• (The) Research of the performance art and culture
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• no.23
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• pp.63-103
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• 2011

This paper inquires closely into the background of pansori gosu(drummer) and his social position based on documents and oral materials and the performance features of gosu in the entire process of pansori performance, 'preparation', 'performance' and 'aftermath', focused on the relationship between the changja(singer)-gosu. In the past, some gosus were ex-tightrope performers. Their social position and working conditions were better than that of the ex-tightrope performers but were worse than that of the pansori singer. After 1910's, people formed some special sense about the gosu due to the change of the space for pansori performances and the technological advances on the media, and gosu's conditions improved. The theory of pansori drum gradually began to be established well. The function and the role of gosu in the whole process of pansori performance may be summarized as follows. To begin with, the training with various and a lot of singers is required in the 'preparation'. Rehearsals are divided into individual practices and joint practices, and the latter can be controlled by the level of the capacity of gosu and the degree of the experience between chanja-gosu. Next, bobiwi(flattering drumming) and chuimsae(encouraging remarks) are important in tbe 'process'. The gosu has to share the speed of one jangdan(rhythmic patterns) and the accent of the sori and adjust his enery. Besides, he has to acknowledge the naedeureum(beginning sign) and reply with changja's singing. In formal performances, working in harmony with changja and gosu and their joint experiences are necessary for the gosu; in pansori contests, giving chanja a stability; in contests for gosu, drumming skill, position, chuimsae; in small performances and new adaptation of pansori, cheap fees and positive response of the transformational play or ad-lib; in lecturer concerts, reacting quickly to rapidly changing situations. Chuimsae is way which gosus and audiences express their feeling together, however, its context and sound are different. Finally, 'aftermath' is a process the pair of chamgja and gosu mutually evaluates about performance or audiences estimate that.

• (The) Research of the performance art and culture
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• no.38
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• pp.249-275
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• 2019

Gangneung farm song is important for the ritualistic labortheatricals. Especially, in the theatrical process program, the songsof weeding, such as Haksan Odokkteggi and Ssadae, were alsoincluded to represent the agricultural ritualistic prayer for goodharvest. The use of Gangneung farm song is attractive in termsofthe circumstances. There is no chance of success as a plan simplyfor local events. As a comprehensive art, Gangneung farmsongshould simultaneously revitalize locality, representability andglobality. In this context, three directions are suggested dependingon the development progress. The second direction to the thirddirection are mainly oriented toward government-local authoritycentered support, but, in particular, the third direction should aimtobe an open archive in which the public and the contents prosumercan participate. In the production of the traditional content, OSMUmust be endlessly recreated and spread through 'diversity' and'interrelationships'. The contents utilization was discussed based on the transmissiondetails and analysis evidence of Gangneung Haksan Odokttegi. Thediversification of the way of performing farm song and the folk songs that can induce interest were proposed. Furthermore, basedon the fact that 12 songs classified into 8 work types, there-creation of the contents that focus on the playful aspect of theperforming arts was also proposed. In addition to suggestingthedesirable discourse of the performance groups, the experienceprogram development, education, public relations andcommunication reinforcement based on the narrating principlesoffarm songs, and the development and execution of farmsongprograms based on the tradition and the event demands wereproposed. While mentioning the necessity of value creation, thevitality of performing arts skills that put emotion, imagination, fun, sympathy, and etc. on the original form and the model of farmsongs should be supplemented to Gangneung Haksan Odokttegi. The independent transmission aspect of Gangneung Arirangisalso positive. There are difficulties of reduction of traditionalitydueto the designation, standardized transmission, lack of developmentof voluntary performances, and demonstration-centeredtransmission. Narrowly, we focused on the education andvitalization directions in terms of the capacity building of theconservation council itself. By embodying the essential value of theagricultural literature that farm songs possess, it can bringimpression of all worlds, all lives, communication and sharing, anddraw inspiration from the humanistic view of the world andemotion. The reconstitution of agricultural heritage, theconstruction of a storytelling linked with the concrete objects suchas Beomil National Preceptor, Gulsansa, FlagpoleSupport(Dangganjiju), Seokcheon, Hakbawi rock, and etc., andtheestablishment of fusion type farm song museum were proposed. In terms of culture industry, we requested active support fromtheinstitutions including local governments and various farmsongstorytelling creation projects.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.1-32
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• 2014

