As a drum dance handed down in Tongyeong (Chungmu), Gyeongsangnam-do, it was performed by barmaids and boys. During the Japanese Invasion of Korea (1592-1598), Admiral Yi Sun-sin had this dance played to boost the morale of his troops or celebrate the victory of battles. Many dances performed in Tongyeong, a naval town, were called Seungjeonmu (Victory Dance). Only the Mugo (Drum Dance) was designated as important intangible cultural heritage under the name Seungjeonmu in 1968. Nine years later, Geommu (Sword Dance) was included in said designation. Looking at how a victory dance is performed, four dancing women in ceremonial dress with long white cuffs make movements, gathering in the direction of the drum placed at the center and then scattering in four directions with soft steps after beating the drum; thus creating a grand, joyous atmosphere. Samhyeon dodeuri (dodeuri rhythm music by three strings) and taryeong (Korean folk song) were used as accompaniment in music. The overall dance movements are simple and antiquated, carrying unique local characteristics. Dancers performing a sword dance wear white jacket, red skirt, black sleeveless coat, military official’s hat, red belt, and jacket with long, multicolor-striped undershirts while holding a sword in each hand. The tools used and dancers’ movements in Seungjeonmu are similar to the Mugo performed at the Royal Palace. The elegant dance movements, melodies of music, and overall exquisite arrangement make it a dance with high artistic and traditional value.

There are several types of strings used to make decorative knots. Circular strings used in accessories or pouches are called dongdahoe. Wide and flat strings used in waist belts are called gwangdahoe, whereas knots used in attire or ceremonial accessories are called gyeokdap or gyeolja. Knots date back to the primeval period, but the techniques for making knots or dyeing them as handed down in this country were introduced from China during the Three Kingdoms Period. During the Joseon Period, the government designated knot craftsmen. As for the materials used to make knots, there are threads made of silk, ramie, mulberry, hemp, and woolen yarn. Knot shapes vary depending on the color, thickness, and methods used for tying. The names used to call them differ from region to region. The names were based on household items, flowers, or insects, such as ginger piece, butterfly, dragonfly, chrysanthemum, etc. Tassels were attached to the lower end of the decorative knots used for musical instruments, vehicles, or Buddhist ceremonies. There were diverse types and levels of tassels depending on their use, i.e., whether they were for the Royal Palace or ordinary households.

Sanjo refers to the playing of an instrument solo to the accompaniment of janggo (hourglass-shaped drum), moving from slow to fast rhythm, in four to six movements. Gayageum Sanjo is Korean instrumental folk music played solo with gayageum (twelve-stringed zither). Gayageum Byeongchang refers to the singing and playing of gayageum at the same time. All Sanjo start with slow rhythm and gradually changes to faster rhythm, making listeners feel tense and increasingly delighted. Gayamgeum Sanjo is made up of four to six rhythms: jinyangjo (slow), jungmori (moderate), jungjungmori (moderately fast), jajinmori (fast), and hwimori (fastest). Compared to other instrument-based Sanjo, Gayageum Sanjo masters could form diverse schools thanks to the unique characteristics of gayageum. A singer engaging in Gayageum Byeongchang sings a part of danga or pansori to the accompaniment of his/her own gayageum playing. Gayageum Byeongchang used to be sung by Gayageum Sanjo masters, but the current tendency is for the separation between players of Sanjo and Byeongchang. A song sung as Byeongchang creates its own atmosphere due to the unique melody of gayageum. The following are well-known parts of Gayageum Byeongchang: Jebinojeonggi (Route of the Swallow's Trip) of Pansori Heungboga (Song of Heungbo), Sarangga (Song of Love) of Chunhyangga (Song of Chunhyang), Gogocheonbyeon (Brightness of the Sunshine in the Sky) of Sugungga (Song of the Rabbit and the Turtle), and “Sim Cheong’s Father on His Way to Hwangseong” of Simcheongga (Song of Sim Cheong).

