• Archives of Pharmacal Research
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• v.26 no.2
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• pp.128-131
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• 2003

Cirsium rhinoceros Nakai (Compositae) is a herbaceous perennial native to Korea, whole plant of which has been used in folklore medicine. C. rhinoceros was extracted by a standard extraction procedure. Its n-hexane, $CHCl_3$ and n-BuOH extracts were fractionated by column chromatography to provide a polyacetylene, a coumarin and five flavonoids. Ciryneol C, scopoletin, acacetin, cirsimarin were isolated for the first time from this plant.

• The Journal of the Korea Contents Association
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• v.15 no.9
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• pp.61-71
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• 2015

Developing cultural contents in cultural creativity industry is very practical process recently. Research about Jeju's legend and myth should be the basic theory for cultural contents development based on local cultures. Jeju Naewotdang Musindo 10 gods paintings are unique colored pictures, appointed as Jeju folklore material No.7 and national important folklore material No. 240. Jeju-Do is remained the springhead of absorbed into unique culture for a long time because of Jeju's geographical environment condition. Jeju Musindo could be related with the symbol of Jeju's myth images and the springhead of emotions of our typical country people. It would be analysed by Wucius Wong's design style theory for approaching visual image and symbolic meaning. This research about Jeju Naewotdang Musindo 10 gods paintings could provide design analysis methodology for further theoretical studies about Jeju's legend and myth for Jeju's unique cultural contents.

• Journal of the Korean Society of Food Culture
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• v.33 no.3
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• pp.217-228
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• 2018

This study aimed to develop unique, local "food tourism" products by finding specialized items that combine tourist attractions, such as folklore or hot springs. Traditional ingredients were analyzed with ancient texts for the methods of research. A brand image was made possible utilizing hot spring lore and other regional stories. The tofu products were produced using local specialty beans. Products, such as tofu residue cake and willow bean tea, were made with the tofu residue. After the products were completed, the sensory test began at the local tourist attraction. Asan City's food tourism product willow tofu was made with beans that were given as compensation for building the Onyang temporary palace according to the Annals of the Joseon Dynasty and the willow tree that appears in Sunshin Lee's anecdotes. After the preference test between normal tofu and willow-extract tofu was conducted to measure the product potential of willow tofu, among the sample extracts, 0.04% of the willow extract showed a significant preference. The hot spring tofu-residue cake was baked using tofu residue and vegetable olive oil to substitute for animal oil, such as butter, or margarine. After the sensory test targeting the adults was conducted, both products displayed significant product potential with average scores above 5.0. Willow tree bark, which has antioxidation and anti-inflammatory effects without a bitter taste or strong smell, was proven to bean appropriate ingredient for leached tea. The nutty flavor of leached tea was enhanced by roasted green kernel black beans and willow tree bark. The sensory test showed that the leached tea and tofu received a high preference rating on both color and flavor.

• Journal of Korean Society of Forest Science
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• v.33 no.1
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• pp.68-90
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• 1977

A survey was made to ascertain the indigenous folkcrafts preserved in "Hwajeon" farms in deep mountain areas with the following findings: The folkcrafts which had been handed down from generation to generation of "Hwajeon" farms were very scarce presumably because of the dwellers' frequent moves from place to place owing to their insecure liveli-hood. Moreover, the surges of modern civilization and especially the recent New-community Movement could not have by-passed the "Hwajeon" areas; nowadays, the modernization surge has all but extinguished the folkcrafts that had come down from their forefathers. The recent government policy of farm community electricalization has further helped to transform these "Hwajeon" hamlets into the modernized communities. However, in the isolated hamlets rooted deep in the trackless mountains, we can still, though very rarely, find the folklore and folkcrafts closely associated with the inhabitants' livelihood, through which we can deepen our understanding about their versatile adaptability to the desolate environment.

• Journal of the Korean Society for Library and Information Science
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• v.37 no.2
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• pp.253-268
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• 2003

A bibliographical analysis on folktale studies in Korea by Soyoung Yoo This study is aimed primarily at taking a view of the scope and depth of folktale studies in Korea and analysing their subjects study and directions. By doing so, the researcher hopes that this can be of help to users of those studies. The researcher collected all the studies in this field since 1945 and analysed them through SAS program. Thus, the researcher found the studies on Korean folktales started in late 1960's and flourished and diversified in the middle of the 1990s. The researcher divided the collected materials into two categories, i.e., the study materials which focused on folktales themselves and studies for the exploration of applications of folktales for other purposes. Former analytical study on folktales study themselves is shown to be composed of events, characters, themes and psychological as well as value analysis. there are some comparative studies with folktales of other countries. Latter studies show that the studies are mostly for language educational purpose. Furthermore, they are for illustration, animation, traditional design, costumes studies and theme parks. There are some other studies.

• Journal of Korean Classical Literature and Education
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• no.15
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• pp.163-189
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• 2008

This paper is to reveal the relation between the epic of and paranoid personality disorder. I assume that the fact of not recognizing one's own face should be pathological problem. People who suffer from paranoid personality disorder show mistrust and anxiety. I expect that people who don't recognize their own faces from can be related to paranoid personality disorder. The epic of from "An Outline of Korean Folklore Literature" is related to the epic of mistrust and anxiety. The wife from distrusts her husband. She is in fear of being abandoned. She has a doubt that her husband has an affair, so she might lose him. After searching the epic of , I found some peculiarity of people's behave. When you have doubts about your lover, so you are in anxiety, it's hard to think logically. You keep digging for clues expecting that you would prove the unknown truth. It becomes really impossible to make a sense out of you. You cannot be persuaded. These all symptoms are related to paranoid personality disorder. Not every version of from "An Outline of Korean Folklore Literature" is all about symptoms. There are some versions show the solution. Separation for a specified period, self-examination, and recovery of distrust can be the way of solving the problem. In the scene of literary therapy practice, the epic of can be used for the treatment of paranoid personality disorder.

