• Korean Educational Research Journal
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• v.38 no.1
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• pp.17-28
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• 2017

Nearly every country in the world now has the education of its own history in school curriculum. Although there is a difference in the nationality of each country, each has a common perception that history education is important. This is because everyone agrees that the nation's national identity is the core of its identity, and that it forms the backbone of national unity. In Korea, history textbooks were temporarily organized in selective courses and until recently were chosen as subjects of choice in the CSAT. However, despite the repeated neglect of national history education, the national sentiment should not always be neglected, and the formation of the national consensus will eventually prove to be a necessity for the Korean National University's CSAT. Despite the need for the education of Korean history, education has always been mentioned in conjunction with the word "crisis" and "stalemate". This article looks at the key issues in the history of the curriculum and the contents of history textbooks.

• Journal of the Korean association of regional geographers
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• v.17 no.3
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• pp.259-269
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• 2011

The meaning of fengshui was another cultural ecological environment in the pre-modern in Korea. Village residents made interrelations with village natural environment by the medium of the geomantic landscape. The functions of cultural ecology through the village fengshui are as follows: the spatial location, the population inflow, the regulation of the community's production or construction or land-use, the adjustment of the environmental carrying capacity, the environmental management, the forming of the collective environmental perception and attitude. Village fengshui is a cultural adaptation strategy to the local environment for the village residents. Fengshui can be evaluated as a traditional cultural ecological way and knowledge system for keeping sustainable village environment in East Asia.

• (The) Research of the performance art and culture
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• no.18
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• pp.563-598
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• 2009

Gangneung Danoje is a local festival that has its origin in the county festival handed down premodern society. It was designated as an important intangible cultural asset in 1966, and has appreciated as a representative traditional festival of Korea since UNESCO designated it as 'the Oral and Intangible Heritage of Humanity' in 2005. Generally, it is known as a festival which it keeps up the premodern tradition. However, we can know that it is different from the festival performed in the 19 century in its framework and contents if we pay attention to the texts of festival performed in Gangneung today. I think that this change is a result of cultural adaptation by the change of transmission situation, and especially today texts of festival is an result of the pursuit, restoration and reproduction of its traditional form so as to be designated as a cultural asset. In this paper, after I have an accurate grasp of the traditional form of Gangneung Danoje from the present data related to Gangneung Danoje, I will compare its traditional text with the existing text which was reconstructed at the time of being designated as an important intangible cultural asset. To do this work, I verified the composition method of a county festival by investigating a general aspect of county festival in the $Chos{\breve{o}}n$ dynasty, brought out the aspect of its change by comparing its existing text with the procedures and contents of Gangneung Danoje before the Japanese occupation by force, and discussed the matter of its some changes. As a result of my work, I ascertained that the present Gangneung Danoje is very different from the festival transmitted in premodern society in the structure, time and space of festival, and the contents of performance containing the procedures of meeting god, seeing god off, and enjoying god.

• Journal of Korean Society of Forest Science
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• v.61 no.1
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• pp.60-68
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• 1983

Ever since the day of pre-modernized society where the farming skill had been in the stagnant condition, the common farmwoodlands have been utilized in common (collectivelly) by villagers in order to harvest farmwoodlands and fuelwoods. Later, during the process of modernization, most of the common farmwoodlands were transferred into national or public forests by the administrative enforcement, but there were still various types of village (common) forests such as the common forests owned by joint owners, village block associations, village forest productive societies, Village Forestry Association(V.F.A.), and the national or public forests leased to V.F.A. As Village Forestry Association is organized with a few villages, each of common forests ow nod to the villages is obliged to be diversely controlled by other managers than the chief of V.F.A. Therefore, it is to be desired that the control of common forests should be under Gun Forestry Association Union. While the rate of the use of common forests for fuelwoods and cemetery has been considerably high, villagers wish to promote the timber forest establishment through the collective management by their improved farming skills and economical situations. In these present circumstances the village forest productive societies should be guided to work in closer cooperation with Gun Forestry Association Union. Since the management of common forests is still extensive, it still remains in the semi-management condition under which we can not find any management plan or measure to control forest damage. Especially the small area common forests should have appropriate size for the joint management. This will promote the forest productivity through the lease for reforestation of disposable national forests or public county forests and the contracts for profit sharing. Today owing to increasing forest value, frequent dispute has occurred on the common right telated to the village forests and rationalization of forest management has been disregarded. If a necessary measure were taken to control the dispute such as transferring the registeration right of ownership to the village forest productive society, the confidence of local inhabitants can be regained and the productivity of forests can be naturally increased.

• (The) Research of the performance art and culture
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• no.19
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• pp.5-33
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• 2009

Jain-Danoje's course since modern is not different with almost all of folk performances, which were restored and reconstructed with a background of the designation of an intangible cultural heritage and National folk arts contest sine the 1960s. Generally, these folk performances were decontextualized in course of extinction and reappearance, and recontextualized in course of new directions on tradition. Also, the performances were interpreted differently and transformed by the main constituents of reappearance. Jain-Danoje nowadays has a regular form just at that time that has been designated as a cultural heritage at 1970s. But, today's Jain-Danoje is clearly different with the last appearance in 1936 and some Literature and jainhyun-eupji. I think such differences would stems from the process of reproduction. From this perspective, I had investigate Old literature and the early days report, and the current text. Especially, I will show the considerable change which has been occurred in the Yeowonmu and Hojanggut, the central role to configure that identity, by comparing past and today. As a result of consideration, today's form of the Yeowonmu and Hojanggut are created texts that mind the designation of an intangible cultural heritage and National folk arts contest. These texts has been reproduced without understanding about structure and current of folk festival and state of performance which has been transmitted on premodern society. some intellectuals search for an archaic form of Jain-Danoje based on jainhyun-eupji that created in 1895, except the other jainhyun-eupji. Moreover, because of the understanding with a bias, they can't grasp the meaning about the religious service for Hanjanggun, and they can't see the facts of Yeowonmoo. In addition, they were aware of 'o-sin' that led by Hojang as a fancy dress parade in a carnival, and that is recognized as a component of Jain-Danoje, so there was other text which is different from our own festival.