생활의 과학화

이길표 경희대학교부설 밝은사회문제연구소 1984 밝은 社會 Vol.4 No.1

韓國人의 食性調査 硏究

李吉杓,尹鎰燮 梨花女子大學校 文理大學 家政學部 1958 家庭學報 Vol.- No.6

李朝時代 濟經觀念에 關한 硏究 : 兩班階層을 中心으로

李吉杓 誠信女子大學校 1973 硏究論文集 Vol.6 No.-

家禮를 通해본 韓國人의 意識構造 硏究 : Centering on the Wedding Ceremony and Ancestral Service 婚·祭禮를 中心으로

李吉杓 誠信女子大學校 1983 硏究論文集 Vol.17 No.-

The purpose of this study is to estimate the reaction of modern society toward the traditional domestic ceremonies or services which are to be considered the symbols of the fundamental family consciousness and to contribute to the reestablishment of the proper, universal value of the Korean. To fulfil the purpose the investigation 1) has looked into the historical changes and essence of domestic courtesy and ritual 2) discussed the fundamental ideas and modern meaning of them, dividing them into wedding and ancestral ceremonies 3) and, analyzed, according to sex, age and religion, the change of the consciousness before and after marriage, toward such ceremonies and clarified the modern tendency accompanied by the social changes. For this study questionnaires were handed out to 750 married men and women, living in the city of Seoul, who are considered to know of the traditional wedding ceremony and ancestral service. 662 people among them, answered the questionnaires and interviews. The results of the analysis of the answeres are as follows. 1. The grade of the level of the consciousness to observe the family courtesy standards is 72.6, the proprieties 73.7, the highest, the wedding ceremony 71.3, and the ancestral services 67.4, the lowest. 2. There was no difference between the two sexes consciousness of the family courtesy standards. The consoiousness becomes higher in proportion to age. The Confucian consoiousness is highest. People under 35 years of age and the Christian have the lowest consciousness of the ancestral service. 3. As for the correlation of the consciousness of the proprieties and the wedding ceremony, the family-centered consciousness is most correlative to the consciousness of wedding ceremony, and the sociocentered consciousness of the wedding ceremony is very correlative to that of the proprieties. That bring out that one's family history is considered more important than one's own conditions and that there is socio-centered consciousness in wedding ceremony. 4. The internal element of decide the wedding ceremony and ancestral service is clan consciousness influences more upon the ancestral service than the wedding ceremony and this consciousness is higher in the older age and the Confucian family. The external element to decide the wedding ceremony and ancestral service is maintain the social order and family custom. The material preparation for the wedding ceremony is prepared not by mothers alone but by both of parents. The modern tendency of the wedding ceremony is that young people tend to choose their spouses for their own happiness rather than for the union of clans or family honor. As for the custom to send a bride's present to the parents-in-law, it is closely correlative to the conventional way of thinking. There is the basic consciousness of worshipping the parents and relatives. However, the external aspects of the custom has greatly changes and became to do it in convenient ways. According to the above analysis and its estimation and following suggestions might be desirable. (1) It is thought that if men get proper way of thinking, the morbid practice of the wedding ceremony, will disappear in the modern society. And it is necessary for both men and wives to be educated to have the proper view of the real value of material preparation in one's marriage. It is not desirable for only wives to be educated for it. (2) It is required that women should be more self-confident and change the socio-centered views of value. (3) The evil effects in maintaining the family ritual standards could be gradually removed if men get proper way of thinking husband and wives decide the necessary things together. (4) Therefore, it is to be said that husband and wives should receive a proper lifetime education together.

