• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.191-200
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• 2014

This study aims to analyze the current status of government-designated cultural heritage that are protected as sacred natural sites, focused on natural monuments and scenic sites, and provide basic research for these cultural heritage to be included in the protected area category. First, among natural cultural heritage that are designated and protected by Cultural heritage Protection Law, there are 40 scenic sites and 126 natural monuments that have been selected as sacred nature sites. Second, the study showed that sacred nature sites are sacred places that have been long associated with happiness and misfortune of the villagers, including Dangsan Forest, Seunghwanglim(Forest), and, as physical environment and combination of cultural value, rules, and attitude and belief system toward the land that protect the people. The unique folk beliefs of the region provide strong protection of the place. Third, although the natural monuments of old and large trees are not included in the protected area as they are recognized sparsely, but can be designated as world protected area as protected areas are set around sacred nature sites. Fourth, in order to be included in IUCN category, sacred natural sites of scenic sites will need to be managed by specific categories of each area according to the interior status of the designated areas and maintain the sustainability of the natural heritage by protecting both physical and spiritual elements.

• The Research Journal of the Costume Culture
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• v.9 no.1
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• pp.61-72
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• 2001

Chunghahk-dong is located in a retired spot, Jiri Mountain and has been built up its won religion and culture without any exchange outside world. People in Chunghahk-dong believe in a religion called Genjungyutaosim. Forming a trinity on which mind is Taoism, body is Buddhism, and behavior is confucianism. These are the principle elements to form a village. They made their own unique cultural factor such as longhaired boys and girls, wearing traditional cloths and hat, a monastic life, folk mores and family rituals, and private school system. This shows a great deal of affection on their life style and organization and is closely connected with community and culture. Grasping a culture and behavior on clothing, it has propose to understand Chunghahk-dong properly according to this study. A method of study has a purpose to understand culture and clothing behavior precisely in Chunghahk-dong. I inquire ito clothing behavior with investigation and study of picture script. The results are as followed; People in Chunghahk-dong show unique clothing and hair style behavior based on Genjungyutao. First, men and women wear a white cloth called HanBok(Korean costume) and footwear made of rubber. Only men wear a blue vest. A grown up men wear a long coat when they go out. They are dressed in tractional cloth for a ceremonial occasion. The reason why they put on the HanBok(Korean costume) is a belief on our traditional cloth becomes a standard dress in the future. They believe Korea becomes a standard dress in the future. They believe Korea becomes a standard dress in the future. They believe Korea become a leading country in the world. This clothing behavior is symbol of Genjungyutao and has a role of delivery system for expressing their split. Second, In sign of being a Genjungyutao men, they let their grow hair. Cutting hair is not to be a Genjungyutao men any more. There is few reason that people in Chunghahk-dong let grow their hair : First, because of importance in TanGun's ideology, they believe Korea is a first nation in the world and can't cut their hair which has grown from TanGun (The founding father of the Koran nation) Chosun traditionally. Second, Cutting their hair runs counter to the principle of nature. Third, They value their body for confucianism. They don't want to damage their body because of body from their parents. Boys and girls braid and tie up their hair and adult tie a topknot and a chignon. Wearing a YouGun(A horsehair skullcap) at home and Kat(A Korean top hat) when going out, they express as a Genjungyutao. Hemp cloth and synthetic fibers are main clothes. Also, they wear an improved HanBok(Korean costume) these days on influence outside.

• Journal of the Korean Society of Food Culture
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• v.16 no.3
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• pp.260-267
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• 2001

