• Journal of Korean Society of Archives and Records Management
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• v.19 no.3
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• pp.49-70
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• 2019

Festival records are valuable social records, not only historically but also culturally. Even though festival records are worthy of preservation, many of them are not managed appropriately. In particular, photographs taken by the public are dispersed in various SNS services such as Facebook, Instagram, and Twitter. This study collected festival photographs, taken by the public, from these SNS services and built a participatory archive for Daegu. As such, this study identified and suggested a metadata set through the process of archiving festival photographs. In addition, this study proposed a model of the participatory archive for festival photographs. This model illustrated the institute's collection of festival photographs in the SNS services and the creation of the participatory archive.

• Journal of Korean Society of Archives and Records Management
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• v.14 no.1
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• pp.25-51
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• 2014

This study proposed a metadata schema for integrated management of festival archives and records produced individually. To achieve the goals, this study reviewed related literature, studied comparison analysis of international standards in Korea, Australia, and England, as well as interviews with festival staffs. With the results of investigation that compared the standardizations related to metadata and analysis of features in festival archives and records, this study proposed a metadata schema to describe various features on festival archives and records. The expectation of this study is that the festival archives and records, which are created in various organizations related to festivals, can be managed effectively. Also, the proposed schema can be used for the establishment of a systematic management for various types of festival archives and records.

• Journal of the Korean Society for information Management
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• v.33 no.3
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• pp.31-61
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• 2016

This study aims to implement the electronic record management systems that can preserve and utilize local festival records and archives. To accomplish the goal, this study used open source software for Namwon chunhyang festival as a case. This paper revealed the fact that there is no constructive system for preserving local festival records. To solve this problem, this study implemented electonic records management system based on Open Source Softwares, which are called AtoM(Access to Memory) and OMEKA. Also, both OSSs were compared and evaluated according to Characteristics of Local festival records. As a result, ERMS for Festival based on AtoM was appropriate comparatively.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.25 no.1
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• pp.397-420
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• 2014

This study investigates the importance of records management for local festivals by focusing on the Chunhyang Festival, one of Korea's oldest regional festival still in existence. This study analyzes the current conditions of records management to indicate problems and offer measures of importance. The results of this study showed the following problems. First, the absence of public-private partnerships and the lack of a stable commission. Second, the absence of ordinances for festival public records management. Third, the absence of systematic document management. Finally, absence of an expert records researcher and the absence of a records archive. Therefore, the study floated for an overall management method for the Chunhyang Festival records.

• 프린팅코리아
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• v.10 no.10
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• pp.104-105
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• 2011

2012 '청주직지축제'가 지난 9월 3일부터 9일까지 7일간 청주예술의전당과 청주고인쇄박물관 일원에서 펼쳐졌다. 이번 축제에는 기존의 형식과 관행을 깨고 보다 시민들이 함께하는 프로그램인 시민합창단이 진행돼 눈길을 끌었다. 전시행사로는 미디어전시관, 미디어아트 전시회, 세계기록유산 패널, 지식정보 선도도시 청주의 미래상 등이, 참여행사로 1377퍼레이드, 멀티미디어쇼, 댄스, 노래, 콘서트, 가을밤 음악연주회 등의 공연과 미디어과학체험, 영상, 애니메이션, 고인쇄문화체험(활자, 한지, 배첩) 등 체험학습도 진행됐다. 학술행사로는 미디어학술회의(멀티미디어). 국제학술회의(고인쇄전문가) 등이 열렸다. 한편 매년 9월 4일은 직지의 날인데. 1377년 청주 흥덕사에서 간행한 백운화상초록불조직지심체요절의 유네스코 세계기록유산 등재일인 2001년 9월 4일을 직지의 날로 청주시 조례로 정했다. 이에 매년 9월 4일 직지의 날을 기념하기 위해 격년제로 직지축제와 직지상 시상식 행사를 개최하고 있다.

• (The) Research of the performance art and culture
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• no.42
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• pp.205-231
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• 2021

Noung-kun(a farmer as a soldier) Parade, one of the Choseon folk plays/dramas, was recorded in its chapter titled of the booklet 'Guk-Geuk-Yo-Ram', which was published in 1932 by Waseda University Tsubouchi Memorial Theater Museum in Tokyo, Japan. The general understanding on the Korean culture of that era was that 'there is no theater in Choseon'. However, a few examples of existence of Korean theater were recorded in the book mentioned above, which was mainly the record of Japanese theater. This study specifically focused on a 'famers' parade' recorded in the chapter 'Traditional theater'. Seok-ha Song, a folklorist, revealed that the Noung-kun parade recorded in that book is a cultural asset of Ulsan. On the basis of these records, this study asserts that the Noung-kunParade is an intangible cultural asset of Ulsan, which had been performed by the local residence of fishing villages during the Japanese Colonial Rule. Therefore, the outcomes of this study would be as follows: First, the clear understanding of Ulsan traditional village festival. Second, the festival is named as 'Ulsan Noung-kun Parade' on the basis of the previous records researched in this study. Finally, I have laid a foundation for full restoration and embodiment of this intangible heritage of Ulsan.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.184-203
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• 2020

