• Journal of the Korean Society of Costume
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• v.59 no.10
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• pp.137-150
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• 2009

Performance costumes are an important element in the stages which set the tones and embody characters in the performances. This study focuses on Gisaeng's costumes in folk dance performances when Korea experienced modernization from Joseon Dynasty, and aims to examine the features of the costumes as well as how the costumes both influenced, and got influenced by, the rapidly changing society. Gisaeng had been legal entertainment performers of the government in the Joseon Dynasty and, despite careful training and talents, had inferior social status in Joseon's social hierarchy system. In the modern society, a new system of Gisaeng emerged and the first public theater opened. The advent of theaters changed performance stages and the ways performances are conducted. This study investigated Gisaeng's performance costumes by the type of folk dances, such as monk dance, palace dance, Salfuri dance, Jangu dance, and Ip dance. The study brings light to three conclusions. First, as folk dances which had been performed by civil dancers were spread to Gisaeng, Gisaeng's costumes absorbed the costumes of civil dancers. Also, royal costumes appeared in folk dance performances. This can be viewed as mixture of royal and folk dance costumes, resulted from interactions between Gisaeng and civil art performers associated with the modernizing society and the weakening of the old hierarchical class system. Second, as performing arts on stages were modernizing, performance costumes changed accordingly. Thirdly, Giseang's costumes in folk dances also adapted the introduction of the western culture, which largely influenced the fashion trends of people in the early modern society in Korea.

• Journal of Korean Historical Folklife
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• no.33
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• pp.31-72
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• 2010

At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.

• Korean Journal of Childcare and Education
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• v.10 no.5
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• pp.229-248
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• 2014

The purpose of this study is to draw guidelines on how to select traditional games that would efficiently help and develop multiple intelligences in children. Guidelines standard of section inquiries were prepared through a Delphi survey targeting twenty experts in early childhood education and traditional games. As a result, linguistic intelligence questions regarding writing, listening, speaking and vocabulary acquisition were selected. logical-mathematical intelligence questions regarding strategy, counting, patterns, hypothesis, verification, and comparing, contrasting, calculating ability were selected. Spatial intelligence questions regarding drawing, coloring, representation activities, operating and creating were selected, physical performance intelligence questions regarding global muscles, eye-hand coordination, flexibility, accommodation force, balance, agility and muscular strength were selected. Musical intelligence included questions about singing, and playing musical instruments. Interpersonal intelligence included perspective-taking, role-sharing, cooperation and discussion. For intrapersonal intelligence questions regarding personal significance-ties, planning-decision making, emotional expression and problem solving were selected. Finally, in relation to naturalist intelligence, questions regarding living organisms, inanimate objects and seasons were selected. In addition, traditional games were analyzed based on the finalized guidelines, and the results showed that each of the traditional games would not only work with one intelligence at a time but with other different intelligence as well. In the light of that, the study confirmed the validity of the guidelines on how to select traditional games that would develop multiple intelligences in children.

• Journal of Families and Better Life
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• v.12 no.1
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• pp.83-92
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• 1994

이 연구는 한국 전통사회의 교육별이 오늘날이 교육열과 어떻게 연관되는가를 규명 하고자 하는 역사적 고찰로서 특히 과거제도가 가족 사회에 끼친 영향을 중심으로 분석하였 다 자료는 관련된 역사자료와 생활자료인 1차사료와 2차사료로 대별되는데 그중에서 여성의 간찰과 구비전승된 규방가사 서사민요, 무가 등과 현장조사에 기반한 민속자료가 주요자료 로 분석되었다, 그리하여 내용분석법과 역사민속학적인 방법에 의하여 밝혀진 연구결과는 다음과 같다. 과거제도의 장악을 통하여 확립된 중앙집권의 관료제와 학문숭상의 전통 그리 고 과거급제를 해야 가능해지는 관리로서의 등용을 주요가치로 지향하였던 출세주의 또 가 족의 영광은 집안남성의 과거급제라는 점에서 여성들이 내면화할 수밖에 없었던 가족주의가 적극적인 교육열의 역사적인 뿌리임을 밝혔다 이러한 전통은 교육기회가 평등해진 현대사회 에 여전히 한국인의 의식 깊숙이 내재되어 있다 그러나 학문숭상의 전통중에서 '수행'을 겸 함 학문을 추구한 사람파의 전통은 단절되고 출세를 목표로 하는 '학벌' 위주의 왜곡된 전통 만이 지속되어 과열된 교육열로 표출된다.

