• Title/Summary/Keyword: folk culture village

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Modern Succession for Folk Lore through the Creation of Culture Contents of 'Jangjamot Legend' ('장자못 전설'문화콘텐츠 개발을 통한 민속의 현대적 계승)

  • Lee, Kyu-Hoon
    • The Journal of the Korea Contents Association
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    • v.10 no.9
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    • pp.220-231
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    • 2010
  • The object of this study is to find ways of the modern succession of folklore by attempting the creation culture contents and looking into the aspects of using 'Jangjamot Legend'. Folk tale which has been handed down among people for many years is that story contents that are enjoyed by anonymous many people. The original narration and the cultural elements of 'Jangjamot Legend' which show the origin of a certain pond and rock can be used for creation of culture contents. The legend has been created the video contents or used the origin of the village ritual and festival in different areas. If the festival and the contest related to the legend is activated, more contents of the original narration will be created by the folklore or tourism. The preservation of the original narration will be easily accessed by the mass about 'Jangjamot Legend'. The cultural elements which are inherent in the legend shall cause the creation of consistent and effective contents. Through these contents creation, folklore will be passed on to the next generation with the obtain of universality in the modern times.

Aesthetic Value of Orient-West Culture Fusion Image in Fashion (패션에 나타난 동서양 문화 퓨전 이미지의 미적 가치에 대한 연구)

  • Ryu, Hyun-Jung
    • Journal of the Korea Fashion and Costume Design Association
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    • v.13 no.3
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    • pp.45-54
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    • 2011
  • The purpose of this study is to help understanding of east-west culture fusion in fashion since 2000 years, to play a guideline's role in the development on fashion designs study. The methods of this study are academic literatures as well as practical study through case studies about actual works. Tendency of east-west culture fusion in fashion since 2000 years is shape and performance, pattern, accessary. Shape and performance are reinterpreted through east folk fashion transforming on west fashion, pattern shows traditional pattern of each nations, but letters of typical of each nations appears for new pattern which expresses nation identification. Accessary is in the harmony with east -west fashion culture like that without transform. Aesthetic value of east-west culture fusion in fashion since 2000 years is summerised opening, co-ownership, and amusement. First, opening is positiveness of acception and acknowledgment for other. Second, co-ownership turns towards humanism, and proves participating in globalism and really global village. Third, amusement is to express freedom, and to reveal privately emotion concealing in public area.

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A Study on its Formation of the Ulsan Dutbeki Dance: Focusing on Local Features in the Ulsan District. (향토성에 의한 울산덧배기춤의 형상화에 관한 연구)

  • Choi, Heung-Kee
    • (The) Research of the performance art and culture
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    • no.41
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    • pp.187-218
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    • 2020
  • Ulsan Dutbeki is a local dance handed down by the Ulsan people through custom. This study was discussed on the locality of Ulsan Dutbeki. The method of this study is as follows. First of all, the perception of Dutbeki from the perspective of Ulsan's local characteristic. First, Ulsan Dutbeki is based on the local characteristic of the southeastern coastal area of the Korean peninsula. Second, Dutbeki features local characteristics of Ulsan as a military cultural area. Third, in Dutbeki, there is a local culture of Ulsan which was originated from the village Dongjeol and outdoor performances. Next, the researcher perceived Ulsan Dutbeki which had been handed down through custom and approached its shape. The origins of the shape are, firstly, the speech tone and gestures of Ulsan people. Secondly, folk plays related to worshiping martial arts and military training. Thirdly, the characteristics of the Dutbeki dance in coastal areas of Gyeongsangdo. Fourth, local custom displayed at the village festival of Ulsan. Ulsan is a region of Gyeongsang culture area and has similarity with other localities. However, this study limited its comparisons with regard to Dutbeki that were originated from the local characteristics of other regions. The results of this study recognized Ulsan Dutbeki as a local dance in Ulsan area. In other words, this study perceived Dutbeki, which had been an entertaining component of traditional lifestyle, as an intangible cultural heritage and studied the form in every conceivable way from an artistic point of view.

A Study on Comparison of the Color Characteristics in Traditional Houses between South Korea and China - Focused on the Korean Folk Village Upper-class No.22 and Beijing Si-He-Yuan - (한.중 전통주택의 색채특성에 관한 비교연구 - 민속촌 양반가 22호와 북경 사합원을 중심으로 -)

  • Yeo, Hwa-Sun;Suh, Joo-Hwan;Zhu, Lin
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.28 no.3
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    • pp.53-59
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    • 2010
  • This paper mainly focuses on the Korean Folk Village and Beijing Si-He-Yuan, according to the color theory of hue, value and chroma of Munsell color system to demonstrates the similarities and differences of the traditional upper-class housing between South Korea and China. As the neighboring countries sharing very similar culture and philosophy which owe to the continual communications between China and Korea in the history. The Obangsaek which is derived from the thought of five-elements profoundly and deeply impact on the color selection of traditional housing in both countries. According to the quantitative analysis of photographs, it was found that: 1. The commonly used colors in Korea are Y, YR and neutral color, but in China, people usually used R and GY, especially the high chroma red in Beijing Si-He-Yuan was used as a symbolic color. 2. The chroma preference of traditional housing reveals that people in China used to apply the polychrome and various brightness, on the contrary, the color of low chroma and high lightness were used to be applied in Korea which can give the sense of simplicity and tranquility. 3. Red, one of the Obangsaek affects the color characteristic of Beijing Si-He-Yuan critically but scarcely impact on the color characteristic of Korean Folk Village.

