• Title/Summary/Keyword: 한국 전통

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한국 전통무기의 재발견

  • 강성문
    • Journal of the KSME
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    • v.44 no.2
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    • pp.36-42
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    • 2004
  • 이 글에서는 한국의 역사상에 나타난 주요 전통무기에 관한 기술 발달상의 특징적인 내용을 소개하고자 한다.

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The Characteristics of Traditional Representation in the Artist's Garden of the Garden Exposition seen through the Design Process (설계과정을 통해 본 정원박람회 작가정원의 전통재현 특성)

  • Lee, Song-Min;So, Hyun-Su
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.38 no.4
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    • pp.101-110
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    • 2020
  • This study was conducted through the analysis of literature and on-site research as a case study of 14 artists' gardens with traditional themes presented at the garden fair. With Focusing on the design process for determining traditional reproduction, the following characteristics and implications were derived by analyzing the design goals, selection of subjects for traditional reenactment, determination of methods for reproduction, and design stages of landscape components. First, the pattern of selecting traditional structures as subjects for reproduction in many artist gardens can be understood as an advantage of being suitable for narrow sites and having remarkable topic communicability. They directly delivered the design intent by adding the names of traditional structures such as Madang, Wool, Buttumak, Jangdokdae, Chuibyeong and Seokgasan. Works expressed indirectly, such as Wall, Korean Garden, Suwon, and Seoul craftsmen, have relatively weak topic communicability. There were also symbolic representations of objects to be reproduced, such as Seonbi, marginal spaces, and Pung-lyu. Second, while reproducing Hanok Madang, separate the gardens paved with grass and stone, the fortress wall of Suwon Hwaseong and the northwest Gongsimdon of the watchtower. Also the garden with a miniature version of the extraneous Yong-yeon and the garden, which was reproduced as a low decorative wall in the rest area based on Nakan-Eupseong Fortress, shows the need for a deep understanding of tradition. On the other hand, the reproducting works of choosing the location of the traditional garden, the Korean Garden showed the importance of systematic arrangement with the surrounding environment, the beauty of the space in the courtyard of Hanok, the beauty of the slowness enjoyed by the scholars and the reenactments of the Pung-lyu culture of Moonlight boating are not only imitating traditional structures but also spreading understanding of tradition to garden culture and sentiment. Third, there were many works that reconstructed the real-size traditional structure in a straightforward way in relation to design. The garden was divided into Chuibyeong and the living space was decorated with Buttumak, chimneys, and gardens, and facilities representing Gyeongbokgung Palace, Soswaewon, and Seoseokji were systemically arranged. However it recognized the importance of selecting the key design elements, constructing the elevation of the structure, and the sense of scale of the space from works that reproduced the large Suwon Hwaseong and Nakan-Eupseong in an abstract way. While there are examples gardens of Hanok yards and Bazawul, which are far from the original image among the gardens that chose the dismantling method, the Blank-space garden expressed only by a frame composed of cubes, and Seonbi's Sarangbang garden, that permeated the moonlight with many traditional structures are the positive examples. The Seoul Artisan Garden, Jikji Simche Garden and Pung-lyu Garden, which display modernly designed landscape components, need an explanation to understand the author's intention.

Elementary school children's perceptions of traditional Korean foods, based on the health belief model (건강신념모델에 기초한 초등학생의 우리 전통 식생활에 대한 인식 조사)

  • Lee, KyoungAe
    • Journal of Nutrition and Health
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    • v.46 no.1
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    • pp.86-97
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    • 2013
  • This study investigated the eating habits of elementary school children and their perceptions related to traditional Korean foods, based on the health belief model. The subjects were fifth grade elementary school children (274 boys and 274 girls) in eight Korean cities. The results were as follows: The children ate almost three meals per day and were grateful for their meals. However, they irregularly consumed meals and snacks. They tended to eat heartily and did not eat foods that they had not yet eaten. Their meals were based on rice and they have eaten kimchi and vegetables at almost every meal. However, they had undesirable habits in eating other foods, such as fruits, fish, soybeans, and sweet foods. They did not sensitively or seriously perceive their eating habits in relation to their health. They perceived that it was very good for their nutrition, health, and tastes to eat traditional Korean foods, and they had pride in traditional Korean foods and eating style. Although they expressed some difficulty regarding availability and preparation of traditional Korean foods, they hardly felt difficulty in eating them. They had high dietary self-efficacy with regard to eating these foods, except for two items of self-regulation. Their eating habits showed positive correlation with dietary self-efficacy, perceived susceptibility, and perceived benefit. In conclusion, eating habits of elementary school children in relation to traditional Korean foods are not desirable, but not serious. They did not sensitively or seriously perceive their eating habits in relation to their health. However, they perceived that it was very good for their nutrition and health to eat traditional Korean foods, did not have a high level of difficulty in eating them, and had high dietary self-efficacy with regard to eating them. Therefore, we suggest that children should be exposed to various traditional Korean foods, along with education about them, in order to enhance their concern and motivation to eat them.

