• (The) Research of the performance art and culture
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• no.37
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• pp.61-94
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• 2018

This article examined that the historical changes and current significance of the Jaedam(재담) and the Xiangsheng(相聲), one of the traditional Korean and Chinese language games. Both Korean Jaedam and Chinese Xiangsheng are representative language games and traditional performing arts for laughing. The origin of the Jaedam can be traced back to Uheui(우희). Uheui has been called Changyouxi in China, Bae Woo-hee, and Jo Hee in Korea. Uheui is the most traditional language game and a variety of performances were derived from its spreading and inheriting process. Among them, Korean Jaedam and Chinese Xiangsheng can be said to be a piece of art that has successfully inherited Uheui tradition. From the late 18th century, Korean Jaedam were established as independent performance arts, and became highly active in many performance by professional joker Park Chun-jae and other performers. With the development of gramophone record in the early 20th century, the Jaedam was mainly made on the theater stage and radio. At this time, the new performance art of 'Mandam(만담)' was derived from the Jaedam, which focused more on satire current events and criticizing the social situation. Mandam has been popular for a long time and then extinct in the 21st century. The jaedam have been handed down only in the Korean traditional performance so far. Meanwhile, Chinese Xiangsheng, which was built in the mid-19th century, a bit later than Korean Jaedam, was initially considered to be a vulgar art of the lower class, but finally became popular in the early 20th century. In the mid-20th century, Xiangsheng was transformed into a new character, which mainly deals with social praise and edification of the masses. But since 'New Xiangsheng' does not focous on a satire on social conditions, the humor has been reduced. In the early 21st century, Xiangsheng was on the verge of extinction just like Mandam, but through the efforts of young actors to revive tradition, another reformation of this art was made to return to tradition and small theater. Currently, the 'traditional Xiangsheng', which has returned to tradition, is once again receiving the love and support of the Chinese audience. Korean Jaedam and Chinese Xiangsheng have many similarities in terms of history and recruitment, but they are now in different fates. There is also a great deal in common ground in terms of the content and form of the two arts. In the case of Xiangsheng, it is one of the traditional folk art forms which is still loved by the Chinese people and has become one of the most important traditional performances. On the other hand, in Korea, Jaedam as independent performance arts has disappeared and now only can be seen in traditional performances such as 'Korean mask theater'. The fact that Korean Jaedam and Chinese Xiangsheng have undergone similar changes in their spreading and inheriting process, while Korean Jaedam have disappeared and Chinese Xiangsheng is well preserved. The reason can be confirmed through the main idea of this article.

• Journal of Korean Philosophical Society
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• v.117
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• pp.191-222
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• 2011

Traditionally, the origin of the Han River has been thought as Utongsu(于筒水) and Geumgangyeon(金剛淵). As both of these places are located in Odaesan(五臺山) the $Ma{\tilde{n}}ju{\acute{s}}ri$(文殊) Holy Place, we can well assume the possibility of Buddhist influence on them. In the Buddhist understanding on the origin of the Han River, what we should first notice are 'the recognition on the water of Buddhism' and 'the recognition on the river in Indian culture.' With the reviews, we may come to see by what standpoint these could become existed, if there were Buddhist influences on the recognition of Han River's origin. Based on these Buddhist and Indo-cultural view points, the author tries to make more dearly the definition of Utongsu and Geumgangyeon that are recognized as the origin of the Han River. Through it, we can check the relation of Buddhism and Indian culture in their influence on the concepts of Utongsu and Geumgangyeon. In Indian culture, what is noticed in relation with the origin of the river is Anavatapta, in which the sacredness of the water named the 8 virtuous waters is recorded. It is the materialistic sacredness which can be compared with the sacred feature of Utongsu that "its color and taste are far greater than other waters, and so is its weight. ${\cdots}$ Its color and taste do not change even after it flows into the Han River." Furthermore, both of Anavatapta and Utongsu have the same symbolism of dragon that the highest dragon king and a divine dragon were told to live in respective lakes. This similar structure found in the recognition of two rivers' origin may become an evidence of Buddhist influence on the recognition of the Han River's origin. The recognition of the Han River's origin is based on the traditional culture. Therefore, it may be natural that there is the Buddhist culture in it. At the same time, some viewpoints of Chinese culture can be found in it. So, the traditional recognition on the Han River's origin comprises diversity and complexity of Indian and Chinese cultures together.