• Journal of the Korean Home Economics Association
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• v.11 no.2
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• pp.166-188
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• 1973

This thesis chiefly to investigate and study about the historic transition of the dress and ornament which is based on the costume of the folk dance. The folk dance is devide into the styled of the Court and common people I. Investigated and studied on the description of Hak-mu (the crane), Ryun-wha-dae (the lotus blossom) and chu-yong dance (a mask drama) which are the typical models among the folk dance on the view of the scale and history of playing. This research materials are made on abstract of Ak-Hak-Gyae-Bum (the pattern of the music which was compiled by Sung-hyun on the King of Sung-Jong of Yi-dynasdty) and selected from the conservation material and playing in the National Classical Music Bureau nowadays. I am sure the understanding the style of common people is to investigate and research the folk dance which is specified and conserved by cultural property control Bureau. Generally Bong-San mask dance is the typical mask drama on the view of the scale and transmitted, which occupies the wide range of the folk dance. So I selected it as the research material. I am interested in the historic origin and the structure of the dress and ormant conserved till the nowadays and so can catch the hidden conception about the colour and concern of religion in the Korean peculiar living consciousness. From this point, the study of the classical folk costume is activated in this part and I hope this poor article will become a small assistance for another study.

• (The) Research of the performance art and culture
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• no.19
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• pp.5-33
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• 2009

Jain-Danoje's course since modern is not different with almost all of folk performances, which were restored and reconstructed with a background of the designation of an intangible cultural heritage and National folk arts contest sine the 1960s. Generally, these folk performances were decontextualized in course of extinction and reappearance, and recontextualized in course of new directions on tradition. Also, the performances were interpreted differently and transformed by the main constituents of reappearance. Jain-Danoje nowadays has a regular form just at that time that has been designated as a cultural heritage at 1970s. But, today's Jain-Danoje is clearly different with the last appearance in 1936 and some Literature and jainhyun-eupji. I think such differences would stems from the process of reproduction. From this perspective, I had investigate Old literature and the early days report, and the current text. Especially, I will show the considerable change which has been occurred in the Yeowonmu and Hojanggut, the central role to configure that identity, by comparing past and today. As a result of consideration, today's form of the Yeowonmu and Hojanggut are created texts that mind the designation of an intangible cultural heritage and National folk arts contest. These texts has been reproduced without understanding about structure and current of folk festival and state of performance which has been transmitted on premodern society. some intellectuals search for an archaic form of Jain-Danoje based on jainhyun-eupji that created in 1895, except the other jainhyun-eupji. Moreover, because of the understanding with a bias, they can't grasp the meaning about the religious service for Hanjanggun, and they can't see the facts of Yeowonmoo. In addition, they were aware of 'o-sin' that led by Hojang as a fancy dress parade in a carnival, and that is recognized as a component of Jain-Danoje, so there was other text which is different from our own festival.

• (The) Research of the performance art and culture
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• no.43
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• pp.381-403
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• 2021

Cheonsubara Dance is one of the most important ceremonies in Buddhist rituals. This paper is a study on principles of Cheonsubara Dance in Yeongnam. This also distinguishes the Cheonsubara Dance performed for about 7 minutes with no patterns according to 'The Great Dharani of Spiritually Sublime Phrases' by dance words, and analizes its combinations and principles. Cheonsubara Dance in Yeongnam consists of 7 dance words(Greeting, Carrying, Carrying with 180° rotation, Bara-Garugi, Bara-Garugi with both hands, rotate once, Bara-chigi), and put together according to the number of letters from 'The Great Dharani of Spiritually Sublime Phrases'. Usually, the principles can be seen through 4 types of changes from the dance: 1) When letters of 'The Great Dharani of Spiritually Sublime Phrases' appear consecutively with the same number of characters, 2) When a two-letter word turns into a three-letter word, 3) When the opposite of 2) occurs, 4) When 2~3 letter words change in a row.

• 한국생물공학회:학술대회논문집
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• 2001.11a
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• pp.311-314
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• 2001

In order to develop a new Korean traditional liquor using acasia, the condition of alcohol fermentation was investigated by addition of 5%, 10%, 15% nuruk and 10% acasia into mash, The maximum amounts of ethanol was produced when 10% acasia flower and 15% nuruk was added in cooked rice and fermented by S, cerevisiae at $25^{\circ}C$ for 20 days, The acceptability and physiological functionalities of acasia liquors with different concentrations(5%, 10%, 15%, 30%. 50%) of acasia flower were compared. The A -15 liquor which was brewed by addition of 15% acasia flower into mash showed the best acceptability, and its electron-donating ability and nitrite-scavenging activity were also high.

