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Seowon that showed both positive and negative functions in academic and political aspects in late Joseon period was an educational institution originally for the pursuit of studies and respect for wise men and ancestral rites based on Confucian ideology. However, Seowon did not only perform educational functions. It served as regional noble families' administrative unit of country villages politically as well as educationally and played roles in establishing regional foundation that consolidated political hegemony, by gathering their own sphere of influence under the politics of factionalism. In addition, Seowon functioned as the main base of regional academic activities by socially serving its roles as libraries and publishers. In this aspect, Seowon was one of the most important elements that should not be omitted in the understanding of regional culture as well as one of the crucial clues in the understanding of the culture of specific regions in Joseon Dynasty where Neo-Confucianism was predominant. It has been believed that if Seowon was a clue or a starting point to the understanding of regional culture, the following questions would be meaningful and valuable in the processes of understanding the culture of Jiri-san: when and which Seowon was established in Jiri-san areas, whom Seowon cultivated and what characteristics such Seowon had. This study was aimed to investigate the conditions of Seowon in Jiri-san areas and to summarize the characteristics drawn from such conditions. It focused on examining the conditions of Seowon in the entire Jiri-san areas and confirming its characteristics, rather than having an in-depth materials and information on individual Seowon in Jiri-san areas or Seowons in any specifically designated areas.

This study compares local administrative systems of Silla and Goryeo and explores the continuity and the transformation of the systems. The study reviews the formation of each Gun(county) and Hyeon(prefecture), the changes in the titles of Guns and Hyeons, and the changes in the administration systems among Guns and Hyeons. Most of the Guns and Hyeons in Jeonju and Muju area from unified Silla had been succeed to Guns and Hyeons in Jeonju and Naju area during Goryeo. In general each Gun and Hyeon from Silla maintained its status in Goryeo. It is noticeable that Guns and Hyeons continued to be fundamental regional administrative units with autonomy. Around half of the Guns and Hyeons from Silla retained their titles in Goryeo. When title change occurred, it usually replaced proper names. For example, Muju from Silla changed into Gwangju in Goryeo. Sometimes Goryeo adopted titles from Later Baekje and Taebong. Goryeo also borrowed titles from China. This resulted from cultural exchanges with China during Later Three Kingdoms period. Despite the changes in the titles of Guns and Hyeons, the promotion of Up status was rarely found. Silla had Gun and Hyeon system where each Gun governs one through four Hyeons. In Jeonju and Muju area, there were 26 Gun and Hyeon units of similar sizes. Gun and Hyeon system functioned as a unit to mobilize labors. Goryeo operated its Juup(principal province) and Sokup(subsidiary prefecture) system by dispatching regional officials to political and military posts. In the 9th year of King Hyeonjong, Goryeo revamped its regional official system and changed 10 units in Jeonju and Naju area into Juup and Sokup system. Juup and Sokup units were larger than Gun and Hyeon units of Silla, and the sizes of the units were various based on the status of regional officials. Juup and Sokup units were aligned with military provinces where Juhyeon-gun(provincial armies) were stationed. Goryeo operated military province through Juup and Sokup system and strived to achieve efficiency in controlling regional areas.

Shígandang, a charm against evil influence of street corners, bridge mouths and houses based on nature worship of mountain and stones as folk religion, has functions of peace, prosperity and protection of houses and towns. What quality, letters, pictures and signs of Shígandang symbolize are applications of customs of belief in mountain spirits. Most of Shígandangs had letters “Tàishanshígandang” inscribed, and this was the proliferation of faith in Dongyuetàishan. Tàishan was originally called “hiding place of ghosts,” because from old times souls gathered there and knew lifespan of people. Also, Tàishan was regarded as a dwelling place for Cheonson, the grandson of the Great Jade Emperor, who was the god of presiding souls and authenticity about Tàishan spirit, the nature worship, was added to it. Among the national list of intangible heritage Chinese State Council designates registers “Customs of Tàishanshígandang,” and it’s the manner integrated by symbolism Tàishan has and universal psychology of people who pursue good luck and peacefulness of Tàishan stones. Since Tàishan was a holy mountain, people considered that stones, part of the mountain, also had a full of miraculous charms. In this way, as worship of holy mountains was added to spiritual stone worship, the belief of Tàishanshígandang came to develop. Tàishanshígandang was an advanced form of Shígandang, and once it was an offshoot of personification from nature worship of spiritual stone, it was again transmitted to complicated process of reuniting. Although there have been many opinions on Shígandang, it is basically a spiritual stone, meaning of repelling all disasters. As Tàishanshígandang faith was peppered throughout the country, regional culture and religions were combined to bring a new form of Tàishanshígandang, reflecting characteristics of each region into being. Tàishanshígandang belief propagated in the whole country had cultural homogeneity, and this was originated from the belief widely accepted by folks for which Tàishan pursued health and peace of a country and peacefulness of people. Other than China, Tàishanshígandang faith was spread to Japan, Taiwan and Southeast Asian countries in different forms of Tàishanshígandang for each country.

