• Korea journal of population studies
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• v.22 no.1
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• pp.93-121
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• 1999

이 연구는 인천의 정체성을 알아보는 데 연구의 초점을 맞추었다. 연구방법으로는 실증적 방법과 민속학적 방법 두 가지를 병행하였다. 시민단체, 공무원, 학생을 대상으로 임의목적표본방법을 사용하여 총 613명이 분석되었다. 분석방법은 교차통계분석 및 다중분류분석을 하였다. 정체성은 한 지역에 거주하는 주민들의 집단결속력과 성취도를 결정하여 주며, 그 지역의 사회적 통합과도 밀접한 관련을 지니고 있어서, 지역의 문제나 관심사를 해결하고 발전시키는데 가장 핵심적인 요소이다. 인천의 정체의식은 세 집단 모두 낮으며, 전체응답자의 절반 이상은 그저 그렇다는 중용의 의견이었다. 인천에 대한 정체의식을 응답집단의 특성별로 보면 여자보다는 남자가 높고, 기혼자보다는 미혼자가 높으며, 30세 이상으로 연령이 많을수록, 수입과 생활수준이 낮을수록 정체의식이 상대적으로 높게 나타났다. 그리고 전문.관리.사무직보다는 판매.서비스.생산.농업직 종사자들의 정체의식이 높았다. 전문대 정도의 교육을 받은 시민의 정체의식이 상대적으로 높고, 인천의 문화.복지.환경개선을 위한 특별기금 기부의사가 있는 시민과 인천을 마음붙이고 살 곳으로 생각하는 시민의 정체의식이 높다. 총괄적인 의미에서 본 인천의 정체성에 관한 조사를 보면, 인천은 "주인의식 없음"과 "이제부터 만들어 가야 한다"는 답변이 제일 많았고 그 다음은 "포용력", "선구적 개척정신", "긍정적인 의미의 짠물", "합중시(合衆市)적 다양성", "외세에 대한 호국정신", "세계의 관문도시"로 나타났다. 이와 같은 응답유형으로 보아서는 인천지역에 대한 이미지를 한마디로 딱 잘라 말하기는 어렵다. 그러나 인천은 서울.경기인, 충청인, 호남인, 영남인, 이북인, 외국인 등을 가리지 않고 받아드리는 "포용력이 있는 합중시적 다양성을 가진 도시"로 지역차가 서로 다른 출신성분이 공존할 수 있다는 점에서 의미하는 바가 크다. 이는 "세계속의 도시"와 "동북아의 거점도시"를 추구하는 미래지향적인 시각에서는 지역주의를 지양하고 지역통합이슈와 세계화 물결속에서 외국인에게도 열린 상태문화를 제공하는 관문이 될 것이라는 면에서 인천이 추구해야 할 정체성으로 시사하는 점이라고 본다.는 미래지향적인 시각에서는 지역주의를 지양하고 지역통합이슈와 세계화 물결속에서 외국인에게도 열린 상태문화를 제공하는 관문이 될 것이라는 면에서 인천이 추구해야 할 정체성으로 시사하는 점이라고 본다.

• Journal of Korean Library and Information Science Society
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• v.43 no.3
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• pp.101-120
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• 2012

This study investigated general problems concerning the clothing and textiles field in the KDC 5th edition based comparative analysis academic characteristics and classification system, and suggested on some ideas for the improvements of them. Results of the study is summarized as follows. First, the classification system of the clothing and textiles field is generally divided by costume, dyeing engineering, leather & fur processing, textiles and textile industries, manufacturing clothes, management of clothing, and textile arts. Second, I proposed improvements based on analyzing problems of KDC 5th to the clothing and textiles field from the collection database at the National Library of Korea. Third, basically improvements of KDC system was based on the knowledge of the clothing and textiles field. I tried to maintain as the KDC existing classification system was to retain as much as possible, and to move between items was minimal.

• Cross-Cultural Studies
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• v.43
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• pp.139-170
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• 2016

Through the process, it is possible to understand the meanings of specific numerical symbols that are present in our daily lives, rather than regarding them as abstract symbols. The symbols can be efficiently utilized for cultural communication between Korean teachers and foreign learners, and between learners with different cultural backgrounds. A symbol that intensively shows Korean culture can be applied efficiently to cultural education. This is because Korean identity can be understood by means of symbols that represent Korean thoughts and emotions. Therefore, this study intends to examine the contents of symbol education applicable to Korean culture education, centering on numerical symbols amid far-reaching symbol systems. For this purpose, this study analyzed how the application of numerical symbols is presented in Korean textbooks, with the intent to organize the symbols into 4 categories of myth, folklore, taboo, and idiomatic expressions, which might be actually helpful for understanding Korean culture.

