• KOMUNHWA
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• no.49
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• pp.151-170
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• 1996

• Korean Journal of Heritage: History & Science
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• v.49 no.3
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• pp.136-153
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• 2016

This paper investigates the transmission of food as an intangible cultural heritage and tries to answer what maintains and promotes traditional food culture, though researching into the specific example of 'making traditional soy sauce.' For that, I chose three different cases to research into the continuation and change in the transmission of traditional soy sauce making. The first instance is when the informant makes traditional soy sauce by herself. The second example is when the informant makes traditional soy sauce with ready-made soybean lumps.The last case is that people sharing the same ideology about food organize a community('kye') and make soy sauce together each year and reserve 'seed soy sauce.' This is a new type of food community. The changes in tools and skills, in production and consumption, and in food communities caused changes in the transmission of traditional soy sauce making. Because of these factors, the way of making traditional soy sauce is changing a lot. The informants, however, believed that the tradition of 'making soy sauce' will last, as far as the taste of soy sauce made in the traditional method stays the same. Therefore, we need to make an effort to sustain communities of people who remember and enjoy the taste of traditional soy sauce in order to keep the tradition of making traditional soy sauce.

• (The) Research of the performance art and culture
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• no.32
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• pp.7-30
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• 2016

The inter­relationship of Korea southeast region community related to a mask dramas in depth. The Folk mask dramas are, for traditional community members to live well and enjoy cultural practices in society. Even if a mask drama would be performed in the 21st century, it would be the one of traditional society. It shows the life of traditional society and proposes the issue of traditional society. The thing is handed down well with technology of a mask drama assigned as intangible cultural asset. The Korea southeast region, Kyongsang Provinces, or Yeongnam area has been handed down several kind of mask dramas. These are Byeolsingut Talnori with religious, the Ogwangdae of wandering play team, the Ogwangdae of local residents, and the Dulnorum of local residents. The mask dramas of Korea southeast region are specified as intangible cultural asset, many traditional mask play were restored. The restoring is imitation. These things are difficult to assigned as the intangible cultural asset. But though it is the imitation of the mask dramas, it is culture phenomenon. So we need to make the fostering system.

• Sijohaknonchong
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• v.17 no.1
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• pp.149-179
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• 2001

• KOMUNHWA
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• no.64
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• pp.47-74
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• 2004

The aim of this research is to investigate various aspects and its meanings of Daegu Yangnyongshi Hanbang(韓方: traditional herb medicines) culture being handed down 350 years ago for understanding korean folk medicine. Yangnyongshi(藥令市: Medicinal Herb Mark

• (The) Research of the performance art and culture
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• no.36
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• pp.783-837
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• 2018

This study examines the lives and the performances of the people who participated in Songpa Sandae-nori(a korean traditional mask dance drama) before and after the designation as cultural heritage, and reviews the changes and the inheritance patterns of the mask dance which appeared in the lives of the performers. Chapter 2 reviewed previous debates about the derivational theory and the players of Songpa Sandae-nori before the flood in 1925, and discussed on awareness and the characteristics of the performers found through the review. Then the study went on to the inheritance patterns of the drama before the designation, focusing on the figures of Dolmari(a name of village in Songpa, Seoul) players who led the stage after 1925. As a result, the missing part of the activities and the lives of Dolmari performers have been more clearly identified, especially about Lee Beomman, Yeo taesan and Eum Joongeun(the main performers of Songpa Sandae-nori). Chapter 3 is about the inheritance patterns of the cultural heritage after the designation, and Heo Hoyoung was the main focus of the discussion. The researches so far have admitted his great contributions to the designation of cultural asset, although they have not proved how. After investigating various records and combining the testimonies of his students and locals, Heo Ho-young was found that he did not only gave plays of Songpa Sandae-nori but also actively engaged in the field of various traditional arts. Furthermore, jokes, dances, and masks left by him are considered to be evidences to reassess his performances.

