• Title/Summary/Keyword: 전통민속마을

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Physicochemical Characteristics of Traditional Fermented Soybean Products Manufactured in Folk Villages of Sunchang Region (순창 고추장민속마을에서 생산한 전통 장류의 이화학적 특성)

  • Kim, Jong-Wook;Kim, Yong-Suk;Jeong, Pyeong-Hwa;Kim, Hyung-Eun;Shin, Dong-Hwa
    • Journal of Food Hygiene and Safety
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    • v.21 no.4
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    • pp.223-230
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    • 2006
  • For standardization of quality of traditional fermented soybean products manufactured in Folk Villages of Sunchang Region, the physicochemical characteristics of 28 Kochujang, 28 Doenjang, and 18 Chunggukjang were compared. Moisture contents of Kochujang, Doenjang, and Chunggukjang were $46.9{\pm}3.6,\;60.6{\pm}1.9,\;and\;57.0{\pm}3.10%$, respectively. On the basis of average moisture contents, crude protein, crude fat, and crude ash contents were calculated to $6.2{\pm}0.7,\;2.0{\pm}0.5,\;and\;8.2{\pm}1.1%$ in Kochujang, $13.2{\pm}1.0,\;7.1{\pm}0.6,\;and\;15.2{\pm}1.5%$ in Doenjang, and $18.9{\pm}1.2,\;6.1{\pm}1.4,\;and\;5.1{\pm}1.7%$ in Chunggukjang, respectively. Reducing sugar, salinity, and water activities in Kochujang were $19.25{\pm}4.1%,\;7.3{\pm}1.1%,\;and\;0.790{\pm}0.003$, in Doenjang were $2.38{\pm}0.89%,\;14.2{\pm}1.4%,\;and\;0.835{\pm}0.020$, and in Chunggukjang were $0.51{\pm}0.24%,\;4.2{\pm}1.6%,\;and\;0.962{\pm}0.028$, respectively. Amino-type nitrogen contents, which affects delicate flavors of fermented soybean products, of Kochujang, Doenjang, and Chunggukjang were $114.03{\pm}19.04,\;734.32{\pm}147.70,\;and\;600{\pm}150mg%$, respectively. Lightness (l), redness (a), and yellowness (b) values in color of Kochujang were $14.49{\pm}1.44,\;15.45{\pm}1.77,\;and\;8.34{\pm}1.02$, respectively, and the redness was lower than that of other ones. Those of Doenjang were $26.69{\pm}4.33,\;7.25{\pm}1.03,\;and\;12.02{\pm}1.82$, respectively, and those of Chunggukjang were $35.62{\pm}2.05,\;6.31{\pm}0.37,\;and\;13.50{\pm}0.78$, respectively. These results indicate that the salt concentration and quality of traditional fermented soybean products manufactured in Folk Villages of Sunchang region must be lowered and standardized, respectively.

A Study on the Image of Seocheon for Regional Name Brand Development (서천군의 지명활용 지역브랜드개발을 위한 이미지 조사 및 연구)

