• (The)Study of the Eastern Classic
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• no.73
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• pp.185-217
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• 2018

This research is a part of basic research on Gyeonggi Kamyoung focused on reconstruct personnel organization and facility of Gyeonggi Kamyoung, the only Kamyoung without a Kamyoung Record, which should have been recorded on it. Excluding Gyeonggi Kamyoung, other 7 Kamyoung each have its Kamyoung Record that shows their detailed history and set up. Due to lack of information about Gyeonggi Kamyoung, this research set objective on reconstructing Kamyoung Record of it with fragments of information on multiple historical records. By doing this, this research will also be a background for general research on distinguishing administrative unity from regional uniqueness of all 8 provinces Kamyoung. Kamyoung's personnel organization is sorted into government official from central government and Yeongli and staff. The information about the government official on this research is based on "Ki-Yung-Jang-Gae- Deung-Rok"'s personal assessment. According to it, Dosa Junggun Geomlyul had the same task and position as others in different provinces did. The difference Gyeonggi Kamyoung had was an absence of Sim Yak since 1700 while others still had it. The information about Yeongli and staff's organization was based on "Ki-Yeong-Sin-Jeong-Sa-Le". In Gyeonggi Kamyoung, along 6-Bang, there were 208 Yeongli and staff categorized into 50 different official duties. Also, compared to other Kamyoungs, Youngli's scale was smaller. Kamyoung's facility inside Pojeongmun and wall is distinguished from other Kamyoung related facilities in this research. Organization of facilities inside Pojeongmun and wall is based on "Gyeonggi-Kamyoung-Do". Like other Kamyoungs in different provinces, Seonhwadang, which is the main building, is located in the center and had a similar organization. Significant point was that Gyeonggi Kamyoung had both Youngli-Cheong and Hyeongli-Cheong at the same time. In the dense and developed area outside of Seodaemun, Gyeonggi Kamyoung had its related facility around it in small scale.

• Korean Journal of Heritage: History & Science
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• v.55 no.1
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• pp.133-150
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• 2022

Calling the 21th century the age of 'cultural competition' is not an overstatement. In an era of globalization, we try to find the 'identity of our country' in our culture. 'Culture' is the unique ethnicity of the people of each country that reflects the traces of their lives. As the world is transforming into a multi-dimensional place, traditional patterns in reference to cultural uniqueness and original formativeness are the brands that represent the people. France's luxury brand, GOYARD's Y-shaped pattern naturally made during the persistent traditional handmade process is still France's representative corporate brand and is considered prestigious even after 150 years have passed. On the other hand, in low-income countries, patterns created in the natural process of weaving fabrics are succeeded as a unique cultural aesthetic and are loved by people all over the world. Like this, people living in the global multi-dimensional world look to attain the framework 'One Planet Perspective' which is to succeed their own native culture and preserve the unique culture of others. For example, in the process of international relief organizations delivering relief supplies to Columbia's "Wayu tribe" due to the water shortage in 2013, a handmade product, "Mochila Bag" was discovered. Triggered by this incident, Europe and Korea decide to import it to support the livelihood of the "Wayu tribe." Also, the aesthetic and cultural values of the traditional culture in minority tribes that have evolved through thousands of years have been listed on UNESCO and preserved worldwide. Likewise, culture doesn't suddenly appear overnight, but rather the brand representing the company is the pattern used in the trend of the era kept for over 100 years. Moreover, patterns that reflect the country's identity are inherited as the unique aesthetic of the culture. Our country does inherit the unique aesthetic of our culture, but doesn't have a 'strong image' that displays the practical value reinterpreted creatively and aesthetically to fit the modern trend. Traditional patterns are important in perspective of study and theoretical research, but the brand's image using those patterns is a new medium from the past existence continuing to the current tradition. Furthermore, this study suggests that the image of a company that uses traditional patterns will have high economical potential as a national brand.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.115-151
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• 2021