• Korean Journal of Heritage: History & Science
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• v.40
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• pp.271-306
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• 2007

One of the distinguishing features of late Jeosun's Hanshi (poem in Chinese) is the numerous creation of Yeonjachyung Keesokshi (serial poem on folklore) which describes the folk manner and folk way of life in detail. Keesokshi's subject matter is the folklike in general including local features, geography, climate, local production, humanity, social conducts, and daily labor for living as well. By its material characteristics, Keesokshi reflects detailed life conditions of the society members in each levels, and represents the local customs as well as the folk emotions. Among the several kinds of Keesokshis, a Sesi Keesokshi focuses only in reciting the folk customs on each seasonal festival days, and the great numbers of such serial poems appear during the latter part of the Jeosun Dynasty. Its overall background is the transition of artistic trend which came after many social changes such as expansion of realism, uprising national consciousness, shaken status system, and the rising of 'Jeosunsi' motives in the Hansi history. Moreover, each writer's various experiences and their interests in the reality and critical minds of common people contributed a crucial roll in creation of Sesi Keesokshi. 178 of the 584 remaining serial Sesi Keesokshi are written particularly about the folk customs in The Grand Full Moon Festival (the first full moon of a year by the lunar calendar). These Hanshis widely reflect the common ways of living by directly accepting the seasonal folk customs as the subject matters. Especially, close to the reality, these poems positively express the people's simple vigorous lives and create unrestrained lively image by describing the joys and sorrows of the folk existence along with their craving. Also, it is notable to have customs such as 'Shil-Ssa-Um' and 'No-gu-ban-kong-yang' as subjects for its rarity in other literatures.

• The Journal of Korean Physical Therapy
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• v.3 no.1
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• pp.109-121
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• 1991

To investigate the period prevalence rate and therapeutic practic for low back pain (LBP) in the adult population of rural area, a personal interview was conducted for 2.024 persons or 20-59 years old in Seohu Myon, Andong County, Kyungpook Province between 1st and 20th of April, 1991. The period prevalence rate (l February 1990-31 January 1991) of LBP for 1,106 adults who were interviewed was $47.9\%$. The age adjusted period prevalence rate for males was $43.7\%$ and that for females was $52.3\%$ and the difference was statistically significant (p<0.005). Clinical course of th LBP was acute in $14.1\%$ of males and $9.0\%$ of females, recurrent in $57.0\%$ and $55.2\%$, and chronic in $28.9\%$ and $35.8\%$, respectively. Common causes of the LBP were insidious on set with aging without known cause$(48.1\%)$, heavy work $(15.1\%)$, and trauma $(11.3\%)$. Due to LBP $12.5\%$ of the patients were not able to stand or walk for more than an hour and $2.5\%$ were bed-ridden or unable to carry out daily routine. To have the LBP diagnosed $10.2\%$ of the patients utilized a oriental medical clinic or hospital, $31.3\%$ visited a clinic or hospital, and $56.6\%$ hat not utilized any medical facility. Main reason for not having the LBP diagnosed was that the LBP was tolerable. The most popular therapeutic method that the LBP patients chose at the first was drug and physical therapy. Herb medicine was most commonly used when the first therapeutic method was not effective and the acupuncture was the most popular choice of therapy when the second therapeutic method failed. Folk medicine was utilized in $15.5\%$ of the LBP patients and it included 36 regimens such as tincture of motherwort (Leonurus sibiricus), boiled chicken with liquor, etc. It was revealed by this survey that the LBP is a serious health problem in the rural area and many of the LBP patients do not utilize a clinic or hospital but take non-scientific folk remedy. To prevent the economic waste and side effects of the folk remedy, public health education is needed for tile rational therapy of LBP.

