• The Journal of the Korea Contents Association
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• v.19 no.12
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• pp.573-592
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• 2019

This study was based on the diary of George Clayton Fork, who arrived in Jeonju at 12:10 p.m. on November 10, 1884 and stayed for two nights and three days. During his stay, he was able to learn about the culture of Jeollagamyoung at that time through food, alcohol, banquets and gifts that he was treated to by gratitude. In particular, Fork added pictures and explanations of the deficiencies to its records, drawing half the breakfast table specially served by the Jeollagamyoung at 10 a.m. on Nov. 11. This is very valuable as the best and first source of knowledge of the food culture of the Joseon Dynasty in Jeonju, where no torture related to food was found. This is the result of a study that put great significance on objectively understanding the culture of Jeollagamyoung in the eyes of foreigners 135 years ago.

• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2021.03a
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• pp.63-64
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• 2021

• Korean Journal of Heritage: History & Science
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• v.55 no.2
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• pp.50-64
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• 2022

This thesis is a study on the woodblock of Donguibogam by Jeolla Gamyeong(Wanyoung Woodblock). It was registered as a tangible cultural property in Jeollabuk-do in 2005. The purpose of this article is to determine the current status and value of the Donguibogam Wanyoung Woodblock. Jeonju Hyanggyo's Wanyoung Woodblock was used to print books in Gamyeong, Jeolla Province. Currently, ten kinds of woodblocks are preserved. In 1987, a wooden bookshelf was installed and preserved in "Jangpangak" of Jeonju Hyanggyo. It is now preserved and managed at Chonbuk National University Museum. Among the ten woodblocks, the Wanyoung woodblock of Donguibogam is presumed to be a woodblock of a book printed by Jeolla Gamyeong in 1814. The value of Donguibogam has long been recognized domestically and internationally. Donguibogam, compiled in 1610, was first published in 1613 in the wood type of Gaeju Gapinja. Following its publication, its value was recognized not only in Joseon but also in China and Japan. In 2009, the first edition of Donguibogam was registered as a UNESCO World Heritage. Accordingly, Donguibogam has been recognized for various aspects, but little research has been conducted on the woodblocks that printed Donguibogam. Therefore, this paper analyzes the current status of the Wanyoung woodblock of Donguibogam, aiming to enhance its meaning and value. King Seonjo presented the ideals of public health care and preventive medicine when compiling Donguibogam, which was distributed according to his instructions. For this reason, the first edition of Donguibogam was registered as a UNESCO World Heritage. It can be said that the production of Donguibogam woodblocks was an important tool in realizing Joseon's ideals through national dissemination. Furthermore, the woodblock of Donguibogam represents the spirit of thinking about the people, going beyond the purpose of printing, and it was meaningful in the spread of medical knowledge among the people. In this article, I will examine the overall contents of the Wanyoung woodblock of Donguibogam to enhance its meaning and value. The results show that the Wanyoung woodblock of Donguibogam is meaningful in that it is almost the only one produced and stored by Gamyeong. Moreover, Wanyoung woodblocks are meaningful in that perfect editions could be preserved and disseminated for a long time, unlike other wood-type prints.

• KOMUNHWA
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• no.65
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• pp.81-106
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• 2005

This study researches the publishing circumstances and the woodblocks used in the local government office at Jeollado in Joseon dynasty. Wanyung woodblocks indicate the printing blocks which were used in Jeolla local office. Known so far, there were 11 so

• Parasites, Hosts and Diseases
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• v.23 no.1
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• pp.123-139
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• 1985

