• Korean Journal of Heritage: History & Science
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• v.35
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• pp.320-343
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• 2002

In Seoul city, The maul-gut(마을굿) called bugundang-gut(부군당굿) have been transmitted by people lived on the banks of han-river. The purpose of this document is to make a study the present meaning of bugundang-gut that have been transmitted in metropolitan city. The bugundang-gut was the official ritual in a government office during the Chosun dynasty. However, the bugundang-gut had been spread along kyunggang(경강, Han-river in Seoul) in the late Chosun period. At that times, the population kyunggang area was increased with the inflow of outside population and the commercial destrict was extended to many district along kyunggang. The main points of this study are as follows. Firstly, I investigate that bugundang-gut have been transmitted by a Seoulite to the backbone. They are the main body of bugundang-gut transmitting from generation to generation. Secondly, I study about nami-janggun-sadangje(남이장군사당제) appointed to seoul city immaterial cutural properties. It is a kind of bugundang-gut. So namijanggun-sadangje was appointed to seoul city immaterial cutural properties, as it was supported by a local autonomous entity. Thirdly, I investigate a plan that can be handed down an offspring in seoul city. We must revise the cultural properties system like that of Japan. Even though many bugundang-gut isn't appointed to cutural propertie except nami-janggun-sadangje, we must recognize their importance and keep a record character of bugundang-gut by investigation in detail. Fourthly, I think that bugundang-gut must be developed a regional public holiday. If it is developed a regional public holiday, many young person can be take part in bugundang-gut.

• Korean Journal of Heritage: History & Science
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• v.34
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• pp.172-195
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• 2001

This research on the house folklore in China, Korea, and Japan is focusing on a kitchen God that is common in these three countries. This god originated in China and has subsequently influenced Korea and Japan. Today, all three countries use the same name of this kitchen god which is called Youngwang(竈王) as its name has been spelled in Chinese. In China, this kitchen god has been believed in two different ways. The Han people have developed their belief in Youngwang while another creed has been originated from other ethnic groups. Because of the particular house style with upper stories of ethnic groups in the southern and southeast areas of China, a kitchen fireplace is centered in the house. Han people in China also worship painted depictions of kitchen gods. And the ethnic groups believe it has three stone legs for a fire box. These differing beliefs has bad influenced on Korea and Japan. The kitchen god of Cheju island (off the south Korea coast) is believed to be almost the same as among the ethnic groups in China Interestingly, form of belief in the kitchen god in Okinawa (off the south coast of Japan) is almost identical as in the southern area of China Custom in China. Korea, and Japan regarding the kitchen god symbolized family values healing, initiating a new daughter-in-law to reveging the kitchen god, etc. are all the very similar. A fireplace and its fire are very important and, have many taboo, attached. Existing rich tales of kitchen gods are similar in the three countries. Moreover, people in the three countries, think that the clay or time plaster of the fireplace with bring good luck on New Year's eve. However, Korea kitchen god features one thing that is different from those China and Japan, that is that water symbolizes the kitchen god in Korea. A painted kitchen god as they are popular in China, has influenced only some Buddhist temples in Korea.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.22 no.3
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• pp.381-389
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• 2021

Maogusi dance is an ancient ritual dance of the Tujia, a Chinese ethnic minority living in the remote region of the western Hunan Province of China. With characters, dialogues, simple story plots and unique performance procedures, it expresses ancient people's devout worship of nature, totems, ancestors, and reproduction in the uncivilized age. With the advancement of human civilization and the opening to the outside world, many dances of the ethnic minority gradually have faded out, while the Maogusi dance is still popular among the Tujia people and its spiritual symbols have been passed on through the generations. It is recognized by experts in dance and drama circles as the original source of Chinese dance and drama. From the perspectives of philosophy, religion, anthropology and folklore, this paper tries to remove the mysterious veil covering the Maogusi dance of the Tujia to explain how its ancient spiritual symbols have survived and why the original ecological consciousness has been preserved. These aims would help in understanding the deep connotation of this ancient Chinese art with its long history and profound culture.