The gat, a traditional Korean hat, was an essential item of attire for men whenever they went out in public. It was referred to by several different names including Heungnip, Chillip, or Pyeongnip. Gannil, the method of making these hats with fine bamboo strips or horsehair, involved a complex series of techniques in which the chongmoja (the cup-shaped upper part of the hat) and the yangtae (its brim) were produced first, and then combined in a process called ipja, which consisted in covering the headgear with silk fabric and lacquering. The demand for Korean bamboo hats declined sharply after the proclamation of the topknot decree and the introduction of Western culture including western-style clothing in the 20th century. The heritage is currently preserved in Tongyeong, Yecheon and Jeju.

Pansori is a traditional Korean genre of epic musical storytelling in which a sorikkun (single performer) presents a long narrative work comprising sori (singing), aniri (lyrics), and neoreumsae (gestures) to the accompaniment of a gosu (drummer). While its exact origin is unknown, some scholars believe that pansori developed during the reign of King Sukjong of the Joseon Dynasty on the basis of Chunhyangga, which was composed by Yu Jin-han in 1754, while others trace its origin to an entertainment mentioned in a document dating back to the early days of the Joseon Dynasty. Still others argue that it dates back to Silla, where folk entertainments called pannoreum were widely performed. The musical accompaniment of Pansori consists of a variety of rhythms called jinyangjo, jungmori, jungjungmori, and hwimori. The drummer accompanying the singer breaks out into shouts of praise and encouragement, such as “Great!” and “Perfect!”, known as chuimsae, at the appropriate endings. During the reign of King Sunjo (1800-1834) of Joseon, there were eight masters of pansori, including Gwon Sam-deuk, Song Heung-rok, Mo Heung-gap, Yeom Gye-dal, Go Su-gwan, and Sin Man-yeop, each of who played a key role in the development of the musical genre into the form we know today. The current tendency is to divide Pansori into the following three schools: Dongpyeonje, which developed in the northeast area of Jeolla-do; Seopyeonje, which developed in the southwestern region of the peninsula; and Junggoje, which developed in Gyeonggi-do and Chungcheong-do. In its early stage, there were twelve great Pansori works, including Chunhyangga (Song of Chunhyang), Simcheongga (Song of Sim Cheong), Sugungga (Song of the Rabbit and the Turtle), Heungboga (Song of Heungbo), Jeokbyeokga (Song of the Red Cliff), Baebijang taryeong (Song of General Bae), Byeongangsoe taryeong (Song of Byeon Gang-soe), Jangkki taryeong (Song of the Cock-Pheasant), Onggojip taryeong (Song of the Miser Onggojip), Musugi taryeong (Song of Military Officials), and Gangneung maehwa taryeong (Song of Plum Blossoms of Gangneung), which were much shorter than the five works remaining today, namely, Chunhyangga, Simcheongga, Sugungga, Heungboga, and Jeokbyeokga. These five Pansori works have been designated as Important Intangible Cultural Heritages by the Korean government and are performed widely across Korea by various performers, including the following select group of government-acknowledged masters: Kim Yeo-ran, Kim Yeon-su and Kim So-hui (Chunhyangga); Jeong Gwon-jin (Simcheongga); Park Nok-ju (Heungboga); Jeong Yong-hun and Park Cho-wol (Sugungga); Park Dong-jin, Park Bong-sul, and Han Gap-ju (Joeokbyeokga).

