0

Republic of Korea Kingdom of Cambodia

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IInnttaannggiibbllee CCuullttuurraall HHeerriittaaggee SSaaffeegguuaarrddiinngg SSyysstteemm

iinn tthhee RReeppuubblliicc ooff KKoorreeaa

Asia Cooperation Program in Conservation Science, ACPCS

02 April – 28 June 2011

Trainee: Ritheanou HOR, Technical staff, APSARA Authority

Siem Reap province, Kingdom of Cambodia

Mentor: Pang Inah, Senior researcher, Intangible Cultural Heritage Division, Korea

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List of Content

Page Acknowledgement…………………………………………………………………………………3 Objective of Research……………………………………………………………………………..4 Abstract……………………………………………………………………………………………4 Introduction……..………………………………………………………………………………..6 What is Intangible Cultural Heritage..........................................................................................7 I. Intangible Cultural Heritage Safeguarding System in Korea……..………………………..8 1. Categories of cultural heritage in Korea………………………………………………………..8 1. 1. State designated heritage…………………………………………………………………….8 1. 2. City/Province designated heritage…………………………………………………………...9 1. 3. Cultural heritage materials………………………………………………………………….10 2. What is Intangible Cultural Heritage mean by the Korean Law?..............................................11 3. Situation of Korean Intangible Cultural Heritage in the past…………………………………11 4. Legal framework for Safeguarding Intangible Cultural Heritage……………………………..11 5. Institution for safeguarding intangible cultural heritage………………………………………12 6. Current designation system……………………………………………………………………14 6. 1. Designation of Important Intangible Cultural Heritage…………………………………….14 6. 2. Cancellation of Designation………………………………………………………………...15 6. 3. Recognition skill holders or practitioners…………………………………………………..15 6. 4. Transmission………………………………………………………………………………..16 7. Challenges and new approach toward intangible cultural heritage safeguarding policy……...18

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II. Field study on Intangible Cultural Heritage Safeguarding by Communities…………...22

1. Worshipping to the god of Eunheangnamu (Gingko tree)…………………………………….22

1. 1. The elements of Worshiping to the god of gingko tree ritual……………………………....23 1. 2. Safeguarding the tree and ritual for worshiping to the god of gingko tree…………………26 1. 3. Effects of implementation safeguarding system in the community………………………...27 2. Gangneung Danoje festival……………………………………………………………………27 2. 1. The elements of the Gangneung Danoje Festival…………………………………………..28 2. 2. Safeguarding system of Gangneung Danoje Festival……………………………………….. 2. 2. 1. Organizations or bodies responsible for safeguarding……………...……………………35 2. 2. 2. Designation Gangneung Danoje Festival and recognition of skill holders……………...37 2. 3. Sustainability and possible risks of disappearance, pressures or constrains………………..37 III. Conclusion…..………………………………………………………………………………39 Bibliography..…..…..………………...………………………………………………………….41

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Acknowledgement

I would like to express my gratitude thanks to the Government of the republic of Korea, National

Research Institute for Cultural Heritage (NRICH) and Dr. Kim Young-Won Director General of

National Research Institute of Cultural Heritage who gave me a great opportunity to learned on

Intangible Cultural Heritage Safeguarding System in Korea via ACPCS program organized by

NRICH for three months from 2010, April, 2nd to June, 28th.

As well as, I would also like to express my deeply thanks to the Royal Government of Cambodia,

H.E SOK An Deputy prime minister, Minister in charge of the Council ministers, Chairman of

APSARA Authority, H.E BUN Narith Director General of APSARA Authority who allowed

me to join this training program.

I am particularly grateful to Ms. SONG Minsun Head of Intangible Cultural Heritage Division,

Mr. LEE Jaephil, Mr. LIM Hyeonjin, Ms. PANG Inah Senior officer and mentor, Mr. BO

Seung Kang and all members of ICH Division for supports and all facilities during my training

under the supervision.

I am so grateful and warmest regards to Dr. Sujeong Lee Coordinator of ACPCS program and

Ms. Joo Hee Lee translator for all you have done, which made my time in Korea so wonderful

and unforgettable with your kindness, hospitality, and friendship.

I would like to thanks all NRICH officers and staffs for their kindly and friendly to me during

my participation. I will never forget all of you with your helpful, friendly.

Finally, I am most grateful to my family and my colleagues for their support.

Republic of Korea, Daejeon, 27 June 2011

4

Ritheanou HOR

Objective of Research

Purpose:

This project aims to study on Safeguarding System of Intangible Cultural Heritage in Korea

focus on folk belief especially the implementation by communities. The participation in the

ACPCS Program organized by National Research Institute of Cultural Heritage in Korea is a

great opportunity for me to learn new experiments, and improve my knowledge on that field in

order to share with my colleagues to develop the policies and tools of ongoing projects by

APSARA National Authority. I wish to study any topics as following:

-Intangible cultural heritage Safeguarding system

-Intangible cultural heritage Transmission system

-Field study focus on folk belief Safeguarding and Transmission conduct by communities.

-Two categories of folk belief will be show: one is Worshipping to Eungheangnumu

(Gingko tree), designated as Natural monument, and the second one is Gangneung

Danoje Festival, designated as important intangible cultural heritage in 1967, and

Designated by UNESCO as Masterpieces of the oral and intangible heritage of

humanity in 2005 will be studied through the project.

-Understanding collaboration between the communities and the Government agencies for

safeguarding, transmission, and monitoring

Methodologies:

The following coherent set of methodologies shall be used for each contents of the research:

-Data collection from documents (publications and documentaries), in library and in my

division, website and introducing from the officers and experts in the institute.

-Field study for observing and interview with the person who practice intangible cultural

heritage items or working for preserving or safeguarding intangible cultural heritage on the site.

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Research schedule:

Week 1 (18~24/Apr):

- Point of view from the expert of ICH Division, and Editing

Research Plan, Library research

Week 2 (25/Apr~01/May):

- Field trip to ICH Documentation – Pansori (4.25./Mon.)

- Understanding Safeguarding System and Methodologies of

Documentation of ICH Division

- National Museum of Korea (4.29./Fri.)

- Field trip to the rite of the Jongmyo Shrine (5.1./Sun.)

Week 3 (2~8/May):

- Individual Research following the expert advises

Week 4 (9~15/May):

- Individual Research, following the expert advises

Week 5 (16~22/May):

- Individual Research, following the expert advises

- Field trip to Gyeongju (5.18.~5.20./Wed.~Fri.)

Week 6 (23~29/May/2011):

- Field Research, following the expert advises

Week 7 (30/May~05/June):

- Check Project outcome and advice expert of NRICH

- Field trip to Gangneong Dano Festival (6.3.~6.5./Fri.~Sun.)

