고려시대의 차[茶]와 다방(茶房)

윤성재 ( Yoon Sung-jae ) 수선사학회 2018 史林 Vol.0 No.65

The tea office(茶房) is the government office that was in charge of making tea and herbal medicine used in the court. It was managed the tea for the banquet of foreign envoys and officials and the liquor and fruit for the royal family. It is not known when the tea office was installed, but it was already in existence in 1047. There was no tea office in “GoRyeoSa” ‘Servants’. It was installed based on the example of the Song`s DoChaBang(都茶房) but the operation was different. It was the responsibility of the official, not the eunuch. The medical functions of the tea office were well illustrated in “SinJipEoUiChwalYoBangSeo” written by Lee GyuBo(李奎報). According to the preface, that copy of it was a copy of a prescription collected from the tea office. There was already a tea room in a coffee shop, and although it was simple, it was used in the royal court of Goryeo and was very effective. So I chose some of the prescriptions that I thought were important to people, and made them into two volumes. There are the Royal Medical Organization, TaeUiGam(太醫監) and SangYakGuk(尙藥局), why did the tea office have the prescription and used it? The answer is in the word “Tea”. In Goryeo, tea was named for every beverage that was boiled like tea even without tea, and the tea office was used to make tea. Tea from the tea office was not just a drink, but a medicine for the health of the body or for the relief of simple physical discomfort. However, it was not for medical purposes and had a pharmacology effect as a permanent beverage. Therefore, there were prescription books in the tea office, and medical offices were placed. Based on this, Choi JongJun(崔宗峻) was able to compile “EoUiChwalYo”.

직장인의 녹차와 커피의 효능인지도와 소비관계

이인식(Ihn-Shik Lee) 한국차학회 2018 한국차학회지 Vol.24 No.2

For the rapidly growing beverage market, information on health benefits is very important. There is a need to evaluate the awareness of the health effects of green tea and coffee among the consumers. The goals of the study were to determine green tea and coffee intake in relation to health awareness in office workers. The questionnaire contained questions on the average frequency and quantity of green tea and coffee intake. Women had significantly higher scores of health awareness with green tea for hypertension, diabetes, cancer, heart disease, obesity, and bone than men. Study subjects with high education level had a higher score in health awareness of green tea of all-disease(p<0.05). Obese consumers had higher score in health awareness of green tea in hypertension and diabetes in men (P<0.05). There was a positive correlation between green tea and coffee consumption and health awareness in office workers. However, the relation with coffee was less than green tea. In conclusion, the intake of green tea is associated with health awareness in officer workers. Therefore, it is necessary to educate about the function of green tea to increase green tea consumption.

직장인의 스트레스 감소와 자기효능감 향상을 위한 차문화치료 프로그램

김인숙 한국교육치료학회 2015 교육치료연구 Vol.7 No.2

The purpose of this study is (1) to develop a tea-culture therapy program to reduce stress level and improve self-efficiency of office workers, (2) to examine the effects of the program, and (3) to seek for solution to apply the program to office workers continuously. To do this, the current study measured the scores of stress level and self-efficiency of office workers before and after the program. The participants of this study is made up of 20 office workers (10 for experimental group, 10 for control group). The effects of the program on reducing stress level and improving self-efficiency of office workers are examined by differences between pre- and after scores of stress level and self-efficiency. Wilcoxon Matched-Pairs Signed-Ranks Test is employed for the analysis, using PASW 18.0. The results show that the average scores of physical, psychological, and job stress of participants are significantly decreased while the average scores of general self-efficiency and social self-efficiency of participants are significantly increased. In conclusion, the tea-culture therapy program for office workers in this study is effective in decreasing of stress level and improving of self-efficiency of office workers. 본 연구의 목적은 직장인들의 스트레스 감소와 자기효능감 향상에 적합한 차문화치료 프로그램을 개발하여 그 효과성을 검증하고 지속적으로 운영하는 방안을 모색하는 데 있다. 이를 위하여 본 연구에서는 연구대상을 일반 직장인들로 한정하여 차문화치료 프로그램에 참여한 실험집단 10명과 통제집단 10명의 스트레스 척도 점수와 자기효능감 점수를 측정하였다. 수집된 자료분석을 위해 PASW 18.0 프로그램을 이용하였다. 프로그램의 효과성은 프로그램 실시 전과 후 스트레스 척도 및 자기효능감 점수의 차이를 평가하여 검증하였는데, 이를 위한 분석방법으로는 윌콕슨 부호-서열 검증(Wilcoxon Matched-Pairs Signed-Ranks Test)이 사용되었다. 연구결과, 신체적, 심리적, 직무 스트레스 척도 점수는 사전검사에서 보다 사후검사에서 통계적으로 유의하게 감소하였으며, 일반적 자기효능감과 사회적 자기효능감 점수는 사전검사에서 보다 사후검사에서 유의하게 증가하였다. 즉, 차문화치료 프로그램은 참여한 직장인들의 스트레스 정도의 감소와 자기효능감 향상에 효과적인 것으로 나타났다.

