• The Journal of the Korea Contents Association
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• v.14 no.4
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• pp.407-417
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• 2014

An arirang is the most famous Korean folk song and was registered in UNESCO(Unitied Nations Educational, Scientific and cultural Organization) as an intangible cultural heritage in 2012. Most arirangs are composed of text and refrain parts. Genealogy of the arirang was classified in refrain patterns by using multiple sequence alignment algorithm. There are two different refrain patterns, slow and fast melodies. Of 106 arirangs, 38 and 68 arirangs contain fast and slow melodies, respectively. 73 arirangs and 104 their key words were extracted from bipartate arirang network that composed of arirangs, text works, and their relationships. The correlation among the arirangs was analyzed from the selected arirangs and key words by using pairwise comparison matrix. Also, analysis of correlation among the arirnags was performed by stepwise removal of the single degree nodes from the bipartate arirang network In this study, arirangs were analyzed in genealogy and correlation among arirangs by using informatic algorithm and network technology, in which arirang research will be constructed a stepping stone for the popularization and globalization of the arirangs.

• FLOWER RESEARCH JOURNAL
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• v.18 no.2
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• pp.142-146
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• 2010

'Arirang', an early-flowering pure white gladiolus with purple core, was released by the National Institute of Horticultural & Herbal Science (NIHHS) in 1998. The selection was derived from the cross between the progenies of the early flowering dark orange 'Arianne' and bright red domestic cultivars 'Hongkwang'. The breeding was conducted in 1993 and finally selected in 1998 after five (5) years (1994 to 1998) of experimentation. 'Arirang' is a cut flower with bright white color petals and purple core which exhibited early flowering and vigor without stem bending. These can be cultivated in areas or regions with strong winds during summer. 'Arirang' has a very firm growth form and sturdy branches which do not bend when planted in the open fields. Likewise, the plant had high tolerance to flooding and resistance hence could grow vigorously in open areas. It is a fast- growing plant which exhibits high corm production rate. 'Arirang' had a 10.5 cm wide flower and 140 cm plant height. During summer, the average number of days to flowering was recorded at 75 days of 'Arirang'. Top dressing must be conducted once or twice during corm production to enhance corm quality and quantity.

• The Journal of the Korea Contents Association
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• v.13 no.4
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• pp.97-103
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• 2013

The research is centered towards analyzing the differentiation of the characteristics and organization of programming strategy and channel positioning by selecting Korean International Public Relations Broadcasting Stations Arirang TV and KBS World. According to the results, Arirang TV positions Korean culture content-implied educational programs as their strategy while KBS World places the main programs of KBS1, 2TV with many entertainment programs such as dramas and entertainment shows. Arirang TV's programming strategy is well-fulfilling the purpose of promoting Korea's culture contents by organizing their programming with documentaries, tourist information, and daily living information. On the other hand, KBS World works as the agent of the spread of the Korean Wave by filling their program with dramas and K-pop programs such as . Due to the difference in programming strategy of these two broadcasting stations, Arirang TV has positioned itself as a diplomatic channel to spread Korean culture and KBS World a channel representing the Korean Wave. However, there are problems of inefficiency due to recurrent investments because of the fact that both broadcasting stations' programming strategy is to promote Korean culture and spread the Korean Wave by aiming similar targets such as foreigners or overseas Koreans.

• Korean Journal of Heritage: History & Science
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• v.52 no.3
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• pp.172-187
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• 2019