According to Lee Young-geum, the ideas of grievance resolution and mutual beneficence were already present in shamanism. She also insists that Jeungsan merely theorized upon these ideas by inheriting them and his religious activities must be identified from within a shamanistic worldview. Contrary to Lee's claim, Cha Seon-keun argues that the grievance resolution of Jeungsan is far beyond the contents and level of development found in shamanism. He also insists that Jeungsan's religious activities must be identified as having a certain orderly uniqueness distinct from shamanism. The argument between these two different perspectives has not attracted other researchers besides those who are directly involved. However, this debate deserves attention with regard to the problem of how one approaches a given religion and which academic perspective should be applied. Based on the perspective of the Daesoon Jinrihoe, this study examines their debate by considering four issues. Firstly, whether Jeungsan inherited or expanded upon the subject of grievance resolution and its range remains undetermined. Secondly, the ethics of mutual beneficence and grateful reciprocation in Jeungsan's concept of grievance resolution should be analyzed as to whether that idea reasserts the ethics of shamanism. Thirdly, it is necessary to study whether his method of grievance resolution fully embraced the methods of grievance resolution that exist in shamanism. Lastly, it should be determined whether or not Jeungsan's religious activities and system of thought should be identified within a shamanistic worldview. Through this review, Lee and Cha can be shown to have different opinions on the academic approach to research on religion. Accordingly, this study concludes that Lee's method of only interpreting Jeungsan's religious thought via a shamanic worldview is incompatible with academic methodology. A scholar of religious studies should discuss Jeungsan on his own merits rather than just imply that Jeungsan thoroughly reflects the worldview of shamanism, doctrinal studies of Buddhism, and Daoist thought as well as other theologies. In other words, if certain tangible and intangible elements found in shamanism, Buddhism, Confucianism, Daoism, and Christianity are also observed in Jeungsan's religious thought, it is necessary to comprehend how different or similar those elements are or whether they are re-interpreted in any manner. In the case of Lee, her method of overemphasizing similarities is now criticized as outdated. Nowadays, it is necessary to demonstrate awareness of modern religious studies tendency to pay equal attention to similarities and differences.

• Journal of Korean Society of Forest Science
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• v.111 no.2
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• pp.201-223
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• 2022

Currently, species extinctions are increasing due to climate change and continued anthropogenic impact. We selected 300 species for conservation with emphasis on plants co-occurring in the Baekdudaegan area, which is a large ecological axis of Korea. We aimed to investigate the vegetation community and environmental characteristics of Zabelia tyaihyonii in the limestone habitat among the target plant species in the Baekdudaegan region to derive effective conservation strategies. In Danyang-gun, Yeongwol-gun, and Jecheon-si, we selected 36 investigation sites where Z. tyaihyonii was present. We investigated the vegetation, flora, soil and physical environment. We also found notable plants such as Thalictrum petaloideum, Sillaphyton podagraria, and Neillia uekii at the investigation sites. We classified forest vegetation community types into 4 vegetation units and 7 species group types. With canonical correspondence analysis (CCA) of the vegetation community and habitat factors, we determined the overall explanatory power to be 75.2%, and we classified the environmental characteristics of the habitat of Z. tyaihyonii into a grouping of three. Among these, we detected a relationship between the environmental factors elevation, slope, organic matter, rock ratio, pH, potassium, and sodium. We identified numerous rare and endemic plants, including Thalictrum petaloideum, in the investigation site, and determined that these groups needed to be preserved at the habitat level. In the classification of the vegetation units analyzed based on the emerging plants and the CCA, we reaffirmed the uniqueness and specificity of the vegetation community in the habitat of Z. tyaihyonii. We anticipate that our results will be used as scientific evidence for the empirical conservation of the native habitats of Z. tyaihyonii.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.171-207
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• 2017

The research regarding religious concepts used in Daesoon Jinrihoe are still incomplete. This study is a suggestion to critically review the existing research on 'seeking out the original root (原始返本)', one of the religious terms of Daesoon Jinrihoe. In addition, this concept will be seen from a new perspective. 'Seeking out the original root' plays a major role in Daesoon theology due to the cosmology established by Daesoon Jinrihoe. However, the existing research on this topic are prone to the perspective of 'returning' and assuming a 'cyclical view on the order of history'. Therefore, the cosmology that has been built by the religious language misleads readers to assume a retrospective process or that the process itself is realized on its own in accordance with the cosmic order. These kinds of studies do not specifically manifest the world view of Daesoon Jinrihoe. They fail to do so because Sangje's reordering works and its fruit, the earthly paradise of the Later World, have never existed before. The concept of 'seeking out the original root' should break away from the frame of a cyclical view of history and exert the uniqueness of Daesoon Jinrihoe. In this regard, this study can be summarized as follows: 'Seeking out the original root', one of the principles needed to achieve the re-creation of the Later World, endeavors to find a way to account for the origin of all things such as civilizations, cultures, and dharmas. If such a way is found, the facts between the root and the beginning should be acknowledged, as the root itself is what has been sustained, succeeded, used, resolved, revised, and rectified. The origin is usually dealt with from the position of rewarding. This was all achieved in Sangje's decisions and his reordering works. Its outcome will be utilized as a basis to establish an earthly paradise in the Later World. This concept, as defined above, excludes a cyclical view of history and implies that the concept of 'seeking out the original root' is a flexible frame within the context of dynamic structuralism. Given the style of this approach, this study provides a view which can be easily differentiated from existing research.