Ogwangdae refers to a form of traditional folk performance developed in the southern part of Korea including Tongyeong, hence the name Tongyeong Ogwangdae. Initially, Tongyeong Ogwangdae was performed on the eve of the Daeboreum (full moon of the 15th day of the first lunar month), but it gradually came to be performed on other festive days in spring and autumn. Some specialists claim that Tongyeong Ogwangdae originated from a form developed in Changwon Ogwangdae (Mask Dance Drama of Changwon) about a century ago - either by a group of local entertainers or Yi Hwa-seon, an Ogwandae player who moved from Changwon to Tongyeong. Each performance of Tongyeong Ogwangdae is composed of five episodes in which a total of 31 players play diverse characters by donning masks intended to represent them, including Leper, Malttugi, First Yangban, Second Yangban, Hongbaek Yangban, Faltering Yangban, Pockmarked Yangban, Black Yangban, Jorijung, Eight Heavenly Maids, Yeongno, Yeongnong Yangban, Halmi, Jeja Gaksi, Sangjwa, Blind Man, Sangju, Hunter, Mongdori, Lion, and Dambi. Each episode is focused on the complicated relationships between commoners and their views on Korean society and the ruling class. The words exchanged between the characters are typically barbed with sharp satire, effectively mocking the absurdity and hypocrisy of Confucian aristocrats and Buddhist monks. Tongyeong Ogwangdae is also famous for some of its dances, and most particularly the Leper’s Dance, which convincingly expresses the bitter life of a leper, and is also the only Ogwangdae troupe to present the Lion Dance during its performance. Tongyeong Ogwangdae is inscribed on Korea’s list of Important Intangible Cultural Heritages.

Goseong Ogwangdae, whose name is known to have originated from traditional belief in the Five Elements, is a form of traditional folk performance developed in the southern part of Korea including Goseong, hence the name. Initially, Goseong Ogwangdae was performed by the Ogwangdae troupe on the eve of the Daeboreum (full moon of the 15th day of the first lunar month), but it gradually came to be performed on other festive days in spring and autumn as well. Goseong Ogwangdae can be traced back to the 1910s when a group of masked dancers in the Namchon Sect happened to watch a performance of the Tongyeong Ogwangdae (Mask Dance Drama of Tongyeong) which inspired them to develop their own version. It was later influenced by the Changwon Ogwangdae (Mask Dance Drama of Changwon), too, when it developed five dances to form each episode, namely, the Leper’s Dance, Ogwangdae Dance, Monk’s Dance, Bibi Dance, and Jemilju Dance. These dances are presented by a total of nineteen characters including Leper, Malttugi, Won Yangban, Cheongje Yangban, Jeokje Yangban, Baekje Yangban, Heukje Yangban, Hongbaek Yangban, Jongga Doryeong, Bibi, Bibi Yangban, Monk, Bride, Old Man, Old Woman, Jemilju, and Servant. Each performance focuses on the life of commoners, the complex relations between people from different rungs of society, and the absurdity and hypocrisy of Confucian aristocrats and Buddhist priests. Unlike the performances by other Owangdae troupes, its dances lack elements of the shaman’s dance, which was performed to expel evil forces, and instead include more entertaining elements. Performers of Tongyeong Ogwangdae wore paper masks in its early days, but recently they have begun to use masks made of paulownia wood or gourds. Tongyeong Ogwangdae is now inscribed on the list of Important Intangible Cultural Heritages.

"Nakhwa" refers to a craftsman who has the skill and ability to draw pictures of paper, wood, leather, etc. by using indoneses.

The origin of Korea's fall paintings can be found in the "Nakhwa Transformation" contained in the "Oju Yeonmunjangjeonsango" written by Yi Gyu-gyeong (1788-1863), a realist of the late Joseon Dynasty, and has been passed down around the Imsil area of Jeollabuk-do since the early 19th century.

The basic painting technique in Korea is not much different from the traditional painting technique because it is based on traditional painting. However, there is a unique difference in that various compliance methods such as Bubyeokjun and Woo Jeomjun of Oriental painting are expressed with indu instead of brushes, and the ink jokes shown in ink paintings are also expressed with indu. In this regard, Nakhwajang's skill in expressing skilled handwork and subtle jokes dealing with the pharynx and fire is important.