No divergent view can be found in the fact that Korean literary circles are exceedingly centralized. It cannot be, however, ignored that the arguments which stress on the importance of regional literature are too ambiguous and partial. This paper, starting with so called “controversy on literary power,” examines the aspects of conflicts between central literature and regional literature, and argues that there is no substance in the notion of ‘regional literature,’ which has not a clear connotation but just an effect phenomenon without substance. Another aim of this study is to delve into the way the institution of ‘Going on the platform,’ which is a particular system in Korean literary circles, reinforces the centralism of Korean literary circles, and, also, the way it puts literature into a frame of a system. ‘Going on the platform’ can be defined as a kind of an initiation a new writer must go through to be admitted into an established literary world. The recent arguments, which emphasize the importance of regional literature, assume very serious dimensions concerning cultural commercialism with going in gear with the cultural policies of local autonomous entities. This paper criticizes such kind of situation and asserts that the proper purpose for the debate of regional literature is not emphasizing of regional particularities, but carrying out its original function of ‘distribution of the sensible,’ a notion drawn from Jacques Rancière’s argument on politics and aesthetics.

People used to call Unsan Song Soon Seop Master of Pansori, a man of never give in to adversity or tenacity singer. Relatively late age in his 22, he started practicing Pansori and learned from various renowned Masters like Gong Dae Il, Kin Joon Sup, Park Bong Sul, Kim You Su, coming and going Gwangju, Busan, Seoul. Specially, he learned almost 20 years from his teacher Park Bong Sul <Jeokbyekga>, <Heungboga>, <Sugungga 3 madang>. He is the only person who mastered fully that <3 madang>. Thus currently, he is evaluated a Master, as being a successor of Dongpyeonje Pansori connecting tradition after ‘Song Hong Rok - Song Wu Ryong – Song Man Gap –Park Bong Rae – Park Man Jo –Park Bong Sul.’ But for Unsan, it took 50 years fro him to became such a figure. During the period, he learned from number of teachers not to mention of his endless self study. Even after over his 50, he practiced continuously his own Sori-Korean traditional sing, while brought up his students, as a result of which in 1994, at his age 54, he could win finally Jangwon-Presidential Prize at Jeonjudaesasup Competition. In the year 2000, he fell down in sick due to stroke while putting his best effort for the development of Pansori the country’s cultural asset. However, he never yield to such misfortune with determination to die while performing Sori, thus, he could complete sing <Jeokbukga> for 3 hours for which finally he was designated as a Holder of Important Intangible Cultural Heritage No.5 Pansori <Jeokbukga> in May, 2002. This is the reason why Unsan is being called a man of chiljunpalki- never give in adversity or tenacity singer. Also, , he worked 24 years in Busan the place where he could have special ties by his teacher Park Bong Sul for the development of Kukak-Korean classical music –of Busan with his best effort. As stated, the reason he devoted his life time to Sori is his thought that Sori contains the spirit of our Nation for which he directed various Changguk performances –Koreal traditional Opera_ such as <Jungbaljanggun>, <Yu Gwan Sun>, <Dongrae Busa Song Sang Hyun> etc. In addition, he put emphasis on Saseol, rather than formal technique, because he has a belief that the true strength of Pansori lies in breathing together and communicating with public through singing the truth of life. In conclusion, Unsan is a Sorigawangdae truly loves Pansori desires many people to feel & enjoy the beauty & value of Pansori, as being a Master in our age who could devote his life for it