The present survey was undertaken to observe the geographical distibution of matacercaria among the sweetfish, Plecoglossus altivelis, the most important second intermediate host of Metagonimus yokegawai, which were collected during the period from 1983 to 1984 in south-eastern coastal areas of Korea. The results obtained were summarized as follow: 1. A total of 668 sweetfish collected from 70 chins (=streams) in the above coastal arcus was examined for the metacercariae, and 432 (64.7%) among them were infected with metacercariae of M. yokogawai. The mean number of metacercariae in a fish was in the range from 0 to 29,604 and the mean number of the metacercariae in a fish was 640.3. 2. It was observed that the mean infection rate showed 46.45 in Gangweon-Do (=province) . The infection rates varied from stream to stress showing 100% in Namdae stream(Gangnun-city) , Obsib stream (Samchok-gun) and Dongmak, 95.0% in Hosan stream, 90.0% in Gungchin stream, and Namdae stream (Yangyang-fp) ,80.0% in Hwasang stream,50.0% in Daebong stream,45.0% in Yonghwa stream, 30.0% in sangchsn stream and Sachsn stream, 20.0% in Munam stream and Okgyoe stream, 15.0% in Imweon stream, 10.0% in Namchsn stream. And no metacercarial infections in their fish host were found in the areas of Mulchi stream, Sangun stream, Gosamun stream, Jonchon stream and Gagok stream. 3. It was observed that the mean infection rate showed 50.9% in Kyangsangbuk-Do (=province). The infection rates also varied from stream to stream showing 100% in Songchon stream, Osib stream (Yongdok-gun) and Daejong stream,60.0% in Pyanghae stream and Gunmu stream,50.0% in Buhwung stream and stream, 25.0% in Nagok stream, 20.0% in Oangbi stream, 10.0% in Namhodong stream. And no metacercarial infections in their fish host were found in the areas of Namdae stream (Uljinup) and Chaksan stream. 4. It was observed that the mean infection rate showed 67.6% in Kyangsangnam-Do(=province). The infection rates varied from stream to stream showing 100% in Taehwa river, Hwiya river, Inchfn stream, Miryang river, Nam river, Hwagae stream, Koha stream, Sosang stream, and Tongchon stream,90.9% in Yancho stream,90.0% in Hoihwa stream,80.0% in Chindong stream, 66. YoA in Chingyo stream, 40.0% in Hoyam river. And no metacercarial infections in their fish host were found in the areas of Chinjon stream, Sanchan stream and Jukch6n stream. 5. It was observed that the mean infection rate showed 94.6"A in 0h511anam-Do(=province). The infection rates varied from stream to stream showing 100% in DongchEn stream, Isachon stream, Somjin river(GoksEng-gun) , Ssmjin river(Kurye-gun) , S6si stream, Gokchsn stream, Kohung stream, Kwansan stream, Youi stream, stream, Unj6n stream and Apnae stream, 92.3% in Tamjin river, 90.9% in Okkok stream, 84.6% in Songgen stream. And no metacercarial infections in their fish host were found in the area of Ypmgpl stream. 6. On the other hand, the infection rate showed 100% in Inchsn river of Chollabuk Do (=province) (=province) and Kangsn stream of Cheju-Do(=province) .

• Journal of the Korean Society for Library and Information Science
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• v.48 no.1
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• pp.97-116
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• 2014

When the Yongle Emperor of the Ming Dynasty seized the power as the emperor of China, he issued a royal order to Hokwang and others, to publish a book entitled "Sambudaejeon," in the name of following the death-bed instruction of Taizu. The book was completed no less then 10 months after the order was issued in September 1415(Yongle 13). With the first copy imported from the Ming Dynasty as the original script, Sambudaejeon was engraved on wood by going sharing with 3 provinces including Gyeongsang-do, Jeonlla-do, and Gangwon-do, during the period of 1427~1428(Sejong 9~10). The result of surveying and analysing the distribution of the Ming Dynasty was imported to Chosun, shows that the engraving copy of the original script from the Ming was published more then 18 times in Chosun, among which only 50 types are identified to exist currently. As a result of analyzing these 50 existing types, This status of publication suggests that the books were intensively published and distributed in Gyeonggi and Gyeongsang provinces where the demands for the books were urgent, to meet the needs when the books were rapidly lost during the period of Japanese invasion.

• Journal of the Korean Geographical Society
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• v.48 no.2
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• pp.259-271
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• 2013

This paper addresses the efficient facility placements to adopt a super WiFi network, taking significant considerations as the next generation 'information highway'. Since the super WiFi has a wider geographic coverage by utilizing the white spaces of TV broadcasting which are empty and available frequencies for the wireless communications, it would play an important role in releasing digital divide of the internet access for low populated or mountainous areas. The purpose of this paper is to explore systematic and efficient spatial plans for the super WiFi. For doing this, we applied optimal location covering models to Gurye-gun, Jeonlanamdo. From the application, we presented optimal locations for super WiFi facilities and significant analytical results, such as the tradeoff between the number of facilities and coverage and marginal coverage for establishing super WiFi network. The results of this research would be usefully utilized for decision makers who wish to adopt a super WiFi, to extend wireless networks in a city or build a regional infrastructure of wireless facilities.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.3
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• pp.1-15
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• 2015