This paper is searching the meaning of Gangseong(姜聖) which came from Gucheon Sangje(九天上帝, the Lord and Creator of the Great Origin of the Ninth Heaven) incarnated in the Gang(姜) family. To study the meaning of Gangseong(姜聖), this paper concentrate on Maitreya(彌勒尊佛) and the sentence about Wonsibanbon(原始返本) Sangje's incarnation in the Gang's family appeared on term Gangseong in the middle of divinity terms(九天應元雷聲普化天尊姜聖上帝). Furthermore, Sangje's surname Gangseong(姜姓) has relation with Maitreya and the sentence about Wonsibanbon. What Maitreya has relation with Gangseong(姜聖) is the legendary poem that Maitreya Statue became complete woman(六丈金佛 化爲全女) and what Wensibanbon has relation with Gangseong is the fact that family name Gang is primary surname all over the world's human beings. Wonsibanbon comprises correction of family lineage and theocracy(政敎一致) which came from tracing and reviving the beginning. As a primary family name, Sangje's incarnation family name Gang plays a leading edge role of religious activity of Sangje because primary family name Gang represents the one and only Truth(眞法) or the principle of Wensibanbon which means the union[unity] of religion and politics(政敎一致), and combining saintliness and heroism (聖雄兼備). According to the one and only Truth(眞法) like this, the first emergence and role of the completely "DoTongKunJa" (道通君子, the perfection of man with Dotong) who Sang-Je declared will build the union[unity] of religion and politics shows realization of advance-oriented salvation. Under the principle of Yangsan(兩山, twin mountain, 甑山, 鼎山, the three-story Maitreya Statue of Geumsan Temple) which implies emergence of the completely "DoTongKunJa"(道通君子) who will accomplish the union[unity] of religion and politics(政敎一致), combining saintliness and heroism(聖雄兼備) and advent of the one and only Truth(眞法出現). This could be possible by the almighty of Sangje who incarnated in Gang's family name according to the principle of Wensibanbon from the text Jeonkyung(典經) as shown. Adjusting family lineage (血統) means to straighten out the relation between ancestors and descendants, and which has close relation with the activity after Sangje's incarnation in Gang's family name according to the principle of Wensibanbon. As far as family lineage was concerned, there are three aspects of close relation between ancestors and descendants. First, general connection between ancestors and descendants, Second Dotong(道通)-related connection, Third after -death entrance(冥府)-related connection. Descendants should know a family history from moral laws of family relationships(天倫) by the Compatibility principle. As for second Dotong-related connection between ancestors and descendants, the fact descendants' Dotong can be accomplished by the act of ancestors' charity shows human beings world(人間界) where descendants live has close organic relation with divine world(神明界) where ancestors live. As for third after-death entrance-related connection between ancestors and descendants, after-death entrance are totally related with both Heavenly order(天道) of ancestors and Humane-order(人道) of descendants. At this point, we can see the relation between ancestors and descendants are very close and organic. As shown from the text Jeonkyung, Sangje as Gucheon Sangje(九天上帝, the Lord and Creator of the Great Origin of the Ninth Heaven) and Maitreya(彌勒尊佛) has descended to the earth adopting Gang's family name according to principle Wensibanbon. By Sangje's incarnation in Gang's family name, the legitimacy of the religion and the perfection of Do could be successed under the law of Yangsan(兩山). Furthermore, Sangje realize the one and only Truth by Adjusting family lineage and producing the completely "true man" through Cheonji Gongsa.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.99-156
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• 2013

