☆ There are various types of dongje(rite) that pray for the well-being and prosperity of the village, including Sansinje, Seonangje, and Tapsinje. Sansinje is distributed throughout the country, mainly in the north of the Han River and in the south of the Han River. Oti Byeolsinje is a northern-class seonangje distributed north of the Han River, and its ritual is in the form of a byeolsinje.

The origin of the Oti byeolsinje is not clear. However, the origin of the byeolsinje can be estimated to be 400 years ago, considering that the village of Oti was formed about 400 years ago. In particular, from the historical background that Bongsudae was located on the mountain behind Oti Village and Bonghwa-gun was stationed in Oti Village, it can be said that the Oti Byeolsinje Festival was related to Bongsudae. It is a folklore that has long been passed down as a folk belief in the village community.

On the night of the 14th of the first lunar month, the rite is held in Sangdang and Hadang on the fifth hill from the morning of the 15th, and then the main hall in the village finishes its offer. It is comprised of Yeongsin, Osin, Songsin and an after party playing nong-ak(field music).

The shrine is composed of a shrine house and a seonang tree, and the ritual process and taboo are solemn, and the entire community actively participates in the byeolsinje, which is relatively well inherited in form.

Oti Byeolsinje is a type of dongje, which is a symbol of community folk belief function and social unity, and is a dongje of the northern part of Korea. There are five shrines on the hill around the village, and it is characterized by holding a separate ritual every two years. Also, it is the only seonang byeolsinje that exists in Chungcheongbuk-do.

In Oti-ri, Susu-myeon, Jecheon City, Seonangdang is enshrined in five natural villages. The main mountain of the village is a shrine for San-sin, the god of the village, and five peaks around the entrance of the village are called Sangdang and Hadang for enshrine Seonang-sin.

In the festival, which is a back-to-back party of the byeolsin, a ritual-type Pungmulnori is performed with drinking, singing and dancing that can be found in the community spirit of ancient village countries. It also includes the entire process of the byeolsin; Yeongsin-Osin-Songsin.

☆Jincheon Yongmong-ri Nongyo has been handed down in Deoksan-myeon, Jincheon-gun, Chungcheongbuk-do.

Jincheon Yongmong-ri Nongyo is performed by three singers who take turns at each stage, and when one person carries it, the whole song is sung in the chorus. It's melodical characteristic is similar to the singing style of the Miho-cheon stream, a stem of the Geumgang River basin which forms a wide field, especially the rice wine. The lyrics go on stealthy with the process and movements of the work well-organized, making farmers forget the fatigue of farming work and boost their excitement.

Jincheon Yongmong-ri Nongyo is similar to Jungwon Masuri Nongyo, but unlike other agriCultural songs in other regions, there is no harvest play that was performed during the harvest period.

Sitting Gut is one of the Korean shamanic rites in which Gyeonggwae sits down and reads Mukyeong and gongs. It is called "Sitting Gut" or "Chungcheongdo Gut" or "Yangban Gut" because it is popular in Chungcheong-do and is especially popular among yangban.

This seated rite originated from Maengseung of the Goryeo Dynasty, and was formed when Myeongtongsi Prehistory, a Buddhist monk of the Joseon Dynasty, was abolished and served as Dokgyeongsa Temple in the private sector as a means of living. However, at the end of the Joseon Dynasty, a seated ritual was established today as a guest of honor, not a policeman.

Sitting Gut in Chungcheong-do is the hometown of Cheongju. So, in the past, a guest of honor from Cheongju was called to the nearest South Chungcheong Province as well as to Seoul for a sitting ritual. However, after the Korean War, the local seongut shamans who came to Cheongju were reading the book, and the contents were greatly reduced and transformed.

Shin Myeong-ho learned sitting ritual from Kim Jong-heon, a student of Yun Chi-seok, who lived in Mochung-dong, Cheongju, and lived in Jangsa-ri, Gadeok-myeon, Cheongwon-gun. However, due to Kim Jong-heon's poor landscape, he went to Hwagwansa Temple in Baekjoksan Mountain, Cheongwon-gun, where he learned Chinese literature and Buddhist scriptures at Mt. Lee Myeong-san, and also learned Seolwisulgyeong and Mukyeong from various senior police officers who were active in Cheongju.

Shin Myeong-ho was born in 1943 (born 1949 in resident registration) in Hwangcheong-ri, Namil-myeon, Cheongwon-gun, as the only son of Shin Man-sik and Ahn Ui-jun, and served as the head of the Chungcheongbuk-do branch of the Korean Gyeongsin Association for 10 years while living as a shaman.

As an important activity, he was responsible for 19 years for the performance of the Mokgye Sinje Bummu, Sodumoni Yongshin Gut, and Cheongju Cheonjon Gut, and won the Gut of the Paldo Gut Contest, hosted by the Korean Gyeongsin Association. In addition, the study of Chungbuk dance was found to be one of the representative shamans of Chungbuk.Muak has been introduced to the academic world.

Shin Myeong-ho is an adviser to the members and their disciples, usually performing ritual and military rites, and advises and instructs them on the great exorcism of the members and disciples, and reads the great scenery that they cannot read.

Shin Myeong-ho is characterized by the fact that he does not repeat the same scriptures and relatively flexible rhythms in the large gut, as well as the Great Views including Okchugyeong, the An Taek-gyeong to pray for blessings, the congratulatory scriptures to ward off disasters, and various congratulatory texts.