• Journal of Environmental Policy
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• v.12 no.3
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• pp.73-96
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• 2013

This aim is to explore the change of lifestyle caused by climate change and develop available adaptation policies against climate threats in Central Asia with the perspective of nomadism, which depends entirely on natural ecosystem. This article also attempts to pinpoint the dynamics between nomadic lifestyle and adaptation options for the resilience of nomadic community against climatic change threats. The adaptation options and opportunities as well as the impacts of land use change and nomadic pastoralists' lifestyle caused by climate change cannot be overemphasized. We suggest that nomadic lifestyle may aggravate the degree of vulnerability to climate change threats, whereas the capacity of nomad to successfully adapting to new environment in developing countries can be superior to that of settler lifestyle in one place in developed countries.

• Proceedings of the Korean Society of Grassland Science Conference
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• 2004.07a
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• pp.67-82
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• 2004

한국과 몽골은 역사적 문화적으로 많은 유사성과 차이점을 내포하고 있다. 특히 북아시아 유목적 태반을 타고났음에도 불구하고 농경문화를 기반으로 그 후 오래 정착생활을 해온 한국인과 목축문화를 근간으로 유목생활을 계속해온 몽골인의 문화는 매우 다양한, 유사하거나 나름대로 상당히 변형된 관습과 풍속을 지니고 있는 것이다. 목축 관행 또한 예외가 아닐 것으로 보인다.(중략)

• Korean Journal of Heritage: History & Science
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• v.46 no.4
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• pp.64-77
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• 2013

In China, archaeological research on Xiongnu started later than in foreign countries. In the late $19^{th}$ century, several Russian archaeologists started to study Xiongnu's archaeological culture. However, since the late $20^{th}$ century, archaeological research of the Xiongnu in China quickly gained speed. The Xiongnu culture has been reported in Mongolia, northern steppe of China and eastern part of Eurasian steppe. Mainly, Xiongnu sites, dated from the late 2nd century B.C. to the 1st century A.D., are reported on the west side of Baikal Lake(Zabaikal), Mongolia and the Inner Mongolia of China. Based on the historical records and the archaeological remains, the North Xiongnu culture is defined to be the remains of Zabaikal, and the South Xiongnu culture the archaeological remains of Northern China. The expelled North Xiongnu, while fleeing to the western part of Eurasia, left traces of their own archaeological remains in southern Kazakhstan, Xinjiang of China, Altai, and finally appeared in the Europe as Huns. In order to adapt to the environment of northern steppe of China, Xiongnu used a nomadic economic system, giving uniqueness to its iron works. The most characteristic iron works of the Xiongnu is the highly-sophisticated iron weapons. Compared with the iron works of agricultural economic society, Xiongnu iron-works are short of production tools and various vessels. The "Nomadic type" iron works found in Xiongnu area date back to the Warring Country period or slightly later. Further research need to be conducted on "Nomadic type" Xiongnu iron works.

• Proceedings of the Korean Society of Grassland Science Conference
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• 2004.07a
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• pp.1-13
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• 2004

몽골은 역사상 유목 목축업이 성장 발전한 이래 지금까지 5000년 이상 축산업을 주요 산업으로 삼고 있는 지역이다. 몽골인들에게 가축사육은 가장 익숙한 산업으로서 고대사회부터 모든 생활의 기반을 제공하였다. 이것은 가축이 몽골인들의 정치ㆍ사회ㆍ경제 정신의 기초가 되었다는 것을 의미한다. 그러므로 목축은 정치사ㆍ사회생활ㆍ문화발전에 이르기까지 몽골인들의 모든 삶과 밀접한 관계를 가지고 발전해 왔다.(중략)

• Proceedings of the Korea Society of Costume Conference
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• 2004.10a
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• pp.118-119
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• 2004

• Journal of the Korean association of regional geographers
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• v.3 no.1
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• pp.155-163
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• 1997

The Mongolian ger is ideally suited to the mongol's steppe climate and the nomadic way of life. This is a multipurpose dwelling which can be easily collapsed, transported to another place and put up again fully preserving its original shape. The pastoral nomadic ger has two key components: the wooden framework and the felt cover. The wooden parts are the walls(khana), the long poles(un), the smoke escape(toono) and its supports(bagana). One wall consists of 10-15 branches of willow tree. each about 1.5m high bound together in a way making it possible to fold it for transportation and then unfold it like an accordion. The unfolded walls are connected to form a circle. The long poles(un) are fastened to the upper part of the walls, with the other end passed through the toono hole, the only sky window and smoke escape through it from the ger. The toono is propped up by two posts, called bagana. All this forms the wooden framework of the ger, which is covered with felt. When the herders fire up their metal stoves, the temperature inside the ger becomes quite comfortable. Because the nomads live in a climate where there is only one growing season in a year, they do not make long migrations to new pastures. Livestock subsist on standing vegetation for eight months of the year. The basic pasture migration strategy is to leave enough standing vegetation at the end of the growing season in September to suffice until the new growth appears the following May. Mongolians use a type of compressed tea leaf that is called "brick" tea in English because it is rock solid and roughly the shape of a brick. And they consume a larger percent(88%) of fat from animal products such as meat, milk, butter, and cheese than any other people in the world. Milk products made from the milk of sheep, yak, and goats are major foods in the nomad's diet, but they are produced mainly in summer when all the animals are lactating. Mongolians made their special nomadic food culture on the steppe.

