• Title/Summary/Keyword: Spirits

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A Bibliographical Study of Dock(Korean rice cake) (떡류(類)의 문헌적(文獻的) 고찰(考察) -(1670년${\sim}1943$년의 우리말 조리서를 중심으로)-)

  • Mang, Hae-Yull;Lee, Hyo-Gee
    • Journal of the Korean Society of Food Culture
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    • v.3 no.2
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    • pp.153-162
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    • 1988
  • $D{\acute{o}}ck$ (Korean rice cake) is a peculiar food of Korea made of grain. By means of cooking from, it is defined as 'Pulvberzed food of grain' $D{\acute{o}}ck$ was one of the daily food, but development of boild rice had narrowed it's use to the food of festive days and ceremonies. $D{\acute{o}}ck$ is used as a main food of all Kinds of ceremonies from one's birth to death, such as the Three seven day(a baby's twenty-first day of life), one hunderdth day, birthday, wedding, both brithday, funeral and sacrifical rites, vocational ceremonies, such as a sacrifice to spirits and a srevics for a big catch of fish. It is also used as a present and seasonal food. A large variety of $D{\acute{o}}ck$ is available and its recipe is scientific and reasonable. In this treatise, the Kinds of $D{\acute{o}}ck$ and the frequency of them, the material, the recipe, the measuring unit of material, cooking kitchen utensils and the cooking terms are studied from the books published in Korea from 1670 to 1943. 1. $D{\acute{o}}ck$ was classified as Tcbin $D{\acute{o}}ck$(steamed), Chin $D{\acute{o}}ck$(strikn), Chijin $D{\acute{o}}ck$(fried) and Salmun $D{\acute{o}}ck$(boiled), according to its way of cooking. 2. There were 122 Kinds of $D{\acute{o}}ck$, 57 were Tchin $D{\acute{o}}ck$, 35 Chin $D{\acute{o}}ck$, 20 Chijin $D{\acute{o}}ck$, and 10 Salmun $D{\acute{o}}ck$. 3. There were 34 Kinds of measuring units. Of them, 13 for volume, 4 for weight, 9 for quantity, 4 for length and 4 for the rest. 4. There were 55 Kinds of cooking Kitchen utensils but now many of them are not used because of mechanization or automation of tools of living. 5. There were 143 Kinds of cooking terms. Of them 49 for the preparing process, 25 for the mixing process, 27 for well-forming process 10 for process of getting ready to cook, 14 for heating process, 10 for cutting process, 5 for dishin process and 3 for process of soaking in sugar or honey.

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A Research on Confucian Christianity in the An-Dong region (1) - An Approach to Confucianism and Christianity via 'Intercultural Philosophy' - (안동지역의 선비-기독교인 연구(1) - 유교와 기독교의 상호문화철학적 접근 -)

  • Gwon, Sang-woo
    • Journal of Korean Philosophical Society
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    • v.145
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    • pp.119-141
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    • 2018
  • This paper is to address the consonance between Confucianism and Christianity, focusing on the first-generation clergy in Andong, North Gyeongsang Province, Korea. Andong has turned out many Confucian scholars since Yi Hwang, and thus founded the school of Togye (Yi Hwang's nom de plume). Meanwhile, some of Confucians in Andong converted to Christianity after reading the Bible. Thus, their religious activities and their interpretation of the Bible Confucian factors smacked of Confucianism, which suggests a need to reestablish the relationship between Confucianism and Christianity. This study produced the following results: First, the converts did not aspire to Christianity itself but to saving their country. The first-generation clergy in Andong wanted to sublimate their patriotic and Confucian spirits into Christianity, which is backed up by the independence movement planned jointly by Confucians and Christians in Andong. As for Confucians in Andong, their devotion to their country was a cause of the conversion to Christianity. Second, it was small wonder that Christianity was harmonious with Confucianism at least for early Christianity in Andong. In those days, Confucians in Andong had to achieve their realistic goals and thus did not need to deny Christianity. To relieve the national suffering, they had more need of Christian religiosity than Confucian morality. Likewise, missionaries wanted to propagate Christianity, and therefore did not deny the worldliness of Confucianism. On this wise, the two kept their identities and at the same time could compensate for their shortcomings from each other. This study names such Korean Christianity a 'humanistic religion.'