• Cross-Cultural Studies
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• v.41
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• pp.415-442
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• 2015

Through the comparison of "Rendezvous with a Bird" with "Araby", there were found to be well-explained psychological causes of the boy's (Petya) behavior that closely discloses the concrete object of desperation and definitely confirmed the internal causes of heroes (vanity of the boys in "Araby" and "Rendezvous with bird"). Through the comparison of "Rendezvous with a Bird" with "A man in a boat" we also knew that Petya's indefinite fear of death was to some extent a sense of guilt. This study contains a full-scale review of Russian contemporary writer Tatyana Tolstaya's short story "Rendezvous with a Bird", which is one of the her earliest works. As many critics indicate, the works of Tatyana Tolstaya resonate with metaphor. "Rendezvous with a bird" plays an important role in understanding this metaphoric tendency. In order to understand the metaphoric tendency of her works we need our own reading strategy, and so we inquired into the grasp of the main motifs. Analysis of the main motifs can start from the understanding of meanings of the very figurative title 'Rendezvous with a Bird'. To understand the meanings of the title, we first of all analyzed the incidents of actual or figurative meetings with birds in this work, and through this we deduced two main motifs. We confirmed one main motif of 'desperation', which centers on the love of a young boy and woman. We confirmed the other motif as 'death', which developed into the rendezvous of the grandfather with inevitable death. Thus, the 'desperation' and 'death' with which we meet in childhood becomes a subject matter for the writer. To understand the deeper meanings of these main motifs, we compared "Rendezvous with Bird" with the short story "Araby" by James Joyce and with the short story "A man in a boat" by Eyvind Johnson, which very successfully deal with the motifs: 'desperation' and 'death'.

• Korean Journal of Breeding Science
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• v.43 no.6
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• pp.554-558
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• 2011

A single cross hybrid, 'Eolrukchal 1', is a bicolor waxy corn (Zea mays L.) developed by the maize breeding team at the National Institute of Crop Science (NICS), RDA in 2007. This hybrid, which has a high eating quality, was produced by crossing two inbred lines, KBW23 and KW33. KBW23 was a seed parent and KW33 was a the pollen parent of 'Eolrukchal 1'. Ear length and diameter of 'Eolrukchal 1' is 18.4 cm and 4.5 cm, respectively. The ratio of kernel set length/ear length is 89%, similar with that of a check hybrid, 'Chalok 1'. It is resistant to Exserohilum turcicum (Northern corn leaf blight) and its lodging resistance is higher than that of 'Chalok 1'. The yield of 'Eolrukchal 1' in fresh ear weight was 9.80 ton/ha and 14% higher than that of 'Chalok 1' in regional yield trials (RYT) from 2005 to 2007. A seed production of this hybrid has been well due to good match during crossing between the seed and the pollen parents. It is adaptable to the whole country except Jeju-do.

• Korean Journal of Heritage: History & Science
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• v.51 no.4
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• pp.44-65
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• 2018

This study examined the costumes of the characters in the painting titled Hig yongru Banghwoedo, which was designated as National Treasure No. 1879 in September 2015, and is currently kept in the Dongguk University Museum. The painting depicts a social gathering of Joseon aristocrats held at the higyongru, or watch tower, of the Gwangjumok, a government office, in 1567. It is characterized by the delicate illustration of the government officials, the main characters of the gathering, and the hyangri, ajeon, najang, chorye, akgong, and yeogi, the lower-class employees of the office. In order to investigate the costumes they wore, diverse materials including literature, costume artifacts, and paintings were used as reference sources. The scope of the study was limited to the characters' headdress and gown, and the accessories attached to the former. The study of men's clothing revealed that officials wore a samo and a red dalryeong as basic attire. In addition, it is presumed that they wore a belt indicating their official rank in the hierarchy, and a pair of black shoes. Retired officials wore a heuklip wrapped in horsehair or silk fabric with a red jing-nyeong and a doah. The hyangri wore a heukjukbanglip on their head, as well as a white jing-nyeong and a belted doah. In the Goryeo period, the banglip was a type of official headdress worn by members of the aristocratic elite ranked immediately below the king, but in Joseon it was demoted as the official headgear of the hyangri class, which was confirmed through Higyongru Banghwoedo. The ajeon wore a heuklip on their head, and a white jing-nyeong and a doah at the waist. As a rule, the najang wore a chogun on the head, and a banbieui on cheolrik and chungmokdai, but the najang in Higyongru Banghwoedo are depicted wearing a chogun and a cheolrik without a banbieui. Also, the chorye wore a heuklip wrapped in hemp cloth with a red cheolrik, whereas the akgong wore a somoja and a red cheolrik. Female entertainers, both adults and children, are depicted in the painting as either serving the aristocrats, dancing, or playing a musical instrument, wearing their hair in a voluminous, round, high bun, and dressed in a red daiyo, a hwangjangsam with a straight or reclined collar, and a belt. Notably, the donggi, i.e. young gisaeng, are shown wearing their hair in two short braids, and ddressed in a red gown with a y-shaped collar, or po.