• (The) Research of the performance art and culture
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• no.40
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• pp.193-222
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• 2020

In this study, the development of traditional contents is to be enabled to succeed the values of the heritage on the song sang during dry-field farming of Bongpyeong Memil-dorikkaejil-sori. In addition, the identity on the heritage of songs sang during farming were diagnosed, and their value in context with the history and the value as the community for succession are emphasized as the value of cultural asset to expand the discussion up to the level of traditional cultural industry works. In the Bongpyeong Memil-dorikkaejil-sori, the intrinsic artistic value, the excellence of value as the educational experience, factor for overcoming the extinction of farming songs, and the promotion direction of the storytelling on buckwheat were provided. This is breaking from the formalization and being old-fashioned on the Bongpyeong Memil-dorikkaejil-sori to focus on the symbolization of the agricultural heritage in the modern context, habituating and spreading the gene of slash-and-burn field (hwajeon or budaeki). In terms of methodology on awareness, historicity or creativity, alternative method on the folk songs in labor was provided by having critical mind on the Bongpyeong Memil-dorikkaejil-sori and buckwheat songs. By reviewing the field contextualization of designating the intangible cultural asset, suggestions were made on activating the succession, and even the method of symbolic registration on the heritage of buckwheat farming was mentioned. Heritage on agricultural culture that can represent Pyeongchang and Gangwon must be discovered to be made into a brand. In addition, the uniqueness in the Madang 'Song Madaengi Traditional Music' must be found to apply as the brand on the point in which the people around the world can have consensus for utilization. As the farming song, rediscovery of the Bongpyeong Memil-dorikkaejil-sori is required to create the sustainable status as the multi-purpose cultural contents and provide the network of professionals for activating the folk songs to enable the opportunity of qualitative substantiality and spread instead of quantitative growth. In addition, festivals for each region, especially the festival for Pyeongchang area must be utilized centrally on the development of farming songs to organize the storytelling actively.

• The Korean Journal of Archival Studies
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• no.80
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• pp.43-88
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• 2024

The National Archives and Records Administration (NARA) is a relatively quiet latecomer to the traditional archives of the Western world. Although the United States lacks a long history of organized public records·archives management, it has developed a modern system optimized for the American historical context. This system focuses on the systematic management and preservation of the vast amount of modern records produced and collected during the tumultuous 20th century. As a result, NARA has established a modern archival system that is optimized for the American historical context. The U.S. public records·archives management system is based on the principle that records·archives are the property of the American people and belong to the public. This concept originated during the British colonial era when records were used to safeguard the rights of the colonies as self-governing citizens. For Americans, records and archives have long been a symbol of the nation's identity, serving as a means of protecting individual freedoms, rights, and democracy throughout the country's history. It is natural, therefore, that American life and history should be documented, and that the recorded past should be managed and preserved for the nation's present and future. The public records·archives management system in the United States is the result of a convergence of theories, practices, lessons learned, and ideas that have been shaped by the country's history, philosophies, and values about records, and its unique experience with records management. This paper traces the origins of records and archives in the United States in a historical context to understand the organic relationship between American life and records. It examines the process of forming a modern public records management system that is both uniquely American and universal to the American context without falling into the two forms of traditions that reflect the uniqueness of American history.

• Journal of Cadastre & Land InformatiX
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• v.54 no.1
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• pp.63-74
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• 2024

The fundamental basis for revitalizing cultural resources and developing content is national heritage(cultural property). In national heritage, cultural heritage is a tangible cultural heritage that represents the uniqueness of history and tradition, identity, and changes in life. In the case of museums, the collections (a museum-owned cultural heritage) represent the unique characteristics of the institution. In South Korea, it is recommended that museum collections be registered and used in the Cultural Heritage Standard Management System so that cultural heritage can be managed and utilized in connection with academics, industry, and administration. However, due to a lack of awareness of modern and contemporary heritage, the thematic classification chronology of the system was set mainly before the Joseon Dynasty, and a cultural heritage classification system suitable for national land information has not been established. Therefore, this study aims to propose a classification system for cadastral cultural heritage, based on the modern era when cadastral terminology was first used, using the cultural heritage owned by the LX Museum. Cadastral cultural heritage is characterized by the fact that although it is a field of specialized technology, the surveying or the production of it is not done by specific individuals only, and that while the production is professional, there are many educational aspects in its use. Therefore, unlike other specialized museum collections that are classified based on the functional aspects of their production methods, intended use, and creators, the classification method for cadastral cultural artifacts should be based on the characteristics of the cadastral tools and the outputs. This classification follows a three-tier stages with reference to the items in the Cultural Heritage Standard Management System. This classification aims at the effective use of knowledge by categorizing concepts and systematizing the subjects of data into a series of orders. A safe conservation and management environment for cadastral cultural heritage can be established, and academic and socio-cultural interpretation of the collection is possible by this classfication. Moreover, It is also expected to serve the basis for the national land information as well as searching for the national land information research, planning a exhibition, and the field of education in museum.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.67-88
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• 2011