  • Kim, Mi-Heui;Park, Duk-Byeong;Roh, Kyung-Hee
    • Proceedings of the Korean Society of Community Living Science Conference
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    • 2009.09a
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    • pp.99-99
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    • 2009
  • 지명(地名)은 그 지역의 역사와 전설, 문화, 풍속은 물론 독특한 자연환경이나 생활 모습을 담고 있어 농업농촌의 지역적 특성을 나타낸다. 본 연구는 지명유래의 활용성 증진의 한 방편으로 브랜드 및 문화관광상품 개발을 위해 서천군의 자연마을 지명유래, 이미지, 관광자원 등을 조사하였다. 서천군의 자연마을 유래 516건에 대한 자료는 국토지리정보원, 문화원자료집, 서천군홈페이지에서, 산, 강, 골, 고적, 못 등 그 외 지명자료는 한글학회 지명총람에서 2,000건을 수집하였다. 자연마을지명의 유래 516건을 8개 유형으로 구분하면 자연지리 122건, 인문지리 114건, 생태환경 51건, 산업경제 25건, 역사 34건, 유적유물 28건, 민속 37건, 종교 19건이며, 지형(80건), 생물(33건), 고사(19건)관련 유래가 많았다. 서천군 지역브랜드 개발을 위한 요구도 조사는 지역민 154명과 방문객 152명 총 306명을 조사하여 SPSS WIN 12.0 프로그램을 이용 분석하였다. 응답자의 일반적 특성은 여성이 55.6%, 대졸자 54.2%, 연령은 40대(29.1%), 1500만원-3000만원 미만의 연소득자 32.0%가 가장 많았다. 서천군의 형용사적 이미지를 기술통계량으로 살펴보면 지역민은 평화로운, 정감있는, 순수한, 전통적인, 믿을수 있는 순으로, 방문객은 순수한, 평화로운, 정감있는, 따뜻한, 친절한 순으로 평균간이 높게 나타났고, 요인분석에 의한 지역민과 방문객의 인지적 형용사 도출결과는 정열적, 평화적, 보수적인 3가지 요인이다. 또한 서천군의 대표적 상징자원은 지역민의 경우 춘장대해수욕장(32.5%), 희리산 자연휴양림(16.9%), 금강하구둑 철새도래지(16.9%)순이며, 방문객은 춘장대해수욕장(43.4%), 희리산 자연휴양림(23.0%), 한산모시축제(23.0%)순으로 높게 나타났고, 지명 호감도는 지역민의 경우 꽃뫼(29.2%), 솔리(20.8%). 소야(17.5%)순이며, 방문객은 꽃뫼(30.9%), 솔리 (19.7%), 무닛골(16.4%)순으로 높았다. 향후 본 연구에서 제시된 연구를 통하여 서천군의 지명을 활용한 브랜드개성을 측정할 수 있어 마케팅 관점에서 서천군의 브랜드를 도출하는데 기여할 수 있을 것이다.

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Changing Aspects of the Wall Types of Hahoe Village (하회마을 담장 형태의 변화양상)

  • Kim, Dong-Hyun;Lee, Won-Ho
    • Journal of the Korean Institute of Landscape Architecture
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    • v.45 no.5
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    • pp.87-96
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    • 2017
  • This study focuses on the Andong Hahoe Village and seeks to identify the shape of the walls since the 1970s. The change of walls can be divided into four periods based on characteristics of materials, shape and distribution. The following is a summary of the results: First, In the 1970s, when Andong Hahoe Village was not designated as a cultural heritage, roof tiles hung on the earthen walls in the middle of the village were major forms. On the outside of the village, rice straw and pine needles were put on the earthen walls or bush clover walls were put in place around if walls were not built. Second, after being designated as a cultural heritage in the 1980s, readjustments for cultural heritages were carried out at the primary stage. However, the distribution of cultural heritages and major changes were not determined at this time since readjustments were mainly focused on the renovation of derelict houses or maintenance of infrastructures. Third, in the past the use of stone bricks for the Hahoe Village site had been difficult, but in the 1990s, replacements with soil-stone walls were identified and the usage of roof tiles increased. The portion of earthen walls, which used to be the major form in the prior era, decreased and this seems to have continued until the 2000s. Fourth, via a field survey, it was found that most of Hahoe village walls consisted of soil cement bricks mixed with cement, steel, lime, gravel. etc. Also, the scope of straw-stricken walls and bush clover walls were reduced to a section of area outside of the village. Fifth, from the 1970s to the present, there were changes to the walls in Hahoe Village including an increase in usages of new materials and an expansion of houses with tiled roofs on top in accordance with the replacement of walls of existing houses. Relevant reasons for this have been identified, such as the fading value of Fungsui(風水) and lack of original records, insufficient awareness and expertise in non-building areas, and the relationship between residents on repairing the wall.