This study is designed to look into influential persons to Jirisan social revolution in the 17th century. Song Kwang-yu's report of a rebellion regarding to the appearance of Jinin was a false accusation case by use of a false report to further his career. The conjury book, however, is presumed to have contained a true story about the appearance of Jinin. The book had considerably spread out in Jirisan block, and even in Ahn Ik-sin's conspiracy a Jirisan's reclusive scholar Choi Hang, or a character surnamed Choi and Jinin appeared. But, Choi Hang was found to be a fictional character created by Ahn Ik-sin and his comrades with the purpose of rationalizing their rebellion. The conjury book Namsagobigyeol concretely describes the aforementioned case. Nam Sa-go(1509-1571)'s secret reports had spread out to the next generation regardless of region and class. In the early 17th century, the reports already exerted a considerable influence on society as well as Jirisan block. As a dwelling place or a heart place of influential persons to social revolution like Ahn Ik-sin and Geumsanjijeok Lee Gwang-sung, Mt. Jirisan seems to be influenced by the image Cheonghakdong passed down from generation to generation and the image came from the abundant products of Jirisan.

The aim of this research is to explore the original strength of Lee Cheong-jun's work and the spiritual background as a writer focusing on <Seopyenje>,<The Snowy Lane> and <Festival>, which are called autobiographical works. This study closely examines the consciousness of hometown in Lee's novels using psychoanalytic method. The results are as follows. Firstly, Lee's novels are originated from thought of revenge on the world when a village youth experiences frustration struggling to survive in the middle of modern city. Secondly, what lies at the root of the thought of revenge is a super-ego which is identified as the poor mother. Even though the protagonists in Lee's novels is longing for the love of mother, they didn't reveal it. The occurrence of step-father in Seopyenje and the issue of poverty in The Snowy Lane cause the protagonists to be apart from mother. Thirdly, the poor mother and the hometown have the ambivalence of betrayal-sin and yearning-desire to return. Lee's protagonists have the sense of original sin toward their hometown and they can't return to, even though they'd like to do, because they go against their mother's wish and become a writer rather than succeed in modern society. However, hometown is a root of life to return at once. Fourthly, the price for betrayal of mother and hometown is the sense of debt which should be paid off. The original love toward mother and the frustration lie behind the betrayal. The protagonists try to be out of debt but it's too huge to pay off as long as mother is alive. Therefore many narratives of foreshadowing mother's death lie hid around the texts. Fifthly, Festival is a ultimate work of narrative of mother and hometown that represents the betrayal caused by the love toward mother and frustration and the original sin caused by betrayal and debt are all cleared up in company with mother's death. Mother who has provided unilateral aid completes the giving through her death. But the protagonist hasn't returned her favor and buries his mother. Mother falls a sacrifice of the festival and accomplishes the forgiveness as well as the perfect love which means love of her mother and love toward mother with frustration. Therefore the funeral of his mother should be understood as a festival to welcome her son's return being freed from his debt which is comprehended as an original sin.

As soon as Insects emerge as new growth a useful resources, 'The Law on Growth and Support of Insect's Industry' came to be performed for growth and foster of insects. Insects is useful in human life in a variety of different aspects, but can also contribute to the activation of eco-tourism. There for, It is needed of study on revitalize of local ecotourism where using insects such as insect's industry were developed region. Gurye-county was developed such as sericulture and apiculture industry of insect since ancient times. Gurye-county suitable climate and soil as well as insect breeding. And well became known ecotourism region where habitat of Otters, Asiatic Black Bear, freshwater fish, wildflowers, Sansuyu(Cornus officinalis S. et Z), place of Jiri-mountain National Park. And based breeding of insects has already equipped zone as farmhouse of insects reached 24 numbers. As a result of research of literature on insects and through a survey of farmer who breeding insects or hopes, active plan as using insect for ecotourism in Gurye-county are domesticated of insect, enhancing of public relations on development for insect's industry, increasing of using insects and marketing at local events, development and operation of merchandising programs that is connected with the general tourism, diversification of bred insect's species. If these measures come true, will be expected activation for industry of insects and ecotourism as using insects in Gurye-county and will be optimistic. It's differentiation of butterflies of Hampyeong and fireflies of Muju as events that is mass bred, and as well as can contribute to the creation of farmers' income. However, be recognized that insects are like geese lay golden eggs in poor condition of technology or demand, should be avoided that many farmers at once breed insects