This study was conducted to investigate the physicochemical characteristics of Sunchang traditional kochujang(fermented hot pepper-soy bean paste) for quality standardization. The kochujang samples, which have been fermented for 8 months in 1999, were collected from 20 firms at folk village in Sunchang area and analyzed their chemical compositions and color reference. The mean value of moisture, amino-type nitrogen, pH, acidity and salt content of the samples collected were $44.62{\pm}1.79%$, $132.66{\pm}21.67\;mg%$, $4.52{\pm}0.08$, $15.77{\pm}1.62$ and $8.76{\pm}1.55%$, respectively. The moisture, pH, acidity and salt content of each sample did not show much differences among samples. The Hunter values(L, a and b) of Sunchang traditional kochujang were $25.72{\pm}1.58$, $23.26{\pm}1.71$ and $9.86{\pm}0.94$, respectively. The mean content of amino-type nitrogen of Sunchang traditional kochujang was $132.66{\pm}21.67\;mg%$, and there were a little difference between the minimum(100.33 mg%) and the maximum(164.56 mg%). The main free sugars of Sunchang traditional kochujang were fructose($1.86{\pm}1.01%$), dextrose($4.29{\pm}2.06%$), sucrose($0.54{\pm}1.21%$), and maltose($1.48{\pm}0.77%$). The contents of fructose, dextrose, and maltose had little difference among samples. The fatty acids in Sunchang traditional kochujang were composed of palmitic, stearic, oleic, linoleic, linolenic, octadecatetraenoic, arachidonic and behenic acid. The linoleic acid(18:2) showed the highest, occuping 59.37% of the total fatty acids.

• Korean Institute of Interior Design Journal
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• v.19 no.6
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• pp.59-66
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• 2010

The purpose of this study is to examine how the perception of lives and studies in the Joseon Dynasty period, and the concept of its sculptures can be reflected in Korean traditional pavilion place, from the perspective of Nomadism as a western philosophy of this era. Nomadism literally refers to way of life of peoples who do not live continually in the same place but move cyclically searching for temporary centres whose stability depends on the availability of food and water supply or pastures for their livestock. In recent years, the term encompasses three general types: job nomads, digital nomads and ubi-nomads, which represent distinct features of modern society. Its concept implies looking for the new creative possibility through the liberation of desire and the breakaway to another thinking through continuous formation and transformation. Likewise, Korean traditional pavilion is the architecture to take a quick rest while walking in the mountains. This open place thus connects surroundings with people who are allowed to assimilate with nature as well as train their mind by following the law of nature, in order to finally reach the celestial state of mind. Knowing how to see, enjoy and appreciate the arts very close to nature, our ancestors were able to learn aesthetic activities. After recognizing Korean traditional pavilion as the potential place of unification of heaven and men which is Korean scholor's lifestyle and outlook on the world, this study accordingly will identify the value and meaning of Korean traditional architecture according to Nomadism in the occidental point of view.

• The Korean Journal of Food And Nutrition
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• v.20 no.4
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• pp.363-368
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• 2007

Traditional kochujang samples were collected from the folk village in Sunchang to find the major microbial composition and correlation between the taste and the microbial properties. Among the 29 samples, 17 samples showed Bacillus licheniformis as dominant strain with 11 samples Bacillus subtilis and 1 sample Staphylococcus pasteuri. Subdominant strain of 17 samples was Bacillus licheniformis with 12 samples Bacillus subtilis. Dominant strain numbers varied in rage of $6.60{\sim}8.38$ logCFU/g with subdominant strain number $5.90{\sim}7.86$ logCFU/g and total microbial number $6.64{\sim}8.56$ logCFU/g respectively. Bacterial type number varied in range of $6{\sim}18$ with the average 10.5 types. Fungi were found only in 2 samples and identified all to be Aspergillus oryzae. Yeasts were found in 25 samples. The dominant yeast strain of 23 samples was identified to be Zygosaccharomyces pseudorouxii and that of 2 samples Zygosaccharomyces rouxii. Yeast type variety showed that only single type was found in 15 samples, 2 types in 8 samples, 3 types in 1 sample and 4 types in 1 sample. Fungal number was 3.90 and 4.08 logCFU/g and yeast numbers varied in range of $3.90{\sim}6.43$ logCFU/g. The sensory scores of kochujang showed positive correlation with type numbers, but no significant correlation with the other microbial properties like total bacterial number, dominant bacterial number, subdominant bacterial number and dominant yeast number.