• Natural Product Sciences
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• v.27 no.1
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• pp.54-59
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• 2021

Bergenia ciliata (Family: Saxifragaceae) is a folklore remedy for the treatment of various ailments in Asian countries. Bergenin (1) has been isolated as an active constituent in many studies, however, the amount of bergenin has not been determined in all parts of the plant. A simple RP-HPLC method was developed to determine the amount of bergenin in methanol extracts of leaves, rhizomes and roots of the plant. Separation was achieved on an Agilent Eclipse XDB-C18 column maintained at 25 ℃ using isocratic solvent system (water: methanol: acetic acid; 62.5:37:0.5 v/v/v) adjusted at pH 2 0 at a flow rate of 1.0 mL/min. and detected at 275 nm. Correlation coefficient (0.9952) showed linearity of concentration (5-200 ㎍/mL) and response. The values of LOD (0.00947 ㎍/mL) and LOQ (0.02869 ㎍/mL) indicated that method was sensitive. The recovery of bergenin was 99.99-100% indicating accuracy of method. The methanol extract of rhizomes contained higher amount of bergenin (19.4%) than roots (9.2%) and leaves (6.9%). It is concluded that methanol extract of rhizomes is a better source of bergenin than other parts of the plant. The findings are useful for standardization of bergenin containing extracts and herbal preparations.

• Journal of the Korean Institute of Rural Architecture
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• v.23 no.1
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• pp.43-50
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• 2021

This study aims to investigate and analyze the utilization perception of members of head families based on a survey on the history, folklore, architectural resources of head families. In order to identify the direction of utilization of Jeonnam head family resources, tangible and intangible resources, and spaces and places to contain programs were researched. The results of the study were summarized as follows. 1) Head family houses in Jeonnam could be categorized into head families that preserved the original form of head family houses, head families that preserved a part of head family houses, head families that newly built head family houses while the original forms thereof have disappeared, and relocated head families of which eldest grandsons no longer reside, where only the sites of the head family houses remain or relocated to a different place. 2) In the case of perception of members of head families on the utilization of head family resources, 27 head families consented to the utilization, 35 head families opposed to the utilization, and 6 head families were undecided on the utilization out of a total of 68 head families. 3) The results of investigating and analyzing the desired type of programs of each head family by categorizing the programs into lodging, food, meditation, education, and tourism, as many as four programs were desired, while some families desired 2 or 3 programs at the lowest, showing an overlapping characteristic.

• Journal of Multimedia Information System
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• v.9 no.2
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• pp.113-120
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• 2022

Mongolian folk songs are inspired by Mongolian labor songs and are classified into long and short songs. Mongolian long songs have ancient origins, are rich in legends, and are a great source of folklore. So it was inscribed by UNESCO in 2008. Mongolian written literature is formed under the direct influence of oral literature. Mongolian long song has 3 classes: ayzam, suman, and besreg by their lyrics and structure. In ayzam long song, the world perfectly embodies the philosophical nature of world phenomena and the nature of human life. Suman long song has a wide range of topics such as the common way of life, respect for ancestors, respect for fathers, respect for mountains and water, livestock and animal husbandry, as well as the history of Mongolia. Besreg long songs are dominated by commanded and trained characters. In this paper, we proposed a method to classify their 3 types of long songs using machine learning, based on their lyrics structures without semantic information. We collected lyrics of over 80 long songs and extracted 11 features from every single song. The features are the name of a song, number of the verse, number of lines, number of words, general value, double value, elapsed time of verse, elapsed time of 5 words, and the longest elapsed time of 1 word, full text, and type label. In experimental results, our proposed features show on average 78% recognition rates in function type machine learning methods, to classify the ayzam, suman, and besreg classes.