Week 8 (6~12/June):

- Prepare Final Report

Week 9 (13~19/June):

- Prepare Final Report

- ICH Division presentation (6.14, Tuesday)

Week 10 (20~24/June):

- Finalize Layout for general presentation:

- General presentation (6.24, Friday)

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Abstract

In term of my research about intangible cultural heritage safeguarding system in Korea this paper

I will introduces about Korean policies, methodologies for safeguarding in general, and focus on

implementation this system through field study on folk belief in two aspects of the rituals. One is

worshipping to the god of Eungheangnamu (Gingko tree) in Hasong-ri village, Yeongwol-gun,

Gangwon province, and the second is Gangneung Danoje festival in the Gangneung City,

Gangwon-do Province. This paper will also talk about advantages of implementation intangible

cultural heritage safeguarding system, and the challenges among Korean expertise and

researchers and new approach toward the safeguarding policies that is a very good experience to

share with other countries that start a new policy or want to develop their policies or project

related to intangible cultural heritage safeguarding.

Introduction:

This review deals with the research on intangible cultural heritage safeguarding system in Korea

which was started in 1962. The early results of this study highlighted some issues fundamental to

the field that were in need of further consideration. Among these were the lacks of recognized

and widely accepted methodologies for the assessment of cultural values, as well as the

difficulties of livelihood after the war, and the impact of the industrialization, urbanization, and

westernization.

The report starts to address this issue by showing about methods of identifying, and

establishing the institutions for safeguarding intangible cultural heritage. Basically, in Korea

intangible cultural heritage safeguarding system focuses on designation and preserving items in

its original form.

In recent decade, the concept of designation system have been challenging among the

Korean expertise in intangible cultural heritage safeguarding, studying, and researchers as well.

Accordingly to the implementing of the 2003 UNESCO convention, new approach for

safeguarding policies has been arisen.

Field study on Korean folk belief will reflect the safeguarding system conducted by the

local communities. The important evidences of implementing intangible cultural heritage system

and the effectiveness will be shown. Also in this part will introduce some tools that have been

used in order to get success.

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In the last paper of this report is the conclusion that will review all about Korean

intangible cultural heritage safeguarding system, the challenges and new ideas of safeguarding

system, and the possibility of applying new experience from my research to develop ongoing

project for safeguarding intangible cultural heritage in Angkor site by APSARA authority.

What is Intangible Cultural Heritage?

Cultural heritage is more than the monuments and objects that have been preserved over

time. The cultural heritage of humanity also includes the living expressions and traditions that

countless communities and groups in every part of the world receive from their ancestors and

pass on to their descendants. This intangible cultural heritage provides communities, groups and

individuals with a sense of identity and continuity, helping them to understand their world and

giving meaning to their lives and their way of living together. A mainspring of cultural diversity

and an unmistakable testimony to humanity’s creative potential, intangible heritage is constantly

being recreated by its bearers as it is practiced and transmitted from person to person and from

generation to generation. In recent decades, with UNESCO playing a leading role, living heritage

has gained increasing worldwide recognition and become a focus of international cooperation.

The 2003 Convention for the Safeguarding of the Intangible Cultural Heritage (the

Convention) calls on States that have ratified it to safeguard living heritage on their own

territories and in cooperation with others. Ratified by more than 80 countries, it seeks to

celebrate and safeguard intangible heritage that is distinctive to particular communities. At the

same time, the Convention does not intend to establish a hierarchy among heritage elements or

identify some as more valuable or important than others. The Convention affirms that the

intangible heritage of all communities — whether they are large or small, dominant or non-

dominant — deserves our respect.

Safeguarding living heritage means taking measures aimed at ensuring the viability of

intangible cultural heritage. This does not mean freezing its form, reviving some archaic practice,

or creating multimedia documents for an archive. Rather, safeguarding means trying to ensure

that the heritage continues to be practiced and transmitted within the community or group

concerned. Communities must be actively involved in safeguarding and managing their living

heritage, since it is only they who can consolidate its present and ensure its future. States that

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ratify the Convention are obliged to safeguard heritage through measures such as protection,

promotion, transmission through formal and non-formal education, research and revitalization,

and to promote greater respect and awareness. One practical measure required of each State

Party is to identify and define the various elements of intangible heritage present on its territory,

in one or more inventories.

I. Intangible Cultural Heritage Safeguarding System in Korea

1. Categories of cultural heritage in Korea

1. 1. State designated heritage

The State-designated Heritage refers to the heritage designated by the Administrator of the

Cultural Heritage Administration pursuant to the Cultural Heritage Protection Act after

deliberation by the Cultural Heritage Committee. The State-designated heritage is divided into

seven categories of the following:

National Treasures: Heritage of a rare and significant value in terms of human culture and

with an equivalent value to "Treasures" described below

Treasures: Tangible cultural heritage of important value, such as historic architecture,

ancient books and documents, paintings, sculpture, handicraft, archeological materials and

armory

Historic Sites: Places and facilities of great historic and academic values that are specially

memorable (eg: prehistoric sites, fortresses, ancient tombs, kiln sites, dolmens, temple sites

and shell mounds)

Scenic Sites: Places of natural beauty with great historic, artistic or scenic values, which

features distinctive uniqueness and rarity originated from their formation processes

Natural Monuments: Animals, plants, minerals, caves, geological features, biological

products and special natural phenomena, carrying great historic, cultural, scientific, aesthetic

or academic values, through which the history of a nation or the secrets to the creation of the

earth can be identified or revealed

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Important Intangible Cultural Heritages: Intangible cultural heritage, such as drama,

music, dance and craftsmanship, carrying great historic, artistic or academic values

Important Folklore Materials: Clothing, implements and houses used for daily life and

businesses, transportation and communications, entertainment and social life, and religious or

annual events, that are highly valuable for the understanding of the transition in people's

lifestyle and mores

1. 2. City/Province designated heritage

Among the non-state designated heritages, those in need of preservation are designated as City-

or Province-designated Heritage by the mayor and the governor respectively, based on the

municipal or provincial regulations, and they are divided into four categories of the following:

Tangible Cultural Heritage: Tangible cultural products of great historic and artistic values,

such as buildings, classical records and books, ancient documents, paintings, sculpture and

handicraft; and archeological materials corresponding thereto

Intangible Cultural Heritage: Intangible cultural products of great historic and artistic

values, such as drama, music, dance and craftsmanship

Monuments: Historic sites of great historic or academic values, such as shell mounds,

ancient tombs, fortress sits, palace sites and relic sites; scenic sites of great artistic or

aesthetic values; and animals (including habitats, breeding places and resting places), plants

(including natural growing sites), minerals and caves of great academic values

Folklore Materials: Clothing, implements and houses used for daily life, religious or annual

events and so on, those are indispensable for the understanding of the transition in people's

lifestyle and mores

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1. 3. Cultural heritage materials

Among the heritages that are not designated as State-, City- or Province-designated

heritages, those significant for the regional culture and thus in need of preservation are

designated as the "Cultural Heritage Material" in accordance with municipal or provincial

regulations.

Categories of Cultural Heritage in the Republic of Korea

Cultural properties categorization Cultural properties designation

Type

Contents

State designated heritage

City/Province Designated heritage

National treasure

Tangible Cultural Heritages

Buildings, records and books, ancient documents, paintings, sculptures and handicraft, antique collection (movable heritages)

Treasure

Tangible cultural heritage

Intangible Cultural Heritage

Drama, music, dance, traditional handicrafts, folk play and rituals, and martial arts

Important Intangible cultural heritage

Intangible cultural heritage

Folklore material

Manners and customs related to clothing, house and so on

Important folklore material

Folklore material

Ruins and relics

Historic sites, Historic and scenic sites

Sights

Scenic sites

Monuments

Animals, plants, geological features, minerals, natural monuments & protected zones

Natural monuments

Monuments

Cultural heritage materials

Cultural heritage materials

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2. What is Intangible Cultural Heritage mean by the Korean Law?

