 그들의 금기는 기독교의 신성과 정통성을 부정하는 일이다. 특히 예수 그리스도의 신성을 부정하는 영화가 많은 사람들에게 회자되면서 갑론을박을 끌어내기에 충분했다. 본 연구에서 톰 튀크베어 감독의 영화 "향수"를 텍스트로 선택하여 이 영화 속의 고도의 치밀하고 전략적인 이중적 내용을 파헤쳐 관객을 교묘히 기만한 서양의 금기를 분석하고자 한다.

• 한국콘텐츠학회:학술대회논문집
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• 한국콘텐츠학회 2009년도 춘계 종합학술대회 논문집
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• pp.895-900
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• 2009

신화는 특정 집단의 감추어진 규칙이나 관습이 사회 전체에 보편화되어 나타나는 것이다. 신화 속에 내포된 의미는 문화의 반영 결과이며, 그 반영의 이해는 또 다시 사회 속으로 스며드는 순환구조를 가지고 있다. 많은 신화에서 '보다.'라는 행위는 큰 의미를 가지고 있으며, 그 중 오르페우스, 메두사, 티레시아스 등의 이야기에서 '보는 행위'를 통해 불행을 맞이하는 것을 살펴볼 수 있다. 이러한 의미는 사회 전반의 금기 사항을 강조하며 '하지 말아야 할 것'보다는 '하지 말아야 할 것 이외의 것'을 강요한다. 본 논문은 신화 속에 나타난 '보다.'라는 행위 중 특히 '뒤돌아보기'와 '금기'의 관계를 통해 현대 광고이미지를 해석함으로 이미지 분석의 한 사례를 제시하고자 한다.

• 대한한의학원전학회지
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• 제23권3호
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• pp.69-80
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• 2010

The four taboos in using Baekhotang as explained by Odang(吳瑭), are identical to the standard symptoms of Severe Exterior Heat Syndrome[表熱重證]. There are similarities between Sanghan and Onbyeong in using Baekhotang(白虎湯). But there are significant differences between Sanghan and Onbyeong in explaining the pathogenesis of human body. In pattern identification by the Wi-Gi-Yoeng-Hyeol(衛氣營血) system, body fluid[津液] is the key feature, whereas in that of the Yuk-Gyeong(六經) system, Yanggi(陽氣) is the point. Therefore, we can understand that the standard symptoms of pattern identification are slightly different. However, that Sanghan and Onbyeong present different explanations does not mean that the disease itself strictly 'belong' to one category. They are different approaches, not explanations for two different subjects. Therefore, Sanghan and Onbyeong should be studied in line with this concept.

• 대한가정학회지
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• 제5권1호
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• pp.733-739
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• 1966

A 371 agricultural households from 26 different communities in South Korea was subjected on a study of food taboos in January of 1966. To the pregnant women, those to whom a high protein diet is particurally important, as many as 14 different kinds of foods, mostly portein rich foods, were avoided to eat. It is believed that if duck is eaten while pregnant her baby may walk like a duck in later life. Some mother have a strong aversion to the rabbit meat that her unborn baby must be a harelip. It is feared to eat chicken, shark or carp by the pregnant mother for her baby may get a gooseflesh appearance, or fish scale-like skin in later life. It is thought that if mother eats soup made of meat borns, especially chicken bones, a disfigured baby may be born. Some area informed that if mother eats crab meat her future baby will always bubble. To the child-bearing mothers 13 different kinds of foods were avoided to eat. Some believe that if raddish kimchi, soybean curd, squash are eaten while dilivery that mother may get dental decay or to lose all her teeth. Other think that highly spiced raddish kimchi cause delivery difficult. To the lactating mothers 7 different items of foods were not recommended to eat. It is a common belief that eating green vegetables, especially fresh lettuce, are restricted that her baby may stool greenish. It is said that eating ginsen-chicken soup, or ginsen tea during lactating reduces breast milk secretion. To the weaning babies 7 different kinds of foods were prohibited to fee. Eggs are not eaten because mothers think her babies will start to talk very late. Eight different items of foods in cases of gastro-intestinal diseases, 5 items for liver disease, 7 items for high blood pressure as well as for paralysis were respectively restricted. It is said that meats including pork, beef, and chicken are neither desirable for the patients of high blood pressure nor those of paralysis. To the measles children 10 varieties of foods were restricted. Especially soybean products and meats were not encouraged to use for avoiding asecond attack of measles. For the common cold 8 different kinds of foods were aversed and men think that eating of soup of undria delays a recovery. For the tuberculosis 4 kinds of foods were prohibited to eat. It is said that wine, red pepper and ginsen will stimulate lung bleeding. Many mothers had a strong aversion to fermented shrimp and fish in case of style. and 5 different items of foods were restricted. In case of menstration not so many foods were restricted as other cases, but meat soup is not eaten in this condition in some areas. Majority of food taboos in Korean villages are neither based on tribal nor religious factors. But no one knows how, since what ages, from where, these food taboos have been transmitted and spread over the country. This survey found a great variety of food taboos, aversions, traditional beliefs and prohibitions latent unknown reseasons, or non-scientific conceptions, or completely different ideas from the modern medical aspect, or somewhat fallacious and superstitious beliefs. For the vascular disease contrasting approach were found between modern the oritical therapy and popular remedy among the rural populations who largely depend on the eastern medication. Further scientific study on either side should be done to lead the patient proper way. Many restricted foods such as rabbit, duck, chicken and fish are best resources of protein rich foods which are available in the village. Emphasis should be laid upon breaking down fallacious and supersititious food taboos through the extended nutrition education activities in order to improve food habit and good eating pattern for healthier and stronger generations of Korea.

• 한국자원식물학회지
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• 제11권
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• pp.18-39
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• 1998

This paper examinies various traditional and alternative practices utilised by Malaysians for the treatment of and preventino against cancer. A list of plants used for treating cancer is given. Care for cancer patients includes food reputed to be good in promoting recovery and preventingrecurrence as well as food taboos-various food to be avoided in the belief that these types of food can induce development or recurrence of cancer.

• 산업진흥연구
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• 제9권4호
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• pp.321-331
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• 2024

본 연구에서는 차례의 현황과 성격의 변화를 주도한 주요 담론으로 미디어의 역할에 주목하고자 하였다. 미디어 담론에 집중된 차례 기사에 대한 분석을 통해 '차례 만들기'의 성과가 차례에만 국한되지 않고, 기제사에 영향을 미치면서 우리 사회의 제례문화 전반을 변화시키는 양상으로 전개되었음을 알 수 있었다. 특히 1999년까지 게재된 135개의 기사를 통해, 1970년대까지는 '명절 상차림'의 전승 시기로, 1980년대부터는 '명절 차례 만들기'를 통한 변화의 시기로 구분할 수 있다. 아울러 기사 내용의 분석을 통해 '명절 상차림'이 전통 풍습과 명절 상차림에 대한 논의에 집중하였던 반면, 미디어 담론이 집중한 '명절 차례 만들기'로 변화과정에는 제수의 준비와 진설, 가가례와 금기의 논리 등을 통해 진행하면서, 차례의 제사화 논의는 물론 제사의 규격화를 시도하였음을 보여주고 있다. 그러나 이 과정에서 제시된 차례의 다양한 담론과 획일화된 모델은 제례 문화의 전반을 변화시키는 단초를 제공하였음을 고찰하는데 의의가 있다.