Korea's Street Processions and Traditional Performing Arts (한국의 가두행렬(街頭行列)과 전통연희)

  • Jeon, KyungWook
    • (The) Research of the performance art and culture
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    • no.18
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    • pp.513-557
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    • 2009
  • The procession depicted in Goguryeo's ancient tomb mural consists of guards, honor guards, music band, and performing artists. Since this coincides with the royal processions of Goryeo and Joseon Dynasties, the relationship of its impact can be examined. The performing arts appearing in such street procession were mostly sanakbaekhui. During the Goryeo Dynasty, the king visited Bongeunsa templ when the lotus lantern festival was celebrated. At such time, on the left and right sides of the road travelled by the king were installed mountains made of lanterns and trees made of lanterns. The procession was quite large in scale and was accompanied by colorful music and performances. In the narye ceremony of the Goryeo Dynasty, as in China, street procession and performing arts took place. The jisinbarbgi performed by a peasant band in early January is a custom of narye. A new character appears in the royal narye during the first half of the Joseon period. Therefore the features of narye transforming according to the changes of the times can be examined. In the Joseon Dynasty's procession of a king returning to the palace, the royal band in front and behind the carriage of the king played marching music, and led by a sanbung this street procession headed toward the palace. Various performances also took place during this time. The samilyuga and munhuiyeon were festivals of the yangban class(nobility). Those who passed the state examination hired musicians and performers and paraded around town in Seoul for three days to celebrate the auspicious outcome for their family and to show off their family's power. In the Joseon's dongje and eupchijeui ceremonies, street processions were carried out with a shrine deity image or symbolic flag at the head. The dongje in a Korean village, combined with jisinbarbgi, incorporated a procession with the flags ymbolizing the guardian deity of the village at the head, and this went from house to house. The procession of suyeongyaru had the publicity impact of a mask play performance, and by creating a sense of unity among the participants, heightened the celebratory atmosphere. At the core of the bukcheonggun toseongri gwanweonnori was as treet procession imitating the traveling of high government officials. The toseong gwanweonnori has the folk religion function of praying for safe human living and abundance of grains for the village, the entertainment function of having fun and joy through street processions and various performances, and the social function of creating unity and harmony among the residents. In all the aforementioned events, the street procession had a large role in creating a celebratory atmosphere, and the performance of traditional performing arts in the middle of the procession or after the procession enabled the participants to feel united. The participants of the street procession felt cultural pride and self-confidence through the various events and they were able to have the opportunity to show off and proudly display their abilities.

Antiobesity Effect of the Bacillus subtilis KC-3 Fermented Soymilk in 3T3-L1 Adipocytes (3T3-L1 지방세포에서 Bacillus subtilis KC-3 발효두유의 항비만 효과)

  • Kim, Ji-Young;Jeong, Jung-Eun;Moon, Suk-Hee;Park, Kun-Young
    • Journal of the Korean Society of Food Science and Nutrition
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    • v.39 no.8
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    • pp.1126-1131
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    • 2010
  • The antiobesity effect of soymilks fermented with Bacillus subtilis KC-3 (KCCM 42923) from cheonggukjang was compared with other sources of B. subtilis KCCM 11316 and B. subtilis MYCO. The antiobesity effect was investigated by measuring the release of leptin, Oil red O staining, glycerol secretions and adipogenic transcription factor by reverse transcription-polymerase chain reaction (RT-PCR) in the 3T3-L1 adipocytes. Fermented soymilk with B. subtilis KC-3 (F-KC) led to decrease levels of leptin secretion and increase levels of glycerol secretion in the cells. In addition, F-KC reduced contents of Oil red O dye in the 3T3-L1 adipocytes. Also, mRNA expression levels of both SREBP-1c (sterol regulatory element-binding protein 1-c) and PPAR-$\gamma$ (peroxisome proliferator-activated receptor-$\gamma$), which are adipogenic transcription factor, in cells treated with F-KC were markedly down regulated. These results demonstrate that the Bacillus subtillis fermented soymilk (F-KC) decreased lipid content in 3T3-L1 adipocytes by inhibiting lipogenesis. All B. subtilis fermented soymilks had shown antiobesity activities, however, F-KC exhibited the strongest antiobesity effect in the 3T3-L1 adipocytes. Our study suggests that especially F-KC increased the potential of antiobesity effects.