The term ICH was defined as music, dance, drama, games, ceremonies, martial arts, and

other related arts and crafts, as well as the production techniques for food and other kinds of

daily needs that historically, academically, and artistically had great value, including products

displaying local colour.

3. Situation of Korean Intangible Cultural Heritage in the past

For centuries, Korea had been a predominantly agricultural society, the overwhelming

majority of its population engaged in farming. As a result of the rapid industrialization that

began in the 1960s, however, much of the population migrated from farming villages to cities.

And during this period, American-centered Western culture had an enormous impact. Owing to

this simultaneous industrialization, urbanization, and westernization, the older way of life was

rapidly disappearing. The older arts, rituals, and other kinds of intangible cultural expression that

articulated the formerly prevalent way of life were also in jeopardy of rapidly disappearing. The

instigation of the Intangible Cultural Heritage system was intended to designate the valuable

forms of expression that were being pushed to extinction by modern civilization, to protect them,

and to ensure their continued transmission.

4. Legal framework for Safeguarding Intangible Cultural Heritage:

Through my research I found Korean laws and governmental measure for safeguarding

intangible cultural heritage as follows:

-Cultural Heritage Protection Act, 1962

-Creation of the Important ICH designation system under the cultural heritage Act

-Law on Cultural Heritage Fund, 2009

-Law on Cultural Heritage Commission

The Cultural Heritage Protection Act passed by the Republic of Korea’s government in 1962

constituted the legal basis of its cultural protection program. In this program, the designation of

individual items of cultural heritage involves several steps. If an autonomous local group submits

an application, specialists in that topic are asked to conduct fieldwork and prepare a designation

report. The Culture Heritage Committee of the national Ministry of Culture considers this report

and judges whether the proposed item has significant historical, academic, and artistic value, and

whether it notably expresses local color. If the report indicates that it does, the Committee

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designates it as an important item of cultural heritage. In addition, for the sake of continuing the

transmission of the item, it gauges the functional and artistic value of its original form, and

recognizes the person who has best maintained these as the heritage item’s Living Human

Treasure, who is then required to continue the performance or manufacture of the item.

5. Institution for safeguarding intangible cultural heritage

1) Cultural Heritage Administration

Cultural Heritage Administration or CHA, formerly the Cultural Heritage Administration, is an

agency of the Republic of Korean government charged with preserving key parts of the Korean

cultural heritage. It is headquartered in the city of Daejeon at the Daejeon Government Complex.

Previously part of the Ministry of Culture, sports, and Tourism, it was elevated to a sub-

ministerial agency in 1999. The CHA's primary task is to identify the National Treasures of

South Korea and administer their protection under the Cultural Heritage Protection Law (1962).

The protected items fall into four main categories, Tangible Cultural Heritage including National

Treasures and Treasures, Monuments including Historic Sites, Historic Sites & Scenic Sites,

Scenic Areas and Natural Monuments, Important Folklore Material (which is not subdivided)

and Important Intangible Cultural Heritage.

2) National Research Institute of Cultural Heritage

The National Research Institute of Cultural Heritage was launched in 1969 in Seoul under the

name, Cultural Heritage Research Office, in the Cultural Heritage Bureau of the Ministry of

Culture and Information. With relocation to Daedeok Science Town in 2004 the Institute has

been reborn as a world-class institution for integrated academic research in cultural heritage. The

National Research Institute of Cultural Heritage was founded to survey and research traditional

Korean cultural heritage created through a long history. Its tasks include:

- Survey and research to properly inherit traditional culture and pass it on to future

generations

- Research and development of technology for scientific conservation of cultural

heritage and relevant management methods

- International exchanges for survey and research of cultural heritage

The National Research Institute of Cultural Heritage has two administrative divisions and seven

research divisions and research institutes for regional culture.

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3) Korea Cultural Heritage Foundation

The foundation for the preservation of cultural heritage, Korea is a special corporation dedicated

to traditional culture that has a 30-year history of, promoting various projects in order to pass on,

propagate, and creatively adapt traditional culture, and promoting international cooperation

projects in order to develop intangible properties worldwide. The purpose of the Foundation is

to protect and preserve Korean cultural heritage, develop them in a creative manner, and

propagate and utilize them, so that Korean traditional culture is preserved and enhanced.

4) National Gugak Centre (National Centre for performing arts)

National Gugak Center was established in 1951 to carry out the rich tradition of five thousand

years old Korean history and culture by preserving and creatively inheriting Gugak, the Korean

traditional music throughout numerous promotional activities such as performance, academic

research projects, and so on. The center wish to provide the guidance and dream in Gugak

among the people, and this effort to will proudly continue to convey the consolation and hope

with Gugak

5) National Folklore Museum

The museum was established in 1924 by a Japanese Yanagi Sōetsu. That name was changed

afterwards by the U.S. Government, on November 8, 1945. The museum has three exhibition

halls which illustrate 'The History of the Korean People' from pre-historic times to the end of the

Joseon Dynasty in 1910, 'The Lifestyle of the Korean People', and 'The Lifecycle of a Korean

from Birth to Death'. It also houses a children's museum and an outdoor exhibition. The museum

was originally sited on Mt Namsan, and moved to Gyeongbokgung in 1975. The current building

was built in 1972 and housed the National Museum of Korea until 1986. It was remodeled, and

reopened as the National Folk Museum in 1993. The building's design is based on various

historical buildings around South Korea.

6) Local governments

The Government of South Korea is divided into executive, judicial, and legislative branches. The

executive and judicial branches operate primarily at the national level, although various

ministries in the executive branch also carry out local functions. Local governments are semi-

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autonomous, and contain executive and legislative bodies of their own. Local autonomy was

established as a constitutional principle of South Korea beginning with the First Republic.

7) Non-Government Organizations or Association related to ICH:

Beside the institutions mention above there are many local non-governmental organizations and

association who working for safeguarding intangible cultural heritage.

6. Current designation system:

The basic principle of designation Korean intangible cultural heritage is preserving its original

form. There are two categories of designation. Important intangible cultural heritage designates

by Nation government/ Cultural heritage administration. Local/provincial intangible cultural

heritage designates by Local/Provincial government. The objectives of designation are as

follows:

- Preserve and transmit endangered elements of ICH

- Provide support for transmission activities

- Ensure the continuity of traditions & Cultural Identity

6. 1. Designation of Important Intangible Cultural Heritage

Process of Designation

1. Apply for designation: Applications are submitted by local organization, and the

administration of Cultural Heritage Administration can also use his authority to apply

items for designation as well as. The artistic skill holders must be included in the

application.

2. Recommendation: will be taken by the national or local government.

3. Investigate for designation: Base on the data submitted by local organizations, a thorough

examination is executed by experts in the selected sector.

4. Examine for designation: After examination, the cultural Heritage Committee makes the

decision whether the item is valid for designation or not.

5. Notice for designation: The Cultural Heritage Administration announces notification of

designation as an Intangible Cultural Heritage for more than 30 days.