• Proceedings of the Plant Resources Society of Korea Conference
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• 2019.10a
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• pp.29-29
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• 2019

상동나무(Sageretia theezans)는 갈매나무과 상동나무속 식물로 특이하게 늦가을에 꽃이 피고 봄에 열매가 익는 수종이며, 최근 암세포 생장억제 효과가 입증되고 제주와 전남 남해안 지역에서 예로부터 열매를 식용 및 약용하여 민속식물로서의 가치가 크다. 본 연구에서는 향후 약용소재로서의 가치가 높은 상동나무의 대량증식을 위하여 식물생장호르몬의 처리에 따른 효과적인 증식법을 구명하고자 실시하였다. 상동나무 삽수묘는 고흥, 완도 일대에서 2019년 3월 19일에 2년생 가지를 수집하였으며, 3월 20일 삽목을 실시하였다. IAA(250, 500, 1,000 ppm), IBA(250, 500, 1,000 ppm), NAA(250, 500, 1,000 ppm), 루팅(200배) 수용액에 50개의 삽수묘를 3분간 절단기부를 침지 후 모래에 치상하였으며, 무처리구는 바로 치상하였다. 각 삽수상은 온실에 보관 후 1일 2회씩 관수 하였으며 120일간 유지하였다. 그 결과 전체 66.4%의 발근율을 보였고 캘러스와 뿌리의 발달은 평균 17.5 mm의 길이를 보였다. IBA 처리구가 전반적으로 높은 발근율을 보였는데 그 중 500 ppm 처리구에서 가장 많은 41개 삽수묘의 부정근이 형성되어 82%의 발근율을 보였고, 평균 20.2 mm 길이의 뿌리가 생성되었다. IBA 1,000 ppm처리구에서도 38개의 삽수묘에서 캘러스 및 부정근이 형성되어 76%의 발근율을 보였다. 뿌리의 발달은 평균 18.4 mm로 IBA 500 ppm에 비해 길이가 짧았으나 뿌리의 길이가 삽수묘간 차이가 커 가장 긴 개체가 32.3 mm로 나타났다. NAA 500 ppm에서도 높은 발근율을 보였는데 32개의 삽수묘에서 부정근이 형성되어 64%의 발근율로 나타났다. 뿌리의 길이는 18.9 mm로 IBA 1,000 ppm에 비해 발근율은 낮았으나 뿌리의 발달은 평균 0.5 mm 높은 것으로 나타났다. 무처리구는 29개의 삽수묘가 캘러스 및 부정근이 형성되었으며 58%의 발근율로 나타났으며 IAA, IBA, NAA 처리구 모두 무처리구에 비해 높은 발근율을 보였다. 생장호르몬 당 발근율을 보면 IBA는 500 ppm, NAA는 500 ppm, IAA는 1,000 ppm에서 가장 높은 발근율을 보였다. 루팅 수용액 처리구는 60%의 발근율을 보여 루팅 200배 수용액 침지와 무처리는 비슷한 수치의 발근율로 나타나 루팅은 상동나무 삽목 발근촉진제로 효과가 없는 것으로 확인되었다.

• Journal of Food Hygiene and Safety
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• v.21 no.2
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• pp.92-99
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• 2006

For standardization of quality and reduction of salt concentration of pickles manufactured in Folk Villages of Sunchang Region, the physicochemical characteristics of 90 pickles of 10 items were compared. Persimmon, garlic, cucumber, radish, Codonopsis lanceolata L., and Japanese apricot pickles were mixed with kochujang, perilla leaf pickle was mixed with soybean paste, cucumber pickle in wine cake was mixed with wine cake, and red pepper was mixed with soybean paste or soy sauce. Moisture contents, pH, and titratable acidities of pickles were various depend upon characteristics of materials. Sugar contents of pickles test,34 were ranged from $22.10{\pm}3.04$ (red pepper pickled with soy sauce) to $55.53{\pm}7.67\;^oBrix$ (garlic pickle), and sugar contents of pickles mixed with kochujang were higher than those of soybean paste or soy sauce. Salt concentration of pickles were ranged from $3.56{\pm}1.11$ (Japanese apricot) to $9.15{\pm}6.35%$ (red pepper pickled with soy sauce), and salt concentration of pickle mixed with soy sauce was the highest among the pickles tested. Total aerobic counts of pickles tested were similarly ranged from $5.62{\pm}0.10$ (red pepper pickled with soy sauce) to $6.83{\pm}0.55$ log CFU/g (perilla leaf pickled with soybean paste). These results indicate salt concentration and quality of pickles manufactured in Folk Villages of Sunchang region must be lowered and standardized, respectively.