• Cross-Cultural Studies
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• v.39
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• pp.127-152
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• 2015

This thesis comparatively looks into folklore faiths, expecially child-birth gods related to child-birth customs and aims to find out both nations' faith in child-birth gods and their features. It looks into birth gods protecting delivering mothers and babies by appearing at the delivery sites at time of delivery and child-rearing gods intervening in growth of babies after they are born. In both nations, many gods are believed in for selection of babies, safe delivery and their healthy growth but those appearing at delivery sites are only birth goddesses called Samsinhalmony and Obugami. What make this phenomenon appear in both nations' folklore faiths? Seeing the reason in the fact that common negative concept regarding childbirth exists in both nations' established faiths, the writer comparatively analyzed various cases of delivery-related defilement in both nations' delivery customs. Its result showed that Japan is stronger in delivery-related defilement concept than Korea is. For instance, Japan regard child birth-related defilement more horrible than that related to funeral. Pursuantly, in Japan stricter regulations on childbirth rooms and stricter taboos for babies have been passed down. Besides, in the process of its comparative study on both nations' divine images and appearances, the writer paid attention to the fact that unlike Japan's mountain gods and restroom goddesses appearing at delivery sites, they don't get involved in childbirth in Korea and discussed Japan's theory of reincarnation and its mountain goddess' marginal nature working behind the curtain. I also discussed the phenomenon that both nations' childbirth gods are passed down as Three gods, which means that their faith in childbirth gods has to be seen as a result of the faith in childbirth gods interacting with the faith in Three gods or the Three-gods theory, accordingly I indicated that it is worth re-consideration to see the Three-God Theory as the core of the faith in Samsinhalmoni. Lastly, though in both nations' childbirth faith underlies their fear for divine beings, the faith in childbirth gods, strongly coupled with death heritages, is distributed throughout the nation, which is because Japan's childbirth gods intervening in birth and growth of a new life also actually involve themselves deeply in the sphere of death as well.

• The Korean Journal of Archival Studies
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• no.34
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• pp.165-219
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• 2012

Folklife archival science(folklife: Folklore is generally used in Engish-speaking countries but it has a strong meaning as remnants of former times. That's why I am useing the term-folklife instead of folklore in this paper. I think folklife is more appropriate term for expressing studies on daily life culture and also my intention to unite the both word in this paper) is a new academic movement, I propose, which is intended on convergence of advantage of folklife and archival science. In other words, taking advantage of the two branches of study(folklife, archival science), it becomes a practical studies which systematically organize records, preservations and application on living culture in any community. It demonstrate deeply on archiving and archive and It conducts a probe into records, preservations and applications. It is a method of technical study in order to record communities like village, rural society and modern city. In the mean time, there is no well defined and established methodology for archival science and for folk-area or community archiving. And therefore, It needs a research methodology in a folklife. In the other hand, there is a lack of a theoretical basis, methodological strategy and clear vision over folklife and field survey or method of survey. Therefore, converging advatage of the two studies(folklife, archival science), we can combine professionalism of community archiving and methodological strategy together.

• Natural Product Sciences
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• v.13 no.3
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• pp.180-185
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• 2007

Dichrostachys cinerea (Linn.) is commonly known as Vadatalla and used as phytotherapeutic agent. Tender shoots of the plant bruised and applied to the eyes in case of ophthalmia. The root is astringent and used in rheumatism, urinary calculi and renal troubles. The effect of the Ethanolic and aqueous extract of the root of D. cinerea were studied for its anti-urolithiatic and diuretic activity at 200 mg/kg dose level in male Wistar albino rats. Ethylene glycol feeding resulted in hyperoxaluria as well as increased renal excretion of calcium and phosphate. Supplementation with aqueous and ethanolic extract of the plant significantly reduced the elevated urinary oxalate, showing a regulatory action on endogenous oxalate synthesis. Compared to ethanolic extract, aqueous extract exhibited significant anti-urolithiatic activity. Both the extracts showed significant diuretic activity. The results of our present study supports folklore claim of D. cinerea.

• Korean Journal of Pharmacognosy
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• v.15 no.2
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• pp.85-90
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• 1984

The whole plant of Duchesnea indica (Andr.) Focke (Rosaceae) which has been used in folklore in treating amenorrhea, inflammation, fever and traumatic injuries, in detoxifying and breaking up clots, was studied. The pharmacological test showed that the water extract had estrogenic and histaminergic actions, but no antiserotonin action. As a result of systematic separation in order to detect the active compounds revealing the estrogenic effect, the active compounds were found in the ether fraction. TLC of the ether fraction revealed 8 spots. Among them three major spots (Rf=0.54, 037, 0.31) were separated by preparative TLC. Some chemical properties of those major spots suggested that they were phenolic compounds, but that they were neither linoleic acid nor ${\beta}-sitosterol$ previously reported.