6. Deliberate fro designation: The Cultural Heritage Committee makes the decision after

deliberation, whether the selected item is designated or cancelled.

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7. Announce the designation: The result is announced by the Cultural Heritage

Administration to the applicants and local organization and holders.

8. Periodic monitoring: every 5 years, the items of designated intangible cultural heritage

were monitored by the cultural heritage administration or national research institute for

cultural heritage for guarantee the value and its original form of each elements.

6. 2. Cancellation of Designation

When a designation item has lost the value as a national cultural asset, or if there is any

special reason, the administrator of Cultural Heritage Administration can cancel the designation

through the deliberation of the Cultural Heritage Committee.

Categories of Designated Intangible Cultural Heritage, 2011

Traditional Performing Arts

Traditional skills Category

Cla

ssic

al

Dan

ce

Folk

and

Po

pula

r D

ance

Dra

ma

Thea

ter/

Mus

ic/

Circ

us

Mar

tial

arts

Cra

fts m

an

ship

Cui

sine

Total

National 83 49 14 20 1 49 4 126

Local 122 14 2 85 1 154 32 410

Total 146 21 16 112 2 203 36 536

6. 3. Recognition skill holders or practitioners:

The term “Intangible Cultural Heritage” was defined as music, dance, drama, games,

ceremonies, martial arts, and other related arts and crafts, as well as the production techniques

for food and other kinds of daily needs that historically, academically, and artistically had great

value, including products that displayed local color and intangible culture. This intangible

cultural heritage, without fixed forms, was transmitted by arts and techniques that were seen and

heard. To preserve and continue the transmission of this cultural heritage, therefore, the most

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knowledgeable and skilled persons who maintained the particular art or technique was also

recognized and encouraged to transmit it to others. The persons who maintained the

accomplishments and skills of the important intangible cultural heritage were designated literally

as “maintainers,” but the term by which they are known in Korean colloquial speech (in’gan

munhwaje) literally means “human cultural heritage” and is usually translated into English as

“Living Human Treasurers.” Normally, when the item of intangible cultural heritage was

designated the person who practices this item was recognized as skill holder or assistant

instructor as well.

Number of recognized skill holders and assistant instructor, 2011

Traditional Performing Arts

Traditional skills

Category

Mus

ic

Dan

ce

Dra

ma

Folk

Pla

y/

Ritu

al

Mar

tial

arts

Cra

fts m

an

ship

Cui

sine

Total

Skill holder 39 11 26 37 1 67 4 185

Nat

iona

l

Assistant 89 21 63 72 2 51 1 299

Skill holder 164 17 1 105 0 175 33 495

Loca

l

Assistant 141 22 2 105 0 67 18 357

6. 4. Transmission:

Another feature of the Republic of Korea’s intangible cultural heritage system is that

rather than regard the designation of items of heritage as its only goal, it also considers providing

a system for continuing the transmission of the item. This transmission system is highly refined

and structured. Those who are recognized as the Living Human Treasures of intangible cultural

heritage are required to train younger persons in the techniques of their art. So that these younger

persons can receive that special training at no charge, the Republic of Korean government gives

the Living Human Treasurers an additional one-hundred thousand won (about 1080 U.S. dollars)

a month, free medical treatment, and other special privileges. These public privileges help to

17

elevate the prestige of the Living Human Treasures. In Korea’s past, artists were looked upon

with contempt rather than esteem. However, the cultural heritage system now gives these

performers not only economic compensation but also greater prestige and individual self-respect.

Training for the transmission of an item of cultural heritage consists of three stages:

1. Initiates’ Education. Living Human Treasures seek out initiates and give them initial

training. Upon recommendation from a Living Human Treasure or a Living Human

Treasure Group, the best trainees are selected for scholarships. Those selected receive

a fixed scholarship amount from the government.

2. Advanced Trainees’ Education. Those who have received the initiate-level training are

examined by the Living Human Treasure or Treasures in the appropriate field. The

initiates who are judged to have attained a high level of functional or artistic skill are

selected as advanced trainees.

3. Assistant Instructor of Initiates. The advanced students who have outstanding ability

assist the Living Human Treasure by training the initiates and other advanced students.

These Assistant Instructors also receive a fixed stipend from the government.

Ultimately, the successor’s system provides for six levels: Initiates, Advanced Students,

Assistant Instructors, Living Human Treasure Candidates (those who will succeed the current

Living Human Treasures), Living Human Treasures, and honorary Living Human Treasures.

This last category is comprised of former Living Human Treasures who resigned because they

suffered from debilitating illness or old age and were unable to be in charge of training

successors. Designating them as Honorary Living Human Treasures is designed to maintain their

dignity.

Now, individuals, organizations, schools, society, and the nation cooperate more

systematically and effectively to preserve and manage intangible cultural heritage that contain

national spirit. The Cultural Heritage Administration is constantly focusing on opportunities for

all people to enjoy traditional culture. For Preservation and Inheritance of Important Intangible

Cultural Heritage the following measures have been taken.

1-Supporting for Inheritance

§ Provide monthly subsidy for inheritors

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- Holders, Apprentice, and scholarship students

§ Special subsidies

- Holders in disadvantaged areas receive additional funds

- Additional funds for vulnerable items for inheritance

§ Provide health insurance

§ Provide subsidy for funeral expenses and hospital fees

2-Supporting Performance and Exhibition

§ Promote open event, overseas performances and exhibitions of important

intangible heritage

§ Promote exhibitions of holders of important intangible cultural heritage

§ Promote public performances of intangible cultural heritage

§ Promote handicrafts tournaments

§ Promote local festivals

§ Promote international performances and exhibition

3-Establishment of Heritage Education Center of Intangible Cultural Heritage and

Additional Support

§ Promote the establishment of Heritage Education Center

§ Support inheritance equipment

§ Support sister schools of organizations of Important Intangible Cultural Heritage

§ Support social educational programs

§ Support production of textbooks

7. Challenges and new approach toward intangible cultural heritage safeguarding policy

No system, however, is perfect. After 49 years of accumulated experience with the

preservation of intangible cultural heritage, new issues have started to arise. Here are just three

of them.

First of all, some ask whether it is necessary to artificially preserve culture, especially

intangible culture. Culture is like flowing water and is constantly changing. Change is only

natural. It ought to be recognized that the disappearance of a culture is natural when its functions

19

are no longer needed. In place of the past culture that is disappearing, new culture is created.

Thus, many people challenge the necessity of artificially preserving culture that is vanishing.

Those who advocate the artificial protection and preservation of intangible cultural heritage,

however, offer a different logic. Their position is that generally much of the traditional culture

that is disappearing from many societies often symbolically represents a people, their ethnic

identity, and their state government. Non-western societies emphasize this point most strongly.

Of course there are many cases of old cultures disappearing in western nations too. The

situations of western and non-Western nations, however, are different. Among the people of

western countries, disappearing culture may also be regarded as their own but newly created

modern culture is too is regarded as their own. Among the people of non-Western societies,

however, the disappearing culture is regarded as their own, but the newly introduced culture is

usually of foreign-and specifically Western-origins. A good example of this is traditional music.

In Korea, one of the older forms of music is Pansori, a kind of epic singing. In the 1960s,

many people looked to the west and began to like Western music, such as opera and pop songs.