Study on Folk Caring in Korea for Cultural Nursing (문화간호를 위한 한국인의 민간 돌봄에 대한 연구 : 출생을 중심으로)

  • 고성희;조명옥;최영희;강신표
    • Journal of Korean Academy of Nursing
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    • v.20 no.3
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    • pp.430-458
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    • 1990
  • Care is a central concept of nursing. Nursing would not exist without caring. Care and quality of life are closely related. Human behavior is a manifestation of culture. We can say that caring and nursing care are expression of culture. The nurse must understand the relationship of culture with care for ensure quality nursing care. But knowledge of cultural factors in nursing is not well developed. Time and in - depth study are needed to find meaningful relationships between culture and care. Nurses recognized the importance of culturally appropriate nursing There are two care systems in culturally based nursing. The folk care system and the professional nursing care system. The folk care system existed long before the professional nursing care system was introduced into this culture. If the discrepancy between these two care systems is great, the client may receive inappropriate nursing care. Culture and subcaltures are diverse and dynamic in nature. Nurses need to know the caring behaviors, patterns, and their meaning in their own culture. In Korea we have taken some first step to study cultural nursing phenomena. It is not our intent necessarily to return to the past and develop a nationalistic of nursing, but to identify the core of traditional caring and relate that to professional nursing care. Our Assumptions are as follows : 1) Care is essential for human growth, well being and survial. 2) 7here are diverse and universal forma, expressions, patterns, and processes of human care that exist transcul - turally. 3) The behaviors and functions of caring differ according to the social structure of each culture. 4) Cultures have folk and professional care values, beliefs, and practices. To promote the quality of nursing care we must understand the folk care value, beliefs, and practices. We undertook this study to understand caring in our traditional culture. The Goals of this study were as follows : 1) To identify patterns in caring behavior, 2) To identify the structural components of caring, and 3) To understand the meaning and some principles of caring. We faised several questions in this study. Who is the care-giver? Who is the care-receipient? Was the woman the major care -giver at any time? What are the patterns in caring behavior? What art the priciples underlying the caring process? We used an interdisciplinary team approach, composed of representatives from nursing and anthropology, to contribute in -depth understanding of caring through a socicaltural perspeetive. A Field study was conducted in Ro-Bong, a small agricultural kinship village. The subjects were nine women and one man aged be or more years of age. Data were collected from january 15 to 21, 1990 through opem-ended in-depth interviews and observations. The interview focused on caring behaviors sorrounding birth, aging, death and child rearing. We analysed these data for meaning, pattern and priciples of caring. In this report we describe caring behaviors surrounding childbirth. The care-givers were primarily mothers- in -low, other women in the family older than the mother - to- be, older neighbor woman, husbands, and mothers of the mother-to- be. The care receivers were the mother-to-be the baby, and the immediate family as a component of kinship. Emerging caring behavior included praying, helping proscribing, giving moral advice(Deug - Dam), showing concern, instructing, protecting, making preparations, showing consideration, touching, trusting, encouraging, giving emotional comfort, being with, worrying about, being patient, preventing problems, showing by an example, looking after bringing up, taking care of postnatal health, streng thening the health condition, entering into another's feelings(empathizing), and sharing food, joy and sorrow The emerging caring component were affection, touching, nurtuing, teaching, praying, comforting, encouraging, sharing. empathizing, self - discipline, protecting, preparing, helping and compassion. Emerging principles of. caring were solidarity, heir- archzeal relationships, sex - role distinction. Caring during birth expresses the valve of life and reflects the valued traditional beliefs that human birth is given by god and a unique unifying family event reaching back to include the ancestors and foreward to later generations. In addition, We found positive and rational foundations for traditionl caring behaviors surrounding birth, these should not be stigmatized as inational or superstitious. The nurse appropriately adopts the rational and positive nature of traditional caring behaviors to promote the quality of nursing care.