Pungsu is an ancient logic that systemizes geography based on the Yin-Yang and The Five Elements Principle. It is defined as the unique and highly systemized ancient Eastern art of selecting auspicious sites and arranging harmonious structures such as graves, houses, and cities on them by evaluating the surrounding landscape and cosmological directions. Pungsu helps allegedly one improve life by receiving vital energy(Shengqi, 生氣)-energy flow that flows under the ground. It is traditional belief that the living lead their lives on the ground, indirectly receiving the energy coming out of the ground, whereas the dead are buried under the ground, allowing them to directly absorb energy from the ground, which makes Shengqi the dead receive bigger and more obvious than that the living receive. This energy absorbed by the dead from the ground was believed to be passed on to their descendants. This phenomenon is called "Induction of vital energy between Ancestors and Descendants". People searched for the sites which were believed to contain rich and positive vital energy flow. They also tried to bury their ancestors under such sites hoping to receive the Shengqi coming from underground which they believed would help them thrive and prosper. The efforts to locate the sites which have the most vital energy, auspicious sites or "Bright Yard(明堂)", are easily observed in Asia including China and Korea. The ultimate goal of searching for auspicious sites lies in human(whether alive or dead) receiving vital energy from the nature to enjoy happy lives. In choosing a place to live or to bury their dead ancestors, people tried to understand the energy flow of the site considering the factors related with mountain, water, and direction. If we take a closer look into the methods of finding auspicious sites, we can see that people have tried to see the outer conditions of lands, mountains and waters within the perfect harmony if possible. Auspicious site or Bright Yard is the site with those elements in perfect order and harmony, that is, it is the place which derives the most vital energy from the best order and harmony of nature. As this shows, an auspicious site symbolizes totality-the Self, and it seems to be projected to the land. It is believed to be an attempt that the reason why we try to find auspicious sites to internalize the totality that we projected to the outer world. Therefore, this auspicious site is what our foremost values, symbol of the Self, such as harmony, equilibrium, perfection, and uniqueness are reflected to the land. Through the process of finding such a site, we try to gain totality of psyche.

• Journal of Korean Home Economics Education Association
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• v.35 no.3
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• pp.67-96
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• 2023

The purpose of this study was to develop and validate a scale that can grasp the reality of the three systems of action for middle and high school students in home economics. For this purpose, a total of 105 questions, 35 questions for each systems of action, were developed as a 5-point Likert scale in order to measure technical action, communicative action, and emancipative action as preliminary questions by reviewing domestic and international literature related to the three systems of action. The procedure for revising and supplementing the developed preliminary questions by reviewing the content validity of the home economics education expert was executed twice. A preliminary survey was conducted on middle and high school students with 70 developed preliminary questions, and 166 copies were collected. As a result of exploratory factor analysis of the collected questionnaires to test the validity of the scale, it was found that 38 questions 7 factors were appropriate. After constructing this survey based on the results of exploratory factor analysis, this survey was conducted on middle and high school students, and 548 copies were collected and a confirmatory factor analysis was performed. A total of 38 questions were finally selected through confirmatory factor analysis, including basic living ability 5 questions, self-management ability 4 questions, information processing ability 4 questions, communication/interpersonal ability 12 questions, critical thinking ability 3 questions, decision-making ability 7 questions, empowerment 3 questions. The Model Fit was χ²=1846.741(p<.001), CFI=0.865, TLI=0.853, RMSEA=0.058, and the Standardized Regression Weights for each question was more than 0.5, so it can be seen as a suitable measurement instrument for measuring the status of the three systems of action of middle and high school students in home economics. The three systems of action scales were found to have significant correlations with self-acceptance, future planning, intimacy, uniqueness, which are sub-factors of the self-identity scale, and social participation scales therefore confirmed that they have recognized concurrent validity.