• Archives of Pharmacal Research
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• 제26권2호
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• pp.128-131
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• 2003

Cirsium rhinoceros Nakai (Compositae) is a herbaceous perennial native to Korea, whole plant of which has been used in folklore medicine. C. rhinoceros was extracted by a standard extraction procedure. Its n-hexane, $CHCl_3$ and n-BuOH extracts were fractionated by column chromatography to provide a polyacetylene, a coumarin and five flavonoids. Ciryneol C, scopoletin, acacetin, cirsimarin were isolated for the first time from this plant.

• 한국콘텐츠학회논문지
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• 제15권9호
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• pp.61-71
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• 2015

최근 문화 창조산업에 있어서 문화 콘텐츠 개발은 중요한 실천적 과정이다. 제주도의 설화와 신화 연구는 지역기반 문화 콘텐츠 개발의 근간이 될 수 있다. 제주 내왓당 신화의 대상인 무신도(巫神圖) 10신위는 전해오는 제주 무신도 중에 채색화로는 유일하며, 제주도 민속자료 제7호와 국가 중요민속자료 제240호로 지정되어 있다. 앨리아데는 "신화의 상징적 사고의 이미지들은 언어와 추론적 이성에 선행하고, 인간존재와 공존하며 아무렇게나 만든 창조물이 아니라 어떤 필요성과 기능에 응하고 있다"고 하였다. 제주 내왓당 무신도 10신위 역시 타지방과는 달리 우리나라 초기 인류의 사고(감정)의 원천이라고 할 수 있는 이미지와 상징들의 원형과도 연결될 수 있으므로 이미지와 그 상징적 의미에 접근하기 위해 우시우스 웡(Wucius Wong)의 디자인이론을 중심으로 시각적 요소, 상관적 요소, 실재적 요소로 구분하여 이미지를 분석하였다. 그 결과 10신위들의 재현들을 통해 무신도 기능적인 측면들을 표현해주고 있으며 고대 우리나라 복식과 인류사상을 표현하고 있는 것으로 나타났다. 본 연구는 제주신화연구중 이미지를 중심으로 분석적 연구를 진행하여 제주신화의 근원적 연구와 문화콘텐츠 개발를 위한 조형논리를 제공한다.

• 한국식생활문화학회지
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• 제33권3호
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• pp.217-228
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• 2018

This study aimed to develop unique, local "food tourism" products by finding specialized items that combine tourist attractions, such as folklore or hot springs. Traditional ingredients were analyzed with ancient texts for the methods of research. A brand image was made possible utilizing hot spring lore and other regional stories. The tofu products were produced using local specialty beans. Products, such as tofu residue cake and willow bean tea, were made with the tofu residue. After the products were completed, the sensory test began at the local tourist attraction. Asan City's food tourism product willow tofu was made with beans that were given as compensation for building the Onyang temporary palace according to the Annals of the Joseon Dynasty and the willow tree that appears in Sunshin Lee's anecdotes. After the preference test between normal tofu and willow-extract tofu was conducted to measure the product potential of willow tofu, among the sample extracts, 0.04% of the willow extract showed a significant preference. The hot spring tofu-residue cake was baked using tofu residue and vegetable olive oil to substitute for animal oil, such as butter, or margarine. After the sensory test targeting the adults was conducted, both products displayed significant product potential with average scores above 5.0. Willow tree bark, which has antioxidation and anti-inflammatory effects without a bitter taste or strong smell, was proven to bean appropriate ingredient for leached tea. The nutty flavor of leached tea was enhanced by roasted green kernel black beans and willow tree bark. The sensory test showed that the leached tea and tofu received a high preference rating on both color and flavor.