"Soy sauce making" is a concept that encompasses the overall process of preparing ingredients directly, making and fermenting, beyond the efficacy of the soy-based food, the intestine itself. In Korea, which belongs to the Dujiang culture, it is known that people made and ate soy sauce since the Three Kingdoms Period. In addition, during the Joseon Dynasty, the royal family had a separate burial chamber for the burial of the intestines, and traditional Korean burial grounds were an important place in the diet, such as the burial palace called "Jango Mama." <br /><br />우리나라의 '장 담그기'는 콩 재배, 메주 만들기, 장 만들기, 장 가르기, 숙성과 발효 등으로 이어지는 과정을 발전시켜왔다는 점에서 중국이나 일본과 구별되는 독특한 장 제조법을 가지고 있다. In addition, the two types of soybean paste and soy sauce were made after the process of floating fermented soybean paste, and the fact that the soybean paste and soy sauce were used in the previous year to go through the form of overlapping soy sauce for many years are both unique and characteristic of Korean soy sauce making. <br /><<<bb장장장장장장 '는는는 가지고 가지고 has a long history of making soy sauce since ancient times, it can be studied in various directions, including the study of Korean food recipes and dietary culture, the combination of Korean residential culture, seasonal customs, ups and downs, traditional science elements, and the fact that all Koreans are directly and indirectly participating in the designation of the national cultural heritage by generations. <br /><br />다만, '장 담그기'는 우리나라 전역에서 각 가정을 중심으로 현재도 자연스럽게 전승되고 있는 생활관습이자 문화라는 점에서, 특정 보유자나 보유단체를 인정하지 않는다.

Royal court food of the Joseon Dynasty was served in the royal palaces of the Joseon Dynasty, which continued the tradition of the Goryeo Dynasty, representing traditional Korean food.

Four daily meals were served to the King. Before 7:00 AM, chojobansang (a breakfast composed of porridge and dried side dishes) was served when the King did not have to have a medical decoction.

Breakfast and dinner were served on three tables, wonban (the main table containing white rice, seaweed soup, stew, a steamed dish, kimchi and 12 side dishes: gyeotban (a side table containing rice with red bean, casserole, empty bowls, and a tea cup) and jeongolsang (a side table containing jeongol [casserole], meat, sesame oil, egg, and vegetables).

Lunch or a meal with a visiting guest was served with noodles.

Banquet meals were served on congratulatory occasions like the birthday of the King or Queen or the designation of the Crown Prince, or for greeting a foreign royal envoy.

During the Joseon Period, the main meals served at the Royal Palace were porridge, starch porridge, noodles and dumplings, in addition to cooked rice. Side dishes served were broth, a steamed dish, steamed vegetables, casserole, stir-fries, a grilled dish, meat skewers, pan-fries, boiled meat slices, boiled and fresh vegetables, mustard-seasoned vegetable, gujeolpan (a platter of nine delicacies), braised abalones, braised mussels, jangnajorigae, beef jerky, jokpyeon (ox foot jelly), beef tartare, sliced raw fish, parboiled sliced fish, leaf wraps, parboiled fish with vegetables, kimchi, and soy sauce.

An assortment of rice cakes, honeyed juice mixed with fruits as a punch and processed fruits were also served, chestnuts, jujubes, yullan (chestnut balls), joran (jujube balls), and gangnan (ginger balls).

Literature concerning the Royal Palace cuisine of the Joseon Dynasty includes Gyeongguk daejeon (National Code), Joseon wangjo sillok (Annals of the Joseon Dynasty), Jinyeon uigwe (Royal Protocol of the Royal Banquets), Jinjak uigwe (Royal Protocol of the Conduct of Banquets), and Gungjung eumsik balgi (List of the Royal Cuisine).

The Joseon Dynasty came to an end in 1910, and Korean cuisine culture has changed drastically with the passage of time. Royal Palace cuisine has been designated as important intangible cultural heritage in an effort to preserve the country’s cuisine culture tradition.