This paper is to indicate research tendencies of faith in Daesoonjinrihoe and controversial points of those, and to consider the outlook on Sangje after defining it as theological understanding and explanation for Gu-Cheon-Sang-Je (High-est ruling Entity that is the object of devotion in Daesoon-jinrihoe). As the first introduction to the work, various descriptions for Sangje are arranged and the meanings of those are analyzed. In brief, first, the name of Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, expresses the fact that the authority of Sangje (the Supreme Entity) is exposed by spatial concept Sangje dwells in Ninth Heaven. This fact can be compared with the doctrines Allah in Islam and Jehovah in Christianity each are dwelled in Seventh Heaven. And the name shows Sangje is the ruler who reigns over the universe by using yin and yang. Second, the name, Gu-Cheon-Eung-Won-Nweh-Seong-BoHwa-Cheon-Jon, is imported from China Taoism because it has been in Ok-Chu-Gyeong (the Gaoshang shenlei yushu). But in fact it's root is in Korea because Buyeo and Goguryeo, the ancient Korean nations, have the source of the name. While the name is not the Supreme Entity in China Taoism, it is the Supreme Entity in Daesoonjinrihoe. This fact is a important difference. Third, arbitrarily or not, the name, Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, is put on the image of 'resolution of grievances'. The reason is that many peoples in Korea and China has called the name for about 1,000 years ago to help their fortunes and escape predicaments. Forth, not only Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon but also the name, Three Pure Ones and Ok-Cheon-Jin-Wang (Yuqingzhenwang) in China Taoism used as the Highest ruling Entity in Daesoonjinrihoe. But the relations between three Pure Ones and Ok-Cheon-Jin-Wang and Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon in Dae-soonjinrihoe are different from that in China Taoism. Fifth, Sangje is associated with the Polaris divinity of Tae-Eul, view on God in Oriental Cosmology. The description Tae-Eul as well as Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon is indicated Sangje is linked to the faith of Buyeo and Goguryeo. Sixth, Sangje is not only Mugeuk-Sin (The God of The Endless) who supervise the Endless but also Taegeuk-Ji-Cheon-Jon (The God of The Ultimate Reality) who supervise the Ultimate Reality. These descriptions directly display the fact Sangje is a creator. Seventh, in case explaining Sangje, the point of view is necessary that grasps the whole viewpoints Sangje 'was' Hidden God(deus otiosus) and 'is' Unhidden God after Incarnation. Eighth, Sangje is Cheon-Ju in Donghak, but different from that. Cheon-Ju in Donghak has both transcendence and immanence in tightrope tension, but Cheon-Ju in Daesoonjinrihoe emphasize transcendence than immanence. That difference is the result of the fact Cheon-Ju in Donghak was a being having revealed a man and Cheon-Ju in Daesoonjinrihoe was a being having incarnated after revealing a man. Ninth, Sangje is Gae-Byeok-Jang who is the manager of the transforming and ordering the Three Realms of the World by the Great Do which is the mutual beneficence of all life and Hae-Won-Sin who is the God of resolution of grievances.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.241-292
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• 2014

This article as an attempt to analyze Jin-beop-joo(眞法呪, incantation of true law) and the view of Yang-wui Sangje(兩位上帝, Sangje in two Godship) corresponds to the second preliminary work prior to the research on the view of Sangje in Daesoonjinrihoe. The points of this article are as follows: First, Jin-beop-joo and 15 Godship(神位) based hereupon are one of the most essential elements comprising the view of Sangje in Daesoonjinrihoe. Since the other Jeungsan line religious orders except Daesoonjinrihoe does not use 15 Godship in explaining and understanding Jeungsan, this fact should be regarded as an important characteristic of Daesoonjinrihoe. Second, 15 Godship is the important installation to assemble Sangje and the other gods in the same place. In Buddhism temples and China-Taoism temples, the gods each are placed in a separate palace. Whereas Sangje and the gods are concentrated in the same place, Yound-Dae(靈臺) which is the shrine of Daesoonjinrihoe. This fact shows Sangje takes the reins to the gods visually. 15 Godship facilitates that system. Third, the number 15 of 15 Godship symbolizes the natural laws of the cosmos. Thus the shrine of Daesoonjinrihoe implies the law of universe emblematically. Forth, 15 Godship shows that the Highest God in Daesoonjinrihoe are located in the middle of the functional gods ruling over nature like mountain, sea, season, the Great Dipper, and Taoistic or Buddhistic gods like Ok-hwang Sangje(玉皇上帝, The Great Jade Emperor), Seoga-Yeorae(釋迦如來, Tathāgata Buddha), Kwan-seong-Jegoon(關聖帝君, Holy god Guan Yu), along with various envoys and ancestral gods. Besides, considering the fact that the majority of 15 Godship consists of the Eastern deities, it verifies the view of Sangje in Daesoonjinrihoe is built in the Eastern religions. Fifth, whereas the other Jeungsan line religious orders have a tendency of understanding Jeungsan as Ok-hwang Sangje, Daesoonjinrihoe worships Jeungsan as Gu-cheon Sangje(九天上帝), not as Ok-hwang Sangje. This accords with the following fact; Jeungsan is the highest ruling entity in Gu-cheon, whereas in Jinbeonju, which was handed down from Jeungsan, the highest ruling entitiy in Gu-cheon is expressed as a different being from Ok-hwang Sangje. Sixth, Daesoonjinrihoe understands Sangje as the form of two Godship, Yang-wui Sangje, which are Gu-cheon Sangje and Ok-hwang Sangje. Judging from the form of salutation, the status of these two Sangjes are the same. Yet, the object of belief is Gu-cheon Sangje as the highest God, while Ok-hwang Sangje is stipulated as the one who has wielded a true law succeeding to the Gu-cheon Sangje's will. The religious term of Yang-wui Sangje don't imply meaning Gu-cheon Sangje and Ok-hwang Sangje are the same rank. Yang-wui Sangje is the term expresses Sangje in two Godship and involves the orthodox heritage of Daesoonjinrihoe. Along with An Introduction to the Study of the Outlook on the Highest Ruling Entity in Daesoonjinrihoe (I), this article is written, while giving a thought to construct the religiography on the highest God in Daesoonjinrihoe. I hope this article accompanied with the previous one, can be contributed to the fertilization of the soil in the field of Daesoon religious studies.