A Study on the Vegetation Landscape and Management Methods of Buyongdae on Hahoe Village, Andong (안동 하회마을 부용대(芙蓉臺) 일원의 식물상 및 관리방안)

  • Oh, Hyun-Kyung;Rho, Jae-Hyun;Choi, Yung-Hyun
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.31 no.1
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    • pp.13-27
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    • 2013
  • This study investigated flora and vascular plants area around Buyongdae where include optimum view point Okyeonjeongsa and Gyeomamjeongsa in Hahoe Village, Andong. Based on the findings, the aim of results was attempted to suggest the management plan of the vegetation area around Buyongdae which designated UNESCO World cultural heritage and folk village in Korea. The results of the study is as the following. All flora of this site, Buyongdae in Andong, were 301 taxa; 89 families, 217 genera, 251 species, 1 subspecies, 38 varieties and 11 forms. Vegetation of each of areas in site was classified Pinus densiflora as representative forest around Buyongdae, Quercus variabilis forest around Gyeomamjjeongsa and Koelreuteria paniculata forest in river cliff of Buyongdae. The 14 taxa(Polygala tenuifolia, Koelreuteria paniculata, and others) as the rare plants and the 7 taxa(Weigela subsessilis, and others) as endemic species were recorded in the surveyed site among the whole flora. The specific plants which is categorized to degree by the Ministry of Environment appeared as 32 taxa; degree IV was 4 species; Polygala tenuifolia, etc. and degree III was 10 species; Hypodematium glandulosopilosum, Pyrrosia petiolosa, etc. and degree I was 13 species; Hemiptelea davidii, Zizyphus jujuba var. jujuba, etc. Also, the 11 taxa were recorded in limestone area as the chamaephyte; Hypodematium glandulosopilosum, Celtis koraiensis, Siphonostegia chinensis, Artemisia gmelini, and others. The naturalized plants recorded as 25 taxa; Viola arvensis, Erechtites hieracifolia, etc. and invasion of Sicyos angulatus which is ecosystem disturbing plants. The naturalization rate(NR) was 8.3% and the urbanization index(UI) was 7.8% by field survey. For recovery of indigenous to traditional vegetation landscape in Buyongdae, Pinus rigida of upper-growth and Alnus sibirica of middle-growth need thinning. In addition, the site demands both sustainable management through long-term monitering and gradual elimination method for the naturalized plants including Sicyos angulatus where found in Kyumamjeongsa. Particularly, intentional planting for decoration and cultivation around Hwachunseowon, Helianthus tuberosus must be substitute with the native plants. Meanwhile, Polygala tenuifolia is potently demanded preventing habitate, confirming additional habitate, seed securing and preservation of gene resource internally or externally. Koelreuteria paniculata; denoting feature of river cliff, including Hypodematium glandulosopilosum, Siphonostegia chinensis, Zizyphus jujuba var. jujuba, Pyrrosia petiolosa, and Celtis koraiensis, also need an assertive preservation. Futhermore, Wisteria floribunda for. floribunda, located around Galmo rock to Chunggil course, remained by colonizing form, need preservation and observation for a while. Beside that, the information boards are required to educate visiting user about safe regulations on the narrow way in rock hill.

Quality Characteristics of Doenjang Meju Fermented with Aspergillus Species and Bacillus subtilis during Fermentation (Aspergillus속과 Bacillus subtilis를 이용한 된장메주 발효 중 품질 특성)

  • Kim, Jong-Wook;Doo, Hong-Soo;Kwon, Tae-Ho;Kim, Yong-Suk;Shin, Dong-Hwa
    • Food Science and Preservation
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    • v.18 no.3
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    • pp.397-406
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    • 2011
  • To industrialize meju, four kinds of meju (Korean-style soybean koji) were made with humidity-controlled fermentation for 12 days at $28^{\circ}C$ after they were inoculated with selected strains such as Aspergillus otyzae (AO meju), Aspergillus sojae (AS meju), combined Aspergillus sojae and Bacillus subtilis (ASBS meju), and combined Aspergillus oryzae and Bacillus subtilis (AOBS meju) as starter microorganisms. The changes in the quality characteristics in the four kinds of meju were investigated during fermentation. Their enzyme activities were compared with those of the traditional meju that is made in Sunchang Folk Village according to the traditional method. In the meju that were inoculated with selective strains, the aerobic bacteria counts and mold counts exceeded 8 log cfu/g and 6 log cfu/g respectively, which were the highest fermentation values after 2 days. The aerobic bacteria counts were maintained from 2-day to the 12-day fermentation. The mold counts tended to decreased gradually after the 2-day fermentation. The amino-type nitrogen contents reached 430.5-577.5 mg%, which were the highest values after 2-day fermentation. The neutral protease activities of these mejus had the highest levels in the following order: traditional meju, $1,258.0{\pm}38.8$; AS meju, $1,238.3{\pm}38.6$; AO meju. $1,204.1{\pm}24.1$; ASBS meju, $1,040.6{\pm}10.6$; and AOBS meju, $1,033.5{\pm}11.2$ unit/g. The acidic protease activities of these meju had the highest levels in the following order: AO meju, $1,030.1{\pm}19.1$, traditional meju, $1,007.7{\pm}30.5$; AS meju, $990.9{\pm}25.0$; AOBS meju, $910.9{\pm}15.3$; and ASBS meju, $888.2{\pm}15.7$ unit/g.