'Hongdae Sound' as a Historic Musical Trend Based on Regional Classification: through Comparative Analysis with 'US 8th Army Sound' and 'London Punk' (지역기반 음악사조로서의 '홍대 사운드' : 미8군 사운드와 런던 펑크와의 비교를 중심으로)

  • Kim, Minoh
    • Trans-
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    • v.8
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    • pp.1-28
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    • 2020
  • This study examines musical characteristics of so-called 'Hongdae Sound' as a historic musical trend by comparing with 'US 8th Army Sound' and British 'London Punk'. Hongdae Sound refers to the musical trend that was formed with independent bands and musicians who mostly performed live in the club called 'Drug' in Hongdae area, and voluntarily adopted minor musical sensitivity and indie spirit of 'post-punk rock' genre. But as an industrial standpoint the superficial identity of 'indie' interferes with academic approach when analysing musical aspects of Hongdae Sound. Therefore it is necessary to rearrange its characteristics as the musical trend based on regional classification in order to fully appreciate its status in history of Korean popular music. US 8th Army Sound refers to the musical trend that was played within the live stages in US military bases in Korea. Many hired Korean musicians for those shows were able to learn the current popular musical trend in the States, and to spread those to the general public outside the bases. The industrial system of the Army Sound was very similar to that of K-Pop, but when it comes to leading the newest musical trend of 'rock-n-roll', it had more resemblance to that of Hongdae Sound. London punk was the back-to-basic form of pure rock that was armed with social angst and rebel, indie spirit. Its primal motto was 'do-it-yourself', and Hongdae Sound mostly followed its industrial, musical and spiritual paths. London punk was short-lived because it abandoned its indie spirits and became absorbed to the mainstream. But Hongdae sound maintain its longevity by maintaining the spirit and truthfulness of indie, while endlessly experimenting with new trends.

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Process of change and cause of the perform a play on the stage of the Duhak nongak(農樂) in Jecheon (제천시 두학동 상풍마을 농악(農樂)의 변천 과정과 연희화(演戱化))

  • Choi, Ja-Un
    • (The) Research of the performance art and culture
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    • no.32
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    • pp.371-397
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    • 2016
  • The function of the Duhak nongak(農樂) in Jecheon consist of Ceremony, Labor, and Entertainment. Before the commemorative rites for village god village people beat a small gong. This is a evidence of the drive away evil spirits in New Year's Eve of the lunar year. Before harden house site village peoples beat musical instrument noisily. In order to press hard the god of the earth they play musical instrument. Musical instrument not a simple musical instrument, but a purify and wish tool. When weeding a rice paddy Durae organized in Sangpung village. Durae are less effective than communal sharing of labor in weeding effect. Nonetheless, Nongak carried out core function in Durae. In order to participate Nonngak concours, peoples made a Pangut. From independence to 1970s people combine traditional nongak and Pangut. Since then village people played Pangut. From 1990s Pangut was played by Duhak Nonngak Preservation Association. Through the participation Nonngak concours, Duhak nongak was regrouped. Finally this nongak prepared Taeguk-jin, Snail-jin, Cross-jin, Sabang-jin, Sanggyeonrae Bans anggyeonrae-jin, Palbang-jin, Rope making and individual play. Duhak Nonngak promptly met the needs of the times. So, they could play Pangut. The feature of the Duhak Nonngak is that active cognition, highly skilled musician a patron and scouting a competent leader.

Meaning of Basic Geometry Patterns to Ancient Koreans and Its Classification (고대 한국인이 선호한 기본도형의 의미와 유형)

  • Park, Seon-Hwa;Kim, Ji-Soo;Na, Young-Joo
    • Science of Emotion and Sensibility
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    • v.22 no.2
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    • pp.83-100
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    • 2019
  • The purposes of this study are to identify the meaning of the geometrical patterns preferred by ancient Korean peoples and to classify them into some groups by their similarity. We investigated various patterns found on clothing and relics from GoJoseon to Goguryeo period, and utilized secondary sources such as history articles, Internet materials and photo and analyzed the associations of the varied patterns found in pottery, handicrafts, and clothing with the ancient cultures. We found the letters (ㅇ, ㅁ, and ㅅ of Korean alphabet, Hangul) preferred by ancestors who worshipped nature to identify the significations attached by them to particular patterns. The results confirm the following: first, the circle pattern indicated the sun, moon, stars in the sky, a bronze mirror, and a man's face. Circles and ovals were also observed to represent the individual souls of the clan or community. Second, square patterns symbolized the land and the patterns that signified the wellbeing of family and the country. Oblique rectangles were more frequently used as they represented a double use of the triangle, a shape that implied mystic power. Third, triangle symbolized regeneration, power, and humanity. While the Neolithic Age jade remnants of hair combs appear not to be irrelevant to the process of comb-shaped pottery production of the time, many fine comb-like lines may be found on bronze mirrors. Through its review of the glorious designs inherited from and established by ancient ancestors, the present research endeavor may help in identifying the spirits and traditions of Korean history.