• Journal of the Korea Fashion and Costume Design Association
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• v.7 no.3
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• pp.167-179
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• 2005

Skirts hold an important position in dress culture among various dress forms, being worn by more than half of mu. In this study, Chima is defined as garment for lower part of the body without crotch sewing, contrasting with trousers. The authors classify and compare the formation of the skirts of minority races in Yunnan area, based on Korean Chima, understanding the forms of skirts and examining the composition, color, pattern and material. For the study, the authors investigated 57 pieces of skirts among 341 pieces of minority races dresses from Yunn Nationality Museum collection exhibited at Korea Folk Village in May 2003, and referred to customs materials and photos in various literatures. Skirts in Yunnan area are divided into 6 areas, that is, seamless one-piece skirt area, wrapskirt area and mixed type skirt area. Skirt formation factors from the effect of environment such as climate, lifestyle and means of production were studied, and characteristics, differences and similarities were reviewed. Figure of skirts are studied by compostion, color, material, and technique. By composition, they can be classified based on the similarity to Hanbok (traditional Korean dress). By color, worshipped color and preferred color vary by races and by area. Materials vary in kinds and thickness by area with various climate. By technique, national characteristic patterns are inherited through national traditional dyeing and embroidery. It is not easy to conclude based on single item of skirt, but we suggest that national dresses have been settled through the mutual supplements between the effect of social and cultural exchange such as historical inheritance, geological environment, religion and production activity and the various forms of skirts from changes in shape, color, material and wearing form of dresses.

• The Research Journal of the Costume Culture
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• v.23 no.1
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• pp.126-144
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• 2015

The object of this study is to develop textile designs and fashion products based on the cultural resource of Jeju Bangsatop, which means a stone tower preventing misfortune and driving out evil spirits. The field surveys of 32 Bangsatops located at 17 villages in Jeju were conducted. As a result, unlike stone towers located in other regions, Jeju Bangsatops made with basalt. In addition, wood and stone birds, Dolhareungbang, and other sculptures are built on the tops. Jeju Bangsatops were classified into four types based on the body form of the tops: Conical, truncated conical, trapezoid, and irregular shaped Bangsatops. Jeju Bangsatops located in a area or a village are symmetrically arranged in direction of south and north, left and right, east and west, or face to face. The conical, truncated conical, and irregular shaped Jeju Bangsatops which are designated as folk cultural properties or which have the unique sculptures of stone birds and the statues of Dolhareungbang built on the tops were selected as motifs for textile pattern design. The 4 basic patterns of Jeju Bangstops were designed. The six creative textile designs were developed by the various repeat arrangements of the basic patterns and were printed on oxford cotton fabrics by digital textile printing (DTP) method. The sixteen products of wallets, bags, hats and shoes were actually made with the DTP fabrics, the DTP fabrics which were naturally dyed in gray and blue colors, or the DTP fabrics which were redesigned with textile crayon. Therefore, it is confirmed that Jeju Bangsatop could be very useful as a motif for the development of cultural products focusing on Jeju tourism souvenir market.

• Journal of Preventive Medicine and Public Health
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• v.9 no.1
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• pp.147-151
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• 1976

A study was conducted during the period of August 13 to August 18, 1974 to obtain information on knowledge and attitude of the rural area housewife toward health care and antibiotics using. Interviewed 242 housewives dwelling in Soodong and Hwado Myun, Yangju Gun, Kyunggi Do, a typical rural area in Korea and the following results are obtained: 1. Of 242 housewives interviewed, 20.2% were illiteracy, 68.2% was graduated from primary school, 9.1% from middle school and 2.5% from high school. 2. Of those interviewed, 8.7% were Christian, 5.0% Bueldist, 2.9% Confucianism, and 83.4% of those were no religious preference. 3. Utility rate according with the kind of mass media in home was 85.1% of respondants possessed radio, 16.1% of magazine, 12.8% of newspaper, and 4.1% of television. 4. In the case of patients occure in a family, 13.0% out of 242 respondants had chosen physician's clinics for inicial medical care place, 58.4% drug stores, 0.9% herb medicine and 27.7% of those had chosen folk medicine at home. 5. Antibiotics effective complaints listed by the respondants were skin diseases with 43.8%, suppurated wound 30.0%, URI like symptoms 18.2%, diarrhea 14.5%, low back pain 12.9%, fever 6.2%, loss of appetite 3.3%, all kind of diseases 2.5%, urethral discharge 2.1% and tuberculosis 0.8% respectively. 6. Only 14.7% of respondants had obtained antibiotics for medical care from physician's clinics and 85.3% of the respondants had obtained antibioties from drug store (70.7%), village shop (10.4%), and salesmen in street market without any physician's prescription. 7. Eighty-nine percent of the respondants were understanding on patient care activity as the local health subcenter but only 11.0% of those on M.C.H., 29.0% of those on family planning, 21% on vaccination, and only 6.6% on tuberculosis control activity. 8. Utility rate of the local health subcenter was 71.9% out of the patients indicated medical care of medical facilities.

