• (The) Research of the performance art and culture
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• no.37
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• pp.33-60
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• 2018

This article is to present that the research on the Mudang Gut Chum should be within the context of the performance of Mudang Gut and examines its meanings and implications with focus on Seoul Mudang Gut Chum and Hwanghae-do Mudang Gut Chum. Seoul and Hwanghae-do Mudang Gut Chums do not exist in the form of simple dance or movement. They feature continuity while serving the function of revealing the existence of spirit and sometimes show the process of the spirit joining the Gut ritual, which means that the Mudang Gut Chum should not be understood as the dance itself only. Instead, care attention should be paid to the status of the tune of Gut where the dance is placed, relationship between the gut and the spirit, and the flow of narrativity. Also, the Mudang Gut Chum has a lot to do with the tune. Looking at the Mudang Gut Chum simply focusing on dancing steps, and the movement of feet and/or hands fails to gain an accurate understanding of the fundamentals of the Mudang Gut Chum. Closely connected to the tune, which is also associated with the grade of the spirit, the dance shows a variety of performances conducted by entering the Gut ritual of the spirit. In that respect, complex views on the Mudang Gut Chum are required. The same applies to the hereditary shaman Mudang Gut as well. The Korean Mudang Gut Chum has a slight difference between the Gangshinmu gut and the hereditary gut but is in basically the same aspect. The Gut Chum holds its meaning in the flow of gutgeori (tune or dance performed during exorcism, a shaman song) and delivers its own meaning in connection with the tune. It is definitely meaningful to focus on the individual movements of a dancing shaman but one should be able to derive the network of meanings that such movements have within the performance of the gutgeori, which means that intensive studies on the field performance and circumstances should be completed before studying the Mudang Gut Chum. In addition, the Mudang Gut Chum discloses the characteristics of the performance group. The Mudang Gut Chum exists in a complex manner. With respects to the status of the spirit, it shows the characteristics of the performance group. It represents the progress of Gut while closely connected with the tune. Therefore, the way of describing the Mudang Gut Chum should be far more than just simply keeping the dance notations. With this in mind, one should investigate and record the Mudang Gut Chum.

• Korean Journal of Clinical Laboratory Science
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• v.47 no.4
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• pp.194-202
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• 2015

Agaricus brasiliensis, belonging to the family Agaricaceae of Agaricales, Basidiomycota, has been used for edible and medicinal purposes. This study was initiated to evaluate the antioxidant, anti-diabetic, and nitric oxide inhibitory activities of fruiting bodies of A. brasiliensis extracted with methanol. The HPLC analysis of phenolic compounds from the mushroom extracts identified 10 phenolic compounds including gallic acid, procatechuic acid, chlorogenic acid, (-)-epicatechin, vanillin, rutin hydrate, naringin, quercetin, formononetin, and biochanin-A. The free radical scavenging activities of methanol extract were lower than that of positive control, BHT. The chelating effects of methanol extract were significantly higher than those of the positive control, BHT at the all concentrations tested. The methanol extract exhibited the lower reducing power activities compared with the positive control at the 0.5~6.0 mg/mL concentration. The mushroom extract inhibited the ${\alpha}$-glucosidase activity by 54.48% and 78.43% at the 1.0 and 2.0 mg/mL while acarbose, the positive control, inhibited the ${\alpha}$-glucosidase activity by 51.77% and 81.81% at the same concentrations, respectively. Nitric oxide (NO) production in lipopolysaccahride (LPS) induced RAW 264.7 cells were inhibited by the methanol extracts in a concentration dependent manner. Therefore, it is concluded that fruiting bodies of A. brasiliensis contained natural antioxidant, anti-diabetic, and anti-inflammatory substances which can be useful for human health.

• Journal of the Korean Society of Food Science and Nutrition
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• v.45 no.3
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• pp.380-385
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• 2016

This study analyzed changes in ${\beta}$-glucan content in Agaricus blazei Murill concentrates according to extrusion and extraction conditions. Screw speed and feed rate were fixed to 250 rpm, and 100 g/min, respectively. Moisture contents (20 and 30%) and barrel temperature (130 and $140^{\circ}C$) were adjusted. ${\beta}$-Glucan content of the extruded sample at a moisture content of 20% and barrel temperature of $130^{\circ}C$ was higher compared to other extrusion conditions. ${\beta}$-Glucan content of the extruded sample at a moisture content of 20% and barrel temperature of $130^{\circ}C$ treated with Rohament CL enzyme was higher compared to Viscozyme L, and Plantase TL enzyme treatments under the same extrusion conditions. In conclusion, extrusion and pretreatment with Rohament CL enzyme enhanced yield of ${\beta}$-glucan extract.

• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.132-151
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• 2009

Gut (Shaman ritual) in the west coast area is consisted to sanyang-geori (hunting), tasal-geori, gunwoong-geori those describe from hunting process to preparing animal sacrifices to a deity. The characteristic of gut in the west coast area which are represented for mock hunting and animal sacrifice ritual is practicing at the sibamasturi in Japan. This paper aims to compare a shaman ritual in west coast area in Korea and Japanese Sibamasturi from the comparative folklore point of view. Gut in the west coast area is well known for dividing sacrificial offering: vegetable for sinryeong and meat for singyeong. This division of spiritual deity shows it has different background from agriculture and hunting culture. Hwanghae-do gut has been formed under the various life environments. Therefore, each stage is conducted according to the purpose of the ritual. Sanyang-geori (hunting) represents the scene of hunting in the mountain and by catching live animals and it refers to Gunwoonsin, and will be offered. Animal sacrifice is a positive ritual which get rid of bad luck and pleased deity. Sibamasturi is practiced in mountain area where most of people involve in hunting and agriculture. Therefore, this area has both agricultural ritual and hunting ritual. Sibamasturi is practiced in January (lunar) and it also has meaning of beginning of agriculture and hunting in mountain area. Ground burnt off for cultivation way symbolizesfire ritual and mock hunting as well as animal sacrifice together. These rituals match to farmers of mountain area in the south-east Asia. The gut in the west coast area and Japanese Sibamasturi have common point that mock hunting and animal sacrifice are practiced at both rituals, however, the structure for these two ritual are different. In other word, there animal sacrifice has been formed with different cultural back ground.

• Proceedings of the Korean Institute of Communication Sciences Conference
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• 1990.06a
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• pp.715-719
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• 1990

• The Hankook-Saengyark Bo
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• no.228
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• pp.2-2
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• 1998

`신령버섯` 종균 국내 첫개발(농진청, 올부터 농가에 보급)

• Proceedings of the Korean Institute of Communication Sciences Conference
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• 1988.10a
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• pp.199-202
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• 1988

• Proceedings of the Korean Institute of Communication Sciences Conference
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• 1987.10a
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• pp.143-146
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• 1987

• Proceedings of the Korean Society of Postharvest Science and Technology of Agricultural Products Conference
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• 1998.09a
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• pp.74.2-75
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• 1998

• Proceedings of the Korean Institute of Communication Sciences Conference
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• 1986.10a
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• pp.72-75
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• 1986