• Journal of Nutrition and Health
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• v.52 no.4
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• pp.332-341
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• 2019

Purpose: Poor nutrition in hospitalized patients is closely linked to an increased risk of infection, which can result in complications affecting mortality, as well as increased length of hospital stay and hospital costs. Therefore, adequate nutritional support is essential to manage the nutritional risk status of patients. Nutritional support needs to be preceded by nutrition screening, in which accuracy is crucial, particularly for the initial screening. To perform initial nutrition screening of hospitalized patients, we used the Catholic Kwandong University (CKU) Nutritional Risk Screening (CKUNRS) tool, originally developed at CKU Hospital. To validate CKUNRS against the Patient-Generated Subjective Global Assessment (PG-SGA) tool, which is considered the gold standard for nutritional risk screening, results from both tools were compared. Methods: Nutritional status was evaluated in 686 adult patients admitted to CKU Hospital from May 1 to July 31, 2018 using both CKUNRS and PG-SGA. Collected data were analyzed, and the results compared, to validate CKUNRS as a nutrition screening tool. Results: The comparison of CKUNRS and PG-SGA revealed that the prevalence of nutritional risk on admission was 15.6% (n = 107) with CKUNRS and 44.6% (n = 306) with PG-SGA. The sensitivity and specificity of CKUNRS to evaluate nutritional risk status were 98.7% (96.8 ~ 99.5) and 33.3% (28.1 ~ 39.0), respectively. Thus, the sensitivity was higher, but the specificity lower compared with PG-SGA. Cohen's kappa coefficient was 0.34, indicating valid agreement between the two tools. Conclusion: This study found concordance between CKUNRS and PG-SGA. However, the prevalence of nutritional risk in hospitalized patients was higher when determined by CKUNRS, compared with that by PG-SGA. Accordingly, CKUNRS needs further modification and improvement in terms of screening criteria to promote more effective nutritional support for patients who have been admitted for inpatient care.

• Korean Journal of Heritage: History & Science
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• v.49 no.3
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• pp.154-201
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• 2016

During the Incipient and Early Silla phases, which witnessed the establishment and development of the ancient Silla state, the Wolseong North Burial Ground functioned as not only the central burial ground in the Gyeongju region of the capital of Silla but also as the central burial ground of the whole Silla state. Wolseong North Burial Ground is where transformations in Silla funerary architecture first occurred. As such, an empirical study of the tombs constructed at this burial ground can be regarded as a starting point from which an understanding of the development of the tomb culture of the Silla state may be achieved. This paper therefore aims to examine the changing nature of the tomb culture of the Early Silla phase through the burial data of Wolseong North Burial Ground and the Gyeongju region. Wooden chamber tombs were constructed from the late phase of Saroguk. At Wolseong North Burial Ground, which eventually developed into the central burial ground of the Gyeongju region, wooden chamber tombs embellished with stone packing emerged during the Incipient Silla phase; wooden chamber tombs with stone mounds, on the other hand, first appeared in the Early Silla phase and eventually became established as the central tomb type. A key difference between the wooden chamber tomb embellished with stone packing and the wooden chamber tomb with stone mound is that, in the case of the latter, stones were packed not only around sides of the wooden structure that acted as the burial chamber but also on top of this structure. The addition of a high earthen mound surrounded by protective ring of stones is another distinctive feature of the latter, presenting a contrast to the low mound of the former. During the Early Silla phase, two types of wooden chamber tombs with stone mounds were constructed at Wolseong North Burial Ground: those with burial chambers located above ground and those with subterranean burial chambers. Also constructed during this phase were the wooden chamber tomb embellished with packed stones, the wooden chamber tomb embellished with packed clay, simple earth cut burials, which had been used since the Incipient Silla phase, as well as the stone-lined burials with vertical entrance which first appeared in the Early Silla phase. However, of these different types of burials, it was only the wooden chamber tomb with stone mound that was covered with a 'high mound.' Differentiation between the different tomb types can also be observed in terms of location, type of burial chamber used, construction method, and tomb size. It is therefore possible to surmise that stratification between the different tomb types, which first emerged in the Incipient Silla phase, became intensified during the Early Silla phase.

