• Sijohaknonchong
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• v.24
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• pp.47-85
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• 2006

One of the famous Korean verses, Sijo 'In hemp clothes in winter(삼동에 베옷 입고)' is in thirty kinds of anthologies and ten kinds of Chinese writings. The major point in literary transmission of this work was the writer. The writer of this verse is Cho Sik(조식) in most anthologies. The writer of this work is recorded as Kil Jae(길재), Kim In-hoo(김인후), Kim Eung-jung(김응정), Lee Mong-gyu(이몽규) or Kim Ryung(김령) in Chinese writings. These people were famous for their studies and virtue, but they did not take office and retired from the world until they die. They were faithful to their principles serving their kings, though the country had wanted them to take a position in the government. Even though they did not in government service, they left some anecdotes and stories of lamentation after hearing their king's death. Because these stories and anecdotes can be easily connected with 'In hemp clothes in winter' which is about mourning over death of a king, they were known as the writer of this poem. Especially, their offsprings, juniors and followers often wrote these people as the writer of this work to represent their honor. Throughout the studies of several literary documents, this poem is written by Kim Eung-Jung, who lived in Kangjin(강진) in Jeonla province(전라도) and did not take office in all his life. He made this poem when he had heard the King Myoungjong(명종)'s death. Various transmission of literary documents with the records about 'In hemp clothes in winter' have a significance that can show the aspects of noble men's acceptance and transmission of Sijo.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.179-217
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• 2022

Concerning the differences in the tales between the Investigation of Historical Remains of Patriarch Jinmuk (hereafter, IHRPJ), as well as those which appear in Jeungsanist Thought and Daesoon Thought, previous studies view such differences as Jeungsan's intentional modification of the original intent of the narratives or as indicating differences in beliefs and values. This style of interpretation seeks to reconcile both Korean Buddhism and Jeungsanist and Daesoon Thought based on the premise that the former and the latter two exhibit differences in values. This study accepts the above view of the differences in description according to values. However, the differences between the tales of Jinmuk that appears in IHRPJ versus those in The Canonical Scripture can be approached from a new perspective, i.e., the differences that exist between literary and oral traditions; rather than only stemming from potential differences in the world views espoused by Buddhism and Daesoon Thought. These refer to the IHRPJ, which was constructed first as literary narratives in the 19th century; however, there was also folklore that had been handed down from the 18th century. As a result of examining the relationship between Jinmuk and Bonggok via this interpretive horizon, the contents of the IHRPJ are found to reflect the values and intentions of the intellectual class, such those held by Master Cho-ui and Kim Ki-jong, whereas oral traditions can be seen as a reflection of the hopes of the people of the late Joseon Dynasty. Jeungsan should also be interpreted as having utilized folklore in his teachings. Meanwhile, the circumstances and intentions behind publishing the IHRPJ are analyzed in the context of the text's historical background and the relationship between Confucianism and Buddhism during the 16th through 19th centuries. In particular, through the Compilations of Wandang and the collection of writings of Buddhist monastics, I have evaluated that Confucianism needed to purify and correct materials according to the ideology of the times in order to promote a spirit of morality and courtesy. Likewise, Buddhist Master Cho-Ui also embellished records to benefit Buddhism and deleted oral records that could harm the reputation of Buddhism. On the other hand, when viewing Records of Shrine Renovation and existing oral traditions, it can be shown that some Jinmuk tales existed in the 18 th century which were not included in the IHRPJ. Thereby, Jeungsan's description of Jinmuk tales can be reappraised as accepting the oral secular tradition that conveyed the wishes of the people. In other words, compared to the IHRPJ, which reflects only the harmonious content of Confucianism and Buddhism due to political and social factors, The Canonical Scripture reflects oral traditions that were widespread during the late Joseon Dynasty. As evidence, it can be suggested that there are many narratives about the relationship between Jinmuk and Bonggok that center on Bonggok's jealousy and the murder of Jinmuk. Jeungsan aimed to encompass people of all classes according to their minds and wills rather than their political positions or statuses. Therefore, Jeungsan did not need to rewrite the narrative content that had been passed down via oral tradition. Instead he embraced those narratives as a projection of the voices of the people.

