• (The) Research of the performance art and culture
• /
• no.41
• /
• pp.187-218
• /
• 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.

• Journal of the Korean Geographical Society
• /
• v.1
• /
• pp.67-82
• /
• 1963

This paper examined the settlement and evolution of the Namdo Food Festival holding in Nakan folk village since 1994. The Namdo Food Festival is a representative event tourism in Chonnam which beautifully displays Nakan eup-sung's folk landscape and Namdo's traditional food, a prime tourist resource. Since 1994, the Namdo Food Festival has steadily evoloved in the scale aspects of the program budget, and the number of visitors participating in festiva. In addition, the period of the food festival was fixed for a week, early in October. The majority of visitors to the festival was from Kwangju. Moreover, visitors from other provinces have steadily increased, in particular visitors from Yeongnam province such as Pusas and Kyeongnam provinces have increased since 1996. In order to settle down and develop the Namdo Food Festival, the followings should be done change of the ownership from public to private sector, training of professional entertainers, development of programs which can reinforce historical aspects and placeness of Nakan folk village, adoption of management technoques for the local economic activities, and extension of linkage with tourists places around Nakan folk village, reflection of tourists interests and needs through a continuoua tourist's behaviour analysis.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.34 no.3
• /
• pp.18-27
• /
• 2016

A 'flowered-wall,' which are also called a 'flower plant patterned wall,' or a 'flower patterned wall,' is a wall of a building or a fence with various patterns on it. A flowered-wall can be an external mean to look into the owner's authority and values while internally it possesses the symbolic meaning of wishing the well-being and peace of the household. In the research area of the flowered-wall, the walls located in the palace were well researched in various studies across architecture, horticulture, and art design, however, the walls belonging to the local regional traditional folk houses and temples have been involved in little to no research in the landscape architectural area. Taking notice of this perspective this study researched and analyzed the cases of the flowered-walls of the traditional folk houses and the temples that belonged to the national and municipal cultural properties of Jeollabuk-do Province from the landscape architectural perspective. The whole samples were examined and it was shown that there were 9 traditional folk houses with flowered-walls. Among the temples there were 7 cases. Therefore the research focusing on tracing the shape and symbolic meaning of the flowered-walls in the 16 cultural properties located in the Jeollabuk-do Province which consisted of traditional folk houses and temples resulted in the following. Flowered-walls displayed hierarchical differentiation revolving around the main space and its spacial characteristic. This differentiation is variously displayed across the flowered-wall, gable, crack plastering, and chimney. In the case of the folk houses the symbols have the meaning of the prosperity of the household and progeny, exorcism, longevity, number of fortune, harmony, and peace etc that prays for practical wishes such as long life and good health with the prosperity of their descendants. Meanwhile in the temples, symbols indicating an easy passage into eternity, perpetuation of the Buddha-nature, and three marks of existence are applied, differentiating from the folk houses by the appliance of the religious values in the patterns. In conclusion this research resulted in the rightful illumination on the local landscape culture, the possibility of expressing the Korean sentiment through flowered-walls in the contemporary space, the reassessment of flowered-walls, and the provision of basic data for a plan to success the cultural heritage.

• Korean Journal of Environmental Biology
• /
• v.32 no.3
• /
• pp.250-262
• /
• 2014

This study was carried out from March 2013 to July 2014 with the aim of examining folk plants used in Jeollabuk-do Province. The analysis of 885 surveys collected from 59 residents of 11 cities and counties shows that a total of 154 taxa composed of 137 genera, 140 species, 2 subspecies and 12 varieties belonging to 66 families are currently used in the province. Regionally, Wanju had the greatest variety with 135 taxa, followed by Gochang with 128, Muju with 104, and Jinan with 103. In terms of their use, the plants were most frequently used as food and medicine, with 112 taxa of edible, 62 taxa of medicine, 4 taxa of ornamental, 3 taxa of dye, 3 taxa of oil, 1 taxa of aroma, 1 taxa of sap, 1 taxa of spice, and 9 taxa of miscellaneous use. Regarding plant parts, leaves were used most often, followed by fruits, stems and roots. The coincidence degree between the standard names of plants and their local names was the highest in Muju at 59.4%, followed by Wanju at 51.8%, Buan at 51.0%, Gochang at 50.4% and Jinan at 46.3%. The information on how to use folk plants was almost always orally transmitted.

