Since ancient times, Nongak has expressed the joys and sorrows of the people, the attachment of community life, and farmers’ hope for better farming over the year. In this respect, nongak is our valuable cultural heritage which is inextricably bound...
Since ancient times, Nongak has expressed the joys and sorrows of the people, the attachment of community life, and farmers’ hope for better farming over the year. In this respect, nongak is our valuable cultural heritage which is inextricably bound up with our lives. Intangible Cultural Heritage Promotion Act was enacted to protect intangible cultural properties in Korea on Mar. 27th, 2015. One of influences of the enactment of Intangible Cultural Heritage Promotion Act on the aspects of archival studies is the change into the prototype preservation, by which intangible properties can be recorded as one step further to a field of cultural activities, not just as the record of tradition.
The purposes of this study were, first, to investigate the real status of records produced and collected in the way of performance and transmission of nongak, and second, to suggest the documentation methods for the record to be produced and collected in the future. Nongak is one of cultural properties which have been constantly exposed. That means it has been transmitted in a very natural and voluntary way because it is the performance art with high popularity to people. The research subject of this study was nongak to show the aspect of change for ‘the prototype preservation’ as well as its original type. In addition, Imsil Pilbong Nongak which has been regularly performed as a cultural activity was included along with the tradition of village Nongak out of important intangible cultural assets.
Until now, 2 times of government-led documentation of Imsil Pilbong Nongak have been promoted. However, since there was the limitation in that nongak was designated as a kind of ‘music’, the focus was placed only on ‘music’ and the prototype preservation. Moreover, only oral statements of holders and apprentices were focused at times of research, but the oral records were not left at last. The original materials referred at times of documentation as well as oral records were not left, which means the limitation in terms of archival studies. Therefore, it was considered that a new documentation strategy would be needed.
This researcher performed the participatory observation to directly investigate what records were produced and collected at ‘Pilbong Village Gut Festival(hereafter called Gut Festival)’, one way of realization of nongak by Imsil Pilbong Nongak Preservation Association(hereafter called Preservation Association). From the results of the participatory observation, though it was revealed that most of records were produced and preserved, several problems were also found. First, the amended versions produced on the spot could not be preserved. Second, records produced by persons in charge not residing at Preservation Association were not collected. Third, the record produced by many and unspecified external informants were not collected and preserved.
This study suggested 2 kinds of documentation methods to solve this problem. First, one was to intensify the record collection of Preservation Association. Second, the other was to collect records from external informants. In order to intensify the record collection of Preservation Association, the records not produced and collected until now should be investigated. This study examined the real status through inventorying of important affairs of Gut Festival and suggested documentation methods of the records produced and collected in the future. As the second way to collect the records from external informants, the collection method was suggested by classifying external informants into authorities or organizations in cooperative relation with Preservation Association and many and unspecified persons.
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