• Journal of the Korean Society of Food Culture
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• v.4 no.3
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• pp.281-285
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• 1989

술의 기원을 보면, 술은 원시시대, 유목시대 그리고 농경시대를 거쳐 점차 발전하였으며 원시인들은 술의 발효현상을 풍요와 연결지어 생각하고 일부에서는 술에다 물을 섞어 신께 올리는 풍(風)도 있었으며 이 술은 현실 생활에서도 웃사람에서 공귀(供?)하는 가장 소중(所重)하고 존귀(尊貴)한 식품(食品)으로 꼽히게 되었다. 그러다 보니 어른을 모시는 자리에서는 자연히 지체하게 되는 것으로 나타났으며 주석(酒席)에서의 예절을 되도록이면 좌석을 부드럽게 화기(和氣)넘치는 분위기(雰圍氣)로 이끌려는 노력이 필요하다. 술을 다시는 예절에서 더욱 조심을 하여야 한다. 연회석에서나 야외에서의 술에 대한 예절은 필요하다고 하겠다.

• Korean Journal of Heritage: History & Science
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• v.48 no.3
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• pp.204-219
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• 2015

International society, including the United Nations, has recently been making efforts to further promote a rapprochement of cultures in relation to alleviating military and political conflicts and other social clashes. In line with these efforts at the international level, there has been a growing interest on Central Asia and, in particular, on the Silk Road, which functioned as a trade route among ancient civilizations in the region and is also seen as a route that promoted cultural dialogue and exchanges. Given the amount of cross cultural dialogue and exchange, it is no surprise that intangible cultural heritage has historically been abundant and easily found in the region. However, this heritage was placed in considerable risk because heritage transmission critically weakened for seventy years under Soviet rule. Fortunately, since independence, there has been increasing interest in restoring community identity and reviving intangible heritage. Nevertheless, in spite of this interest, a lack of policies and cultural support in each country has made heritage safeguarding difficult. In this paper, I analyze the various phenomena that took place after the concept and international trends on ICH were introduced and speak about the experiences and outcomes obtained from collaborative network projects by ICHCAP and the Central Asian countries over the last six year. In addition, I would like take this opportunity to discuss how we can understand and develop collaboration in the intangible heritage field in Central Asia in a long-term perspective.

• Feed Journal
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• v.3 no.6 s.22
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• pp.113-117
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• 2005

1884년 David Bruce에 의해 지중해 Malta 지역에서 처음 브루셀라병이 밝혀진 이후 사람 브루셀라증은 (Human brucellosis) 인수공통전염병중 세계적으로 가장 많이 발생하고 또한 경제적 피해가 심각한 인수공통전염병중 하나이다. 년간 50만명이상이 감염되는 것으로 WHO에서는 추정하고 있다. 사람 브루셀라증을 역학적으로 살펴보면 가축과 밀접한 관계가 있는(축주, 수의사, 인공수정사, 축산물취급자, 실험실종사자) 사람들에서 주로 발생하고 있지만, 예전부터 유목생활을 하며 멸균하지 않은 채 유제품을 많이 섭취하는 중동 지역에서 많이 발생하는 것으로 보아 생활문화 특히 식습관과도 밀접한 관계가 있음을 짐작할 수 있다.

• Journal of The Korean Society of Grassland and Forage Science
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• v.24 no.4
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• pp.347-358
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• 2004

In Mongolia which consists of nomadic populations, horse has been loved by nomads and considered most important transportation means. Horses have been used when they were making long journey looking for new plain ground for grazing. Therefore, horse is closely connected with Mongolian nomadic culture. In Korea, too, horses had been considered one of most important means for transportation and military. The symbolism of horse that is represented in both Mongolia and Korea is Heavenly Horse which communicates with the God and it was sanctified as a Sacrificing Horse which was sent to God for sacrifice, and it was even worshiped as Divine Horse, the diety. As is the case of two of Mongolian customs associated with Mongolian language are 'the ceremony of horse's giving birth her young' and 'the ceremony of letting the mare go where it was before', all the cases are related with cattle's milk. The ceremony of 'horse's giving birth her young' is the ceremony where people hope that they would see the young can grow well which were born in early summer thus increasing the numbers of horse. To go with this, they perform a ceremony of Chachal in which they sprinkle the best quality white milk which is the symbol of good luck and hope they would produce plentiful of dairy products. The ceremony of 'letting the mare go where it was before' is also the ceremony where people hope to have many new born young horses thus produce more dairy products and Airag for the next year as milking is no more available for that you. Since the unified Silla Era, Koreans have performed a sacrifice rituals to horse in auspicious day. It's purpose is to see their horses get no disease and bear as many youngs as possible. The Back Ins Je, one of well blown festivals in Jeju Island, was originated from people's wish to prosper in stock farming. It can be said that the custom of Korea and Mongolia related with horse's giving birth was originated from the wishes to god for fertility and fecundity. On top of that, while Mongolians sprinkled horse's milk both on the ground and to the air hoping they would have increased houses and, thus, secure many dairy products, Koreans wish that they would see the increased number of horses and their healthy conditions through heavenly rituals.