우리나라 婚禮에 나타난 色配合의 硏究 : 特히 納徵의 玄훈(靑紅)을 中心으로

李吉杓 誠信女子大學校 1980 硏究論文集 Vol.13 No.-

朝鮮後期 規範書에 나타난 女性의 婚姻準備敎育

이길표,최배영 誠信女子大學校 1997 硏究論文集 Vol.35 No.-

傳統社會 女性의 家事作業觀에 關한 一考察 : 朝鮮朝 規範類를 中心으로 Centering on the Norm of Chosun-Dynasty

李吉杓,朱英愛 誠信女子大學校 生活文化硏究所 1992 生活文化硏究 Vol.6 No.-

The purpose of this study is to set up the new vision for a view of housework of women. To fulfil the purpose, 1 looked into the contents of the women's view of housework through "Nae-Hoon", "Gye-Joong. Yo-Ram", "Gye-Nyeo-Syeo", "Sasojeul" "Kyu-Hap-Chong-Syeo", "So-hak", "Yeo-Sa-Syeo", etc. And I investigated the contents of women's housework-food. clothing housing. The characteristics of the view of housework centering on the norm of CHosen-Dynastyare as follows. 1. Women should learn how to cook and make clothes. 2. Housework is related to filial duty to parents-in-law 3. The basic attitude toward to housework was devotion and cleanliness 4. Women have to do housework for the season. It is acclimate herself to environment 5. Housework-performing an ancestral rites is emphasized ancestor worship. 6. Women's housework in the early times of Chosun-Dynasty put its emphasis on benevolence ideal norm. however in late it was changed into housework as practical norm.

돌상에 대한 생활 문화적 고찰

이길표 誠信女子大學校 1998 硏究論文集 Vol.36 No.-

社會敎育으로서의 禮節敎育 프로그램 개발을 위한 연구 : 成人對象 敎育을 중심으로

이길표,이온표,주영애,안현숙,김인옥,최배영 誠信女子大學校 1998 硏究論文集 Vol.36 No.-

This is basic study for the development of the program of the lesson in etiquettes to be used in the education of the grown-ups. On the basis of the documentary records, researches have been made into the requirements and the improvement plans of the program through the questionnaire collected from the attendants at the social education institution. 1. Various courses of etiquette lessons have to the provided as the attendants at the program particepate in it for various reasons. 2. Etiquette education is expected to be taken on the basis of theory in paralled with practices. 3. Diverse utilization plans need to be investigated as to the teaching instruments to be used in the etiquette lessons. 4. In the etiquette lessons as well as the daily etiquette for language, greeting, etc., deeper quality of education for the marriage ceremony, funeral and memorial services is required. 5. Teaching methods have to be prepared so that interest be easily induced to the attendants through various new attemps. 6. Because of the high correlation existing between the level of interest and that of satisfaction, social interest as for the etiquettes has to be appropriately encouraged.

『朱子家禮』와 『四禮便覽』에 나타난 祭禮의 문헌적 비교 고찰

이길표,김인옥 성신여자대학교 생활문화연구소 2001 生活文化硏究 Vol.15 No.-

The purpose of this study was to analyze of as aspect and consequence for family rite in korea after in inflow a 『JuJaGaRae』 at the Goryeo end. And this study reviewed religious ceremonies's consciousness, performingcit's an implement, foods, place and orders...), foods setting in examining original literature such as 『Ga Rae』by JuJa and 『Sa rae pyun ram』by Lee Jae. From this analysis in original literature, the results of this study are as follow. Generally the main idea of religious ceremonies represented in literature is a true heart, but 『Sa rae pyun ram』 is different from 『Ga Rae』 on the stress. Examply 『Sa rae pyun ram』 was stress an anniversary of one's death the other side 『Ga Rae』 was stress on Sadang. And religious ceremonies's is difference 『Ga Rae』 from 『Sa rae pyun ram』implement and foods. That is 『Ga Rae』's implement was contain the Green tea's fixtures but 『Sa rae pyun ram』's foods was contain the for Shikhyae, Jang, Chimchae[Gimchi]. In conclusion, Lee Jae's 『Sa rae pyun ram』 is not imitate from JuJa' 『Ga Rae』 in the china, even if was imply on a point of similarity.