• Journal of the Korean Society of Food Culture
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• v.21 no.6
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• pp.577-588
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• 2006

This study was performed by questionnaire to investigate current use of native local foods of adults in Gyeongju classified by age. The subjects were consisted of 421 citizens(217 males and 204 females) living in Gyeongju. The findings are summarized as follows: 'Institute' scored high as 30.6% in the main responsible body for the succession of local foods. The most emphasized points to popularize the local foods was to 'taste'(36.4%). a point to be considered to develop tourism product of the local foods was to 'development of recipes acceptable to the people of today'(24.6%). The recognition rate score of native local foods of Gyeonngju area was 'Hwangnamppang', 'Hanjeongsik', 'Ssambap', 'Haejangguk', 'Hoe(Gampo)', 'Memilmukmuchim', 'Gyodongbeopju', and 'Yugoa' in the order. On the other hand, the recognition rate score for 'Ssukgulrei', 'Borisudan', 'Dalraikkakdugi', 'Hwanggeumju', 'Baesuk', 'Gyeojachae', 'Gungjungjeongol' was very low. The preferred and intake native local foods of Gyeongju area was 'Hanjeongsik', 'Ssambap', 'Hoe(Gampo)', 'Haejangguk', 'memilmukmuchim' in that other. On the other hand, the preference for 'Ssukgulrei' 'Borisudan', 'Hwanggeumju', 'Baesuk' and 'Dalraikkakdugi' was very low.

• Bulletin of Food Technology
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• v.26 no.3
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• pp.203-209
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• 2013

마을기업은 지역공동체에 산재한 각종 특화자원(향토 문화 자연자원 등)을 활용, 지역공동체에 기초한 비즈니스를 통해 안정적 소득 및 일자리를 창출하는 마을 단위의 기업으로 정의하고, 정부에서는 2013년까지 1,300개의 마을기업을 지정할 예정이다. 이들 마을기업의 설립과 운영과정에서 겪는 애로사항 1순위로 "마을기업 유지를 위한 수익창출"을 고른 마을기업이 가장 많은데 이는 사업초기에 적정한 비즈니스 모델을 개발하지 못한 경우가 크다. 따라서 성공사례 평가를 통해 식품 자원을 활용한 마을기업 사업화의 방향을 제시하고자 한다. 서울 염리동 마을기업인 솔트까페에서 영광 고창의 천일염 공동브랜드인 '천혜보금' 천일염도 팔고, 천혜보금을 넣어 만든 쿠키도 커피와 함께 팔고 있으며, 설립 1년만에 3명의 고용을 창출하였고 현재 한 달 700만원 정도 매출에 10%이상의 흑자를 내고 있다. 외부 지원금은 없지만 솔트까페가 소문이 나면서 선물용으로 천혜보금을 구입하는 단체도 많이 늘었다. 이런 성과가 널리 알려지면서 61개 지자체에서 2,000여명이 견학을 하였다.

• Journal of Korean Library and Information Science Society
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• v.43 no.2
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• pp.317-342
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• 2012

The purpose of this study is to analyse the issues of archival contents development for documenting local histories and to suggest the directions of contents development based on case studies. The study begins with analysing four cases of archival contents; two foreign cases for benchmarking, and two domestic cases of the Encyclopedia of Korean Local Cultures, and the local contents of National Archives of Korea. Based on these analyses, it discusses the critical issues of the contents development and suggests the directions of archival contents development for documenting localities.

• (The) Research of the performance art and culture
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• no.43
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• pp.121-143
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• 2021

The Aim of the this paper is to figure out impetus of the Naeseo Traditional Folk art Conservation Association. This Preservation Society derived from Hogaeri farmers' band. Through aging and hollowing out Hogaeri farmers' band got into a period of stagnation. In order to overcome slump villager and people of a township organized a conservation society in 1994. Members restored and directed folk song which from age to age for performance. are designated as cultural asset in 2017. Sutguldeong song is only song in inland area. This song are worthy of notice in . which is consist of various agricultural work songs experienced two changes. Rice-planting songs are characteristic. Especially, Executive playing a central role harden foundation of the Preservation Society. The mainspring of activity is the sense of responsibility. Preservation Society laying emphasis on recruiting new members. Preservation Society is planning to develop curriculum for Jurisdiction elementary and middle school students. This Preservation Society is made up of First generation members and Second generation members. First generation members who are born and bred in Hogaeri have been good friends both in joy and in sorrow Early days of Preservation Society. So, They has a strong family bond. In order to induce membership Members are practicing Nongak, popular folk songs, dancing program. Second generation members are not conversant with a folk song. Nonetheless They have a strong mind on a member line.