'You(游)', as the Aesthetic attitude (미적(美的) 태도(態度)로서의 '유(游)')

  • Son, Bo Mee
    • (The)Study of the Eastern Classic
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    • no.50
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    • pp.233-259
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    • 2013
  • This study aims to identify the concept of "You(游)" as the aesthetic attitude in the Traditional Chinese Painting Theory. Traditional painting has a purpose to spread painting spirits and have consistently pursued "Xin(神, spiritual being)" as the truth of a thing. However, the contents of "spiritual being", "form" and "qi" that "describe the spiritual being" have been changed. Therefore, although the theory of form and spirit can be a way to explain chinese paintings, there is a limitation to actively explain the changes in description of spiritual being. In order to find out the basis to explain the changes of spiritual being as the truth of a thing, this study investigated the concept of "You(游)" as the attitude of the artist focusing on "experiences in painting". "Tuhua Jianwenzhi" and "Linquan Gaozhi" in the Song Dynasty adopted the attitude of "You" to explain the painting theory and proceeded exploration on things with the attitude to pursue the "truth" of a thing described in "Eye of Painting" and "KuguahuoshangHuayulu". The aesthetic values generated in the attitude of "You" refer to "qing si(情思)" and "yi si(意思)" in Song Dynasty; "gao yin zhi si (高隱之思)" in the Meng Dynasty; and the law of "one stroke(一?)" in Qing Dynasty.

Kangjeungsan(姜甑山)'s Embracement of Chinese Myth and It's Meaning (강증산(姜甑山)의 중국신화 수용과 그 의미)

  • Jung, Jae-seo
    • Journal of the Daesoon Academy of Sciences
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    • v.25_1
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    • pp.1-22
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    • 2015
  • This paper took Jeonkyeong (典經) of Daesunjinrihoe(大巡眞理會) as the basic text and studied how Kangjeungsan(姜甑山), the Sangje (上帝), had embraced Chinese myth in process of formation of his religious thought focusing on Yan Emperor(炎帝) Shennong(神農) myth and Shanrangang(禪讓) myth (namely Danchu myth). First when we examine the myth surrounding Kangjeungsan's birth, it deeply emraced a feeling-birth myth(感生神話), we could realize that this is a universe motif through myth of hero birth in East Asia. Further judging from the analysis of geographic space of Kangjeungsan's activity, it included a variety of mythical and Daoist related place names. I think this is because of the fact that birth place of Kangjeungsan and the surrounding area is the locality of Xian(仙) tradition where major characters of Danhak sect(丹學派) have been turned out, and that Korean way of Xian suppressed by the regulatory system has been widely rooted in the public. Especially it's interesting that Jeungsan, the pen name of Kangjeungsan, ambiguously connotes Siru mountain(甑山), a place of his training, and the spiritual realm of the 『Zhouyicantongqi(周易參同契)』. Then I examined the God of fire Shennong myth which has been actively admitted and embraced by Kangjeungsan. Kangjeungsan put the root of his pedigree on Shennong and there is a close affinity between Shennong and Dongyi(東夷) such as Buyeo(夫餘), Goguryeo(高句麗), etc. These Dongyi spirits are losers against the Chinese major myth and beings of ressentiment. At the same time the predecessor of Jiutianyingyuanleishengpuhuatianzun(九天應元雷聲普化天尊) who shares mythical characteristics with the God of fire Shennong was a formerly Taishi(太師) Wenzhong(聞仲) of Yin(殷) dynasty. He was defeated and died by Zhou(周) dynasty, and was deified. The fact that Kangjeungsan regarded himself as a descendent of Shennong and possessed divinity of Jiutianyingyuanleishengpuhuatianzun connotes that he represents all beings of ressentiment such as family of Yin and Dongyi. However, Kangjeungsan set a religious milestone by turning revenge for such ressentiment at tribe level into religious sublimation. At the end Shanrang myth which has been critically embraced by Kangjeungsan was reviewed. According to the existing Shanrang myth, Danchu(丹朱) was unworthy and not succeeded in the succession to the throne. Then good natured Emperor Shun(舜) succeeded to the throne from Emperor Yao(堯). However, the reality of Shanrang myth was a violent change of sovereign power and Danchu was a victim in the process of such violent change. Kangjeungsan shrewdly grasped the reality of ancient China and cast light on presence of Danchu. And he emphasized the need of religious sublimation of revenge, Haewon(解冤). His such awareness of culture had a close relation with revisionist standpoint of independent Danhak sect expressing a skeptical glance at systematic, commensurate and authentic historical view of Chinese civilization. And further Kangjeungsan cosmologically and causationally reinterpreted revenge of Danchu. He established a universal salvation theology which has a corresponsive connotation in regard to embracement of Shennong myth. In conclusion, embracement of Chinese myth by Kangjeungsan was a creative work of reinterpretation resulting in an inherent religious connotation through a process of appropriation, that is independent and selective introjection.