<Heungbujeon> has been loved by the people as one of the best classical novels in Korea. It is shining further as time lapses although most of the literary works disappear in history. <Heungbujeon> is characterized by transitional aspects the most among Korean classical novels. So far, it has been considered that the theme of <Heungbujeon> is enhancing ethics between brothers pursuing for promotion of virtue and reproval of vice. However, the theme also includes a social intention to correct wrong conventions of society. The superficial theme of the <Heungbujeon> is to promote ethics while the inner theme is to promote social consciousness to change the society of vertical relationships into that of horizontal relationships. It was intended to change the hierarchical relationships between older brothers and younger brothers into the equal relationships. Heungbu is a person of the past while Nolbu is a modern person who designs the future, throwing away conventions. The modern sense of value is focusing on Nolbu-type people. The novel was first loved by the common people and women, but as time lapsed, it spread to the whole people because of mass media. As it meets emotion of the modern people, its attractiveness lies in the life of modern Nolbu rather than that of Heungbu. Nolbu's role in scenes of <Heungbujeon> is bigger and more important.

‘4·3事件’は歴史と記憶が闘いをする場だ. ‘4·3平和記念館’は‘4·3事件’の記憶を誰が, どんな方式に専有しているかどうかを見せてくれる一つのテキストだ. ‘4·3平和記念館’という再現システムの成立は冷戦体制の下で記憶を抑圧されて来た‘4·3事件’の当事者たちが国家を相手にした闘いで得た結果物だと言うこともできるでしょう. ところで国家が主導して作った記念館は異質的な記憶を収集, 分類, 展示する国家的空間だ. いや, 国家が記憶のヘゲモニーを握るために主導するあらゆる‘記念’行為は, 国家のアイデンティティを強化するための戦略の一環だ. 私たちは国民国家が排除, 抑圧した‘済州の記憶’を国民国家批判という脈絡で再照明するべきである. その記憶を国民国家敍事の一部で収容· 編入することだけでは十分ではない. 私たちは‘4·3事件’ を取り囲んだ多様で異質的な記憶の単数化またはに抵抗する新しい‘記憶鬪爭’を展開しなければならない.口述史及び文化史的方法論と多様な芸術を通じる記憶の複数性を回復して, これを理論化するべきである.

In this paper, I studied the fengshui landscape and World Heritage’s value on the Yoonsondo’s Garden in Bogildo, and then suggested a strategy how to inscribe the UNESCO World Heritage list. Yoonsondo’s Garden in Bogildo is not only a private garden site that harmonizes with its surrounding nature, but reflects the unique spiritual relationship between man(Confucian scholar Yoonsondo) and nature(Bogildo Buyongdong). It is an outstanding example of East Asian’s traditional private garden culture in Joseon period. Concerning on the inscribing strategy, cultural landscape type is suitable way in the Korean traditional garden heritage, also it is effective to contain the Yoonsondo’s Garden in Bogildo, Geumshadong·Sujeongdong·Nockyoodang in Haenam as a whole unit. This paper would be contributed to set up the inscribing way of Yoonsondo’s Garden as a World Heritage in the near future

This study has the purpose of finding out literature consciousness of Song ki-suk's prose. His proses represent nationalism during the modern period. Futhermore his proses take a counter-discourse from the Japanese Imperialism. The supporting evidence was found in his novels, The General of Nok-Du, The island of Amtae, Smile of May. One of the important Factors in Song's prose is Korean Nationalism and Post-colonialism. His novel embody post-colonialism by the soul, the tradition of oral-speaking and folk-tale of korean people. Conclusion Song ki-suk's prose preoccupy the possibility of korean nationalism and resistance post-colonialism.