• 한국산림과학회지
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• 제33권1호
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• pp.68-90
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• 1977

산간벽지(山間奧地)에 산재(散在)해 있는 화전취낙(火田聚落)의 민속자료발굴조사(民俗資料發掘調査)에 있어서 화전민(火田民)들의 생업(生業)에 대(對)한 불안정(不安定)으로 거주(居住)의 유동성(流動性)이 빈다(頻多)하여 조상(祖上)때부터 세습적(世襲的)으로 전승(傳承)하여 활용(活用) 또는 보존(保存)하고 있는 것이 희소(稀少)하다. 더욱이 근간(近間) 새마을운동(運動)의 물결과 근대문물(近代文物)의 침투(浸透)는 재래식생활양식(在來式生活樣式)의 개혁(改革)을 불가피(不可避)하게 하고 있어 조상전래(祖上傳來)의 재래식(在來式) 생활용구(生活用具)는 거의 그 자취를 감추고 있다. 근간(近間) 농산부(農山付)의 전화사업(電化事業)의 촉진(促進)은 과거에 한촌(寒村)이었던 火田聚落(화전취낙)을 근대화(近代化)로 지향(指向)시키는데 안간힘을 기우리고 있어 구각(舊殼)에서 탈피(脫皮)되고 있다. 그러나 교통(交通)이 불변(不便)하고 인적(人跡)이 소원(疎遠)한 산간오지(山間奧地)에서는 상금(尙今) 생활생업(生活生業)을 에워싸고 있는 민속자료(民俗資料)가 잔존(殘存)하고 있어 이를 통(通)하여 조상(祖上)의 생활풍습(生活風習)과 심산유욕(深山幽谷)을 배경(背景)으로한 환경(環境)의 적응성(適應性)이 강(强)하였음을 감지(感知)할 수 있다.

• 한국문헌정보학회지
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• 제37권2호
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• pp.253-268
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• 2003

본 연구의 목적은 우리나라 전래동화연구의 규모와 정도를 조감하고 연구의 주제, 연구방향, 등을 조사, 분석하여 연구문헌 이용자들에게 도움을 주려는 것이다. 해방 이후 생산된 전래동화연구문헌 총 263건을 SAS 프로그램으로 분석하였다. 분석결과 전래동화연구는 1960년대 말부터 생산, 1990년대 중반이후 활성화되어 연구테마도 다양해졌다. 연구문헌은 전래동화자체를 분석하는 연구와 전래동화를 다른 용도에 이용하려는 연구로 대별되었다. 분석연구는 문학작품의 구성요소로서의 사건, 인물, 테마 등의 분석, 심리분석, 가치관분석, 국외 전래동화와의 비교분석 등이 주종을 이루고 이용을 위한 연구는 언어교육자료로의 이용, 삽화, 애니메이션, 전통문양, 복식, 테마공원 등 시각화를 위한 연구, 등이다. 그 외에 설화의 동화화연구, 전래동화에 대한 인식조사연구도 상당수 발견되었다.

• 고전문학과교육
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• 제15호
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• pp.163-189
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• 2008

This paper is to reveal the relation between the epic of and paranoid personality disorder. I assume that the fact of not recognizing one's own face should be pathological problem. People who suffer from paranoid personality disorder show mistrust and anxiety. I expect that people who don't recognize their own faces from can be related to paranoid personality disorder. The epic of from "An Outline of Korean Folklore Literature" is related to the epic of mistrust and anxiety. The wife from distrusts her husband. She is in fear of being abandoned. She has a doubt that her husband has an affair, so she might lose him. After searching the epic of , I found some peculiarity of people's behave. When you have doubts about your lover, so you are in anxiety, it's hard to think logically. You keep digging for clues expecting that you would prove the unknown truth. It becomes really impossible to make a sense out of you. You cannot be persuaded. These all symptoms are related to paranoid personality disorder. Not every version of from "An Outline of Korean Folklore Literature" is all about symptoms. There are some versions show the solution. Separation for a specified period, self-examination, and recovery of distrust can be the way of solving the problem. In the scene of literary therapy practice, the epic of can be used for the treatment of paranoid personality disorder.

• 비교문화연구
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• 제39권
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• pp.127-152
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• 2015