Knowledge of intangible cultural heritage is usually disseminated through word-of-mouth and actions rather than written records. Thus, people assemble to teach others about it and form communities. Accordingly, to understand and spread information about intangible cultural heritage properly, it is necessary to understand not only their attributes but also a community's relational characteristics. Community members include specialized transmitters who work under the auspices of institutions, and general transmitters who enjoy intangible cultural heritage in their daily lives. They converse about intangible cultural heritage in close relationships. However, to date, research has focused only on professionals. Thus, this study focused on the roles of general transmitters of intangible cultural heritage information by investigating intangible cultural heritage communities centering around Jeongseon Arirang; a social network analysis was performed. Regarding the research objectives presented in the introduction, the main findings of the study are summarized as follows. First, there were 197 links between 74 members of the Jeongseon Arirang Transmission Community. One individual had connections with 2.7 persons on average, and all were connected through two steps in the community. However, the density and the clustering coefficient were low, 0.036 and 0.32, respectively; therefore, the cohesiveness of this community was low, and the relationships between the members were not strong. Second, 'Young-ran Yu', 'Nam-gi Kim' and 'Gil-ja Kim' were found to be the prominent figures of the Jeongseon Arirang Transmission Community, and the central structure of the network was concentrated around these three individuals. Being located in the central structure of the network indicates that a person is popular and ranked high. Also, it means that a person has an advantage in terms of the speed and quantity of the acquisition of information and resources, and is in a relatively superior position in terms of bargaining power. Third, to understand the replaceability of the roles of Young-ran Yu, Nam-gi Kim, and Gil-ja Kim, who were found to be the major figures through an analysis of the central structure, structural equivalence was profiled. The results of the analysis showed that the positions and roles of Young-ran Yu, Nam-gi Kim, and Gil-ja Kim were unrivaled and irreplaceable in the Jeongseon Arirang Transmission Community. However, considering that these three members were in their 60s and 70s, it seemed that it would be necessary to prepare measures for the smooth maintenance and operation of the community. Fourth, to examine the subgroup hidden in the network of the Jeongseon Arirang Transmission Community, an analysis of communities was conducted. A community refers to a subgroup clearly differentiated based on modularity. The results of the analysis identified the existence of four communities. Furthermore, the results of an analysis of the central structure showed that the communities were formed and centered around Young-ran Yu, Hyung-jo Kim, Nam-gi Kim, and Gil-ja Kim. Most of the transmission TAs recommended by those members, students who completed a course, transmission scholarship holders, and the general members taught in the transmission classes of the Jeongseon Arirang Preservation Society were included as members of the communities. Through these findings, it was discovered that it is possible to maintain the transmission genealogy, making an exchange with the general members by employing the present method for the transmission of Jeongseon Arirang, the joint transmission method. It is worth paying attention to the joint transmission method as it overcomes the demerits of the existing closed one-on-one apprentice method and provides members with an opportunity to learn their masters' various singing styles. This study is significant for the following reasons: First, by collecting and examining data using a social network analysis method, this study analyzed phenomena that had been difficult to investigate using existing statistical analyses. Second, by adopting a different approach to the previous method in which the genealogy was understood, looking at oral data, this study analyzed the structures of the transmitters' relationships with objective and quantitative data. Third, this study visualized and presented the abstract structures of the relationships among the transmitters of intangible cultural heritage information on a 2D spring map. The results of this study can be utilized as a baseline for the development of community-centered policies for the protection of intangible cultural heritage specified in the UNESCO Convention for the Safeguarding of Intangible Cultural Heritage. To achieve this, it would be necessary to supplement this study through case studies and follow-up studies on more aspects in the future.

• Asia-Pacific Journal of Business
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• v.14 no.4
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• pp.331-342
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• 2023

Purpose - This study aims to develop a valid and appropriate method for measuring the economic value of intangible cultural resources. Design/methodology/approach - Building upon the concepts explored in many studies on the total value regulation of public goods or environmental goods, which are non-market value commodities, with a focus on the intangible cultural property Arirang, this study aims to formulate a new economic value concept for cultural resources that contributes to the overall economic total value, including non-use value. Based on this foundation, the study aim to identify and apply the most efficient model(CVM) among economic value measurement methods, as suggested by Tietenberg (2003). Findings - This involves estimating economic value through consumer behavior, encompassing the use or experience of cultural resources, as well as utilizing statements to estimate economic methods through consumer surveys. Only by presenting individual resource economic values of cultural resources in objective figures can a foundation be established for creating budgets and organizational structures to promote projects and policies. Research implications or Originality - Appropriate decisions can then be made by comparing these values with the expected costs in the management and planning process.

• (The) Research of the performance art and culture
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• no.32
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• pp.171-208
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• 2016

Female folk song singers do not necessarily recognize the indigenous elements, which are, however, naturally reflected in the narration in the context. Singers of Taebaek Ararei recognize the dialect, the tone and the song when performing. Traditional Ararei had been performed by singers in the village of slash-and-burn field in Hwangji. Cheolam and Jangseong do not have their own traditional songs sing they are mining regions but had adopted songs from other areas including Gyeonggbuk, which still remain as alternative versions. Many elements of Jeongseon Arari and Samcheok Menari are in the narration and the songs. In terms of the context, alternative versions of Ararei are old Arirang melodies from slash-and-burn fields and were confirmed to be a very old form of oral folk songs in Gangwondo. Female singers of 3 generations, Hwaok Mun, Geumsu Kim and Hyojeong Kim, who keep the tradition and identity of Taebaek Ararei, show the integration of the past, present and future of Ararei. The Ararei Preservation Society continuously organizes singers' performances and maintains the tradition. The singer Hwaok Mun was born in Taecheon, Pyeongannamdo and moved to south at 5 and lived in Hajang, Samcheok and then moved to Jangseong and lived in Jaemungok. She is a mother of 6 children and has been a farmer for most of her life. She currently resides in Mungokdong and would sing Ararei at village feasts or events. She says she learned the song naturally because Ararei was sung very often in the past around Taebaek area. She is a typical native Arirang singer. The singer Geumsu Kim is a daughter of Hwaok Mun and leads the Taebaek Ararei Preservation Society to study, maintain and introduce the sound of Taebaek(Taebaek Arirang). She introduces Miner Arirang and Taebaek Ararei to the society members and the local residents. The singer Hyojeong Kim is a granddaughter of Hwaok Mun and follows the tradition of her grandmother and mother while adopting more modern Arirang contents.