• Industry Promotion Research
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• v.7 no.1
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• pp.75-80
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• 2022

Cui Bu (1454~1504 BC), named Yuanyuan, named Jinnan. Served as the deputy manager of the Korean King Chosun Hongwenguan (fifth grade official). In 1487, on the way to Jeju Island to perform official duties, because his father died, he went home from the funeral on the third day of the first lunar month in 1488, but was unfortunately on the way. Encountered a storm, and drifting at sea for nearly half a month, he landed at the "Linhai County Boundary of Taizhou Prefecture, Zhejiang Province, Datang Kingdom" (now Sanmen County). Later, Cui Bu went to Hangzhou by land near Taizhou, where he landed, then via Hangzhou, took a boat along the Beijing-Hangzhou Grand Canal to Beijing, and from Beijing by land through Shanhaiguan, and returned to his country via the Yalu River. Cui Bu stayed in China for four and a half months, 136 days, and traveled nearly 9,000 miles. After returning to China, he wrote the book "Piaohailu" in Chinese. This diary-style book has a total of more than 50,000 characters, covering politics, military, economics, culture, transportation, and local customs in the early years of Hongzhi in the Ming Dynasty. The situation is an important document for studying China's Ming Dynasty coastal defense, political system, justice, canals, cities, topography, and folklore.

• Journal of International Area Studies (JIAS)
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• v.12 no.4
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• pp.23-65
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• 2009

This study originates from the examination of both Soviet Russia's and contemporary Russia's tabula rasa that numerous comprehensive national exertions have been trying to overcome, relying on the creation of numerous national emblems, political symbols, and even folkloric materials. With this mind, this work substantiates how the political and cultural symbols have been created in the contemporary socio-political and socio-cultural discourse in Russia. As with the political symbols that most recently been studied by Lee Trepanier, it must be recognized that contemporary social movements and political discourses have failed to "articulate a concrete political vision that reflects a consensus among elites, nor have any gained popular support" as the author confessed already. Concomitant to this general consensus, as Roy Medvedev has put it, we can contend that "today's leaders in Russia have no new ideology, and the mass of the people have no strong new national idea."

• SUVANNABHUMI
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• v.2 no.1
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• pp.95-110
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• 2010

Poem plays an important role in Ca trù. Many music researchers say that singing Ca trù is singing poem. Of 46 tunes of Ca trù, there are more than 10 tunes expressed in available poems or styles of poetry; for example: in the tune Tỳ bà, the performer could sing Tỳ bà hành by Bạch Cư Dị being converted into seven-seven-six-eight-word-meter; in the reciting poem tunes, just reciting 5 Thien thai poems by Tào Đường or 3 Thanh Bình tune poems by Lý Bạch; in the reciting poetic essay (phú), reciting Tien Xich Bich and Hau Xich Bich by Tô Đông Pha. Others like bắc phản, cung bắc sometimes used six-eight word meters. Structurally, those are available for familiar types and beyond the scope of particular creativity because they do not originate from Ca trù's activity environment like recitative. Recitative is the main tune of Ca trù and has become an independent poem type. In terms of literature, recitative has a particular form structure and special type content. Unlike other tunes of Ca trù that only stop at some fixed works, recitative has increased to thousands of works in quantity and has been composed for many centuries. For those reasons, we confined ourselves the research to the creation which is the most typical of Ca tru: The recitative.

• Journal of the FoodService Safety
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• v.5 no.1
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• pp.12-18
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• 2024

"Dangol" is a native Korean word originating from 18 century folklore. Dangol is often used as a keyword and term in consumer marketing and foodservice industry research. However, a variety of other terms have also been used to express the concept of Dangol, including loyalty, brand loyalty, Choongsung, Choongsung level, loyal customer, Dangol customer, Dangol intention, and store loyalty. Due to a lack of clear conceptualizations of Dangol, terms such as Dangol, Choongsung, and loyalty are often mixed in their use, even in a single study. This study confirmed whether Dangol is being used interchangeably with loyalty in domestic literature by applying an integrated literature review of studies found on Google Scholar. Of the studies that have been published since 1990, 219 studies were analyzed. The first analysis yielded eight research keywords related to Dangol. Dangol intention, Dangol doctor, and Dangol faith were the most commonly used at 18.2%, followed by Dangol customer and Dangol relationship at 13.6%. The second analysis yielded nine research keywords related to loyalty. Out of the 99 cases, loyalty program occurred most frequently at 46%, followed by loyalty at 20%. The third analysis yielded 22 research keywords related to Choongsung in total. Customer Choongsung was most frequent at 28%, followed by trademark Choongsung at 14%. Finally, the results of the content analysis on Dangol was summarized as "designated relationship for business transaction and the relationship between the seller", "the customer when a single transactional relationship is established continuously".