• 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.

• Journal of Information Management
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• v.33 no.3
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• pp.45-68
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• 2002

OAIS Reference Model has become a basis for exchanging ideas and cooperating among institutions and various sectors concerned with digital archiving. It has been also recently approved as a new ISO standard. This paper reviews major concepts and issues that the reference addresses. It also introduces current activities of institutions and projects that have contributed to the development process of the model. Conclusion is devoted to address the importance of cooperation among cultural institutions. These institutions are taking the responsibility of preserving digital information for the long-term as authentic as possible and delivering it to the next generation.

• Journal of the Korean Society of Food Culture
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• v.4 no.1
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• pp.53-58
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• 1989

The classification of tea materials had been based on four group, six group or ten group classification systems until 1979. A six group classification method was established in 1979 according to the chemical composition of tea materials. The history and existence of the six kinds of tea in Korean Peninsular were investigated. It was confirmed that the use of green tea, which was introduced from Chinese Tang to Silla, has been continued till present time in Korea.

• The Journal of the Korea Contents Association
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• v.18 no.12
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• pp.682-697
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• 2018

The purpose of this study is to examine the characteristics and functions of radio media and its imprecations. In doing so, the researcher attempted to analyze the text of the radio documentary, which illuminated "Seosan Sim's Sorigil," Pansori Jung-go-je. The analysis showed that radio, a broadcasting medium, functions as a sound storage medium by utilizing elements such as sound, narration, and dramatic reenactment. Second, the radio media enabled to record the upbringing of a person through an oral interview. Finally, the radio medium plays a role in promoting the sound of Pansori academically. This study confirms that the radio medium functions as a means of recording and ascertaining Pansori, a traditional art culture and an intangible cultural heritage, by utilizing the unique characteristics of sound storage media.

• Journal of the Korea Convergence Society
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• v.13 no.2
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• pp.185-200
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• 2022

The innovative development of museum cultural products is an important way for museums to play the function of cultural communication with their collections. In the context of consumer upgrading, traditional cultural product design and sales methods gradually fail to meet the diverse needs of consumers. This study aims to propose the construction of a customized interactive experience platform for museum cultural products, promote the development of museum cultural products, and facilitate the inheritance and preservation of museum culture. The research methodology analyzes the model and characteristics of existing cultural product customization platforms by collating existing literature studies, and distributes 159 questionnaires to investigate the needs of cultural product consumers, and finally combines the customization experience with existing e-tailing platform systems according to user needs, proposes a theoretical framework and conducts design practice and usability testing using the Shenyang Palace Museum as an example. The findings show that users have a high acceptance of the customized platform for cultural products and that the design of the customized platform can be used to promote the dissemination of the cultural connotations of museums, optimize the personalized user experience of cultural products, and provide new ideas for the development, design, and retailing of museum cultural products. Based on the above findings, this paper suggests that museums' cultural product development can utilize the design model of customized platforms to further enhance consumers' personalized service experience.

• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.6
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• pp.66-80
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• 2009

This paper attempts to investigate how the cultural phenomena associated with 'Wuyi-Doga(武夷棹歌)' and 'Wuyi-Gugok (武夷九曲)' was introduced to Joseon. The icon and code of 'Gugok' cultural text which was observed in the process of transmitting the culture through repetition and imitation were examined. With regard to research methodology, an 'analysis and discussion framework' was designed based on the literature review, field survey and the seven textuality criteria proposed by Dressier. Then the textuality of 'Wuyi-Gugok' was analyzed in terms of the dependent relation of text, the relationship between the creator and user, repetition, imitation and the spread process. Since ZhouHee(朱熙)'s 'Wuyi-Doga' and 'Wuyi-Gugok' were introduced to Joseon through literature and paintings, they became a part of the cultural Phenomena with unprecedented popularity. As a result, a great number of imitations can be found. In addition, governors would even take care of political affairs in a scenic mountain valley as described in this literature. Regardless of the writer's intentiot 'Gugok' settled in Joseon as new culture in harmony with Taoism and Sung COnfucianism. In other words, Joseon's Gugok-Wonlim(九曲園林) accepted the nature-appreciation aesthetic consciousness in 'Wuyi-Doga' and 'Wuyi-Gugok' on the basis of Taoism and Sung Confucianism. In terms of the text-based dependent relation only, however, the geographical coherence was somewhat loosened while the Gugok Culture that was dependent on Taoism or elegance in life dominated the internal structure of the textuality. Meantime, the internal factors that dominated the textuality of 'Wdyi-Gugok' were interpreted as 1) 'Aesthetics of Bending, Water Whirls', 2) 'Territoriality Expression Carve letters,' 3) 'Cultural Landscape seeing through the Speculation of Meaning,' 4) 'The Pursuit of Oddness and Presentationism' and 5) 'Transcendental Landscape of Taoism and Topos.'

