• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.50-73
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• 2009

Recently old stone walls were designated as registered cultural properties that meant an extension of categories about cultural properties from a spot area to whole area. Moreover given the changing situation of residential pattern, which is due to rapid social change, this designation can be seen as a significant measure to keep as intact as possible traditional landscapes in agricultural and fishing villages. In this paper, I analyze the symbol system and meaning of old stone walls and attempt to pick out the cultural elements which are related to them. These days we have made efforts to various aspects for which make traditional cultural resources into cultural contents. But many studies had done before emphasized aspects for beauty only. Especially existing studies about an old stone wall was mainly focused on architectural interpretation and tourist route. So we need to build a plot around oral research and need a creative approach for sharing with tourists. Cultural contents combine the original form, potential and capabilities with media by detecting original form of culture and finding out the worth and meaning. In this paper examined the probability of using by investigating a stone wall in Sang-hak Village that is related with recovering of places to live in contemporary society and finding cultural contents. I suggest more creative ways to make cultural properties into tourist resources by considering the possibilities of place marketing using storytelling, based on an analysis of data gathered.

• Journal of the Korean association of regional geographers
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• v.12 no.1
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• pp.72-93
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• 2006

"Borderless village" is a kind of alternative social project to build a multi cultural community of migrant workers around Wongok-Dong, Ansan leaded by Ansan Migrant Center since 1999. We thought this project deserved attention from a view point of social sciences for such reasons as follows. (1)This project could give an opportunity for us to examine the concrete effects of globalization on local areas and responses of these areas to those ones. (2)This project was composed of theoretical concepts very similar to those of reflexive modernization theory. So by examining this project we could have a chance to judge the validity of the latter. (3)The process of making discourses on this project was very interesting. It looks like more democratic and constructive one than others. (4)This project proposed the problem of creating a new form or way of social movement different from so called 'old or new social movements.' Our provisional conclusion of this study was this project could be estimated as very creative and progressive one but it was too abstract to be realistic and effective yet.

• Land and Housing Review
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• v.7 no.2
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• pp.97-102
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• 2016

It has recently become a major concern for us contemplating could regain the advantage with a 'village' concept of the traditional in a modern city. The village community recovery project which is one of the flagship projects of seoul is being actively conducted with the aim to form a network between residents and have even appeared positive results. Among the many efforts to recover community, spatial approach may be one solution. To secure a space for people to easily access, may bring about a small but significant effect. Community Space with high visual accessibility has a large effect as a space of communication and exchange of residents. Socio-economic efforts to restore the community has a limit. In some cases of poor village, Spatial relationship network was found to be a large influence on the formation of the socio-economic relations network. It is important to understand how people lived and formed a relationship within the space of traditional forms and space disappeared from rapid social change process. The community recovery efforts are needed through research and experiments for the residential network can reflect the spatial characteristics.

• Journal of Digital Convergence
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• v.19 no.5
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• pp.375-381
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• 2021

This study aimed to examine the dilemma of rural China under rapid urbanization process after economic reform, by paying attention to the problem of the order of village community and the expression of individual desires depicted in the film with a rural background. To this end, the narrative analysis, which is suitable for exploring the story structure and expression style of the text, was conducted to examine the community order and ethics, patriarchy and paternity, and the expression of desires of subject. In the film, closed space and villagers, who are disciplined by community customs, local culture, and formality of the rule of manners, are depicted. The film is covered in a form of mystery movie dealing with the deaths of members of the village community. However, the film talks about the rise of the Imaginary desire of subject against the symbolic rules of community order and ethics through the puzzle pieces story according to the perspectives of the characters. In conclusion, through the narrative analysis, it was possible to examine the implications of weakened communal discipline and paternity of the countryside by the rapid urbanization of China, and implications of the lethargy and neurosis of the subjects.