Mokjogakjang refers to the skill of wood sculpture or to an artisan with such a skill. Among the woods commonly used for this skill is paulownia, pine, fir, gingko, zelkova and pagoda wood. It is presumed that wood sculpture started on the Korean Peninsula, mostly on temples and Buddha images, with the introduction of Buddhism during the Three Kingdoms Period (circa 57 BC – 668 AD). Many of these wood sculpture works were destroyed during the frequent foreign invasions suffered by Korea.

As for the process of wood sculpture production, first a sketch is made on well-dried wood and the remaining parts are cut off. When a rough form is made, the inside is gouged out to prevent cracks or to make a space for inserting ancillary objects according to the custom. Lacquer is applied to the completed object.

Hwagak is a transparent plate made of finely ground ox horn. Hwagakjang refers to the handicraft skill of making such a plate or to an artisan with the skill. The materials are scarce and the work requires a great deal of time and a meticulous procedure. This artwork was chiefly used by upper class people.

During the Goryeo Period (877 – 1394), cases for keeping Buddhist scriptures and rosaries were made from the skin of the hawksbill sea turtle (Eretmochelys imbricata). Artisans used a technique of applying colors to the back of an object which permeated to the front, along with mother-of-pearl. This practice continued until the mid-Joseon Period (1392 – 1910). In the ensuing period, handicrafts adorned purely with hwagak developed. Objects made with hwagak skill include wardrobes, chests of drawers, side tables, dressing tables, pencil cases, powder cases, sewing rulers, desks, workbaskets, hand-held fans, and writing brush handles.

Hwagak handicraft features elaborate ornamentation in colors and patterns.

Yundojang means the skill of making a geomantic compass with 24 directions marked in a circle or an artisan with such a skill. Yundo is a tool used by a geomancer when looking for a propitious site for a house or tomb. Its name appears in literature dating from the Joseon Period (1392 – 1910).

This tool was first developed during the Han Dynasty of China. On the Korean Peninsula, it was first used during the late Silla Period (circa 57 BC – 935 AD). Geomancers used it in the early Goryeo Period (877 – 1394) as one of the most important tools in the practice of feng shui and yin-yang geomancy During the Joseon Period, even ordinary travelers came to use it. Astronomers used it to designate the meridian for their portable sundials.

Yundo shows the names of the twenty-four basic directions written around a magnetic needle at the center. Shown also on its face are the cosmic dual forces of yin-yang, the five basic elements, and eight trigrams for divination, ten calendar signs and twelve zodiac signs. The names of directions themselves are a combination of the eight trigrams, ten calendar signs and twelve zodiac signs.

Suryukjae (Land and Water Rite) began to be performed during the early Joseon Period (1392-1910) to guide all the spirits of beings that lived in both water and land to the peaceful other world. The rite has high historical and cultural significance and aesthetic merit as provided by, among other old texts, Joseon wangjo sillok (Annals of the Joseon Dynasty); it is performed night and day for the peace of the entire living and the dead. On the other hand, the Yeongsanjae (Celebration of Buddha's Sermon on Vulture Peak Mountain) was performed for the peace of individual beings.

Samhwasa Temple in Donghae had been a main venue for such rites, which aimed to bring peace and unity to the local community. It preserves the tradition established through state-commissioned events during the early Joseon Period as well as tangible elements such as the altar, architectural adornments, and ceremonial proceedings with prayer chanting.

Suryukjae (Land and Water Rite) began to be performed during the early Joseon Period (1392-1910) to guide all the spirits of beings that lived in both water and land to the peaceful other world. The rite has high historical and cultural significance and aesthetic merit as provided by, among other old texts, Joseon wangjo sillok (Annals of the Joseon Dynasty); it is performed night and day for the peace of the entire living and the dead. On the other hand, the Yeongsanjae (Celebration of Buddha's Sermon on Vulture Peak Mountain) was performed for the peace of individual beings.

Jingwansa Temple in Seoul had been a main venue for such rites, which were commissioned by the royal family of Joseon. It preserves the heritage, including the altar and architectural adornments as well as ceremonial proceedings.