• Proceedings of the Korean Society of Crop Science Conference
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• 2022.10a
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• pp.103-103
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• 2022

다복찰은 전라북도농업 기술원에서 2012~2020년에 신명흑찰과 익산488호를 교배하여 육성한 찰벼이며, 중대립, 단간, 내도복, 다수성의 특징을 보인다. 동진찰은 1998년도에 육성되었으며, 우리나라에서 가장 인기 있는 찰벼이다(재배면적 25,161ha/2021년 기준). 드문모심기 재배 기술은 2017년부터 도입되었으며, 밀파 육묘하여 재식밀도 및 재식주수를 감소함으로써 소요되는 재료비 등 경비 및 투입되는 노동력을 절감하는 경제성 있는 기술이다. 따라서 본 연구는 전라북도농업기술원에서 육성한 다복찰 보급 확대 및 가장 인기 높은 동진찰의 드문모심기 재배기술 확립 일환으로 시작되었으며, 2024년까지 3년간 실시할 계획이다. 시험은 기술원 논 포장에서 실시하였으며, 시험품종은 다복찰, 동진찰, 시험요인은 이앙시기(3처리) 및 재식밀도(4처리)를 두었다. 이앙시기별로 이앙 17일 전에 온탕소독(62℃, 10분), 종자소독(32℃, 1일), 침종(32℃, 1일), 간이출하(30℃, 3일) 과정을 거쳐 부직포 육묘(12일 정도)를 실시하였다. 5월20일(이앙520)부터 5월30일(이앙530), 6월9일(이앙609)까지 10일 간격으로 드문모심기 전용 이앙기로 이앙하였으며, 주당 본수는 5.7개 정도였다. 이앙 시기별로 시험포장을 구분하였고 포장내에 2품종, 각각 3.3m2당 80주, 60주, 50주, 37주 등 재식밀도 처리구를 두었으며, 처리구마다 3반복 조사구(10주/반복, 5본/주) 설치하였다. 10a당 9-4.5-5.7kg(N-P₂O₅-K₂O)를 밑거름(50%)-분얼거름(20)-이삭거름(30) 등 3회 거쳐 시비하였다. 중간물떼기는 이앙32일째부터 10일간 실시하였으며, 예상 출수 30일 전에 충분하게 담수하였다. 이앙20일째부터 10일 간격으로 경수, 초장, 엽색도 등 생육 조사, 그리고 출수기, 후기 생육 및 병해충을 조사하였다. 향후 수확기에 수량, 수량구성요소, 미질 및 품위를 분석할 계획이다. 시험토양은 pH 6.0~6.3, EC는0.68~0.85dS/m, 유기물함량은 52~57g/kg 수준으로 높았다. 동진찰 발아율(94.0~98.1%)이 다복찰(89.9~94.9%)보다 우수하였다(3~6%P ↑). 다복찰 묘 충실도(102~106mg/주)가 동진찰(79~101mg/주)보다 다소 좋았으며, 이앙530 묘소질이 가장 좋았다. 동진찰 초장은 다복찰에 비해 다소 길었으나 이앙시기 및 재식밀도별 초장의 변화 유형은 비슷하였다. 이앙520구의 80주에서 초장이 가장 작았고 이앙609구에서는 80주에서 다소 길었으나, 처리구간의 유의성은 없었다. 동진찰 및 다복찰 경수는 37주에서 이앙 후 40일째, 50주, 60주, 80주에서는 30일째 가장 컸다. 출수기는 다복찰에 비해 동진찰이 3~7일 정도 빨랐으며, 특히 이앙520 동진찰에서는 재식밀도가 높을수록 출수기가 빠른 경향을 보였으며, 이앙530 이후에는 재식밀도간 차이가 거의 없었다. 동진찰에 비해 다복찰 간장이 3~6cm 작았으며, 2품종 모두 이앙609구에서 가장 낮은 값을 보였다. 수장도 간장과 비슷한 경향을 보였다. 수수는 2품종 모두 이앙이 늦을수록 증가하였으며, 37주에서 가장 높았으며, 80주에 비해 다복찰, 동진찰 각각 73.8%, 77.4% 높았다. 다복찰의 경우 3.3m²당 수수는 이앙시기별과 관계없이 상대적으로 80주에서 가장 많았고 이앙520에서 재식밀도간 차이는 감소하였지만 이앙시기가 늦을수록 수수는 증가하는 경향을 보였다. 동진찰도 비슷한 경향을 보였으며, 이앙520과 이앙609 사이에 수수 차이는 적었다. 병 발생은 잎집무늬마름병, 세균성벼알마름병, 이삭누룩병이 주로 관찰되었으며, 세균성 벼알마름병은 출수기와 맞물린 이앙530에서 가장 크게 발생하였으며, 이앙520도 비슷한 경향을 보였다. 이삭누룩병 발생이 심하였는데 재식밀도간 차이보다는 이앙시기별 차이가 더 크게 발생하였으며 품종 간의 병 발생 차이는 없었다. 이상의 결과로 수수 측면에서 조기 이앙할 경우에는 50~60주, 늦은 이앙 시에는 80주가 유리할 것으로 보이며, 추후주당 립수, 등숙률, 천립중 등을 조사하고 경영비 등을 고려하여 합리적인 이앙시기 및 재식밀도를 판단할 수 있을 것으로 판단된다.

