• (The)Study of the Eastern Classic
• /
• no.70
• /
• pp.467-493
• /
• 2018

This Study looks into increase of Match-ending type of 'Ureonggaksi' folktale and its secularization focusing on Match-ending types of 71 materials from "The Comprehensive Collection of Korean Folklore"(1979-1985) and 'The Revision And Enlargement project' (2008-2018). This study classifies 'Ureonggaksi' folktale into ones of 1910-70s, 80s, and 2000s. Match-ending types increase in "The Comprehensive Collection of Korean Folklore" and 'The Revision And Enlargement project'. Match-ending types constitute 60% of Ureonggaksi' folktale materials from "The Comprehensive Collection of Korean Folklore" and 'The Revision And Enlargement project', which is twice more than 34% of Parting-ending types. Firstly, taboo motif in Match-ending types is inclined to disappear. Even if taboo motif appears, materials with keeping its taboo are more than breaking one. It means that the function of taboo weakens, since the meaning of sacred wedding is emphasized when it is broken. Desacralization of Ureonggaksi figure is inclined to make the match of hero and heroin recognized as a common one. Increase of match type without taboo motif, and a new Ureonggaksi type in 'The Revision And Enlargement project', Underground monster-defeating type, with a character of Romantic matching narrative, mean Discoloration of Ureonggaksi folktale. Interest and recognition on sacred existence disappears, and there is found the conciousness to pursue happiness in real world through connection between man and woman by realistic world-view. This study contains 37 Ureonggaksi folktales recorded in 'The Revision And Enlargement project' (2008-2018) as material. Furthermore, there are found new Ureonggaksi types in 'The Revision And Enlargement project': Underground monster-defeating type, which is transformed from groom with bird-feather clothes type(a kind of matching-ending type of Ureonggaksi folktale), and the subjugated's resistance awareness weakens and shows a character of Romantic matching narrative.

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

• (The)Study of the Eastern Classic
• /
• no.71
• /
• pp.205-229
• /
• 2018

This article proceeds to scrutinizing a oral tradition called the story of ruining one's family by daughter-in-law's cutting-condemnation conducive to any estimation of Koreans' religious mentality. This oral tradition begins with mischievous behaviors of daughter-in-law. She cut away any materials, which a vagabond monk of Buddhism identified as a source of solacing numberless visitors to her house. Tired of serving all the visitors, she cut away the material. It caused her parents-in-law's house to be collapsed. At a first glance, the daughter-in-law appears to be blamed for the collapse. Interestingly, no one cannot be blamed for the misfortune. A face value of the text does not show that the fate of misfortune comes from any ethical misconduct and its posterior mishandling. Behind this oral tradition, by the way, lies the consciousness that relates misfortune with a ceremony of cutting away any unique material; cutting away any material, cutting away the trend of coming visitors, and cutting away the mood of prosperity becomes identical. The thematic mentality of the text reveals a religious consciousness of seeing human beings' life to be identical with nature. This oral tradition must have focused on the importance of a harmonious relationship between human beings and nature.

• The Journal of the Korea Contents Association
• /
• v.18 no.9
• /
• pp.240-247
• /
• 2018

In this paper, we implement a digital content that visualizes 33 Avalokitesvara-Bodhisattva according to the wishes of the public. The 33 Avalokitesvara-Bodhisattva is described in the Avalokitesvara-Bodhisattva tale that is found in the ancient literature "Memorabilia of the Three Kingdoms" as Tangible Cultural Heritage. Also, it is easily found in a wall painting of traditional Buddhist temples. The 33 Avalokitesvara-Bodhisattva is the saint of mercy that transforms into 33 various forms according to the wishes of the public. The Avalokitesvara-Bodhisattva tales deal with differences in the types of wishes of the public, and the tales have been speeded like wildfire among the people. So, in this paper, we classify them into 4 groups by the wishes (healing, security, academic achievement, disaster relief) of the public, and then analyze its symbolism and activity of the 33 Avalokitesvara-Bodhisattva. Also, we implement a 2D digital content that represents visually it according to the wishes of the public. Applications of the implemented visual content are as follows; development of character, game, and digital storytelling associated with traditional culture, education service for Buddhist doctrines, etc.

• Proceedings of the KAIS Fall Conference
• /
• 2010.11b
• /
• pp.590-592
• /
• 2010

스토리텔링은 정보를 단순히 제공하는 것 보다는 서사적 기법을 활용하여 감성을 자극하면서 흡인력을 제고할 뿐만 아니라, 정보를 비롯한 모든 콘텐츠에 문학적 생명력을 불어넣어 전달력을 높이는 핵심적인 기제로 활용할 수 있다. 이를 물 설화에 접목시켜 애니메이션화 함으로써 물에 대한 관심을 아동층에 까지 넓히고, 제주 홍보까지도 가능할 것으로 본다.