Seeking an Establishment of Structure in the Big-gut, Jaindanoje (자인단오제 큰굿의 구조 정립 모색)

  • Hong, Teahan
    • (The) Research of the performance art and culture
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    • no.19
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    • pp.35-60
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    • 2009
  • I insisted that the structure should be set newly, pointing out problems in a structure of the big gut, Jain dano je in this paper. Although, the big gut is playing now in Jain dano je, the features of gut geo-ri are vague ; that's why gut geo-ri and performances are entangled. Therefore, the gut geori showing strange structures not fitted with korean shamanist custom is playing these days like Pawangbyeolhui and Eoudong geori. The detailed procedure is also awkward. It is mixed with aspects of shaman custom in each region, instead showing features of regions. What's more, it became a dance drama, not gut geo-ri with several shamans dancing in a gut. Overcoming these problems, the big gut will be a cultural asset. Therefore, when considering the structure of korean gut, we will fit the order of gut geo-ri into the system of divine spirits keeping a plot-opening, developing and closing. It should be a gut geori-oriented play with only gut geo-ri things. Gut should be gone forward main shaman-oriented gut, setting up a main shaman who takes charge of each gut geo-ri. We should find out a new shaman who knows gut of Gyeong sang province well, if shaman who now takes charge of it has a problem. The big gut of Jain dano je became a part of intangible cultural assets. The performance is not a subject of curiosity and people's interests any more as it was in a past. It should be a traditional performance of representing our traditional culture. We should reorganize an epochal gut geo-ri after reexamining gut geo-ri which has played so far.

The Present and Future of Service Science (서비스학의 현재와 미래)

  • Hyunsoo Kim
    • Journal of Service Research and Studies
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    • v.12 no.4
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    • pp.139-163
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    • 2022
  • This study analyzes the past and present of service science research as a central discipline that will lead a new economy and society, and presents a guide for future research. In the 21st century, service research has developed into a new discipline that is different from the existing service studies. Service science is a discipline that collectively refers to all research related to services. This study analyzes this development process and suggests the direction of future service science research. First, we analyze the research before the birth of service science, an early model of service studies. And the early research on the birth of service science is analyzed. Through this process, the service science framework that expanded and developed the initial service science is analyzed. We introduce each field of service science, which is a new innovation of the existing academic system from a modern perspective, and analyzes the structure of the service philosophy that is the basis of independent academic fields. And we suggest the future direction of service science research. The direction of paradigm innovation research of existing individual disciplines is presented first. As an example, innovation from existing business administration to service business administration is introduced. We also suggest a new economic and social system research direction that requires the convergence of multiple academic fields. Finally, we present a direction for multidimensional, broad-based convergence research. We suggest that the future of service science can be the process of reverting back to integration and convergence, centered on humans and the world, of the disciplines that have continued to diverge in the history. We present a model in which all disciplines are reintegrated into service science as the Eastern and Western spirits converge.

Effects of the Russia's Ukraine Invasion on the Korea National Security (러시아의 우크라이나침공이 한국안보에 미치는 영향)

  • Jong Wha Lim
    • Industry Promotion Research
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    • v.8 no.3
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    • pp.175-180
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    • 2023
  • On the day of 24 February 2022, Ukraine was invaded by Russia which signed to ensure definitely the Ukraine's national sovereignty, territorial integrity and security under the UN General Assembly Security Council A/49/765, named as the Budapest Agreement. This invasion is the 2nd invasion succeeded in Crimean Peninsula invasion of March 2014 after the Ukraine's national independence in 1991 from the USSR. However this invasion has been continuing for much more than one year. Although Ukraine President appealed the 'peace' toward Russia and claimed also to justify the Budapest Agreement of 1994 toward U.S.A., even any justifications were not appealed. The critical moment of the national abolition could be escaped from the unified desperate spirit of all nations including the president, political-social leaders and military members. Such patriotic and self-help spirits in Ukraine resulted in the active supports from the U.S.A., western and eastern free democratic countries, NATO and EU, and even the neutral countries. Furthermore these supports are increasing much more day-after-day. The lessons which the Ukraine War offers to the Korean national security should be cored with the development of self-reliant national defense capabilities, self-strenuous efforts and unity strengthening of the Korean-U.S. Alliance with the deep confidence.