• Journal of the Korean association of regional geographers
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• v.5 no.2
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• pp.29-45
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• 1999

This study reviewed theories on entrepreneurial local governance and inquired the changing regional policy in Chonnam region. The region became exposure as the direct investment unit of global capital by globalization of capital, the inter-regional competition and the relative reduction of the role and function of nation state. Therefore local government have the relative autonomy and the region is effected as the chosen space by capital according to the free movement of capital. It has been argued that there has been a reorientation of urban governance away from the local provision of welfare and services to a more outward-orientated stance designed to foster and encourage local growth and economic development. These profound changes in the way that cities operate have seen the public sector taking over characteristics once distinctive to the private sector leading many commentators to term such modes of governance as entrepreneurial. In Chonnam region, many local governments are introducing entrepreneurial policies for regional development. It appears as place marketing strategy to attract capital and tourists. This strategy is very important to used identity or culture of region in order to make the attractive region. The entrepreneurial characteristics and strategies appear as image unification of region, commodity development of natural or cultural resource, event and business projects. From this point of view, the entrepreneurial policy that is based upon regional growth can cause the problem of social justice like distributional distortion and inequality.

• Cross-Cultural Studies
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• v.53
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• pp.1-24
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• 2018

This following research is a study on the use of French and de-locality in the modern Korean poet Lee Sang's poetry (1910-1937). His hometown was Kyung Sung, Seoul. He mainly wrote his works in Korean, Chinese character, and Japanese, using the language of education and his native language at that time. So then, what was the spirit that he wanted to embody through use of French words? By using words like "ESQUISSE", "AMOUREUSE", Sang's French was not a one-time use of foreign words intended to amuse, but to him the words were as meticulously woven as his intentions. French words were harmonized with other non-poetic symbols such as "${\Box}$, ${\triangle}$, ${\nabla}$", and described as a type of typographical hieroglyphics. Instead of his mother-tongue language, French was applied as a surrealistic vocabulary that implemented the moral of infinite freedom and imagination, and expressed something new or extrasensory. Subsequently, the de-localized French (words) in his poetry can be seen as poetic words to implement a "new spirit", proposed by western avant-garde artists. Analysis of French in his poetry, showed a sense of yearning for the scientific civilization, calling for his sense of defeat and escape from the colonized inferior native land. Most of all, comparing his pursuit of western civilization and avant-garde art to French used in his poetry, is regarded as world-oriented poetry intended to implement the new tendency of the "the locomotive of modernity," transcending the territory of the native country.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.1
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• pp.12-20
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• 2013

This aim of this study is to support the value criteria that citizen evaluate themselves it when they found modern heritages in their town. To understand the changing of value criteria for the cultural heritage, we have to begin from early 20 century that were, however, diversified after 80's. As a result, early they evaluated with the architectural and aesthetic value mainly, after they evaluated with the social-cultural value and academical value, and nowadays they try to include the economical value and educational value. So this study rearranged and divided that value with the preservation and using value. The preservation value include the historical value, aesthetic value, social-cultural value and academical value, and the using value include the economical value and educational value. The criteria, however, don't have the equal importance, This study try to redefine relative importance score with paired comparison. As a result, Historical value is proved that most important criteria, but aesthetic value got the score lower than social-cultural value, and similar with academical values. And in using values, economical value and educational value got the low score. It means that if some researcher insist about the importance of economical value, it should evaluate lower than preservation values. This study insist that we have to include diversified values and that values have relatives score. Actually, now we mostly evaluate with the architecture and aesthetic values about modern heritage, so we are losing a lot of modern heritage. If we include the diversified values, social-cultural, academical and educational value, we can conserve our important modern heritage and revitalizing town with tourism of historical heritage.

• (The) Research of the performance art and culture
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• no.32
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• pp.171-208
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• 2016

Female folk song singers do not necessarily recognize the indigenous elements, which are, however, naturally reflected in the narration in the context. Singers of Taebaek Ararei recognize the dialect, the tone and the song when performing. Traditional Ararei had been performed by singers in the village of slash-and-burn field in Hwangji. Cheolam and Jangseong do not have their own traditional songs sing they are mining regions but had adopted songs from other areas including Gyeonggbuk, which still remain as alternative versions. Many elements of Jeongseon Arari and Samcheok Menari are in the narration and the songs. In terms of the context, alternative versions of Ararei are old Arirang melodies from slash-and-burn fields and were confirmed to be a very old form of oral folk songs in Gangwondo. Female singers of 3 generations, Hwaok Mun, Geumsu Kim and Hyojeong Kim, who keep the tradition and identity of Taebaek Ararei, show the integration of the past, present and future of Ararei. The Ararei Preservation Society continuously organizes singers' performances and maintains the tradition. The singer Hwaok Mun was born in Taecheon, Pyeongannamdo and moved to south at 5 and lived in Hajang, Samcheok and then moved to Jangseong and lived in Jaemungok. She is a mother of 6 children and has been a farmer for most of her life. She currently resides in Mungokdong and would sing Ararei at village feasts or events. She says she learned the song naturally because Ararei was sung very often in the past around Taebaek area. She is a typical native Arirang singer. The singer Geumsu Kim is a daughter of Hwaok Mun and leads the Taebaek Ararei Preservation Society to study, maintain and introduce the sound of Taebaek(Taebaek Arirang). She introduces Miner Arirang and Taebaek Ararei to the society members and the local residents. The singer Hyojeong Kim is a granddaughter of Hwaok Mun and follows the tradition of her grandmother and mother while adopting more modern Arirang contents.