보호관찰직원의 스트레스감소를 위한 차문화치료의 효과 : U시 보호관찰소 직원들을 대상으로

김인숙,조성민 한국차학회 2013 한국차학회지 Vol.19 No.1

Modern society is characterized by specialization and diversity. Modern people are under pressure to adapt to a fast-changing environment. Most employees experience stress to some extent. Among them, probation officers belong to a high risk group because their work has changed recently to an excessive and difficult workload. This study examined the effect of a tea-culture program on alleviating the stress level of probation officers. A tea-culture program is an effective method for soothing both the body and mind burdened with stress, and produces a whole and harmonic person balanced between body, mind, and spirit. This program was developed for probation officers to enhance their feeling of happiness, job satisfaction and organizational commitment, ultimately alleviating the stress level of the participants. The average scale values of stress symptoms, job stress, job satisfaction, organizational commitment, and feeling of happiness before the program were 3.46, 2.98, 2.59, 2.85, and 1.68, respectively. The average scale values after the program had improved, showing results of 2.08, 2.28, 4.05, 3.95, and 3.06, respectively. This tea-culture program affected participants positively in many respects and their stress level was reduced considerably.

小林一三の『新茶道』

泉千春(IZUMI Chiharu) 한국전시산업융합연구원 2019 한국과학예술융합학회 Vol.37 No.1

“A New Tea Ceremony”is a question-answer review about Japanese tea ceremony and it was wrote by Ichizo Kobayashi while he was removed from the public office from 1946 and 1951 right after the World War II. This study examines the contents of “A New Tea Ceremony”to identify the Ichizo Kobayashi’s thoughts on desirable form and role of tea ceremony in Japanese society after the war. In “A New Tea Ceremony”, Kobayashi stated that the strength of tea ceremony is the ‘Spirituality of gaining free mind even in the constrained situation’ and ‘Implementation of arts in daily life’ and emphasized the importance of practicing tea ceremony. However, although the Japanese society was heading toward the democratization after the defeat in World War II, the tea ceremony field still had feudal value such as the Iemoto System and the tea ceremony was exclusive for the few privileged classes. In such situation, Kobayashi claimed that the tea ceremony should be introduced to daily life of Japanese people who were devastated mentally and materially. According to Kobayashi, overall standard of living should be improved for Japan to become a leading country. For higher standard of living, he said that material affluence, psychological deepening, and understanding on arts are essential and that habituation of tea ceremony would be appropriate for such goal. In response, Kobayashi claimed the importance of tea ceremony as the total arts and pointed out that the role of tea ceremony in the Japanese society after the war is ‘Improving standard of living’, ‘Intensifying national spirit’, and ‘fostering cultured Japanese people’. Preceding researches on ‘A New Tea Ceremony’ written by Kobayashi focused on the negative parts such as criticism on maintaining the Iemoto System. However, this study identified Kobayashi’s intention for such criticism and found the active meaning aiming for future of tea ceremony and Japanese society rather than ‘criticism for criticism’.