• Journal of the Economic Geographical Society of Korea
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• v.18 no.4
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• pp.556-572
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• 2015

Since the late 1990s dualistic spatial structure has been configurated in Icheon ceramic industrial space due to the articulation of transmitted ceramics space rooted from imitating the Goryeo and Joseon ceramics and contemporary ceramics space based on academic ceramic arts. Therefore, the main purpose of this paper is to identify the formation of dualistic space in Icheon by investigating the development paths of ceramic industry in historical perspectives and analyzing inter- and extra-firm relations in Icheon. The main results of this research are as follows. Firstly, the development path of transmitted ceramics has declined gradually, while the development path of contemporary ceramics has been embedded in Icheon region. Secondly, the research pointed out that networks of transmitted ceramics and contemporary ceramics are different in the perspectives of inter-firm and extra-firm relations. Thirdly, the government has played a critical role as a financial and administrative supporter and as a network broker between university and Icheon ceramic firms(mainly with transmitted ceramics) for technological cooperation and collaborative R&D.

• Proceedings of the Korean Information Science Society Conference
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• 2001.04a
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• pp.598-600
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• 2001

본 논문에서는 양상 뮤 논리를 위한 속성 명세 패턴 연구를 통해 시제 논리에 대한 패턴 기반의 단일한 프레임워크를 제시한다. 본 연구에서는 Dwyer의 속성 명세 패턴 분류를 상태(S)와 행동(A)으로 세분화하고 이를 다시 강함(A)와 약함(E)으로 다시 세분했다. 이러한 의미 기반의 계층적 패턴 분류 체계를 통해 양상 뮤 논리의 속성 명세 패턴을 분석했으며 실제 모형 검사기에서 사용된 예제들의 패턴 분류에 적용했다. 그 결과 기존의 분류 체계보다 더 정확한 분류가 가능했을 뿐만 아니라, 속성 명세의 작성 및 이해가 용이하였다.

• (The) Research of the performance art and culture
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• no.35
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• pp.249-286
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• 2017

This study was started the problem consciousness on the tendency of current research which has only focused on specific school even though Salpurichum, which is passed down today, has passed through the first half of the 20th century. We can classify the data in which the tradition aspect of Salpurichum can be researched, into before and after the 1930s, the former is very faint but the latter is a national data at the national level so it is considered they can give a certain degree of trust in understanding the tradition. Even though the data before 1930s is insufficient but it possesses the historical value that tells the phenomenon of that time, this study intends to analyze while reflecting many socio-cultural contexts as much as possible, tries to understand the situation since the 1930s through the actual investigation of the survey report.

• Sijohaknonchong
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• v.24
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• pp.47-85
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• 2006

One of the famous Korean verses, Sijo 'In hemp clothes in winter(삼동에 베옷 입고)' is in thirty kinds of anthologies and ten kinds of Chinese writings. The major point in literary transmission of this work was the writer. The writer of this verse is Cho Sik(조식) in most anthologies. The writer of this work is recorded as Kil Jae(길재), Kim In-hoo(김인후), Kim Eung-jung(김응정), Lee Mong-gyu(이몽규) or Kim Ryung(김령) in Chinese writings. These people were famous for their studies and virtue, but they did not take office and retired from the world until they die. They were faithful to their principles serving their kings, though the country had wanted them to take a position in the government. Even though they did not in government service, they left some anecdotes and stories of lamentation after hearing their king's death. Because these stories and anecdotes can be easily connected with 'In hemp clothes in winter' which is about mourning over death of a king, they were known as the writer of this poem. Especially, their offsprings, juniors and followers often wrote these people as the writer of this work to represent their honor. Throughout the studies of several literary documents, this poem is written by Kim Eung-Jung, who lived in Kangjin(강진) in Jeonla province(전라도) and did not take office in all his life. He made this poem when he had heard the King Myoungjong(명종)'s death. Various transmission of literary documents with the records about 'In hemp clothes in winter' have a significance that can show the aspects of noble men's acceptance and transmission of Sijo.