Whereas there were few occasions when Pansori singers were asked to perform, and this

specialty became a hindrance to earning a livelihood, Korean singers of western music and their

audiences rapidly increased in number. Without the Intangible Cultural Heritage policies of the

government of the Republic of Korea, perhaps pansori would have disappeared. Today, even

though many citizens still enjoy Western music more than pansori, they continue to regard the

latter as Korean music and such genres as opera and pop song as Western music. Therefore, it is

argued that much of the intangible cultural heritage has played an important role in preserving a

group’s unique cultural identity

Secondly, unlike items of tangible cultural heritage, items of intangible cultural heritage

cannot usually be traced to a specific historical era. Instead, they constitute a heritage that lives

through the continual possession and expression of a particular group. Therefore, continual

change is one of their characteristics. But if an item of cultural heritage is to be preserved, it is

difficult to decide which form of it should be designated for preservation. One group of scholars

has expressed the view that the item’s form at the time of designation should be faithfully

maintained and preserved. They contend that because it has to have a traditional form, it has to

keep the form it had at the time of designation as much as possible. This who oppose this view,

however, put forth the criticism that not recognizing change is tantamount to petrifying

intangible cultural heritage, or, like a taxidermist, making its items into stuffed animals.

Changing social conditions related to an item of intangible cultural heritage should be evident in

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its public performance, they contend, and that public interest in the petrified form of an item of

intangible cultural heritage will vanish because today’s audiences do not maintain the same

tastes of those of the past.

In the case of many folk arts, such as the masked-dance dramas, the masks that were

worn by the performers sarcastically criticized the ruling class, and the drama was expressed

through dances and speech. This kind of folk drama quickly lost its popular appeal and was faced

with the threat of extinction. In the 1960s, these dramas were designated as items of cultural

heritage. The persons best able to perform them were designated Living Human Treasures in

order that they could train others. These Living Human Treasures faithfully re-performed and

trained others in the dances and texts of the designated forms of these dramas. Among the young

people (especially college students) who received instruction and learned these masked-dance

dramas, however, some maintained that the texts were too oriented toward the past and didn’t

appeal to modern youth. In order to make these dramas appealing to modern people, rather than

satirize the ruling class of former times, they advocated criticizing current politicians and the

wealthy heads of giant conglomerates. And instead of using the texts filled with archaic

vocabulary, which was difficult for youth to understand, they argued, texts that used modern

language should be substituted and transmitted.

As for those who wanted the forms of intangible cultural heritage to be transmitted in the

form in which it was officially designated, however, their logic was that just as an item of

tangible cultural heritage is displayed in a museum as the product of a single era but future

generations derive inspiration from it, so can an item of intangible cultural heritage be

recognized as the product of a past era but influence future recreations. If we recognize change

and transmit the changed form, the old form will disappear, they argued. On university campuses

during the 1970s and 1980s, in fact, the old forms of masked-dance dramas became models for

the dramas of the anti-establishment People’s (Minjung) Culture Movement, and farmer’s band

music (nongak), another category of intangible cultural heritage, became a model for the

development of samulnori music that became very popular among modern youth.

As a result, opinions vary between scholars, groups, and individuals as to whether the old

forms of intangible cultural heritage should be maintained and performed without allowing any

changes, whether changes should be permitted, and to what degree changes should be permitted.

A third challenging issue arises from various breakdowns in the categorization of

individual items of intangible cultural heritage. These items exist in various forms. Similar

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variations differ regionally, and each performer transmits his or her own version. If one of these

diverse versions is designated as part of the nationally designated cultural heritage and its most

artistic performer declared a Living Human Treasure, there is a high probability that the

designated version will be transmitted to the exclusion of other regional and individual variants.

This is because national recognition of an item or a performer confers cultural authority. If the

youth intend to learn the designated item, inheritors of the other versions will become scarce and

the variant extinct. If there is an intention is to preserve greater diversity among the folk arts,

consideration ought to be given to a method for transcending the relationship between designated

and undesignated as well as perpetuating diversity.

Of course, there are many other challenges to the preservation of intangible cultural

heritage and the continuation of its transmission. The experiences of protecting the intangible

heritage that threaten to disappear for 49 years ago and implementing the system of Living

Human Treasures described above have brought many accomplishments. The intangible cultural

protection policies that have been in effect for 49 years, however, have generated the new

challenges, also described above, which we are now confronting.

Also, other challenges come from UNESCO’s “Convention for the Safeguarding of the

Intangible Cultural Heritage.” At the 32nd General Conference of UNESCO held from

September 29 to October 17, 2003, the Convention was adopted by a majority vote of the State

Parties (i.e., Member States). Since the Convention has been passed, the world’s intangible

heritage will be safeguarded by international law. Korea ratified the convention and now follows

the convention’s rule. Article 2 of the convention states that “... This intangible cultural heritage,

transmitted from generation to generation, is constantly recreated by communities and groups in

response to their environment, their interaction with nature and their history. . .” Here, we see

that convention clearly states the non-static characteristics of intangible heritage.

In addition, Articles 16 and 17 of the convention identify two lists: a Representative List

of the Intangible Cultural Heritage of Humanity, and a List of Intangible Cultural Heritage in

Need of Urgent Safeguarding. Neither of these list titles makes any mention of “exceptional

value,” or “outstanding value” in intangible heritage, thereby eliminating any notion of hierarchy

among items of intangible heritage. Now it is time for the Korean protection system to address

the challenges posed by Korean critics as well as UNESCO’s Convention.

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III. Field study on Intangible Cultural Heritage Safeguarding by Communities:

1. Worshipping to the god of Eunheangnamu (Gingko tree)

In ancient time, every village in Korea used to have a huge holy tree towering at the

entrance of the village. Those holy trees provided the villagers with large shads to cool off in

summers and granted people’s wishes. Some people serve Macoli (Korean rice wine) to the holy

trees and other celebrated them to comfort the spirit of their children who suffered from poverty.

Tree in Korea were part of its lives and its history.

In Hasong-ri village, Yeongwol-gun, Gangwon province, there is a tree in the middle of

the village. People reportedly said that one ancestor of the villagers named Eun picked up a

Gingko tree that was carried away by the flood and planted it to grew up, and the tree was named

Eunheangnamu. Another legend was that once in the past there was a Buddhist monk name Ja

Jang Eul Sa, a very famous monk who brough and planted this Gingko tree in the village.

Eunheangnamu (Gingko tree) in Hasong-ri village, June 2011

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People believe that the spirit of Eunheangnamu is the guardian of the village. On 12 July in lunar

calendar every year, the ceremony worship to the holy tree takes place. When the ceremony day

is coming closer, the villagers get busy to prepare for the ceremony:

1. 1. The elements of Worshiping to the god of gingko tree ritual

Prepare Dong-Je: 11st June, Lunar Calendar

Some people Clear the road near the tree, and members of the women association go to

the market with e-jang nim (chief of village) to buy fruits and ingredient for offerings. Another

person goes to the butcher shop to buy the head of pig. And some people begin to prepare

offerings (making butchim-gae (vegetable pancakes) and ect.) and Prepare lunch table for

tomorrow lunch after ceremony.