• (The) Research of the performance art and culture
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• no.35
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• pp.509-541
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• 2017

The basic intent of this thesis lies in proposing a meaningful direction of developing cultural content by combining Asian traditional dance forms which hold cultural closeness in common historically. For this study, this paper selected Oyangseon(五羊仙; 'Five Taoist Hermits on Five Sheep'), a Korean court dance of Chinese origin as an example as the Oyangseon story is commonly found in ancient Vietnam and China as well as Korea. Its original narrative is a mythic story that five hermits had come down to ancient Vietnam region riding on five sheep of five colors to bestow 6 ears of milets to people. Later, the story was spread to other regions to be reformed into Woljeongjeon(越井傳; Vietnam), Choi Wee(崔?; China) and Oyangseon(Korea) that have different plot and background. While Woljeongjeon and Choi Wee were adapted into novels that describe the hero Choi Wee's mysterious adventure to be repaid his father's previous devotion to ancient King's shrine. Meanwhile, the epic narrative of Korean Oyangseon proves the modification of the original myth by adding a Seowangmo(西王母; a Chinese mythic heavenly queen) motif while it was enacted as a court dance to praise king's long life and pray country's prosperity following Confucian concept. Based on this historical lineage of Oyangseon story, I searched for the possiblity of constructing a cultural content program by combining the Oyangseon dance of three countries. While there was Oyangseonmu(五羊仙舞) in China which was recently composed by referring to Korean Oyangseon, any traditional dance item based on Oyangseon story was not available in Vietnam. Thus, I tried to propose the Vietnam Dance College to choreograph a new dance item with Woljeongjeon story while using the traditional dance technique, music, costume, etc. of Vietnam as most as possible. As a result, I could display a direction of developing a cultural content by staging three countries' dance items based on Oyangseon story at Korean National Haneul Theater in Oct 2016.

• (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) Research of the performance art and culture
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• no.39
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• pp.415-455
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• 2019

This paper aimed to clarify the identity and category of the Jeong Jeongnyeol-je Chunhyangga from the perspective of the pansori transfer, while revealing the trajectory of Jeong Jeong-ryeol-je Chunhyangga, which remains in the modern pansori. Jeong Jeong-ryeol's Chunhyangga pansori part has been handed out to date, and except for the love song section, the pansori section, which corresponds to the love-separate-suffering-reunion paragraph, is almost complete. In the case of "Lee Doryeong enters Dongheon," "Hwangneungmyo song," and "The royal secret inspector visits Chunhyang's house to console her", there is a difference in pansori rhythm compared to Chunhyangga, which is currently held. "Why Yi Doryeong came to Chunhyang's House" is used in the form of an Aniri in the current Chunhyangga and "Chunhyang is treated as a virtuous woman in Namwon" is the only one included in Park Rokju's Changbon. "The royal secret inspector gathers people of Namwon to give a feast" is a new part that is not found in Chunhyangga, which is now being held, and can be seen as the Changgeuk sori of pursuing theatrical fun. On the other hand, this paper confirmed that the period between 1936 and 1937, when the Joseon Traditional Vocal Music Group actively performed Changgeuk and the record companies released a series of Changgeuk records, such as and , was an important time for the re-establishment of the Jeong Jeong-ryeol-je Chunhyangga, and that the Chunhyangga of those who had learned it before 1936-1937 was different from those who had learned it after that period. The preceding group includes Park Rok-ju, Kim Yeo-ran and Kim So-hee, while the latter group includes Kim Yeon-soo, Jung Kwang-soo, Park Dong-jin, Jung Kwang-soo and Kang Do-geun. In addition, except for Kim So-hee, these two groups are divided by the time they have learned Jeong Jeong-ryeol-je, whether they inherit the Jeong Jeong-ryeol-je from beginning to end, and by the gender of male and female singers. In teaching his pupils, Jeong Jeong-ryeol chose to use the "old-fashioned pansori" teaching method with impromptu plate-making in mind and the "modern pansori" teaching method with stereotyped sounds in mind. As a result, there were two aspects of Jeong Jeongryeol-je Chunhyangga's succession: a female singer-centered succession, which was held as learned from beginning to end, and a male singer-centered succession, which was held differently depending on the pansori schools or versions.

• The Journal of the Korea Contents Association
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• v.10 no.12
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• pp.181-189
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• 2010

Crafts in our country designated as an Important Intangible Cultural Property. Are protected, but not being utilized less than in everyday life. But now that the culture industry has important strategic and cultural factors that influence the competitiveness of the industrial era was. So on the activation of traditional crafts growing interest and demand, but the nature of traditional crafts are still several issues that are faced. Of course, for the protection and industrial policies and institutional mechanisms, but not without a very negative and is weak. Therefore, preservation of traditional crafts and industrial use of the technology to effectively carry out two tasks have the policy should be sought from every angle. In this study, the kind of important intangible cultural heritage of the traditional craft techniques from various angles by category, by systematically analyze the characteristics of modern man with the utilization of real-world craftsmanship with the highest tradition of finding and preserving traditional craft skills in the limit popular and can be out of the technology industry as a potential development is proposed.