• KLA journal
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• v.29 no.3 s.250
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• pp.56-66
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• 1988

• Journal of Korean Philosophical Society
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• v.144
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• pp.285-318
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• 2017

The purpose of this paper is to reflect on the basic conception and attitude of Aristotelian philosophy by observing the transmission of his writings. The attempt to understand Aristotelian philosophy as a consistent, uniform, and unique system seems to be a natural expectation in the face of the scientific position of this philosophy. But if one looks at the history of the transmission and the edition of his works, this expectation does not correctly understand the Aristotelian philosophy, but misunderstands it. From this problem-consciousness I examine the structural features of Aristotelian philosophy by drawing attention to the work of Andronicus of Rhodes, who was the first editor of the Corpus Aristotelicum around the 1st century BC. This study is related to the historical understanding of the transmission of the Aristotelian writings, and to the classical-philological view of the transmission of writings, and also to the broad and profound understanding of the whole philosophy of Aristotle. Finally, I conclude that it is best to understand the Aristotelian philosophy in the pluralistic perspective as Aristotle himself did.

• Journal of the Korean Society for Library and Information Science
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• v.36 no.3
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• pp.93-113
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• 2002

The Study focused on the four areas First, the Study examined the changing identity of the LIS Professionals, and change in LIS curricula. Second, the study addressed the transition from the traditional library to the virtual model. Third, the study asked how the traditional technical service of LIS professionals is changing to user-centered service. Finally, the study viewed the skills and the roles of the LIS professionals.

• The Journal of the Korea Contents Association
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• v.19 no.8
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• pp.653-666
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• 2019

This study is designed to find out the protection system of intangible cultural property as the current national policy and analyze the foundational problems in order to suggest the future vision in a way of transmitting the traditional cultural heritage to the descendants, based on the policy support for the intangible cultural property under the control of Commission for Ibuk 5-do (5 Northern Provinces of Korean peninsula). The research issue is first, the aging of the holders of the important cultural properties in Ibuk 5-do and the overcoming of the incomplete transmission system. The second issue is the protective policy of the transmission from the national perspective and the justification of the government's financial support. The third issue is the development of cultural contents by using the intangible cultural properties in Ibuk 5-do and the suggestion of the creative development for the resourcing of culture. As for the research methods, reference research and analysis on interview data and data from the related entities was done were analyzed and the results were actively adopted. The research results showed the followings to be required; first, the aged holders of the cultural properties shall be treated well and at the same time, the holders recognized to hold the transmission ability shall be dually designated. Second, the training system for the younger generation to keep the traditional cultural heritage shall be established; Third, the educational program and school education shall be extended so that the importance of the transmission of the intangible traditional cultural properties in Ibuk 5-do (northern 5 provinces of Korea) shall be recognized; Fourth, the recording system shall be constructed and its application system shall be required. In the end, in order for such development methods to be implemented effectively, active government support is desperately required.

• Proceedings of the Korean Society of Community Living Science Conference
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• 2004.05a
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• pp.166-166
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• 2004

전통염색은 합성염료가 공해를 수반하는데 반하여 오히려 득이 되며 염료 자체가 갖고 있는 색의 복합성 때문에 추출색은 가장 자연스럽고 아름답다. 이렇듯 훌륭한 선조들의 문화유산이 편리한 합성염료로 인하여 그 전통과 단절되어 있으므로, 이를 전승발전시키기 위하여 상방정례, 규합총서, 임원경제지, 탁지준절 등의 문헌에 수록된 전통 염색방법을 비교하였다. (중략)

• The Journal of the Korea Contents Association
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• v.19 no.6
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• pp.1-9
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• 2019

The purpose of this study is to examine the system of the Jeokbyeok-ga's version using the Computer analysis technique of bibliographies and to examine the achievements of the Jeokbyeok-ga's version studies. First, in order to provide basic data for analysis, a raw corpus was constructed for 46 species of Jeokbyeok-ga. Through this, the common narrative units of the Jeokbyeok-ga were identified as 5 layers, and thus 146 individual paragraphs could be extracted. Based on the encoded corpus, we tried to measure the similarity and the distance between the two. Next, we applied the Multidimensional scaling method, Hierarchical cluster analysis and Cladistic analysis method of the system to confirm the distribution of versions group and it was possible to visually grasp the distance between versions and the system of the work. As a result of analyzing Computer analysis technique of bibliographies, it was found that version's group of the Jeokbyeok-ga was divided into a Wanpan(完板) series and Changbon(唱本) series. Also, it was possible to examine the influence relationship between the Pansori's traditions and transmission.