• Korean Journal of Plant Resources
• /
• v.27 no.4
• /
• pp.309-325
• /
• 2014

To survey and collect the traditional knowledge on the regional folk plants, we interviewed 125 (male 37, female 88) native inhabitants in inland, 12 cities and counties of Chungnam province from March to October, 2011. The results showed that the regional folk plants in inland of Chungnam province consisted of a total 273 taxa; 92 families, 225 genera, 237 species, 4 subspecies, 29 varieties and 3 forms. Of 273 taxa surveyed ; 5 Korean endemic plants, 8 rare plants and 16 naturalized plants were also included. And of 273 taxa, cultivated plants were 82 taxa and 191 taxa were wild plants. The analysis of use by usage for 273 taxa showed that the edible use was the highest with 981 times, followed by medicinal with 439 times, material with 179 times, oil with 68 times, respectively. The leaf of plant was the most useful part, followed by stem and fruit. The consistency comparison between the Korean name and the local name were the highest in 50's and the lowest in 90's.

• Korean Journal of Plant Resources
• /
• v.25 no.1
• /
• pp.48-62
• /
• 2012

This study was carried out to classify the folk plants in inland of northern region of Gangwon-do. According to the survey results from 35 places of 9 counties and cities from April to October, 2010, the folk plants in inland of northern region of Gangwon-do consisted of a total 261 taxa; 73 families, 185 genera, 225 species, 2 subspecies, 30 varieties, and 4 form. Among the investigated 261 taxa, 3 Korean endemic, 11 rare plants and 9 naturalized plants were also included. The use by usage of 261 taxa was: 378 times; Edible, 53 times; Medicinal, 8 times; Dye, 7 times; Ornamental, 6 times; Fuel, 5 times; Spice, 3 times; Aroma, 2 times; Nectar, 41 times; Others, respectively, so the edible use is the highest. The most useful part was the leaf, followed by whole plant and root. The consistency comparison between the scientific name and the local name were the highest in the 20's and the lowest in 80's.

• Korean Journal of Plant Resources
• /
• v.24 no.4
• /
• pp.379-394
• /
• 2011

This study was carried out to classify the folk plants in southern region of Gangwon-do. According to the survey results from 1,103 survey sheets of 83 residents at 32 places of 9 counties and cities from March to October, 2010, the folk plants in the southern region of Gangwon-do consisted of a total 311 taxa; 92 families, 222 genera, 274 species, 2 subspecies, 29 varieties, and 6 form. The use by its usage was: 227 taxa; Edible, 174 taxa; Medicinal, 14 taxa; Ornamental, 5 taxa; Oil, 5 taxa; Spice, 4 taxa; Dye, 1 taxa; Fiber, 1 taxa; Aroma, 1 taxa; Fuel, 32 taxa; Others, respectively, so the edible use is the highest. The most useful part was the leaf, followed by root and fruit. The consistency comparison between the scientific name and the local name were the highest in the 50's and the lowest in 80's.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.33 no.3
• /
• pp.50-57
• /
• 2015