The Creating Situations and Social Characteristics of Gutchum-pan to Pray - Focused on Donghaeanbyulsingut - ('축원-굿춤' 판의 생성 국면과 사회적 성격 - 동해안별신굿의 경우 -)

  • Jeon, Seong-Hee
    • (The) Research of the performance art and culture
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    • no.38
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    • pp.349-383
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    • 2019
  • This discussion is focused on Donghaeanbyulsingut's 'gutchum-pan to pray'. 'Gutchum-pan to pray' is repeated in almost all of the geori in Byulsingut, so it is a crucial chum-pan that can never be disregarded in understanding Byulsingutchum. Meanwhile, it supposes that Donghaeanbyulsingut is grounded on the activity of producing 'praying (words) and dance (motions)' within its relationship with the structure of capitalistic society along with the context of traditional rituals. The motion that is newly generated as a response to the concrete expression of 'praying' conducted by a mudang (a shaman), that is, the expression coming from the inside associated with the praying is seen as gutchum. This dance is bound to be in competition and interest among shaman groups, and they tend to influence one another. If praying leads to dance, a mudang can gain profits from capital as well as the value of labor. When the mudang succeeds in forming a bigger bond of sympathy with her praying, the object of praying gets more eager to select byulbi and dances a heoteunchum (impromptu dance) more vigorously. This means that a mudang's ability to perform a ritual is associated with the object of praying's consumption. With his impromptu motions, the object of praying comes to go into 'the field of consumption' within the structure of capitalistic competition before he is aware of it. Behind the communication that praying leads to dance, a lot of things are associated with one another organically. 'Gutchum-pan to pray' is generated by the continuous movement of diversity and unity that the time has within the ritual of the mudang and the object of praying. It continues to create the future 'self' that is different from the present 'self', and it means that he expects variability from the present 'self' through 'gutchum-pan to pray'. The mudang also prays for him arranging the variability of the other (the object of praying) inside her labor. In a big picture, of course, the mudang expects the variability of herself, too, which is connected to the value of her labor. The variability that they expect forms a crucial axis that determines where the flow of time and space that the 'gutchum-pan to pray' has is directed to. The contents of praying are directly related with the villagers' lives, and what leads to dance is mostly related with their jobs. This implies that what the mudang experiences in her everyday consuming activity is directly associated with the villagers' activity for earning money. In other words, the contents of that praying change constantly according to the flow of capitalistic economy. Also, those striving to respond to it before anyone else also expect better life for them by substituting their self to the 'gutchum-pan to pray' eagerly. If so, who are the ones that generate 'gutchum-pan to pray'? This can be understood through relationship among mudangs, relationship between the mudang and villagers, and also relationship among villagers. Their relationships can never be free from the concepts like labor in capitalistic society, consumption and expenditure, or time; therefore, they come to compete with the other, the present self, or the better self within the diverse relationships. This gets to be expressed in any ways, words or motions. And the range that covers the creation of either group or individual 'gutchum-pan to pray' in the village is the village community. Outside the range, it is upsized to the competition of the village unit, so individual praying may become diminished more easily. Although mudangs pray in each geori, it does not mean all praying leads to dance. Within various relationships between mudangs and villagers, 'gutchum-pan to pray' comes to be generated, repeated, and extinct. As it is mitigated to more positive competition, it does not lead to gutchum any longer. In other words, repeating 'gutchum-pan to pray' previously created has turned the object of praying into the state different from the former. Also, the two groups both have experienced the last step of Byulsingut, and at that point, praying does no longer lead to dance. In other words, from the position of the shaman group, it is the finish of their labor time and ritual performance, and from the perspective of the villagers, it means the finish of consuming activity and participation in a ritual. The characteristics of 'gutchum-pan to pray' can be summarized as follows. First, it goes through the following process: competition in the village group → competition in the group → competition among individuals. Second, repeated praying does not lead to 'gutchum'. Third, in the cases of praying for each of the occupation groups, the mudang can induce a bond of sympathy from the objects of praying directly, and this lead to dance. Fourth, the group that fails in being included in the category of praying gets to be alienated from 'gutchum-pan to pray' repeatedly.