• Journal of the Korean Institute of Landscape Architecture
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• v.30 no.5
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• pp.78-88
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• 2002

본 연구는 울산월드컵경기장의 조경현황을 분석함과 동시에 경기가 끝난 후에도 이곳을 찾는 이용자들의 요구를 수렴함으로써, 향후 경기장조경시에 적용할 수 있는 교훈을 얻기 위한 목적을 두고 진행되었다. 조경현황에 대한 분석 자료는 월드컵경기장 조경을 위한 시공보고서와 도면 및 사진 그리고 현장에서 수집한 제반 자료이며, 이용자요구는 현장에서 조사한 이용행태이다. 연구결과 2002월드컵대회에 대비해서 만들어진 울산월드컵경기장은 건축공간을 확보하는 과정에 서 대규모의 정지작업을 실시하여 과다한 지형변화가 발생하였으나, 친환경적인 법면의 처리와 향토식생의 도입 및 대형목 등의 이식을 통해서 자연과 친화될 수 있는 경관을 조성하고 있었다. 특히 기존의 옥동저수지를 보전.활용하여 친수공간을 확보한 것은 울산월드컵경기장조경에서 주목할만한 특징으로써, 기회요소를 지혜롭게 활용한 좋은 사례가 되고 있다. 한편, 울산월드컵경기장은 시민들이 부담 없이 여가공간으로 활용할 수 있는 공원적 기능이 체육시설에 접목됨으로써 기존의 경기장과는 달기 체육, 문화, 교육기능이 복합적으로 기능하는 세계적 수준의 체육공원으로 개발되었다. 또한, 울산이 가진 역사 문화적 요소를 상징적인 설계언어로 도입한 것은 역사적 장소성을 중시한 설계방법으로서 이것 역시 울산월드컵경기장조경의 특징으로 손꼽을 수 있는 것이다. 특히 울산월드컵경기장은 경기가 종료된 이후에도 시민들에게 적극적으로 개방되고 있으며, 시민공원의 성격으로 이용될 수 있는 다원적 기능을 가지고 있어서 주목되는 바가 컸다 이와 같은 경기장 건설의 개념은 공간의 이용을 시간적으로 확장하는 것으로서 향후 보다 적극적으로 도입되어야 할 현대적 개념의 공간이용으로 볼 수 있다. 연구결과 향후 울산월드컵경기장이 시민의 휴식과 문화공간으로서 보다 적극적으로 기능하기 위해서는 경기장은 물론 공원으로 이용되는 공간에 대한 철저한 유지관리와 운영관리에 대한 노력이 필요할 것으로 생각된다. 특히 자연환경이 훼손된 부분에 대해서는 원래의 생태적 질서가 회복될 수 있도록 더욱 노력하여야 할 것이다.

• Korean Journal of Heritage: History & Science
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• v.43 no.4
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• pp.4-23
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• 2010

Danggol, in other words the hereditary shaman, is a person who is performing the Gut(the Korean shamanistic ritual) as the job but fortuneteller simply tells someone's fortunes. Nowadays most of fortunetellers think their works are wholly managed the Gut as the holy jobs. But Generally this kinds of jobs, we think it is lower than ordinary people's level of education in the korea. Actually we can meet eleven fortunetellers who have a college diploma out of them, so we can know that their education's level is increasing gradually. On the other hand a house of fortunetellers is the place where can lead the way of our lives in the method of seeing one's past life or making predictions of someone's coming events etc. Gradually this place seems to be separated with a private home, so the most of them is managing as the monthly rent. Consequently this houses are heavily located at the Gyerim five-way crossing, the Yang-dong Dakjeonmeory street, Jungheung-dong local culture street area. Each fortunetellers have the different ways of fortune-telling because this methods are decided by their one's characters. So their fortune-telling time and its time required for a task is far different. The methods of telling it is very much different in accordance with the learning fortuneteller or spiritualistic fortuneteller. But the process of fortune-telling is common like as a preparatory stage, carrying a Jumsa(fortune-telling) stage and acting by a Jumsa stage. These steps are sequential but linked together. There are six special features of fortune-telling culture in Gwang-Ju. 1. The role of a fortuneteller and Bosal(spirit-descended shaman) runs at the same time. 2. The house of fortune-telling is doing Gutdang(ritual house)'s works. 3. Its location are heavily collectivized at the specific districts. 4. The learning fortuneteller are increasing gradually. 5. The youth are growing use in the fortune-telling house. 6. There are many person that are visiting this house because of individual problems not their family's problems.