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A Study on the Cultural Landscape Characteristics of Village Forest Sites in the Southern Coast - A Case Study of Namhae-Goon and Tongyoung City - (경상남도 남해안 마을숲의 문화경관 특성 연구- 남해군과 통영시를 중심으로 -)

  • Lim, Eui-Je;So, Hyun-Su;Lee, Soo-Dong
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.30 no.3
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    • pp.29-41
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    • 2012
  • This study's objective is to inform people of the value and identity and to understand the cultural landscape characteristics of coastal village forest, which have not been studied in-depth in previous studies. This study was conducted by selecting 10 village forest sites in the southern coast of Gyeongsangnam-do, Korea and the present state of forests were investigated through bibliographical and on-the-spot survey, as well as interviews with local villagers. The following points(characteristics of traditional culture, practical characteristics, scenic characteristics) are the important factors for analyzing cultural landscape characteristics of coastal village forest verified through the study. First, The coastal village forest in the village commons is mental space for the local community affected by folk belief rather than confucian backgrounds. Second, The coastal village forest is a reasonable space contriving economic efficiency and solving the real problems facing the coastal village. Third, The coastal village forest identities should be understood the land use around village and behind mountain from the sea of wide range rather than confined to just a forest consisting of trees. This study's significance is to make the basic data and to enhance the value of the coastal village forest unnoticed. In addition, the subjects of the study should be extended to the east and west coastal village forests and subsequent research should be conducted to notification the characteristics and differences of each coastal village forest.

A Study of Folk Costume Culture (II) -Field Research Around the Mt. Kumo Area- (서민복식문화에 관한 연구(II) -경북 금오산 주변지역의 민속조사 결과를 중심으로-)

  • Hong, Na-Young;Lee, Eun-Joo;Lim, Jae-Young
    • Journal of the Korean Society of Clothing and Textiles
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    • v.19 no.1
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    • pp.71-79
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    • 1995
  • Journal of the Korean Society of Clothing and Textiles Vol. 19, No. 1 (199i) p. 71~79 The authors study on the traditional textile production and the formal dress through the field research concerning the folk attitude toward dress style around the Mt. Kumo area. In this area, people produced and wove hemp, cotton, and silk except ramie. Because of poor production of raw materials, they produced textiles only for self-sufficiency. Every household dealt with dyeing on a small scale. In the past, people dyed cloth natually using plants as material. Natural dyeing, however, gradually changed into chemical one since the Japanese rule. The formal dresses, which people wore on particular occasions such as the hundredth day after child's brith, the first birthday, and traditional holidays, were very meager due to poor living standards. People could not see the formal dresses with full decoration. Bride and bridegroom were the village.owned wedding dresses, and if they could not afford to, they simply put cloth on to remember the occasion. People around the Mt. Kumo area, however, provided fully-decorated shroud and ritual robes to the level of other better-off areas. It seemed to be the result of influence of deep-rooted Confucianism in Gyungbuk province. This Phenomenon could be found in the folk dress style in other regions as well as the Mt. Kumo area in Gyungbuk province.

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Tour Experience Program Development a Utilizable Cooking Peculiar of an Andong Locality (안동지역의 향토음식을 활용한 관광체험 프로그램 개발)

  • 이선호;박영배
    • Culinary science and hospitality research
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    • v.8 no.3
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    • pp.147-168
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    • 2002
  • This research made an alternative plan about tour experience program development utilizable cooking peculiar of an Andong locality. First currently Andong region have an Andong bass fishing great meeting, an Andong international mask dance, an Andong apple expo, an Andong Korean beef miss choice meeting, an Andong Hahoe folk village dabbling in water festival, but Andong didn't have about food festival. This region will mask a planning about food festival after this. Second, an Andong have a rich tradition of confucianism and buddhism. For example, there are Bongieong temple and Dosan private school. Therefore it is necessary tour experience program development can join of food and culture. Third, in term original locality of mask dance, we can tour experience development program out of the traditional food festival and mask dance performance. Fourth, Andong have a traditional food (a bluff memorial service rice, Andong fermenting rice, Gunjin noodle) and a traditional Korean-style house(sueding, chirye artists). It is necessary the development of board and loading experience program.

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A Study on the Vernacular landscape Pattern of Nagan Walled Traditional Village(락안읍성) in Suncheon

  • Shin, Sang-Sup
    • Proceedings of the Korean Environmental Sciences Society Conference
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    • 2003.11a
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    • pp.185-191
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    • 2003
  • Walled town was located on the axis connecting symbolic places, which was a feng-shui lucky place of a mountain sits to the rear and a body of water sits to the front. It represents environmental development of cultural space by blend of folk belief, religion, social system, administration facilities and living culture buildings. Therefore it is sustainable cultural view connected of formed or formless religious view and artificial view(wall, government buildings, living houses, and cultivated land so on) in a nature landscape. Environmental design technique, enlarging its meaning and value of living to mental level was founded from space composition and settlement, which was constructed organized space of government and residence area of walled town within the wall for looking for lucky place(from best, better, and good places) in order to construct ecological network (天+地+人, 山+水+方位+人, 地理+生利+山水+人心) by outlook of space and settlement.

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Traditions and performance of oral folk song singers - focusing on the case of Taebaek Ararei singers for 3 generations /Lee Chang-Sik(Semyung Uni. Prof) (아리랑유산 가창자의 전승과 공연)

  • Lee, Chang Sik
    • (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.