• (The) Research of the performance art and culture
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• no.36
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• pp.327-363
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• 2018

This paper tracks the present state of the Gugak educational programs run by Gugak-specialized museums including Museum of Gugak not only to set a directionality of Museum of Gugak to step forward for their main purposes, but also to find measures to invigorate its Gugak educational programs. There are 826 museums registered in 2016 nationwide, and ten of them are Gugak-specialized museums including Museum of Gugak. An analysis of the educational programs by Museum of Gugak presents high achievements in concentrativeness, participation and satisfaction levels. However, several issues such as difficulty level adjustment, education period arrangement, contents development, setting of a precise aim of education, and overcoming of regional limitations are to be solved in the future. Considering these special circumstances, the study suggests setting a directionality of Gugak education by following four conditions: Firtly, the Gugak education programs by Museum of Gugak should be user-oriented. Secondly, it is necessary to provide customized learning programs to suit users of various ages and generations. Thirdly, a solid education is required to enhance creativity deviating from uniform, unilateral, fragmentary education focused on materials and relics of museums as the users' experiences and learning levels vary. Fourthly, integrated education with relevant study in common use is required as the specialized environments of the museum could cause users psychological resistance and lessen their willingness to approach. Focusing on these four conditions several invigoration measures for the Gugak education programs are discussed: Firstly, a step-by-step approach, not a radical shift, is required in order to turn existing programs into the user-oriented. Secondly, customized learning programs should be planned in consideration of life cycle of the users. Thirdly, it is necessary to establish virtuous circulation reflecting activity-based contents as well as to provide the users experiences through five senses for solid Gugak education, in which various elements such as experiencing, learning, playing, viewing are reflected manifoldly. Fourthly, integrated education can be implemented when the features of Gugak educational programs are internally structured and the external environment matures.

• (The) Research of the performance art and culture
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• no.36
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• pp.137-167
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• 2018

As Gwangju Gwonbeon(meaning of a gisaeng call-office) was representative Gwonbeon in Honam area, it educated gugak(Korean traditional music) from the period of Japanese occupation to 1951, the year of foundation of Gwangju gugak center. As Gwangju Gwonbeon's later self, Gwangju gugak center was also an institution that local influentials interested in the education of gugak of Gwangju region cooperated and built. Therefore, Gwangju Gwonbeon should be considered when premodern and modern history of gugak in Gwangju is mentioned. However, the studies of Gwangju Gwonbeon as well as related studies are still thin. Previous researches related to Gwangju Gwonbeon are mostly focused on the operation and dance of Gwonbeon. However, Gwangju was a region where Pansori was invigorated. According to "Joseonmiinbogam", a record of gisaeng(Korean geisha) in 1918, gisaengs of Gwangju Gwonbeon were specialized in Pansori as compared with those of other regions. In addition, today, there are many master singers of Pansori heard by people, among persons who were educated and a lecturer in Gwangju Gwonbeon; therefore, their oral statement is important materials for understanding transmission of Pansori in Gwangju. Nevertheless, the relationship between Gwangju Gwonbeon and Pansori was not studied yet. Especially, oral statement of master singers of Pansori related to Gwangju Gwonbeon was collected partly, as a result, it is not recognized as valuable research materials. Foundation of Gwangju Gwonbeon and Gwangju gugak center became an important basis for education of Pansori as early private institute educating Korean classical musicians in Gwangju. And it is also meaningful as the trigger that gugak in Gwangju was begun in earnest. Therefore, the purpose of this study is reconstruct activities of master singers who worked in Gwangju Gwonbeon and Gwangju gugak center and is to examine transmission and value of Pansori in Gwangju from the period of Japanese occupation to 1973, collecting oral statement of master singers related to Gwangju Gwonbeon. Finally, this study might be helpful for expanding the interest in Pansori and activating related studies.

• The Journal of the Acoustical Society of Korea
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• v.25 no.3
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• pp.121-128
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• 2006

Korean pyeongyeong, a set of sixteen L-shape chime stones covering one and one third octaves, is a standard instrument in the Korean traditional court music. We analyze the vibrational mode frequencies in a pyeongyeong replica which is played at the National Center for Korean Traditional Performance Arts and pyeongyeong remains which are exhibited at King Sejong Memorial Museum. The modal shapes on the Whangjong, the 1st stone and Cheonghyurjong, the 16th stone mapped by scanning accelerometer, TV holography and STAR system. The nominal frequencies in pyeongyeong replica at the National Center for Korean Traditional Performance Arts increase linearly with the thickness of the stones and the tones are tuned in line with the musical scale of Sambunsonik. The sexagenary cycles on the pyeongyeong remains at King Sejong Memorial. which show the Year of product indirectly, are different each other and the tones are not tuned in scale. The relative frequency ratios of each modes on stones differ more than just-noticeable differences from those on the pyeongyeong replica. Modal shapes are same for the two stones regardless of the thickness.