Villagers prepare offerings for ritual

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Ceremony day: 12nd June, Lunar Calendar

Prepare offerings and lunch food for villagers, and boil the head of pig and prepare it as

an offering. E-jang nim and other people put up a banner about Dong-je around the tree, and

some people move foods and offerings from community hall to the tree, rice cakes as well. They

bring well boiled pig head to the tree. The mouse of head must be open well to be given the

envelopes of money table setting (Jin-Seol). Cover the table with white paper and put dates,

chestnuts, decorated eggs, pancakes in the first line of the table. The head of pig, watermelon,

skewered foods go the second line. The last line is with rice cakes, pancakes, apples, pears

After, the offerings were organized on the table Je-Gwan (a medium who manage and organize

the ceremony) starts that “we are going to have a ceremony of worshiping to the god of Gingko

tree” people are gathered. Bows twice and offer the incense to cleanse the place. Main prayers

receive a cup of liquor and dispose it near the tree divided in three times (one for sky, one for

earth, one for human). The medium read the pray paper to the god. After the praying of main

Offerings

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four people, villagers come up to the tree and worship to the tree separately. After everyone’s

personal worshiping, the medium chop out small piece of food and throw it near the tree to

compensate another gods and spirits that came along with the god of tree. Main prayers walk

around the tree. Main prayers share the remained liquor after the ceremony. Sharing liquor refer

that people are sharing the power of god for drinking same liquor. Eum Bok (partake of the

sacrificial food and drink) Eat lunch (offerings) and fruits. After the lunch, all ceremony is

finished.

Reading pray paper and Bowing to the tree god

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Meaning of pray paper:

“From now on 12nd July (in Lunar Calendar), the chief of Hasong-ri is praying to the god of

gingko tree (Eunheang Namu Shin) on behalf of a village. We are worshiping to the god with

clear liquor, fruits, and rice cakes for the peace of villagers, health, and the fulfillment of wishes.

Please do accept and help yourself with offerings and do take care of our village and villagers.”

1. 2. Safeguarding the tree and ritual for worshiping to the god of gingko tree:

The tree was designated as a Natural monument is 2008 by Cultural Heritage Administration.

After that Cultural heritage Administration provide regular fund about 1500US$ to the chief of

the village for organize yearly ritual, and offered money to buy the land radius 30 meters

Ending of the ritual

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surround the tree to protect this area. The safeguarding the tree and the ritual for the holy tree as

well is responsible by the villagers under supervise of the chief of the village cooperates with

women association. Transmission to the next generation is done through the ritual.

1. 3. Effects of implementation safeguarding system in the community:

Through the supporting fund from the Cultural Heritage Administration the villagers are

encouraged to continue to exists the ritual and transmit their heritage to the future generation.

The place for the ritual is better than before because there is a protected zone surrounds the tree.

People known about the significant of Intangible Cultural Heritage safeguarding and participate

in preserving their heritage as well.

2. Gangneung Danoje festival

This festival was designated as an Important Intangible Cultural Heritage No. 13 on

January 16, 1967, and was designated by UNESCO as Masterpieces of the oral and Intangible

heritage of humanity in 2005

The Gangneung Danoje Festival is held for one month each year, from the fifth day of the

fourth month to the seventh day of the fifth month by lunar calendar, in the Gangneung City,

Gangwon-do Province. The festival has been handed down for some one thousand years against

the spiritual background of the Korean traditional belief systems of Confucianism, Shamanism,

Buddhism, and Taoism. In the Joeson period, at the end of the 14th century, it was transmitted as

one of the village tutelary deity rituals performed in villages around the nation through the

cooperation of the government and the people. However, the village tutelary deity rituals died

out in the 20th century along with the collapse of the Joseon Dynasty, and at present only the

Gangneung Danoje festival preserves this heritage.

The Gangneung Danoje festival is a festival that brings together in one place the sacred

ritual, the exciting folk pastimes, and the extensive nanjang market (traditional market),

reflecting Korea’s history and cultural originality. In particular, the related art forms, such as

shamanic rituals, mask drama, farmers’ music, and folk song, each show a refined artistry.

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The Gangneung Dano shamanic rituals are performed by hereditary shamans who pass

down their skill from generation to generation. In heredity shaman families, boys and girls refine

their art from an early age, the girls learning dancing and singing and the boys learning shamanic

music, and their artistry has become the foundation for and has had a great influence on

traditional performing arts such as Pansori, farmers’ music, folk dance, and folk music.

2. 1. The elements of the Gangneung Danoje Festival:

2. 1. 1. Brewing the sacred liquor (Sinjubitgi)

The Gangneung Danoje festival begins on the fifth day of the fourth lunar calendar

month with the brewing of the sacred liquor. The rice and yeast offered by the mayor of

Gangneung are carefully processed at the chilsadang office, the old government office. Around

this day, people of Gangneung participate in the rice offering, liquor and rice cakes made from

the rice offered by each citizen are used in the rituals and also provide to the citizen who

participated in the rice offering.

Brewing the sacred liquor

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2. 1. 2. Ritual to the Mountain Deity and Royal Tutor Tutelary Deity (Daegwallyeong Sansinje

and Daegwallyeong Guksa Seonghwangje) the Sacred tree is brought down to the

world of humanity

The royal tutelary deity is royal tutor Beomil and mountain deity is General Kim Yusin.

When the sacrificial rituals are completed, shamans perform a shamanic ritual for the tutelary

deity. Then a group of shaman and the sacred tree bearer climb up the mountain and cut down

the sacred tree. The sacred tree functions are both a path for the royal tutor tutelary deity to take

to the world of humanity and as the divine body of the deity. The procession carrying the tutelary

deity’s spirit table and the sacred tree return from Daegwallyeong Ridge to the exuberant

shamanic music.

Ritual to Mountain Deity

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2. 1. 3. (Gusan Seonangje and Haksan Seonangje) The royal tutor tutelary deity procession

descends the 99 hills of Daegwallyeong to Gusan and Haksan villages.

When the procession come down from the Daewallyeong Ride to Guksa tutelary deity

shrine, residents of Gangneung greet Royal tutor tutelary deity and perform the ritual to Gusan

tutelary deity. After the ritual, the procession heads towards Haksan village, the hometown of

Royal tutor Beomil. Residents of Haksan welcome the procession with prepared sacrificial food

and drink.

Ritual to Gusan and Haksan Tutelary Deities

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2. 1. 4. Unshrining ritual at Daegwallyeong ridge female tutelary deity shrine. (Daegwallyeong

Sansinje and Daegwallyeong Guksa Seonghwangje)

The fifteenth day of the fourth month by the lunar calendar is the day when the male and

female tutelary deities meet each other. After making a trip around the city center of Gangneung,

the procession goes straight to the female tutelary deity shrine. Within the shrine, the spirit

tablets of the male and female tutelary deities and the sacred tree are placed and ritual is

performed. From this time until the main Danoje Festival events begin on the third day of the

fifth lunar calendar month, the spirit tablets and the sacred tree are kept in the shrine. It is said

that the royal tutor tutelary deity took Lady Jeong and they were married on the fifteenth day of

the fourth month according to the lunar calendar.