This thesis comparatively looks into folklore faiths, expecially child-birth gods related to child-birth customs and aims to find out both nations' faith in child-birth gods and their features. It looks into birth gods protecting delivering mothers and babies by appearing at the delivery sites at time of delivery and child-rearing gods intervening in growth of babies after they are born. In both nations, many gods are believed in for selection of babies, safe delivery and their healthy growth but those appearing at delivery sites are only birth goddesses called Samsinhalmony and Obugami. What make this phenomenon appear in both nations' folklore faiths? Seeing the reason in the fact that common negative concept regarding childbirth exists in both nations' established faiths, the writer comparatively analyzed various cases of delivery-related defilement in both nations' delivery customs. Its result showed that Japan is stronger in delivery-related defilement concept than Korea is. For instance, Japan regard child birth-related defilement more horrible than that related to funeral. Pursuantly, in Japan stricter regulations on childbirth rooms and stricter taboos for babies have been passed down. Besides, in the process of its comparative study on both nations' divine images and appearances, the writer paid attention to the fact that unlike Japan's mountain gods and restroom goddesses appearing at delivery sites, they don't get involved in childbirth in Korea and discussed Japan's theory of reincarnation and its mountain goddess' marginal nature working behind the curtain. I also discussed the phenomenon that both nations' childbirth gods are passed down as Three gods, which means that their faith in childbirth gods has to be seen as a result of the faith in childbirth gods interacting with the faith in Three gods or the Three-gods theory, accordingly I indicated that it is worth re-consideration to see the Three-God Theory as the core of the faith in Samsinhalmoni. Lastly, though in both nations' childbirth faith underlies their fear for divine beings, the faith in childbirth gods, strongly coupled with death heritages, is distributed throughout the nation, which is because Japan's childbirth gods intervening in birth and growth of a new life also actually involve themselves deeply in the sphere of death as well.

• 기록학연구
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• 제34호
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• pp.165-219
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• 2012

민속학과 기록학이 공유할 수 있는 것을 중심에 놓고 양자의 특기(特技)를 수렴하여 전문적인 학문체계로 만들어보고자 하는 것이 '민속기록학'이다. 민속기록학이란 양자를 절충하여 공동체에서 일어나는 생활문화의 기록 보존 활용에 대한 전반적인 지식을 탐구한다. 민속기록학은 가족, 마을, 향토사회, 현대 도시사회의 각종 공동체를 전문적으로 기록하기 위한 전략이다. 그동안 기록학의 일부에서 민간영역이나 공동체 아카이브에 대해 관심을 가졌으나 구체적인 실천방법과 경험을 가지고 있지는 않았다. 반면 민속학에서는 공동체 문화에 대한 현장관찰이나 조사방법에 대해 경험과 지식이 있으나 기록에 대한 이론적 기반과 전략, 마음가짐이 부족하였다. 양자의 장점을 결합할 때 공동체의 기록화와 아카이브 전략은 한층 탄력을 받을 수 있으며 전문성을 강화할 수 있다.

• Natural Product Sciences
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• 제13권3호
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• pp.180-185
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• 2007

Dichrostachys cinerea (Linn.) is commonly known as Vadatalla and used as phytotherapeutic agent. Tender shoots of the plant bruised and applied to the eyes in case of ophthalmia. The root is astringent and used in rheumatism, urinary calculi and renal troubles. The effect of the Ethanolic and aqueous extract of the root of D. cinerea were studied for its anti-urolithiatic and diuretic activity at 200 mg/kg dose level in male Wistar albino rats. Ethylene glycol feeding resulted in hyperoxaluria as well as increased renal excretion of calcium and phosphate. Supplementation with aqueous and ethanolic extract of the plant significantly reduced the elevated urinary oxalate, showing a regulatory action on endogenous oxalate synthesis. Compared to ethanolic extract, aqueous extract exhibited significant anti-urolithiatic activity. Both the extracts showed significant diuretic activity. The results of our present study supports folklore claim of D. cinerea.

• 생약학회지
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• 제15권2호
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• pp.85-90
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• 1984

The whole plant of Duchesnea indica (Andr.) Focke (Rosaceae) which has been used in folklore in treating amenorrhea, inflammation, fever and traumatic injuries, in detoxifying and breaking up clots, was studied. The pharmacological test showed that the water extract had estrogenic and histaminergic actions, but no antiserotonin action. As a result of systematic separation in order to detect the active compounds revealing the estrogenic effect, the active compounds were found in the ether fraction. TLC of the ether fraction revealed 8 spots. Among them three major spots (Rf=0.54, 037, 0.31) were separated by preparative TLC. Some chemical properties of those major spots suggested that they were phenolic compounds, but that they were neither linoleic acid nor ${\beta}-sitosterol$ previously reported.