• Korean Association of Arts Management
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• no.56
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• pp.5-38
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• 2020

This study begins with the question of how culture-based communities can form a community culture and become a community of sustainable development. Based on the concept of community, community development factors and stage of development, cultural activities, and policy implementation theory, policy execution analysis models suitable for culture-based community projects were derived. A qualitative case study method was adopted as a research method, and success stories of culture-based village communities were selected as the 'Gamgol Community' in Sadong, Ansan, 'Sangdong Community' in Daebu-dong, Ansan, and 'Grimae Village' in Sinse-dong, Andong. Through in-depth interviews, literature analysis, and direct observation, the research analysis used pattern matching, explanation, chronicle analysis, and case integration analysis methods presented by Yin (2009). As a result of the study, first, the characteristics of the policy implementation strategy were taking place in the process of step-by-step development. The main factors in the community development phase were the improvement of community consciousness through the emotional change of participants and the change of capacity within the community. Second, it was understood that cultural activities played a major role in strengthening community consciousness and community capacity, and could be understood as various creative activities. Based on the ecological approach study on culture-based community, this study derived the policy execution analysis model, analyzed the case of culture-based village community, presented the direction of development of community and presented practical implications.

• Korean Journal of Heritage: History & Science
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• v.38
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• pp.43-107
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• 2005

A ritual ceremony accompanied by a song and dance is called as Kagura in Japan. The word Kagura is originally derived from Kamukura, which means the place where spirits reside. However, later it came to refer to the whole process of the ritual ceremony itself. Through the field studies, this paper examines Takachiho-kagura, helded in Takachiho, known as the village of myths, located in northern Miyazaki-ken in Japan. Kagura takes place all night through in each and every village in Takachiho and it normally runs from the end of November when the harvest season ends until early February the next year. One ordinary house is especially chosen for this ceremony, in which Kagura performs 33 repertoires. Takachiho-kagura is sometimes called as Yokagura, since the performance takes place over-night. A song and dance is performed by ordinary village people called hoshyadong, who inherited Takachiho-kagura. Currently, the ceremony is held in more than 20 villages and designated by the government as "Important Intangible Folk Cultural Property" in Japan. Takachiho-kagura follows the example of rituals held in Sada shrine in Izumo, which is now eastern Hiroshima-ken. It is the dance using a bell, a sword, a fan, which signify Norimono and is usually combined with mask-play called as Shinno. From the shrine of village, itwelcomes the gods who defense their village, called Ujikami and other 8 million gods, called Yaoyorozunokami, in Kagurayado, where Kagura of 33 repertoires is played in order. Kagura starts from dances for attendance of the gods, Hikomai, Daidono, Kamioroshi, performs dances of Amanoiwato, the gate of heaven's cave in Japanese myths, Dazikara, Uzume, Dotori, and continues dances for the old ghosts Shibahiki, Yatsubachi mixed with acrobatics. Finally, this performance ends with dances to send off the gods, Hinomae, Gurioroshi, Gumooroshi, until the dawn the next morning. This paper explores Takachiho-kagura from the perspective of folk performance with ethnography. These days, ecstasy and oracle do not happen in Takachiho-kagura. However, it kept the old form of folk performance as Kagura held in ordinary house. Especially, in Takachiho, remarkable venue of the Japanese myths, Takachiho-kagura is developed artistically. The first field study was held in Gokamura, Iwato-zone and Ashakabe, Mitai-zone between December 6th and December 12th 1997. Afterwards, the second field study was conducted in the area of Shiba and Ashakabe from December 17th until December 19th 1997 and from December 1st until December 10th 2000.

• Journal of architectural history
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• v.23 no.5
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• pp.7-22
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• 2014

It is identified that an initial person who built of 'Seoul Gyedong Modernized Hanok(former Min Hyeong-gi house)' used as 'Bukchon Culture Center' in present, was not Min Hyeong-gi, but his wife, Yu Jin-gyeong, and she built it when 8 years went on after his death(1879~1973), and the construction year was at the gate of Chuseok in 1921. Yu Jin-gyeong was Head Family's Eldest Daughter-in-law in family of Yeo Heung-min who was an influential person at the late Joseon Dynasty and was widow who had only son for 3 generations. And she built this house and moved to gain daughter and live futher grandchilds together in law in new nest. It is arranged that an annex surrounds with main building as the central figure. And this house emulates Yeonkeong-dang in backyard of the Changdeok Palace for 'preservation of main building' and Chim-bang-ga-toe applied on a bedroom in a palace is applied around nobleman family's the main room. It is rare case and expresses that a palace factor is borrowed. Yu Jin-gyeong's house is that a tradition Hanok is adjusted closely in city and central and basing mode as 'protective bedding' and building concept as 'a noble and protective architecture' is realized. So it has a character that development of Hangrang architecture is appeared and Head Family's Eldest Daughter-in-law widow of modern upper class had a special benefit. As well as, a meaning that it is experimental house based on tradition and is build of Hanok with housekeeping as the central figure for appear a form which has minimal Hangrang for housekeeping in yangban family of modern city, can be found.

