• Journal of the Korean Geographical Society
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• v.43 no.6
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• pp.951-960
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• 2008

This paper examines how Tsushima has used the Arirang festival as a place marketing apparently targeting at Korean tourists, which has been historically achieved at the Arirang festival though public-private activities. Tsushima has tried to advertise Tsushima city to Korean tourists, with methods including the 'Chosen Agency Parade' and the title of the Arirang festival, but due to the Dokdo problem, the people of Tsushima objected to holding the Arirang festival. Therefore, Tsushima city had a meeting to solve it, and it was agreed that they need not stop the festival nor change of the title of the Arirang festival for the regional development, but instead they decided that the title of Arirang festival is to be used as a subtitle from 2007. By deciding this, The residents of Tsushima are sometimes against the opinion of Tsushima government, but they have eagerly participated in everything from the operation of the festival to the performances themselves. In this sense, it is thought that the Arirang festival is utilized as a local identity and also a place marketing, and the process for the regional development strategy is organized by public-private actors together.

• Journal of Korea Multimedia Society
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• v.13 no.7
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• pp.1105-1114
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• 2010

This thesis is a summary of the research result about the 20 seconds official trailer requested from the Pusan International Film Festival organizing committee. Since producing digital content is very significant at this moment, I tired to make an official trailer for 13th Pusan International Film Festival by integrating 3D animation with ink-and-wash painting. Motivated by a western-style painter, Shin Chang Sic's painting,' Arirang_HopeⅠ(An Official poster), I got to know how to express ink-and-wash painting by using digital technique and considering ink stick depth, line control and color elements for modeling, shading and rendering stage.

• (The) Research of the performance art and culture
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• no.42
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• pp.257-290
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• 2021

The Wonju Nongyo (agricultural work song) is geographically classified as eastern minyo (folk song) which has many distinctive, regional features such as tunes, forms and the use of a melodic line. There has been growing attention to the transmission value of the nongyo including the Wonju Eorirang of the Wonju Origol Nongyo and its region of origin. The Wonju Nongyo is of great value and worthy of preservation in the western part of Gangwon Province. For this reason, it seems fairer to say that a focus should be directed towards establishing the identity of the song and increasing the contextualisation of transmission. At the same time, the preservation association's efforts in passing the traditional song down and education activities fairly deserve equal attention. In addition to the way the folk songs are handed down, a discussion on the facilitation of their use will be required. An in-depth discussion about the restoration and use of the song will be encouraged in a multifaceted manner. Unfortunately, few of the previous literatures on nongyo has gone so far as to investigate Arirang as a separate research topic. In fact, the Wonju Origol Nongyo should be viewed as an intangible cultural asset that paved the way for performance artistry of the Korean agricultural work songs to be seen at a national folk art festival. From the perspective of regional characteristics (traditionally termed "tori"), the Wonju Eorirang represents the cultural value of the manners and customs of our locals which constitute unwritten and neglected literary property and musicality of the song. Particularly, a more attention should be paid to making a record of woodcutters and diversity of farmers' small cooperative groups. The existence of the Wonju Eorirang indicates that the melodies to which the song are sung in Nongyo are of infinite variety. A minyo-singer unfolds various journeys of life through various modes and structure of epic chants, ranging from first encounter, love to marriage, realistic problems to relationship with husband's family and death. The epic chant of the Wonju Origol Nongyo contains a rich variety of regional sentiments about life. In particular, the epic chants of the Galtteukgisor and Ssoeltteukgisori are a genius example of sexual satire and a sense of humor. In the past, the agricultural work songs were rhythmic songs served to synchronize physical movements in groups, coordinating tasks in upland farming and rice paddy with the usage of catchy, repetitive verses easy to pass down. The Wonju Origol Nongyo is a precursor of the work songs which took the farming activities a notch higher to be part of the excitement and festivals. In the context of transmission, a festival serves to demonstrate the value of history and life. The value of the Wonju Eorirang should be appreciated and a concerted effort should be made to find a way to facilitate the transmission of the folk song. A folk-singer is a traditional oral poet and a storyteller of minyo and the forms and species of melody solely depend on the signer. The combination of performance and witticism is shown by the singer freely expressing himself. The Origol Nongyo symbolizes ethnic arts cleverly combining playful effects such as tune, rhythm and old agricultural work of the region. It is to be hoped that much of the efforts is directed to designating such folk songs as the archetype of a cultural heritage. In terms of the foundation on which the folk songs are transmitted, the usage(Performance Content) of a community would be an alternative.