• Communications of the Korean Institute of Information Scientists and Engineers
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• v.31 no.2
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• pp.70-76
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• 2013

• Food Science and Industry
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• v.50 no.4
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• pp.82-91
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• 2017

The purpose of this study was to investigate development and nutrient analysis of traditional food in the Sunchang area. A total 6 kinds of set tables was excavated from storytelling. Among set tables, taste and season food were the best in Sunchang gochujang hanjeongsik and Sunchang arirang season table. Shape color, smell, and commercialization possibility and differentiation were best in Sunchang arirang season table. Mole Ratio of sodium and potassium was 1:1 in Sunchang gochujang hanjeongsik and Sunchang arirang season table. The calcium contents in Sunchang gochujang hanjeongsik and Sunchang arirang season table were higher than other traditional foods. This result indicated that Sunchang gochujang hanjeongsik and Sunchang arirang season table are useful for traditional functional food. Also, it is highly suggested to make a database system about local food and standardization of traditional foods cookery.

• Journal of the Korean Institute of Landscape Architecture
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• v.31 no.2
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• pp.12-27
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• 2003

The purpose of this study is to look for an environmental design method based on open narrative structure, and to promote various experiences and interpretations of space through user's engagements. That is to say, the designer does not lead specific events through separate Boning but using the continuous open composition users are provided with margins for their imaginations. Spatial formulation through open narrative structure gives us various thoughts and it plays an important role in making a sequential space. Like an abstract painting, it is a complex story making or arranging a montage of images containing stories that elicit the reader's engagement through diverse interpretations. Like this, open composition exists in an ambiguous state and it is possible to interpret unfinished‘evolving work’within it. Utilizing open narrative structure, this study attempts to apply the idea of sequencing and open composition in the case of designing Arirang Culture Park. Open composition should induce various engagements by users and could be a medium which organically connects nature, culture and people. The spatial strategies of‘ambiguity’ and‘transparency’are like a bundle of complex and heterogeneous factors. Finally, the study focuses on the ‘integration’of the main ideas that compose multilayered space. ‘Voidness’and‘thickening’are also used for spatial strategies in open narrative structure. As alternative plans for undecided programs of the space, the voidness can be a strategic design program with flexibility about changes of futures. Also, thickening can be a strategic design program for functional reinforcement of the space, for the dramatic effects and for the generation of incidental events. Although both voidness and thickening seem paradoxical, we can see they are similar in the way that both focus on various spatial uses and by how they do not function as one-to-one correspondence, but as multiple correspondences. Therefore, open narrative structure is possible to apply in designing space and it can be an alternative design strategy for inducing multiple interpretations of space.

• Journal of Popular Narrative
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• v.26 no.4
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• pp.9-41
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• 2020

Park Jong-won's debut film "Guro Arirang," based on a short story of the same title by Lee Moon-yeol, is the first commercial film to deal with labor struggles from a worker's point of view in the wake of the 1987 democratic movement, and a pioneering work in terms of representing female workers the Korean cinema has traditionally turned away from. In this film Park Jong-won tried to win the sympathy of the middle class for labor movement in spite of the red scare which still stood firm in the Korean society at that time. To convey its progressive message in a form acceptable to the middle class public, the film portrays labor issues in the light of universal humanity and ethics, not in terms of class hostility or struggle. Park Jong-won calls this point of view "common sense of normal people" and emphasizes its universality and objectivity. This study critically examines the cinematic strategies to deal with labor issues in a form acceptable to the public in a conventional and commercial film and the ideological implications of the "common sense of normal people" reflected in such strategies. The first chapter of the study reveals that the film destroys the irony of the original story and reduces the complex constellation of the characters to the conflict between pure good and evil, creating a melodramatic composition in which the good falls victim to evil. The tragedies suffered by the workers in the film are of course intended to arouse the audience's strong sympathy and solidarity with them. The second chapter shows that the film's various scenes and episodes converge on the them of compassion and grief, and are mostly based on cultural and real experiences and events that caused great public sensations at that time. Especially in the last decisive scene of the movie, the memory of the June 1987 uprising is strongly recalled. So "Guro Arirang" can be seen as a patchwork of proven cases of compassion and grief. The third chapter examines the implications of the scene where the workers turn back demands for wages and put the issues of human treatment and trust to the forefront at the crucial moment of their struggle. It appeals to universal moral values and sentiments that everyone has to acknowledge and removes the political dimension from the workers' campaign. While the film tends to become a pure story of humanity marginalizing irreconcilable conflicts of class interest, the workers fall to the position of passive victims who can be deeply sympathetic on the one hand, and on the other, are idealized as leaders with noble attitude keeping themselves aloof from the hard reality. As a result, the movie loses its realistic ground and weakens its narrative probability. The scenes reminiscent of the 1987 uprising which evoke the solidarity between working and middle class fail to integrate harmoniously into the whole story of the film and remain only as fragmentary parts of the patchwork of compassion and grief.