The Historical Transition and Current Meaning of Traditional Language Plays - Focusing on Korean Jaedam and Chinese Xiangsheng - (전통적 언어유희의 역사적 변천과 현재적 의의 - 한국 재담(才談)과 중국 상성(相聲)을 중심으로 -)

  • Jiang, Xiao-Qian
    • (The) Research of the performance art and culture
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    • no.37
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    • pp.61-94
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    • 2018
  • This article examined that the historical changes and current significance of the Jaedam(재담) and the Xiangsheng(相聲), one of the traditional Korean and Chinese language games. Both Korean Jaedam and Chinese Xiangsheng are representative language games and traditional performing arts for laughing. The origin of the Jaedam can be traced back to Uheui(우희). Uheui has been called Changyouxi in China, Bae Woo-hee, and Jo Hee in Korea. Uheui is the most traditional language game and a variety of performances were derived from its spreading and inheriting process. Among them, Korean Jaedam and Chinese Xiangsheng can be said to be a piece of art that has successfully inherited Uheui tradition. From the late 18th century, Korean Jaedam were established as independent performance arts, and became highly active in many performance by professional joker Park Chun-jae and other performers. With the development of gramophone record in the early 20th century, the Jaedam was mainly made on the theater stage and radio. At this time, the new performance art of 'Mandam(만담)' was derived from the Jaedam, which focused more on satire current events and criticizing the social situation. Mandam has been popular for a long time and then extinct in the 21st century. The jaedam have been handed down only in the Korean traditional performance so far. Meanwhile, Chinese Xiangsheng, which was built in the mid-19th century, a bit later than Korean Jaedam, was initially considered to be a vulgar art of the lower class, but finally became popular in the early 20th century. In the mid-20th century, Xiangsheng was transformed into a new character, which mainly deals with social praise and edification of the masses. But since 'New Xiangsheng' does not focous on a satire on social conditions, the humor has been reduced. In the early 21st century, Xiangsheng was on the verge of extinction just like Mandam, but through the efforts of young actors to revive tradition, another reformation of this art was made to return to tradition and small theater. Currently, the 'traditional Xiangsheng', which has returned to tradition, is once again receiving the love and support of the Chinese audience. Korean Jaedam and Chinese Xiangsheng have many similarities in terms of history and recruitment, but they are now in different fates. There is also a great deal in common ground in terms of the content and form of the two arts. In the case of Xiangsheng, it is one of the traditional folk art forms which is still loved by the Chinese people and has become one of the most important traditional performances. On the other hand, in Korea, Jaedam as independent performance arts has disappeared and now only can be seen in traditional performances such as 'Korean mask theater'. The fact that Korean Jaedam and Chinese Xiangsheng have undergone similar changes in their spreading and inheriting process, while Korean Jaedam have disappeared and Chinese Xiangsheng is well preserved. The reason can be confirmed through the main idea of this article.

Bacterial Community of Traditional Doenjang in Longevity Area and Antagonistic Effect against Bacillus cereus (장수지역 전통된장의 미생물 군집 및 바실러스 세레우스 길항 효과)

  • Jeon, Doo-Young;Yoon, Gi-Bok;Yoon, Yeon-Hee;Yang, Soo-In;Kim, Jung-Beom
    • Journal of the Korean Society of Food Science and Nutrition
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    • v.45 no.7
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    • pp.1035-1040
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    • 2016
  • This study investigated the prevalence of foodborne pathogens and the bacterial community of traditional Doenjang collected from a longevity area in Korea as well as the antagonistic effect of traditional Doenjang isolates against Bacillus cereus to estimate the microbiological safety of traditional Doenjang. Aerobic bacteria showed $10^6{\sim}10^9CFU/g$, whereas coliform bacteria was not detected. Foodborne pathogens were not detected except B. cereus, which was detected in seven samples out of 10 Doenjang samples. A total of 327 isolates were identified from traditional Doenjang. The isolates consisted of Bacillus subtilis 155 (47.4%), Bacillus licheniformis 68 (20.8%), Bacillus amyloliquefaciens 46 (14.1%), and Bacillus pumilus 18 (5.5%). Antagonistic effect against B. cereus was detected in 20 (6.1%) of 327 isolates, which consisted of B. subtilis (12 strains), B. amyloliquefaciens (5 strains), and B. licheniformis (3 strains). The inhibitory zone for the antagonistic effect was 9.0~12.0 mm in diameter. Although a small amount of traditional Doenjang was tested in this study, these results indicated that the potential risk of B. cereus in traditional Doenjang is lower than generally presumed. It is necessary to monitor the antagonistic effect of traditional Doenjang isolates against B. cereus.