• 한국농촌건축학회논문집
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• 제14권4호
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• pp.37-45
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• 2012

The villages in island were established overcoming natural environment through Shamanism and changed by developing various industrials like transportation. Gapa Island located in southern part of Jejudo is flat topography different from the other islands. The purpose of this study is to clarify characteristics on transformation of community space in Gapa Island. For purpose, community spaces in Gapa Island are researched such as establishment, function, change, and use of community space. Spatial components in Gapa Island are like as spaces in faith, residential area, area for production, commercial zone, community space, education facilities, public offices, port, and roads. The methods of this study are literature research and interview survey for residents in Gapa Island. The results are as followings: First, community space is in charge about social, industrial, and religious function. Second, for traditional spaces separated for male and female, demarcation of space does not exist in industrial side but the demarcation has still been exist in religious side. Finally, by development of tourism new community space has been charge in festival function as well as function of space like agora for meeting with people freely, which is relatively various in function of community space in social side. Role of the dock for ship, main transportation of island, is being increasing as square.

• 한국식생활문화학회지
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• 제28권3호
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• pp.213-233
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• 2013

During the late Chosun Dynasty, famine was the main cause of climate ecological background, such as frequent floods and droughts, the Little Ice Age (小氷期), and epidemic. In addition, it influenced the social and cultural background, such as failure toprovide Yiangbeop (移秧法), breakout of war and revolt, loss of farming cattle, grain consumption due to brewing, the concentration of wealth, and tenacity of shamanism. "Limwongyungjeji" "Injeji" of the last part had been written about the famine; wild plants to raw, dried, or dried powder, or processed pharmaceutical goods. Grain couldbe replaced in more than 330 types of famine relief food and recipes; 170 species of vegetables, 34 species of vegetation, and 33 kinds of fruit - the botanic foods were mainstream. Edible parts of these plant foods are those of 14 kinds: 175 species of leaves, 113 species of sprouts, 99 kinds of buds, and other fruits, roots, stems, flowers, etc. The recipe (poaching, salting, and oil-marinated) was written 186 times or forsoup, raw, and boiled.

• 대한한의학원전학회지
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• 제20권2호
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• pp.201-230
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• 2007

Basic summary of the medical administration : First of all Ming dynasty was at its last stage of dynastic era that the politics reached absolute autocracy. The influence of centralized power lead to systematical medical administration management system that was generally formed around Tai Yi Yuan(太醫院). Criticizing treatments via shamanism with supernatural powers and advent of strengthening medical concepts were steps toward a new phase. Medical education in regional areas showed drastic development and preventative medicine on epidemics as well as relief work succeeded to a certain amount. Overall Ming(明) dynasty has somewhat of a growth in some areas keeping the basics of Tang(唐) Song(宋) and Yuan(元)'s medical administration, however basically, unique contribution was not shown much. But on the other hand, measures such as common medical system, reserving incompetent doctors, positioning medical officers by the amount of contributions, paying salary with medicine instead of currency brought losses on medical development.

• Human Ecology Research
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• 제52권6호
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• pp.551-560
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• 2014

In this study, we have focused on various types of costumes for traditional Ganggangsullae and daily dance Ganggangsullae. To analyze their costumes, spot photographs of Ganggangsullae contests from 2011 and 2013 were collected from the Department of Culture and Tourism, Jindo County Office and the Jeonnam Information & Culture Industry Promotion Agency. Costumes were analyzed by categorising them as type, shape and color. Traditional Ganggangsullae costumes are two types: traditional hanbok and saenghwal hanbok. Traditional hanbok design dates back to the late Joseon dynasty and saenghwal hanbok design to the middle Joseon Dynasty. They reflects confucianism, a male-dominated society, totemism, shamanism and Yin-Yang and the five elements theory in agrarian society and community life. Daily dance Ganggangsullae has various types of costumes such as the fusion hanbok, saenghwal hanbok, cheering uniform and casual wear. They show modern color schemes. There is not any magical meaning from Yin-Yang and the five elements theory. Instead, they have individualism, liberty, equality and welfare in information-oriented society. So its costumes are easy and comfortable clothes. But traditional hanbok, fusion hanbok and saenghwal hanbok are inspired from Korean identiry. Even though traditional Ganggangsullae and daily dance Ganggangsullae have different costumes and ideology, they have a common denominator 'playfulness.' It will function as a key for Ganggangsullae to be performed continuously over the period.

• 한국의류학회지
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• 제27권11호
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• pp.1330-1337
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• 2003

According to the way of expression and the ritual procedure, there is a difference in the costume between Jinoggigut in Seoul and Sitggimgut, hereditary dance in the southern part of Joella province. Even though they share the same story, which is to soothe the spirit of the deceased and to listen to the grudge of the remained, the two shaman rituals are slightly different in their costumes. And the characteristics of the costume in Seoul Jinoggigut, and Jindo Sitggimgut are as follows; First, both in Seoul Jinoggigut, a spiritual dance and Jindo Sitggimgut, a hereditary dance, the universal roles of shaman costume, which are generally shown in "gut", are found-build a sacred environment, prepare for the experience of the spiritual world, listen to the grudge of the deceased and wish for God's bless. Second, the shaman costume has a special role to express specific and complex symbols-representing God on one hand, symbolizing the dead on the other. Third, unique symbols are found in the costume of Mangjachoendogut with the formality of the ritual procedure.