A traditional garden in Korea has diverse cultural, historical values, such as the then phases of the times, life phase, culture and art, etc. because it was developed on the basis of the harmony between nature and artificial structures. However, in reality, it's urgent to do efficient, continuous maintenance of traditional gardens which are being damaged and lost due to the problems like an owner's aging, inheritance, and lack of management, etc., especially in case of private property which was designated as a cultural property among such traditional gardens under the Cultural Properties Protection Law. Accordingly, this study conducted this research in a bid to use these research results as basic evidentiary materials for suggesting directivity in introduction of park planning of traditional gardens in folk houses in the near future by implementing the case investigation of transformation into public parks from traditional private gardens in Japan, which is putting the newly introduced park planning to efficient use, together with its systematic management, and the survey on domestic traditional gardens in folk houses status, as well as the hearing-based survey on a traditional gardens in folk houses owner's level of willingness to accept the introduction of parking planning. As a result, this study could confirm that in case of traditional gardens in Japan, they are mobilizing the revenue from admission fees for traditional gardens maintenance by incorporating the main entity of possession, and Japan is promoting transformation of traditional gardens into parks on the basis of use and preservation through the connection with local governments and research institutes. In addition, as a result of surveying domestic traditional gardens in folk houses, it was found that most of the garden owners had hardships in its management, and they were positive about systematic maintenance of gardens through park planning.

• (The)Study of the Eastern Classic
• /
• no.48
• /
• pp.65-90
• /
• 2012

This paper treats indigenous themes on of Kim Si-seup(金時習). has strong local color to the others of "Keumoh-shinhwa(金鰲新話)". This novel is set in Nam-won(南原) and Manbok-sa (萬福寺)which are used to realize the subject. Not only a folk game like Jeopo is used as important tool, but the main character of the novel is native Namwon man. Kim Si-seup stayed for a long time in Namwon. Because of this experience, he can realize unique and local setting, and then can break from the convention about a place setting of classic novel. The local color on is confirmed at . This tale have come down in Namwon, and then was recorded early 1970s. This tale is very similar with , so many researchers understood that the tale is the orginal work of . However, I suggest that is the orginal. Written with Chinese character, was very difficult to read. Besides, many Chosun scholar couldn't find this novel. Nevertheless, has a strong local color, so many Namwon people could accept this novel, and could create new folk tale easily.

• (The) Research of the performance art and culture
• /
• no.35
• /
• pp.405-439
• /
• 2017

In this article, I suggest issues and tasks in transmission of Gyeonggi Province folk songs after thorough study of designation of Gyeonggi Province folk songs as intangible cultural asset, reproduction and transmission. Intangible cultural assets are classified into seasonal playing and songs. Originally, category or extension of folk songs is above mere songs and it also embraces personal lives as well as village communities. Intangible assets of folk songs are folk art, group events and non-stage events at the same time based on tradition, history, uniqueness, characters of field value. Gyeonggi Province has 9 intangible assets now because of the revocation of several assets (All Gyeonggi Province, Hwasung, Gwacheon) within five years after initial designation of 13 assets in 1998. They are mostly distributed in the north Gyeonggi region where is close to the DMZ and delay in development seems to have enabled the preservation. Most of the intangible cultural assets are farming songs and weeding which show characteristics of Gyeonggi Province. Most of the designees are who performed excavation, recovery, excluding a few cases without designees on designation, and almost all the designee passed away. Number of cases have been revoked because transmission was not completed or some cases were transmitted to groups rather than specific designees. Subscription concert, the biggest and most representative event, is performed once a year with all of the 9 intangible cultural assets in the original complete forms of the designation. Intangible cultural assets are classified into seasonal playing and songs. In general, current performance of the intangible cultural assets and folk songs are same as the originally designated forms and are not in varied forms other than folk songs like songs for rice-planting and weeding. Funeral songs are transmitted in Yangju and Yangpyeong. In terms of the operation, preservation societies having training centers have been performing more constant activities for preservation including lecture, performance and transmission. Members are quite aged and the societies are suffering from lack of support fund for reproduction and transmission. Problems in reproduction and tasks for the transmission I would like to suggest are like followings. First, preservation and value of the cultural assets. Second, new understanding of designation and revocation of the intangible cultural assets. Third, record of performance and sound source. Fourth, liaison with local communities. Fifth, organization of professional resources and establishment of systematic support and management.