Male and female tutelary deities meet each other

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2. 1. 5. Welcoming ritual and (Youngsinje and Youngsinhaengcha) this is a street festival

welcoming deities.

On the evening of the third day of the fifth lunar calendar month, the officiating priests

go up to the female tutelary deity shrine and perform the welcoming ritual. A procession,

carrying the spirit tablets of the deities and the sacred tree, stop at the Jeong family house, the

family of the female tutelary deity. A ritual is performed and the procession brings the tablets

and the sacred tree to the ritual site at Namdaecheon stream. This tutelary deity procession is

followed by countless citizens carrying lanterns in a festive atmosphere.

Welcoming parade

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2. 1. 6. Morning ritual (Jojeonje)

From the fourth to the seventh day of the fifth month during the Danoje Festival, a

Confucian-style sacrificial ritual is held every morning at the ritual site by Namdae cheon stream.

This ritual is performed by important figures from Gangneung, such as the head of government

agencies and social organizations, as well as the officiating priests. A prayer for peace in the

community is offered.

Confucianism Ritual in the morning

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2. 1. 7. Sending off ritual (Songsinje)

After the Danoje Festival is finished a ceremony is held to return the male and female

tutelary deities to their dwellings on Daegwallyeong Ridge and Hongje-dong in Gangneung city.

After the officiating priests perform a solemn ritual, the priests burn the sacred tree and the other

items that had been offered. After the officiating priests perform a solemn ritual, the priests burn

the sacred tree and the other items that had been offered to the deities during the festival.

Sending Deity off Ritual

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2. 2. Safeguarding system of Gangneung Danoje Festival:

2. 2. 1. Organizations or bodies responsible for safeguarding, preserving and revitalizing form

of cultural expression or cultural space (the legal status, recognized national authority,

name and address of the responsible party, source of funds, etc. of these organizations

or bodies)

The residents of Gangneung area, non-governmental organizations, research institutes,

and governmental organizations (central and local) are responsible for safeguarding and

preserving the Gangneung Danoje Festival.

Non-governmental organization, such as the Gangneung Danoje Festival Organizing

Committee and the Society for the preservation of the Danoje Festival, organize individual and

group to safeguard and preserve the Gangneung Danoje Festival and to administer events. These

non-governmental organizations are also in charge of working-level operations necessary for

successfully holding the festival on a regular basic.

Research institutes constantly study the academic value of the Gangneung Danoje

Festival, and institutions such universities and auxiliary research institutes in the Gangneung area,

the Gangneung Cultural Arts Foundation, and the Society for the Study of Gangneung Imyeong

Folklore provide the necessary human resources for this. Universities in the Gangneung area not

only operate auxiliary research institutes that continuously study and research the Gangneung

Danoje Festival, they also hold lectures such as the liberal arts course “Understanding the

Gangneung Danoje Festival,” expanding the base for the Gangneung Danoje Festival.

Governmental organizations (central and local) affirm that traditional culture is not

merely history but a precious cultural asset that functions in the present as well, and they have a

variety of legal support systems in place to actualize this idea. A variety of programs, including

financial support to guarantee the transmission of the Gangneung Danoje Festival, are being

established and carried out in accordance with the republic of Korea Intangible Cultural Heritga

System, which specifically expresses the intent to preserve and safeguard traditional culture.

The Gangneung Danoje Festival has been handed down from the past to the present, and

the strength that will allow it to continue to survive and function into the future come from the

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residents of Gangneung area. Local residents are the foundation and life force that allow the

Gangneung Danoje Festival to continue to exist.

Non-governmental organizations:

1-Gangneung Danoje Festival Organizing Committee is responsible for holding the

festival, administrating the festival, and evaluating the festival. Comprised of important figures

from every field of expertise in the Gangneung area, it plays a central role in carrying out the

Gangneung Danoje Festival.

2-Society for the Preservation of the Gangneung Danoje Festival is responsible for

preserves the various technical elements comprising the Gangneung Danoje Festival and it active

in teaching them. It is a group of skill holder of the Gangneung Danoje Festival, a nationally

designated intangible cultural heritage.

3-Gangneung Cultural Center is responsible for preservation, research and collection of

culture and arts of the Gangneung region

Research Institutes

1-Universities and auxiliary research institutes in Gangneung area

2-Gangneung Culture and Arts Foundation is responsible for improving the status of

cultural and artistic figures and educating the younger generation

3-Society for the Study of Gangneung Imyeong Folklore is responsible for holding

regular academic research presentations and educational activities for the dissemination of

traditional culture

Governmental Organizations: Central and Local government

1-Cultural Heritage Administration (Intangible Cultural Heritage Division) is responsible

for handle all duties related to cultural heritage, carries out various support duties such as

drafting specific policies concerning the Gangneung Danoje Festival, providing financial aid for

the providing financial aid for the preservation and development of Gangneung Danoje Festival,

and handling Gangneung Danoje Festival education

2-National Research Institute of Cultural Heritage (Intangible Cultural Heritage Division)

is responsible for conducting academic research to determine the current condition of intangible

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cultural heritage around the nation, maintaining records of the current condition around the

nation (comprehensive nationwide folklore surveys), studying and recording items designated as

important intangible cultural heritage (important intangible cultural heritage recording project),

conducting academic research on important intangible cultural properties.

3-Ministry of Culture and Tourism (Traditional Regional Culture Division) is responsible

for carries out functions related to the promotion of regional culture and art, cultivation and

support of regional festival, and cultivation and popularization of folk art.

4-Gangneung City (Culture and Sports Department) is responsible for promotion,

safeguarding, cultivation, and management of the traditional culture of Gangneung City.

2. 2. Designation Gangneung Danoje Festival and recognition of skill holders

Designation research was carried out by scholars in related fields, the Cultural Heritage

Committee deliberated on designation base on their reports, and the Gangneung Danoje Festival

was designated an important intangible cultural heritage in 1967. When the Gangneung Danoje

Festival was designated an important cultural heritage, skill holders and assistant instructors

were selected to be responsible for the transmission of the festival. In 1986, the Society for the

preservation of Gangneung Danoje Festival, a skill holder organization comprised of a variety of

numbers dedicated to safeguarding the festival, was recognized. Personnel suited to transmission

of the festival are continuously recruited.

2. 3. Sustainability and possible risks of disappearance, pressures or constrains

Economic and technological developments:

The farming village base has been weakened due to the development of industrial,

technology, and accordingly traditional farming village society is currently breaking down.

There is a danger that the original form of farming village festivals may be lost

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Climate change and pollution:

Recent typhoon damage and pollution of the upper reaches of Namdaecheon Stream have

threatened the existence of the primary festival ground, located in the area of Namdaecheon

Stream. Fishing villages have atrophied due to the recent insufficiency of fish resources, and the

basis for the shamanic rituals is being shaken. Thus, the lifestyle of the shamans, who were the

primary beneficiaries of the fishing village shamanic rituals, is disintegrating, making

transmission of the rituals difficult.

The development of tourism:

Now that the Gangneung Danoje Festival, originally a local festival, has been recognized

as an important cultural tourism resource, there is a possibility that the original form of the

festival may be distorted, and that it may deteriorate into a performance for outsiders. The

Danoje Festival area which was both an area for pastimes and the Nanjang (festival market) has

now been divided into a performance area and the Nanjang, changing the natural character of the

festival.