• The Journal of the Korea Contents Association
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• v.17 no.1
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• pp.222-232
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• 2017

The purpose of this study is to examine the effect of music therapy using Korean traditional rhythmic modes on the upper extremity function of elderly people with dementia. The subjects of this study were 13 patients at the age of 65 or more with dementia receiving long-term care in a nursing home in B City. It was analyzed that the effects of music therapy through the evaluation of manual function test (MFT), Activities of daily living (ADL), Korea dementia rating scale-2 test before and after the experiment. As a result, both of the scores of MFT and ADL were higher than after music therapy(p <.05) as well as Korea dementia rating scale-2 test score(management part). This indicates that the music therapy using Korean traditional rhythmic modes could improve function of the upper extremity with dementia as well as activities of daily living and management of dementia care. In conclusion, music therapy would be helpful to the improvement of not only the physical but also the cognitive function of elderly people with dementia, and it could be effectively employed in clinical settings.

• Proceedings of the Acoustical Society of Korea Conference
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• spring
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• pp.245-250
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• 2004

본 연구는 국립국악원 우면당의 개보수공사에 있어서 새로이 변경되는 객석의 형태와 규모 및 목적에 맞는 최적의 실내음향설계를 제시하기 위하여 현재의 우면당 실내음향의 문제점을 파?하고 설계된 도면을 기초로 하여 과학적으로 분석, 평가함으로서 국악공연에 적합한 최적의 음향성능을 창출하고 이에 따른 실내마감 자재 및 설계, 시공방법 등을 제시하였다. 또한 시공후 음향성능에 대한 평가작업을 시행하여 시공전과 비교함으로서 그 개선의 결과를 검증하였다.

• Korean Architects
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• no.11 s.427
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• pp.74-75
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• 2004

• Korean Architects
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• no.1 s.405
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• pp.88-96
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• 2003

• Korean Journal of Heritage: History & Science
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• v.1
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• pp.168-176
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• 1965

• Korean Architects
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• no.5 s.277
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• pp.16-45
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• 1992

• (The) Research of the performance art and culture
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• no.43
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• pp.79-120
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• 2021

Nagyangchun is a Dangak that has been handed down to the present time with Boheoja as a Saak of the Song Dynasty which was introduced in the Goryeo Dynasty. The title and lyrics of Nagyangchun are conveyed in the Dangakjo of Goryeosa-akji and the Jeungbomunheonbigo. The remaining scores containing Nagyangchun include Akjangyoram, Sogagwonbo Vol.4 and Vol.6 of the Joseon Dynasty and Aakbu-akbo, the 6th Aaksaeng-gyogwacheol, Leewangjikaakbu-oseonakbo during the Japanese colonial period. Besides, the current melody of Nagyangchun is based on Hangugeumak and Gugakjeonjib published by the National Gugak Center. This paper aims to examine how Nagyangchun, which is currently being performed at the National Gugak Center, went through the process of change to have the same structure and form as it is now using these scores as a research subject. The study results are summarized as follows. First, the song of Nagyangchun, which was originally Saak but transmitted as an instrumental piece without lyrics, first appeared in the Hangugeumak Vol.16 and Gugakjeonjib Vol.7 published by the National Gugak Center in 1978 and 1979. In this process, the Janggu added by Kim Ki-soo is now disappearing and is replaced by Jwago. Second, though the five notes of 黃, 太, 仲, 林, and 南 have been maintained unchanged since the Akjangyoram, the pitch of 無/應 and 夾/姑, which appear once each, gradually rises and is unified into 應 and 姑 during the period of Aaksaeng-gyogwacheol or at the latest Leewangjikaakbu-oseonakbo, and reached the present. Third, the current melody of Nagyangchun consists of a structure in which the tones and range of each phrase rises within the form of Mijeonsa (a·b·c·d) and Mihusa (e·b'·c'·d'). Particularly, except for the a-type and e-type melodies, which are the introduction for the Mijeonsa and Mihusa, the remaining melodic types show a gradually descending structure within the corresponding phrase, so the structure of ascending and descending is generally in harmony. Forth, the Ganeum that appeared from Aakbu-akbo are currently classified into seven types, and they appear in ascending pitches of 2nd, 3rd, 4th, and 5th and play a role in smoothly or fluently connecting melodic progression. Fifth, after Akjangyoram, Nagyangchun, which had been handed down as an instrumental piece without lyrics, was restored in 1960 by Lee Hye-gu, and is being passed down as the form of male and female vocals added to the instrumental accompaniment. As a result of examining the current Nagyangchun, which was formed through the process of change after Akjangyoram, it was found that there were tasks that required reconsideration of the current Nagyangchun, which is being played at the National Gugak Center, such as the arrangement of Janggu, the identification of the key, and the investigation of the lyrics. When follow-up studies are continued in the future, it will be able to contribute to the cultural transmission of Nagyangchun.