• The Korean Journal of Archival Studies
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• no.34
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• pp.165-219
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• 2012

Folklife archival science(folklife: Folklore is generally used in Engish-speaking countries but it has a strong meaning as remnants of former times. That's why I am useing the term-folklife instead of folklore in this paper. I think folklife is more appropriate term for expressing studies on daily life culture and also my intention to unite the both word in this paper) is a new academic movement, I propose, which is intended on convergence of advantage of folklife and archival science. In other words, taking advantage of the two branches of study(folklife, archival science), it becomes a practical studies which systematically organize records, preservations and application on living culture in any community. It demonstrate deeply on archiving and archive and It conducts a probe into records, preservations and applications. It is a method of technical study in order to record communities like village, rural society and modern city. In the mean time, there is no well defined and established methodology for archival science and for folk-area or community archiving. And therefore, It needs a research methodology in a folklife. In the other hand, there is a lack of a theoretical basis, methodological strategy and clear vision over folklife and field survey or method of survey. Therefore, converging advatage of the two studies(folklife, archival science), we can combine professionalism of community archiving and methodological strategy together.

• Korean Journal of Heritage: History & Science
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• v.42 no.1
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• pp.100-121
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• 2009

This study is subjected to those gardens of the Korean Folk Village 'Oeam-Ri' designed in 1920s. - transitional period of traditional gardens - and define socio-cultural change's influences and through documents on garden design, descendant's testimony and measured drawings, to understand that period's garden culture's characteristics according to garden design elements. This study applied following analysis methods and procedures to derive out characteristics of transitional garden culture. Analysis on socio-cultural characteristics in 1920s. Analysis on actual condition of transitional garden's design. In this point Outline of the Garden, Space formation, Garden designing elements are (1) water landscape, (2) plant, (3) structures, (4) paving, to derive out characteristics of the transitional garden. The results follow as below; First, during the transitional period 1920s, the economical development, fueled by opening nation's door to foreign countries and indication of collapse of statue systems together with idea of practical science and Enlightenment Thought, was element of changes in garden style. Second, Garden Designers of transitional gardens in 'Oeam-Ri' were limited to upper class of the society. They were wealthy enough to maintain their high social statue in rapidly changing society. As results, tendency of returning to nature developed gardens located in a site of scenic beauty and development of geographical features arranging techniques, and also showed copying foreign styles. Third, arrangement of garden and space composition, in most cases, composed of buildings and yards. Changes in water landscape features and garden spaces are centered to main-yard. Major changes of the garden spaces are water landscapes and plants that showing foreign influences. Fifth, scenic appearance techniques appears with dense garden space and emphasizing visual scenic view. Sixth, the characteristics of transitional garden design techniques are development of geographical feature arranging techniques, changes and mixture of the materials and garden types, emphasizing garden's decorative beauty, change of concept of yard within house into garden, changes from 'borrowing of landscapes' to 'selecting landscapes', changes of front garden from emptiness to fullness, changes of attitudes of enjoying gardens from 'staying calm in the garden' to 'moving or walking in the garden', changes to inner-oriented view, and changes from 'just watching and enjoying the nature' to 'enjoying specific objects'. This study is one of the efforts to restore the identity of Korean Traditional Garden by approaching and observing modern era which function as bridge between tradition and present day, and we observed transitional aspects of changes of traditional garden into modern garden. Hereafter, more studies will be needed to Modern Garden Design be recognized as part of Korean Garden Design History and these would be author's next assignment.