小林一三の『新茶道』 ー 第2次世界大戦後の日本における茶道の役割を中心にー

이즈미 지하루 한국전시산업융합연구원 2019 한국과학예술융합학회 Vol.37 No.1

“A New Tea Ceremony”is a question-answer review about Japanese tea ceremony and it was wrote by Ichizo Kobayashi while he was removed from the public office from 1946 and 1951 right after the World War II. This study examines the contents of “A New Tea Ceremony”to identify the Ichizo Kobayashi’s thoughts on desirable form and role of tea ceremony in Japanese society after the war. In “A New Tea Ceremony”, Kobayashi stated that the strength of tea ceremony is the ‘Spirituality of gaining free mind even in the constrained situation’ and ‘Implementation of arts in daily life’ and emphasized the importance of practicing tea ceremony. However, although the Japanese society was heading toward the democratization after the defeat in World War II, the tea ceremony field still had feudal value such as the Iemoto System and the tea ceremony was exclusive for the few privileged classes. In such situation, Kobayashi claimed that the tea ceremony should be introduced to daily life of Japanese people who were devastated mentally and materially. According to Kobayashi, overall standard of living should be improved for Japan to become a leading country. For higher standard of living, he said that material affluence, psychological deepening, and understanding on arts are essential and that habituation of tea ceremony would be appropriate for such goal. In response, Kobayashi claimed the importance of tea ceremony as the total arts and pointed out that the role of tea ceremony in the Japanese society after the war is ‘Improving standard of living’, ‘Intensifying national spirit’, and ‘fostering cultured Japanese people’. Preceding researches on ‘A New Tea Ceremony’ written by Kobayashi focused on the negative parts such as criticism on maintaining the Iemoto System. However, this study identified Kobayashi’s intention for such criticism and found the active meaning aiming for future of tea ceremony and Japanese society rather than ‘criticism for criticism’. 『新茶道』は小林一三(1873-1957)が第2次世界大戦 直後の1946年~1951年、公職追放中に執筆した日本茶道に 関する問答形式の評論集だ。本稿は、その内容を検討するこ とにより、小林の考える戦後日本社会における茶道の在り方と 茶道の担っていく役割を明らかにした。 小林は『新茶道』で、茶道の素晴らしさは、「不自由な 中でも自由な心を得られる精神性」、「生活のなかで芸術を 実践できること」であるとして、茶道を実践することの重要性を 主張した。 ところが、敗戦後、日本社会が民主化していなかで、茶道 界は家元制度などの封建的価値が残存しており、茶道は、相 変わらず一部の特権階級の専有物であった。小林はそのような 現状を批判し、茶道の簡素化と合理化を主張した。それと同 時に物資が乏しいだけでなく、精神的にも荒廃しがちな国民の 生活に、茶道を取り入れることを主張した。なぜなら、日本が 一等国になるためには国民全体の生活水準が向上しなければ ならないが、そのためには物質的な豊かさだけではなく、国民 の精神性の深化と芸術への理解は必須であり、茶道の生活 化が最適であると考えたからである。したがって、小林は総合 芸術としての茶道の重要性を説き、戦後の日本社会における茶道の役割は、「国民の精神性の重視」、「国民の生活 水準の向上」、「教養ある国民の養成」であると主張した。 従来、小林の「新茶道」の研究は、家元制度温存などに 対する批判に焦点がおかれていた。しかし、本稿では小林が 批判をした、その意図を読み取ることによって、批判のための批 判ではなく、茶道の未来、日本社会の未来を考えた上記のよ うな積極的な意味を見いだすことができた。

한문학적 양식에 따른 조선시대 다시(茶時)의 양태

이원종 ( Won-Jong Yi ) 원광대학교 한국예다학연구소 2021 한국예다학 Vol.10 No.-

본 논고의 목적은, 조선 시대 다시의 양태를 알 수 있는 고문헌을 한문학적 서술양식에 따라 접근함으로써, 불모지대에 놓여 있는 다시를 재조명해 보는 데 있다. 이를 위해 본 논고는 조선 시대 사헌부의 감찰과 대간들의 저작을 주소류(奏疏類), 논변류(論辨類), 서발류(序跋類), 서독류(書牘類), 잡기류(雜記類), 비지류(碑誌類), 시부류(詩賦類), 악부류(樂府類)로 나누어 각각의 양식에 따른 다시의 양태를 살펴보았다. 이러한 고찰을 통하여 본 논고는 조선 시대에 대부(臺府)에서 대관(臺官)들이 중심이 되어 다례의(茶禮義)로 엄정신숙(嚴整愼肅)하게 공무(公務)를 시행한 다시 제도의 면모에 가까이 접근하고자 하였다. 본 논고는 이러한 시도를 통해 다시가, 사라진 조선 시대 전통 차문화의 잔흔이 아니라, 살아 숨 쉬는 일상 속 다례가 되었으면 한다. 이를 한국적 다도의 법고창신(法古創新)이라고 해도 좋을 것이다. The purpose of this paper is to describe the ancient documents of the Joseon Dynasty, which show the patterns of Dasi, in the Chinese literature style. To this end, this paper examined the writings of the officials of the Public Prosecutors' Office(司憲府) during the Joseon Dynasty and divided Dasi patterns according to each style. The types of writings are as follows: appeal, argument or dissertation, introductory writing, formal letter, miscellaneous articles, eulogy, poem, and song writing. Through these considerations, the paper was focused on the aspect of the Dasi system, in which the public service was carried out in a solemn manner as a tea ceremony, with officials at Public Prosecutors' Office during the Joseon Dynasty. I hope this paper will serve as inspiration for tea ceremonies in daily life, where Dasi can live and breathe through these attempts. It would be nice to call this "Taking a leaf out of a wise man's book" for the Korean tea ceremony.