• Korean Journal of Human Ecology
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• v.10 no.2
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• pp.189-203
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• 2001

The pulpous of this study is to investigated the kind and feature of the knots used in four categories, "living, clothing, ceremony, and decoration", after analysing and examining 42 knot remains of the folklore museum of On yang. The method were by old books and various kind's related books, history of knots and kind of knots investigated and analyze relics were actual proof investigation of real things and supplementary materials were photos, drawings, and museum's explanation used. The results are as is following ; First, a knot is twisted by two threads, formed in the process of twisting, become in equal shape, and made in symmetry. Second, In knot's names, there are sangkang, karakge, ankyongchip, jamjary, kukhwa, bol, byongary, memi, kkondiki, kong, yonbong which are easily seen in nature. Third, a knot was used in as living things in the era of the three Kingdoms, as a decoration such as Buddhism goods in Koryo. In the era of Cho sun, Because of the development of knot's kind and the variety of service, it was the target of restriction as a luxury. Fourth, as a result of investigating museum's relics, a knot was smaller than the chief object because that is a decoration. Fifth, there are 8 kinds for living and clothing which are simple knots "doramaetup, karakgemaetup, and sangtchokmaetup". Sixth, the complex knots such as kukhwamaetup, byongarymaetup, and 3bolkamkae emaetup are used on pangchang, chokja, nambawi, and chobawi. Seventh, there are 10 kinds for ceremony, the simple knots are twisted and the complex knots such as kukhwamaetp, maehwamaetup, nabimaetup, and sasaekgupoki are used. Eighth, there are 14 kinds for decoration, the simple knots such as doraemaetup, kakagemaetup, santchokmaetup, and ankyongchipmaetup and the applied knots such as kukhwamaetup, byongarymaemaetup, changkumaetup, nabimaetup, and seokssima etup are used. There are 42 knot remains in the folklore museum of On yang. Of them, there are 33 kinds in the present, 17 used. that is because only several knots have been used. Finally, to forget the knot's way, we will set up a plan to keep with it.

• Journal of Korean Historical Folklife
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• no.26
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• pp.71-106
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• 2008

The objective of this research is to reconstruct an aristocratic officer's travels by analysing Yu, hee-chun's diary, Miamilgi. Yu had kept his diary for eighty three months, from October 1567 to May 1577, and there were twenty six times of travel logs which are analysed in this research. As a result of the analysis, his travels can be divided into official travels and private travels. Sixteen times of official travels were comprised of inspection tours for parishes as a superintendent of Jeonra province, trips to supervise maintenance works of royal tombs and to worship the tombs, to carry out the sanjae (rituals in the mountains) as a second minister of the ministry of rites. It was difficult for him to have private travels as he continually served as a royal officer. He had got only 10 times of private travels during the eighty three months for maintaining the ancestor's tomb and worshiping the ancestors, for recuperating himself and his wife, and for constructing his new house. All of these travels were long-distance ones. In terms of his travel routes, he frequently used royal main trunks, e.g. 'Haenamro' (from Seoul to Damyang), which were maintained by the royal government. The main reason of his frequent using of trunk lines was that convenience facilities such as the royal post stations (Yeok) and royal inns (Won) were equipped well in these roads so it was easy to get horse change services and lodging and boarding. The fact that main trunks were chiefly straight lines and the shortest way was rather secondary reason. On the other hand, when he was a superintendent of Junra province, he had four times of round inspection on all parishes of Junra province, following the tour routs covering all over the province. As he was incumbent royal officer, he started his travel by getting a permission from the king. Simultaneously, he made ready some travel items. Among the items, horse was most important one for the journey. After finishing all the preparing processes before the departure, he had special farewell ceremony for the King, Sookbae, and had a small party with his friends called Jeonbeul. Main transportation means for his travel was horse, and many kinds of horses such as royal government's horse, Yeokma, local government's horse, Swema, as well as his private one were used. Additionally, he used a palanquin while he was doing inspection trip as a superintendent of Junra province. Yu was incumbent officer so he mostly lodged in local government guest houses. If he could not find out any local guest house, he was lodged in royal inn, and in his relatives houses or irregularly in buddhist temples. Most meals were supplied by local royal governments. The activities in his journeys were varied on his travel objectives. In his private journey, it was the main activities that maintaining ancestor's tombs and having a memorial service. During the trip, he visited his relatives. His official trips, on the other hand, had a regularity. Main activities were dealing with public works, and visiting Hyanggyo (country public school). However in the midway, he visited his relatives and had a journey to scenic places.