• Journal of Korean Society of Coastal and Ocean Engineers
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• v.35 no.6
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• pp.109-120
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• 2023

The High-Frequency Radar (HFR) is an equipment designed to measure real-time surface ocean currents in broad maritime areas.It emits radio waves at a specific frequency (HF) towards the sea surface and analyzes the backscattered waves to measure surface current vectors (Crombie, 1955; Barrick, 1972).The Seasonde HF Radar from Codar, utilized in this study, determines the speed and location of radial currents by analyzing the Bragg peak intensity of transmitted and received waves from an omnidirectional antenna and employing the Multiple Signal Classification (MUSIC) algorithm. The generated currents are initially considered ideal patterns without taking into account the characteristics of the observed electromagnetic wave propagation environment. To correct this, Antenna Pattern Measurement (APM) is performed, measuring the strength of signals at various positions received by the antenna and calculating the corrected measured vector to radial currents.The APM principle involves modifying the position and phase information of the currents based on the measured signal strength at each location. Typically, experiments are conducted by installing an antenna on a ship (Kim et al., 2022). However, using a ship introduces various environmental constraints, such as weather conditions and maritime situations. To reduce dependence on maritime conditions and enhance economic efficiency, this study explores the possibility of using unmanned aerial vehicles (drones) for APM. The research conducted APM experiments using a high-frequency radar installed at Dangsa Lighthouse in Dangsa-ri, Wando County, Jeollanam-do. The study compared and analyzed the results of APM experiments using ships and drones, utilizing the calculated radial currents and surface current fields obtained from each experiment.