『어의촬요』로 본 고려시대의 의료

윤성재(Yoon SungJae) 백산학회 2021 白山學報 Vol.- No.120

『어의촬요(御醫撮要)』은 1226년(고종 13)에 최종준(崔宗峻)이 왕실에서 비전(祕傳)되어 왔던 어의들의 처방 중 다방(茶房)에서 전해오던 방문을 2권으로 간행한 고려시대 의서이다. 이 책은 유실되어 전해지지 않으나 『향약집성방(鄕藥集成方)』과 『의방유취(醫方類聚)』 등에 인용되어 일부 내용을 알 수 있다. 『어의촬요』의 인쇄 배포를 통해, 종래 어의로 대표되는 왕실이 독점한 의료지식이 좀 더 널리 퍼지게 되었다. 하지만 의학 지식의 증가와는 별개로 약물을 구하는 것이 더욱 큰 문제였다. 왕으로부터 약을 받은 유공권의 사례나 용뇌를 권력자에게 받은 이규보의 사례는 약물의 확보 여부가 권력임을 보여준다. 이러한 흐름은 단오의 옥추단(玉樞丹)이나 납일(臘日)의 전약(煎藥)과 같이 의례화된 세시 풍속을 통해 권력 과시를 보여주는 형태로 유지되었다. 그러나 이런 의학적 혜택에서 배제되었던일반 민중들은 향약이라는 대체재를 마련하면서 의료생활을 발전시켰다. Eouichwaryo(御醫撮要) was published by Choi jongjun(崔宗峻) in 1226. He compiled two volumes of the royal family s prescription, which had been handed down by the Tea Office(茶房). This book is not handed down due to its loss, but it is cited in Euibangyoochui(醫方類聚) and Hyangyakjipsungbang(鄕藥集成方) to reveal some of its contents. Through the printing and distribution of this book, the royal family s proprietary medical knowledge, represented by the royal physician, has become more widespread. However, apart from the increase in medical knowledge, finding drugs was a bigger problem. The case of Yu Gongkwon(柳公權), who received medicine from the king and the other case of Lee Gyubo(李奎報), who received the borneol(龍腦) from the powerful man, shows that securing drugs is power. This trend was maintained in the form of showing power through ritualized seasonal customs, such as the Okchudan of Dano(端午) and the decoction of medicinal herbs of Nabil(臘日). However, people who were excluded from these medical benefits developed their medical lives by preparing alternative medicines.

차문화 교육사 연구

김신자(Shin-Ja Kim) 국제차문화과학학회 2022 국제차문화과학 Vol.3 No.-

「삭망다례등록(朔望茶禮謄錄)」에 기록된 궁중음식에 관한 분석적 고찰

이소영,한복려,Lee, So-young,Han, Bok-ryo 한국식생활문화학회 2016 韓國食生活文化學會誌 Vol.31 No.4

This paper investigated monthly meal composition and type of foods prepared for Dalye (ancestor rituals) over a period of 1 year based on the records in Sakmangdalye-deungnok and reviewed the ingredients for Dalye foods. From the results of our survey, 19 to 20 dishes were served in Sakmangdalye. 24 to 25 different foods were served in Sakdalye. Foods for Sakdalye consisted of Silkwa, Jogwa-Gwapyun, Jeongkwa or Suksilkwa, Hwachae-Sujeonggwa, Tteok, Cho, Jeonyueo, Sugyuk, Jjim, Hwe, Po, Sikhye, Tang, main dish-Guksu or Mandu, and Jang. Ingredients used in Sakmangdalye were recorded in a very integrated and simple manner in Sakmangdalye-deungnok. All ingredients were categorized into three groups: Kwasil (Fruits), Byeongmisikseung (Rice cakes etc.), and Muyeok (purchases). Sakmangdalye-deungnok was helpful in consulting dishes and ordering ingredients when a table for Dalye was set. Moreover, it was written simply enough so those who were in charge of preparing food could easily understand. This paper establishes Sakmangdalye-deungnok as one of the key materials for Royal Cuisine.