The increase or decrease in numbers in the community concerned (local society):

With the introduction of Western culture and religion, the number of people who adhere

to Confucian or Shamanic culture is decreasing. And the number of people who enjoy such

Danoje Festival folk pastimes as swinging and wrestling is also decreasing.

The aging and reduction of those in charge of rituals:

Confucian and Shamanic rituals are facing a sever crisis. The culture of Confucian

sacrificial rituals is declining, the numbers of learners are decreasing, and the practitioners

continue to age. In traditional society, the shamanic rituals of the Danoje Festival were

performed by the lower class hereditary shamans, but with the disappearance of the class system

at the end of the Joseon Dynasty their numbers have drastically decreased and it has become

very difficult for them to actively transmit their tradition.

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Other factors:

Through the influence of school curriculums and mass media, Western music

overwhelming traditional music, and the opportunities for the transmission of traditional music

and traditional instrumental performance are decreasing

III. Conclusion

Through my research I found that after the Korean War, situation of intangible cultural

heritage in Korea were threaten to transformation and disappearance because of the poorness,

urbanization, industrialization, development, globalization, and westernization etc. Most of the

people worry only about livelihood; they went to work in the city or town far from their

hometown. So many items of intangible cultural heritage were abandoned or rarely practice. Not

only they postpone their traditional jobs, they also accepted the westernization (America). The

ways of thinking have been changed, beliefs or religions have been changed to Christian or no

religion among the young generation, and these new cultures became popular.

Started from these problems, in 1962 the republic of Korea established the law on the

protection of Cultural properties, and established the designation important intangible cultural

heritage system as well. Then many important laws were established such as the law on Cultural

Heritage Fund, Law on Cultural Heritage Commission, etc. In addition, the republic of Korea

government created other institutes for guarantee the safeguarding this system.

Designation system of intangible cultural heritage in Korea, there are two categories.

First is important intangible cultural heritage designated by the national government, and second

is local/provincial intangible cultural heritage designated by the local/provincial government.

When one item was designated as important intangible cultural heritage, the practitioner of the

item was recognized as skill holder or assistant instructor also, in order to ensure the

transmission to the next generations. Skill holder or assistant instructor get the regular financial

support from the government: Grants training expenses, medical insurance cost, financial support

for public performance etc. The basic of designation system is preserving intangible cultural

heritage items in its original form. After learning about Korean intangible cultural heritage

system in general and I had field study to the worshipping to the god of Eunheangnamu (Gingko

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tree) and Gangneung Danoje festival that I know clearly about safeguarding systems have been

done by the communities cooperated with the government institutes and non-governmental

organizations or associations very closely. I can said that intangible cultural heritage

safeguarding system in Korea has been regarded as a highly successful in protecting much of

intangible cultural heritage that would otherwise disappeared in the past because of the

industrializations, urbanizations, and globalizations. But in opposite, for 49 years of application

the safeguarding system intangible cultural heritage in Korean have been preserved and

transmitted as well.

However, no system is perfect, after all these years of experience in Korea; new

challenges have been stated to arise and confronted among expertise of intangible cultural

heritage of Korea. Safeguarding measures and resources only applied to designated items and

ignorance of the disappearance of undesignated elements, recognized holder becomes the sole

cultural expert of the item that’s why the designated item becoming fossilization like fixed

tangible cultural heritage. Moreover the implication of 2003 UNESCO Convention for intangible

cultural heritage that broader concept of intangible cultural heritage, get more flexibility in the

application of safeguarding measures, and emphasis on communities involvement. Bas on these

challenges, new approach toward intangible cultural heritage policy have been found such as:

Research project to reclassify intangible cultural heritage items. Updated inventory would

include many undesignated items. Renovation of the current safeguarding system through a

holistic approach, and seeking a paradigm shift focused on endangered elements and including

greater involvement of concerned communities and practitioners. Establish independent

intangible cultural heritage law from the existing cultural heritage protection act, 1962.

Designate of specific intangible cultural heritage items rather than the skill holders. Set detailed

guidelines for the Cultural Heritage Committee to ensuring objective decisions regarding

designations.

I think that these experiences of intangible cultural heritage safeguarding system and the

challenges in Korean will be useful for many other countries to examine and modify their policy

or project for safeguarding intangible cultural heritage very effectively. And I hope that I can use

this knowledge from Korea to share with my colleagues to develop ongoing project under

supervise of APSARA authority for safeguarding intangible cultural heritage in the Angkor

World living heritage site of Cambodia.

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Bibliography:

Korean Law on the Cultural Heritage Protection, 1962

Korean Law on the Cultural Heritage Fund, 2009

Korean Law on the Cultural Heritage Commission Cultural Heritage Administration, Important Intangible Cultural Heritage in Korea, 2009 Republic of Korea, Gangneung Danoje Festival, Application for Masterpieces of the Oral and Intangible Heritage of Humanity, 2005 National Folklore Museum of Korea, Encyclopedia of Korean Folklore and Traditional Culture Vol.I, 2010 Ministry of Culture and Information, A Handbook of Korea, 1978 National Research Institute of Cultural Heritage, Documentary of Worshipping to the Eunheangnumu (Gingko tree) god in Hasong-ri village, Yeongwol-gun, Gangwon province, 2010 National Research Institute of Cultural Heritage, Publication of Worshipping to the tree god Seong-Yong Park, Executive Director of ichcap, keynote speech on new approach of Intangible Cultural Heritage related Policies in Korea under the 2003 UNESCO Convention, International Seminar on the Safeguarding of Intangible Cultural Heritage, Tokyo, Japan, 2010 Internet sources: UNESCO website: http://www.unesco.org/culture/ich Ministry of Culture and Tourism: http://www.mct.go.kr Cultural Heritage Administration: http://www.ocp.go.kr Intangible Cultural Heritage Center for Asia and the Pacific: http://www.ichcap.org NRICH website: http://www.nricp.go.kr/eng

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Korean Cultural Heritage Foundation: http://www.chf.or.kr/chf/eng Wikipedia Important Intangible Cultural properties of Korea: http://en.wikipedia.org/wiki/Important_Intangible_Cultural_Properties_of_Korea National Folk Museum of Korea: http://www.nfm.go.kr/eng Korean National Heritage Online: http://www.heritage.go.kr Cyber Cultural Properties Administration: http://www.korean-heritage.org Gangwon-do Province: http://www.provin.gangwon.kr Gangneung City: http://www.gangneung.gangwon.kr Society for the preservation of the Gangneung Danoje Festival http://www.danoje.or.kr Gangneung Cultural Center: http://www.gncc.or.kr Kangnum National University: http://www.kangnum.ac.kr Kwandong University: http://www.kwandong.ac.kr Gangneung Culture and Arts Foundation: http://www.canf.or.kr Interview, Unpublished: Interview E. Chang Nim, chief of Hasong-ri village. June, 2011. Interview Mr. CHOI Seon Bok, officer of the Intangible Cultural Heritage Center for Asia and the Pacific, former officer of the Gangneung Danoje Festival Organizing Committee, June 2011. Interview the Head of the Society for preservation of Gangneung Danoje Festival, June 2011.