• Journal of Korean Historical Folklife
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• no.33
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• pp.115-143
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• 2010

The purpose of this study is to analyze contents and process of rites about sacrificial rites related Royal Mausoleums in early Joseon Dynasty, and to conclude, to review the position of Royal Mausoleums in the whole National Rites System. The sacrificial rites related Royal Mausoleums started from building Royal Mausoleums of 8 persons-ancestors since King T'aejo's great-great-grandparents, in 1392, founding Joseon Dynasty. In 1408, King T'aejo had died and his Kŏnwŏnnŭng (健元陵) was builted in Yangju, Gyeonggi-do. Since then, after kings of many generations died, each of Royal Mausoleums was builted solemnlly. In the process of this, sacrificial rituals modified and supplemented, especially during the reign of king Sejong(1418~1450). After all, the sacrificial rites related Royal Mausoleums was settled in KukchoOryeūi(國朝五禮儀, Five State Rites) compiled during the reign of King Sŏngjong. In process of Institutionalization of sacrificial rituals, the argument between king and vassals about four-seasons' ancestral rites was properly or not was occurred. That was because the memorial times of Royal Mausoleums overlaped Chongmyo's and more important Chongmyo's ancestral rites was neglected. But four-seasons' ancestral rites of Royal Mausoleums was continued until 17th century. Sacrificial rites related Royal Mausoleums as royal personal rites had simple processes compared to sacrificial rites of Chongmyo, upper-graded formal ancestral rites, under National Rites system. Justifying to served his parents with devotion, the kings in early Joseon Dynasty went to Royal Mausoleums 2-3 times annually. During coming and going, he show off his presence as king in power to his subjects through magnificent guard of honor. On the one hand, he met his subjects directly and acceded to various petition. Above all things, The kings in early Joseon Dynasty emphasized his military power through military training, namely, hunting, disposition of troops, and so on.

• Journal of the Korean Home Economics Association
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• v.40 no.5
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• pp.25-37
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• 2002

The purpose of this study is to give basic information in comparison of workspace of traditional housing between traditional Waga and Choga in Jeju. The subjects of this study are six Waga (roofing tee system), authorized as Jeju Folklore Materials and five Choga (roofing thatch system), authorized as National Major Folklore Materials. The results of this study were as follows. 1. Household workspaces in Waga were separated by three places: Jungji, Chatbang, and Gopang. In Choga, it was separated by two places, Jungji and Gopang. 2 As a number of Jungji, Waga had one, which meant that two or more generations shared the kitchen facilities. Choga, it had one or two Jungji, which meant that each generation used different kitchen facilities. 3. functional space of division Waga was specific. So, meal preparation was done in Jungji, and dining was done in Chatpang. However, in Choga, both meal preparation and dining were done in Jungji. 4. The sequence of space, in the JungjiGeriBulDong style, which Jungji was located in the detached building, showed that the circulation directs: Gopang->Sangbang->Chatbang->Madang->Jungji. AnGeriJungji style, which Jungji was located in the main building, showed that the circulation directs: Gopang->Sangbang(->Chatbang)->Jungji. 5. In the size ratio of household workspace to whole size of the house, Waga occupied 30%, and Choga occupied 21%.

• Spatial Information Research
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• v.17 no.3
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• pp.329-339
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• 2009

A historical and cultural map needs an overall reflection of the links based on time and space among the various composite factors, instead of requiring a simple collection of the respective relics in a particular region. The study of history, culture and living environment of river system area, a place that is known to as a cradle of civilization, will be able to undertake a role in the research and comparison with other cultural regions, reaching beyond the regional units until now and moreover investigation the international and intercontinental history of civilization. In this context, this research focuses on the establishment of a cultural information system for the public use and the insight to the regional identity and materialization of culture based on Korea's peculiar history and culture. Thus, the information system for Youngsan River area aims to create a form of electronic map that contains various cultural and historical information on river system area, which is a integrated information system based on Web GIS that is open to public use through the internet. The above mentioned system is a combined product from the basic research data on various fields of study, including archaeology, architecture, arts, ecological environment, history, folk customs, literature, and food, while it aims for not only its utilization in interdisciplinary studies but also creating new value as a public database. As a result, the expected effects due to the establishment of historical and cultural information system based on Web GIS of Youngsan River area are as follows: First, the study can contribute to verify a road map of the study on Youngsan River area. Second, it will take a role to stimulate the academical research on the dynamic structure and characteristics of the Youngsan River area. Third, we can also expect an effect of gaining a full foothold in providing an electronic academic source specialized for the study of the historical and cultural map.