• Korean Journal of Heritage: History & Science
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• v.52 no.1
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• pp.216-241
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• 2019

There are 35 cultural properties of fourteen kinds in the Demilitarized Zone known so far, but this number is expected to increase in the future. Among them, Cheolwon-Doseong and Jeongol-Chong of Gimhwa should be the first step toward conservation efforts by conducting a joint investigation through the collaboration of North and South Korea. In particular, the joint investigation of Cheolwon-Doseong will not only remind the North and South that they are the same people who have had common history and cultural traditions for a long time, but will also give symbolic meaning to convert the demilitarized zone into a stage for peace. Since Jeongol-Chong is a mass grave of the fallen soldiers of Pyeongan Province who fought against the invasion of the Qing of China, it should be managed as a national designated cultural asset through joint investigation. In addition, the Demilitarized Zone should become a World Heritage Site because of its importance to the legacy of the Korean War, an international war caused by an ideological confrontation. Furthermore, it has more than 6,000 kinds of temperate forests in addition to 100 species of endangered species and natural monuments. The DMZ is very qualified to be a World Natural Heritage Site, and should be included as a World Complex Cultural Heritage Site that qualifies as a World Heritage and World Natural Heritage Site. In the Demilitarized Zone, we can also find numerous highlands, tunnels and posts used during the Korean War, as well as surveillance posts, a military demarcation line, barbed wire fences, and Panmunjom, which were created by the armistice agreement. it would be desirable to select some of its sections and war facilities and to register them as modern cultural heritage assets. Finally, it is necessary to reconstruct the Dorasan Signal Fire Site, which was the communication facility of a traditional era which connected the South (Dorasan) and North (Gaesong). This would symbolize smooth communication between the two Koreas. In order to prepare for the reckless development of the Demilitarized Zone due to the upcoming cease-fire, the government and cultural asset experts will have to work hard to identify and preserve the cultural properties of the Demilitarized Zone, and they will also have to maintain consistent control over matters such as indiscriminate investigation and mine clearance.

• Korean Journal of Heritage: History & Science
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• v.52 no.1
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• pp.64-81
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• 2019

Jeju Island is located at a strategic position, making it an important waypoint on the sea routes of East Asia. As a result, the island suffered many foreign invasions throughout history. Especially, it is widely known that Japanese pirates frequently invaded the island as the island was located on their way as they were sailing to China. Therefore, they built various defensive structures across the island. Fortresses, where a small number of defenders may fend off an enemy, were built in multiple places on the island. This was a strategy for the island to defend itself, as it was almost impossible to get prompt support in an emergency from the mainland due to the long distance. Fortresses, or walled cities, were the center of politics, culture, and economy of many areas. Therefore, they are a valuable resource to study the history and geographical characteristics of a place. For this reason, studies on fortresses started quite early on. However, studies on such relics in Jeju Island began very late. The research on fortresses was launched during the Japanese occupation for most mainland areas. However, studies on the relics on Jeju Island began as late as the 1970s. This was because scholars did not understand the importance of the city walls and fortresses on Jeju Island, and there were no researchers who specialized in city walls or fortresses on the island, as well. As archeological research on Jeju Island began to gain momentum, the studies on city walls and fortresses saw progress; however, these studies are still of an elementary level. In this study, the author summarized the status of studies on the city walls and fortress relics in Jeju Island and their preservation/maintenance status by era. According to the findings of this study, there were two Corean-era city wall/fortress relics and thirteen from the Chosun era., The researcher analyzed and presented the status of studies and the current condition of the relics. The status of attached structures was also documented.Furthermore, a short review of the maintenance work performed so far was provided. Also, the researcher mentioned the problems that accompanied the maintenance process of these relics, along with suggestions for improvement that could be referred to in future restoration/maintenance projects.

• Korean Journal of Heritage: History & Science
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• v.48 no.3
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• pp.80-95
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• 2015

The purpose of this study is to establish an effective protection and management system for World Heritage (WH) nomination of Southwestern Coast Tidal Flat (SCTF) by proposing a model of protection and management. SCTF has a potential to become a representative best practice to achieve a sustainable development for human society. SCTF has a potential Outstanding Universal Values (OUVs) for WH nomination, thus a harmony between human and nature for wise use of natural resources needs to be pursued. It is required to present the system of SCTF's protection and management and to analyze present status of the regions in the Tentative List by comparing the case which were already inscribed as WH. For better protection of nominated areas, SCTF should expand an area for protection with additional designation. For the management system, two separate management systems such as the Department of Culture & Tourism and the Department of Oceans & Fisheries need to be reconciled. Because of this overlapping management structure, the management of the nominated sites has been inefficient and long-term management plan is lacking. Therefore, it is necessary to integrate conflicting management system of each local government and make a long-term, integrated management plan. To make an efficient and sustainable protection and management, it is essential to set up a collaboration system by integrating various stakeholders such as central and local governments, academic organizations, local residents, and NGOs. As in the case of Wadden Sea, the combined community system of the stakeholders mentioned above should be established. Because it is essential for local residents to understand a basic concepts for protection and management, it is necessary to establish capacity-building of local people. The protection and management structure should be set up by bottom-up processes, that is the proper structure shoud be based on thorough research on local society as well as thorough communication with local residents to make relevant laws and policies. This study also propose the proper plan for better conservation and management of SCTF.