Based on the analysis and interpretation of the headwords and poetic words of a group of eleven collecting sceneries of Jeonju, the origin and transformations of the Jeonju-Palkyung(Eight sceneries of Jeonju) investigated by a time-series analysis are as follows. As there is no collection of landscape with a formal structure similar to that of the current Jeonju-Palkyung, prior to the Palkyung by Chujae(秋齋) Cho Soo-Sam(趙秀三, 1762~1849), there is no significant problem in assuming the eight poems in Chujaejib(秋齋集) are the origins of the Jeonju-Palkyung, and it is estimated to have been produced in 1829. In the late-19th century poem 'Wansanseunggyeong(完山勝景)', 'the Palkyung in Yeollyeo Chunhyang Sujeolga', and 'the Palkyung delivered by poet Shin Seokjeong in the Japanese colonial era', only the 'Dongpogwibeom(東浦歸帆)' changed from Dongjipo to Dongchon of Bongdong as for 'Landscape Setting There($L_{ST}$)' according to changes in district administration; despite this change, the fact that they are not too different from the Palkyung of Cho Soo-Sam, also supports this. Moreover, according to the headword concordance analysis, it is proven that the Jeonju-Palkyung was established in the late-19th century and continued to be the region's representative sceneries even during the Japanese colonial era, and later 'Namcheonpyomo(南川漂母)' and 'Gonjimangwol(坤止望月)' were added to expand to the Jeonju-Sipkyung(ten sceneries of Jeonju). But when we see there are famous spots that are the origins of the Jeonju-Sipkyung, including Gyeonggijeon, Geonjisan, Jogyeongdan, Omokdae, and Girinbong, Deokjinyeon, and Mangyeongdae, all of which have great representational significance as the capital of Jeolla Provincial Office as well as of the place of origin for Joseon Dynasty in the grouping of sceneries during the early Joseon Dynasty, including "Paehyangsipyeong (沛鄕十詠)", "Gyeondosipyeong (甄都十詠)", and "Binilheonsipyeong(賓日軒十詠)", the beginnings of the semantic Jeonju-Palkyung should be considered up to the first half of Joseon Dynasty. During this period, not only the fine sceneries with high retrospective merit as the capital of Hubaekje, like Gyeonhwondo(甄萱都), but also the sceneries like Mangyeongdae that reminds people of Jeong Mongju(鄭夢周) and Yi Seonggye(李成桂) in the late period of Goryeo appeared, elevating the status of Jeonju as the capital of Hubaekje and shortening the historical gaps as the place of origin of the Joseon Dynasty. The Jeonju-Palkyung is an organic item that carries the history of the Joseon Dynasty after Hubaekje and has gone through many cycles of disappearing and reappearing, but it has continued to change and transform as the region's representative sceneries. The Jeonju-Palkyung is a cultural genealogy that helps one understand the 'Jeonju Hanpunggyeong(韓風景: the sceneries of Korea in Jeonju)', and the efforts to preserve and pass it down to the next generation would be the responsibility of the people of Jeonju.

• 지역과문화
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• v.7 no.2
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• pp.133-154
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• 2020

In this study, we reviewed the preparation process and the main Uimul involved in the procession of Gyeongsang Gamsa Doim in the late Joseon Dynasty. We reviewed the Yeongyeong- Ilgi, written by Cho, Jae-ho, and the Miam-Ilgicho, wtitten by Yoo Hee-chun. Those who had been appointed as a Gamsa by the Sammang System went through the Saeun and Sajo procedures to thank and say goodbye to the king before leaving for his assignment. The Gyoseo and Yuseo were usually received from the king at this time, but in some cases, they were received in the Seungjeongwon, or the Seori of Seungjeongwon brought them directly to the place where the Gamsa works. The Milbu with the Eoab was received along with the Yuseol, and the principle was to return the Milbu later. The procession of Gamsa is divided into the pre-and post-Gyoinsik procession and the Sunryeok procession. It was confirmed that the pre-Gyoinsik procession was made more compact than the post-Gyoinsik procession. In the study, we reviewed Ilsan, which is necessary for the officials' procession, and also examined the Gyoseo, Yuseo, Jeol·Wol, and Milbu received from the king. We also looked at the Gwan-in and Byeongb given by the former Gamsa at the the Gyoinsik. The Jeol, which means the command and the Wol, which means killing power, were given to the Gamsa. And unlike previous studies, it was confirmed that the Jeol was a perforated hexagon and and the Wol was a trident. Also, it was found that Ilsan is white, and there are two rows of Yuso on each of the six ribs of the umbrella. It is thought that the results of this study, which looked at the Doim process and Uimul by dividing the Gyeongsang-Gamsa Doim procession in the late Joseon Dynasty pre-and post-Gyoinsik, will be helpful in understanding the process of Gasmsa Doim. In addition, it is expected that it can be used as basic data for reproduction event of traditional culture related to Gwana, such as the reproduction of Gyeongsang-Gamsa Doim-Sunlyeok procession and Gyoinsik.