• Journal of the Korean Society for Library and Information Science
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• v.54 no.2
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• pp.53-77
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• 2020

This study was carried to analyze the current status of oral history collections of national libraries in foreign countries and to derive key factors to consider when building oral collections in National Library of Korea(NLK). The Library of Congress, the British Library, and the National Library of Australia regard oral records as a national heritage that should be passed down nationally and those have been utilized and preserved successfully. Based upon the analysis of the oral collections of these national libraries, several key elements - legislation, organization, collection policy, services, collection, education and collaboration, funding and sponsorship-to consider when building an oral history collection for the first time in the NLK were suggested.

• Korean Journal of Heritage: History & Science
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• v.52 no.3
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• pp.172-187
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• 2019

Knowledge of intangible cultural heritage is usually disseminated through word-of-mouth and actions rather than written records. Thus, people assemble to teach others about it and form communities. Accordingly, to understand and spread information about intangible cultural heritage properly, it is necessary to understand not only their attributes but also a community's relational characteristics. Community members include specialized transmitters who work under the auspices of institutions, and general transmitters who enjoy intangible cultural heritage in their daily lives. They converse about intangible cultural heritage in close relationships. However, to date, research has focused only on professionals. Thus, this study focused on the roles of general transmitters of intangible cultural heritage information by investigating intangible cultural heritage communities centering around Jeongseon Arirang; a social network analysis was performed. Regarding the research objectives presented in the introduction, the main findings of the study are summarized as follows. First, there were 197 links between 74 members of the Jeongseon Arirang Transmission Community. One individual had connections with 2.7 persons on average, and all were connected through two steps in the community. However, the density and the clustering coefficient were low, 0.036 and 0.32, respectively; therefore, the cohesiveness of this community was low, and the relationships between the members were not strong. Second, 'Young-ran Yu', 'Nam-gi Kim' and 'Gil-ja Kim' were found to be the prominent figures of the Jeongseon Arirang Transmission Community, and the central structure of the network was concentrated around these three individuals. Being located in the central structure of the network indicates that a person is popular and ranked high. Also, it means that a person has an advantage in terms of the speed and quantity of the acquisition of information and resources, and is in a relatively superior position in terms of bargaining power. Third, to understand the replaceability of the roles of Young-ran Yu, Nam-gi Kim, and Gil-ja Kim, who were found to be the major figures through an analysis of the central structure, structural equivalence was profiled. The results of the analysis showed that the positions and roles of Young-ran Yu, Nam-gi Kim, and Gil-ja Kim were unrivaled and irreplaceable in the Jeongseon Arirang Transmission Community. However, considering that these three members were in their 60s and 70s, it seemed that it would be necessary to prepare measures for the smooth maintenance and operation of the community. Fourth, to examine the subgroup hidden in the network of the Jeongseon Arirang Transmission Community, an analysis of communities was conducted. A community refers to a subgroup clearly differentiated based on modularity. The results of the analysis identified the existence of four communities. Furthermore, the results of an analysis of the central structure showed that the communities were formed and centered around Young-ran Yu, Hyung-jo Kim, Nam-gi Kim, and Gil-ja Kim. Most of the transmission TAs recommended by those members, students who completed a course, transmission scholarship holders, and the general members taught in the transmission classes of the Jeongseon Arirang Preservation Society were included as members of the communities. Through these findings, it was discovered that it is possible to maintain the transmission genealogy, making an exchange with the general members by employing the present method for the transmission of Jeongseon Arirang, the joint transmission method. It is worth paying attention to the joint transmission method as it overcomes the demerits of the existing closed one-on-one apprentice method and provides members with an opportunity to learn their masters' various singing styles. This study is significant for the following reasons: First, by collecting and examining data using a social network analysis method, this study analyzed phenomena that had been difficult to investigate using existing statistical analyses. Second, by adopting a different approach to the previous method in which the genealogy was understood, looking at oral data, this study analyzed the structures of the transmitters' relationships with objective and quantitative data. Third, this study visualized and presented the abstract structures of the relationships among the transmitters of intangible cultural heritage information on a 2D spring map. The results of this study can be utilized as a baseline for the development of community-centered policies for the protection of intangible cultural heritage specified in the UNESCO Convention for the Safeguarding of Intangible Cultural Heritage. To achieve this, it would be necessary to supplement this study through case studies and follow-up studies on more aspects in the future.