A Study on Lee, Man-Bu's Thought of Space and Siksanjeongsa with Special Reference of Prototype Landscape Analyzing Nuhangdo(陋巷圖) and Nuhangnok(陋巷錄) (누항도(陋巷圖)와 누항록(陋巷錄)을 통해 본 이만부의 공간철학과 식산정사의 원형경관)

  • Kahng, Byung-Seon;Lee, Seung-Yeon;Shin, Sang-Sup;Rho, Jae-Hyun
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.39 no.2
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    • pp.15-28
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    • 2021
  • 'Cheonunjeongsa (天雲精舍)', designated as Gyeongsangbukdo Folklore Cultural Property No. 76, is a Siksanjeongsa built in 1700 by Manbu Lee Shiksan. In this study, we investigate the life and perspective of Manbu Lee in relation to Siksanjeongsa, and estimate the feng shui location, territoriality, and original landscape by analyzing 「Nuhangnok」 and 「Nuhando」, the results of his political management. The following results were derived by examining the philosophy that the scholar wanted to include in his space. First, Manbu Lee Shiksan was a representative hermit-type confucian scholar in the late Joseon Dynasty. 'Siksan', the name of the government official and the nickname of Manbu Lee, is derived from the mountain behind the village, and he wanted to rest in the four areas of thought(思), body(躬), speech(言), and friendship(交). During the difficult years of King Sukjong, Lee Manbu of a Namin family expressed his will to seclude through the title 'Siksan'. Second, There is a high possibility of restoration close to the original. Manbu Lee recorded the location of Siksanjeongsa, spatial structure, buildings and landscape facilities, trees, surrounding landscape, and usage behaviors in 「Nuhangnok」, and left a book of 《Nuhangdo》. Third, Manbu Lee refers to the feng shui geography view that Oenogok is closed in two when viewed from the outside, but is cozy and deep and can be seen from a far when entering inside. The whole village of Nogok was called Siksanjeongsa, which means through the name. It can be seen that the area was formed and expanded. Fourth, the spatial composition of Siksanjeongsa can be divided into a banquet space, an education space, a support space, a rest space, a vegetable and an herbal garden. The banquet space composed of Dang, Lu, and Yeonji is a personal space where Manbu Lee, who thinks about the unity of the heavenly people, the virtue of the gentleman, and humanity, is a place for lectures and a place to live. Fifth, Yangjeongjae area is an educational space, and Yangjeongjae is a name taken from the main character Monggwa, and it is a name that prayed for young students to grow brightly and academically. Sixth, the support space composed of Ganjijeong, Gobandae, and Sehandan is a place where the forested areas in the innermost part of Siksanjeongsa are cleared and a small pavilion is built using natural standing stones and pine trees as a folding screen. The virtue and grace of stopping. It contains the meaning of leisure and the wisdom of a gentleman. Seventh, outside the wall of Siksanjeongsa, across the eastern stream, an altar was built in a place with many old trees, called Yeonggwisa, and a place of rest was made by piling up an oddly shaped stone and planting flowers. Eighth, Manbu Lee, who knew the effects of vegetables and medicinal herbs in detail like the scholars of the Joseon Dynasty, cultivated a vegetable garden and an herbal garden in Jeongsa. Ninth, it can be seen that Lee Manbu realized the Neo-Confucian utopia in his political life by giving meaning to each space of Siksanjeongsa by naming buildings and landscaping facilities and planting them according to ancient events.