• Journal of the Speleological Society of Korea
• /
• v.46 no.47
• /
• pp.59-69
• /
• 1996

동굴은 우리의 옛 조상들이 강 가까운 동굴 속에 살면서 바닷가나 냇가에서 물고기를 잡아먹으며 살아가는 등 먼 옛날 석기시대에는 혈거생활의 주거지로 이용되어 왔을 뿐만 아니라 그 후 인류가 발전함에 따라 다양하게 이용되어 왔다. 즉, 때로는 은신처로 이용되어 왔고 때로는 묘지로, 작전기지로, 그리고 물자의 저장고로도 이용되었고 그밖에 수양터와 신앙의 장소 등으로 사용되었었다. 이러한 증거로서 인골화석, 생활을 위해 선조들이 사용하였던 다량의 도구 등 일상용품이 아직도 보존되어 남아있는 것이 발견되고 있다. 우리 나라에서 가장 독특한 문화를 갖고 있는 제주도에서도 여러 개의 동굴이 발견되었다. 이들은 성인상으로는 모두 제주도의 화산 폭발과 관련된 것이어서 용암동굴로 분류되고 있다. 그 중에서 삼성혈은 제주도의 삼성신화, 즉 부족 형성과 관련 있는 것이고, 빌레못동굴은 구석기시대에도 재주도가 주거지로 이용되었음을 인증 받는 중요한 자료로 활용되고 있다. 또한 김녕사굴의 설화는 재주도 설화의 하나로서 제주도 정부와 주민들간의 일치단결에 대한 예를 보여주고 있으며, 산방굴은 제주도 여인들의 기개에 대한 예를 나타내 주는 곳이고, 세계에서 가장 긴 동굴군계인 만장굴은 여인의 한을 전설로 담고 있다. 이렇듯이 동굴은 인류와 매우 밀접하게 관련되어 있음을 확인할 수 있다. 따라서 이제 동굴은 그 학술적ㆍ문화적 가치로서는 물론 최근에 붐이 일고 있는 관광적 측면에서도 그 보전 및 연구ㆍ개발이 시급하다 하겠다.

• The Science & Technology
• /
• no.7 s.410
• /
• pp.90-95
• /
• 2003

보이는 하늘이야 같았겠지만, 문화적인 배경이 다른 민족이나 국가, 그리고 종교가 각기 다른 방식으로 우주를 이해해 왔을 것이다. 이들이 구체화되어서 설화나 신화 또는 종교의 우주관을 형성하는 과정이 달랐으리라는 것도 쉽게 상상할 수 있을것이다. 이글에서는 현대우주론이 형성 되는 과정을 서양 우주론의 관점에서 살펴보고 현대표준우주론인 대폭발 우주론에 대해서도 알아보기로 한다.

• Journal of the Korea Convergence Society
• /
• v.8 no.12
• /
• pp.257-264
• /
• 2017

In the modern age where various knowledge and experiences are shared through communication, it is necessary to have an integrated educational experience that allows developing creative problem-solving ability that is organically related, not a segmented education experience and it is essential to have experience in history education that derives the present from the past and nourishes the logic. Therefore, this study has developed an integrated program for children using folktales of . A total of 4 stories were selected through consultation of expert group and 12 classes were planned. It is expected that the creativity and logic of children will be increased through the program and it will have a meaning that it provides the basis for the study of the integration program using the Samguk Yusa, However, since this study is on a program development, it has limitations that the effect on development is not verified. Once the effectiveness of the program in subsequent studies is verified, it can be a highly utilized program in the field.

• Review of KIISC
• /
• v.24 no.1
• /
• pp.65-74
• /
• 2014

최근 네트워크 시장의 큰 화두가 되고있는 SDN(Software-Defined Network)은 OpenFlow를 활용한 차세대 네트워크 기술로 각광받고 있다. 아직까지의 SDN은 초기단계에 이르고 있으나 현재의 네트워크 산업이 가지는 한계점을 근본적으로 변화시킬 수 있는 기술로 상당한 잠재력이 내재되어 있다. 특히 SDN 기술을 보안 측면에서 이용하게 되면, 기존의 IDS/IPS 제품의 대응 범위를 게이트웨이에서 엔드 포인트까지의 인프라 전반으로 확장시킬 수 있다. 또한 유연한 트래픽 경로 재설정을 통한 DoS나 DDoS 공격에도 효과적으로 대비할 수 있다. 이에 따라 OpenFlow 및 SDN의 기술 분석과 보안 측면에서의 이용 가능성에 대해 기술하고자 한다.

• Journal of Digital Convergence
• /
• v.18 no.6
• /
• pp.531-540
• /
• 2020

The purpose of this study was to present ways and tasks for the successful settlement of community care that the korea government recently aimed to convert the care system of the vulnerable from the center of institutional care to the community-based care system. As a research method, we tried to find out the community care policies for foreign developmental disabilities and explore major issues and problems in the process. As a result of the study, de-institutionalization and maintenance and enactment of laws related to community-based care systems, the division of subjects and tasks in policy implementation, and above all, it is necessary to specify necessary financial estimation, procurement plan, and budget securing method. In addition, sincere deliberation on the form of living space for people with developmental disabilities after de-institution and clarification of the subjectivity of using the services provided Establish reliable statistics on the characteristics and degree of disability of people with developmental disabilities, worry about human rights violation factors that can occur in community residential facilities that will be provided after de-facility, and create consensus in the community was also analyzed as an important factor. I think it is a key factor to secure the success of the community care policy by carrying out the above multiple tasks simultaneously.