The Confucian ruling class of the Joseon Dynasty regarded Buddhist rituals as "dangerous festivals." However, these Buddhist ceremonies facilitated transitions between phases of life from birth till death and strengthened communal unity through their joint practice of the rites. Ritual spaces were decorated with various utensils and objects that transformed them into wondrous arenas. Of these ornaments, Buddhist paintings served as the most effective visual medium for educating the common people. As an example, a painting of the Ten Kings of the Underworld (siwangdo) could be hung as a means to illustrate the Buddhist view of the afterlife, embedded in images not only inside a Buddhist temple hall, but in any space where a Buddhist ritual was being held. Demand for Buddhist paintings rose considerably with their use in ritual spaces. Nectar ritual paintings (gamnodo), including scenes of appeasement rites for the souls of the deceased, emphasized depictions of royal family members and their royal relatives. In Chinese paintings of the water and land ceremony (suryukjae), these figures referred to one of several sacred groups who invited deities to a ritual. However, in Korean paintings of a nectar ritual, the iconography symbolized the patronage of the royal court and underlined the historicity and tradition of nationally conducted water and land ceremonies. This royal patronage implied the social and governmental sanction of Buddhist rituals. By including depictions of royal family members and their royal relatives, Joseon Buddhist paintings highlighted this approval. The Joseon ruling class outwardly feared that Buddhist rituals might undermine observance of Confucian proprieties and lead to a corruption of public morals, since monks and laymen, men and women, and people of all ranks mingled within the ritual spaces. The concern of the ruling class was also closely related to the nature of festivals, which involved deviation from the routines of daily life and violation of taboos. Since visual media such as paintings were considered to hold a special power, some members of the ruling class attempted to exploit this power, while others were apprehensive of the risks they entailed. According to Joseon wangjo sillok (The Annals of the Joseon Dynasty), the Joseon royal court burned Buddhist paintings and ordered the arrest of those who created them, while emphasizing their dangers. It further announced that so many citizens were gathering in Buddhist ritual spaces that the capital city was being left vacant. However, this record also paradoxically suggests that Buddhist rituals were widely considered festivals that people should participate in. Buddhist rituals could not be easily suppressed since they performed important religious functions reflecting the phases of the human life cycle, and had no available Confucian replacements. Their festive nature, unifying communities, expanded significantly at the time. The nectar ritual paintings of the late Joseon period realistically delineated nectar rituals and depicted the troops of traveling actors and performers that began to emerge during the seventeenth century. Such Buddhist rituals for consoling souls who encountered an unfortunate death were held annually and evolved into festivals during which the Joseon people relieved their everyday fatigue and refreshed themselves. The process of adopting Buddhist rituals-regarded as "dangerous festivals" due to political suppression of Buddhism in the Confucian nation-as seasonal customs and communal feasts is well reflected in the changes made in Buddhist paintings.

• The Korean Journal of Malacology
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• v.32 no.3
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• pp.203-209
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• 2016

Growth and survival of the hard shelled mussel spat were investigated to confirm the possibe spat culture in seawater pond from September 2014 to April 2015. Also, we measured simultaneously environmental factors including water temperature, salinity, dissolved oxygen, pH, DIN, DIP, chlorophyll a, and abundance and dominant species of phytoplankton in seawater pond every month. Ranges of water temperature and salinity were $4.0-23.4^{\circ}C$ and 18.8-25.2 psu, respectively, which were rather lower than the reported optimal level. Monthly measured survival rates in all the spat cages were over 90%. Concentration of chlorophyll-a and abundance of phytoplankton were very high, and dominant species phytoplankton were cryptomonads and nanoflagellates. These dominant species were considered to be good food organisms for the bivalve spat. The experimental cage stocked 100 individuals per basket ($2,700ind.\;m^{-2}$) hanging in bottom of seawater pond revealed the highest growth in shell height ($7.63{\pm}4.65mm$), but all experimental cages stocked below 200 individuals per basket ($5,400ind.\;m^{-2}$) did not show statistically significant difference. We may expect that seawater pond would be one of the best culture ground for bivalve spats when appropriate measures are available.

• Journal of Korean Library and Information Science Society
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• v.48 no.3
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• pp.303-331
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• 2017

Local Arts Organization has performed various events in the provinces such as performances, exhibitions, competitions, and festivals, has been a place where local artists share information of arts, and has contributed greately to the development of art culture in the provinces for a long time. Records of Local Arts Organization are historical records showing the level and value of past and present local cultural arts, so systematic management and preservation is necessary. Also, since the records of Local Arts Organization are high in interest and demand of users, exhibition services are needed to show them effectively. Therefore, this study shows how to construct a Local Arts Organization based on CollectiveAccess, which is open software, to manage Local Arts Organization and provide exhibition services.

• Convergence Security Journal
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• v.8 no.3
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• pp.93-99
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• 2008

The main aim of this study is to develope the 'Heung' archive related with Chelonian Hung Ta Rung. Hung archive helps to revitalization of festival 'Hung Ta Rung' and Hung archive is the alleviation for development of contents to record, to maintain, to popularization of dance for displaying in museum. Therefore, this paper develope ways to deploy systematically Hung archive to cope with the needs of integration of various types of dance.