• Journal of The Korean Digital Architecture Interior Association
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• v.6 no.2
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• pp.39-46
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• 2006

"Urban traditional housing" means a type of urban housing which retains characteristics of traditional Korean houses for ordinary people. It is a form of housing created in the process in which traditional Korean ways of life are applied to swift modernization. In Korea's traditional housing, the "court" functioned as a living space that promoted family bonding. The space of the court still remains in the urban traditional housing. However, rapid popularization of the westernized housing form, i.e., apartments, resulted in standardization and westernization of our housing and living patterns, and as a result, the court in urban traditional housing came to lose its original meaning. The objects of this study are residents of urban traditional housing. By studying them, this research aims, firstly, to understand the meaning of the inner court, secondly to analyze correlation between the residents' consciousness of the inner court and their use of the space, and ultimately to find various possible forms of our future housing. For this research, twenty six houses in the Gahoe-dong area in which urban traditional houses are densely built up were investigated. According to the result of this research, the inner court in current urban traditional housing is a space existing inside a house but directly exposed to outer air at the same time. It is a private but shared space. It contributes to forming a pleasant atmosphere by facilitating ventilation and providing sunlight. In addition, it is a living space that actively reflects the Korean living style that values family life.

• Journal of Korean Society of Rural Planning
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• v.26 no.1
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• pp.39-49
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• 2020

The study analyzed the frequency of simultaneous occurrence of keywords presented in a total of 805 papers published in domestic journals from 1995 to 2019 by social network analysis(SNS) method, and examined core keywords of each period(5 years), in order to understand the research trends of the rural residential environment. The main results are as follows. First, as a result of the analysis of centrality, 'Community', 'Tourism' and 'Comprehensive Rural Village Development Project' were the top 3 keywords. Second, examined by each period, the top keywords are 'Eco Friendly' in 2000~2004, 'Tourism' in 2005~2009 and 2010~2014, 'Community' in 2015~2019. Third, comparing the structural characteristics of core keywords 2nd, 3rd, and 4th period, a network centering on 'Tourism' was clearly formed in the 2nd period. 'Tourism' was divided into 'Community' and a movement to form a separate group appeared in the 3rd period. In the 4th period, 'Community' was found to form a network without direct connection with 'Tourism'. The results of this study suggest the trend change of viewpoint for the rural area in the domestic research on rural residential environment. It has been confirmed that while the research had been carried out with the viewpoint of rural area as a 'tourist attraction' or 'sightseeing spot' for the urban citizens until the mid-2010s, in the research of late 2010s the viewpoint has settled down as a 'residential space' or 'space for new economic activities' of a variety of rural residents.

• Korean Journal of Heritage: History & Science
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• v.35
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• pp.236-282
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• 2002

Among elements of play, there are puppets performances and shadows performance which are replacing actors by puppets and shadows. Puppet performance is characteristic of expressing various movements and symbols at its conveniences by the reduced models of human form with various materials. Shadow performance is realized in various colors that cannot be discovered in other countries by expressing mysterious cubic effect in reflecting the light against various forms. Mansukjung Nolum is a unique shadow performance that has been inherited in Korea. There are found many shadow performances inherited in the northern Europe and South-eastern Asia. Recently the silhouette animation in application of shadow performance is made. In the northern Europe and South-eastern Asia, they performed in white and black color while Mansukjung Nolum is performed in natural colors. Since they adopted the leather materials for making puppets, their opaque feature cannot reflect the colored light. But in Korea we adopted the specially colored semi-transparent Korean paper, which gives the colored shadows to spectators. Mansukjung Nolum consists of three acts for arousing attention of fallen monks destroying the teaching of Buddha. Seosanbakchumji Nolum is a puppet performance inherited in a village in Seosan, Choongnam instead of wandering artists. The story and form of performance in Namsadangpae's puppet play is mostly similar to it, but it is woven by its villages natural environment and specific dialects, reflecting their consciousness in mind. The villagers made the puppets and manipulate them in communicating their wisdom of life between them. Parkchumji Nolum is a kind of integral art combining puppet manipulation, witticism, songs and dances. The hero of Parkchumji discloses the social and structural conflicts of feudalism, in arousing the spectators' rich attention of self-awareness and lessons.