• Journal of Nutrition and Health
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• v.56 no.6
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• pp.702-713
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• 2023

Purpose: Depression is a prevalent mental health concern globally including South Korea. Given the growing interest in the relationship between diet and mental health, this study aimed to investigate the association between seafood consumption and depression among Korean adults. Methods: A cross-sectional analysis was conducted using data from the Korea National Health and Nutrition Examination Survey (KNHANES, 2014-2020). The study included 18,149 participants (7,541 men and 10,608 women) aged 19 years and older who completed the Patient Health Questionnaire (PHQ-9). Seafood intake levels were assessed using a oneday 24-hour dietary recall, and participants were categorized into three tertiles by gender. Depression status was determined using the PHQ-9 scores and the self-report of the doctor's diagnosis and treatment. Multivariable logistic regression analysis was performed to assess the association between seafood consumption and depression in both genders. Results: Participants with a higher seafood intake had a significantly lower nutritional density of total fat, while the nutritional density of omega-3 polyunsaturated fatty acids was significantly higher. The prevalence of depression was significantly lower in the highest tertile of seafood consumption compared to the lowest tertile in both men (p < 0.001) and women (p < 0.001). After adjusting for confounding factors, the highest tertile of seafood consumption demonstrated a decreased risk of depression compared to the lowest tertile in men (odds ratio [OR], 0.71; 95% confidence interval [CI], 0.51-0.99; p-trend = 0.020) and women (OR, 0.73; 95% CI, 0.59-0.91; p-trend = 0.004). Conclusion: The findings of this study suggest that consuming seafood rich in omega-3 fatty acids may potentially reduce the risk of depression in the adult population.

• Journal of Environmental Impact Assessment
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• v.32 no.6
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• pp.533-544
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• 2023

The Ministry of Agriculture, Food and Rural Affairs has been promoting policies to strengthen the functions of rural centers (culture, welfare, economy, education, etc.) and to ensure that services from the centers are delivered to and connected to hinterland villages. For this policy purpose, the rural center revitalization project and the basic living base creation project within the rural development projects are being promoted. However, in the process of carrying out the actual project, as the focus is on strengthening the functions of rural centers, service delivery and connection with hinterland villages are not being actively promoted. therefore, in this study, we analyze the projects previously carried out in Jeoksang-myeon, Muju-gun and the regional status, analyze the reasons why hinterland village services were not connected and activated, and propose a direction for the second phase of the basic living base creation project to be carried out in the future. As a result of analyzing the reasons for the failure of hinterland village services to be activated, problems such as disadvantages in accessing services due to dispersed residence in rural areas and limitations in topographical structure, and the lack of a service delivery system to develop demand in hinterland areas were found to be problems. Improvement measures were derived as follows. First, it is a stepping stone construction plan proposed to overcome topographical limitations. Establish a stepping base that will function as a service intermediate terminal to ensure efficient service delivery. Second, for a rational decision-making structure, we proposed a plan for deploying communication channels that could closely collect local opinions by operating various small-scale communities along with the efficient composition of a resident committee that includes residents of the central and hinterland villages and various classes. Third, it is a virtuous cycle of local manpower training plans that train local residents into professional instructors. We aim to complete a sustainable, resident-led service supply system by nurturing the most important service deliverers, that is, activists, in service delivery.

• Journal of Korean Society of Coastal and Ocean Engineers
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• v.35 no.6
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• pp.146-154
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• 2023

In this study, the peak wave period T_p and mean wave period T₀₂ and T_{m-1, 0}, which are major parameters for classifying ocean characteristics, were calculated using water surface elevation data observed from the second west coast oceanographic and meteorological observation tower. In addition, the ratio of abnormal data, correlation analysis, and optimal probability density function were estimated. In the case of T_p among the calculated representative periods, the proportion of abnormal data was 5.73% and 0.67% at each point, and T₀₂ was 4.35% and 0.01%. T_{m-1, 0} was found to be 2.82% and 0.03%. Meanwhile, as a result of analyzing the relationship between T₀₂ and T_p, the relationship was calculated to be 0.53 and 0.63 for each point. The relationship between T_{m-1, 0} and T_p was 1.15 and 1.32, respectively, and T₀₂, T_{m-1, 0} was 1.18 and 1.22. As a result of estimating the optimal probability density function of the calculated representative period, T_p followed the 'Log-normal' and 'Normal' distributions at each point, and T₀₂ was 'Gamma', 'Normal' distribution and T_{m-1, 0} showed that 'Log-normal' and 'Normal' distribution were dominant, respectively. It is decided that these results can be used as basic data for wave analysis conducted on the west coast.