• Journal of the Korean Society of Costume
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• v.22
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• pp.159-176
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• 1994

This study's purpose is to find the ancient costume of the folk song's words on Dunhuang manuscripts in the background wass-carvings sculptures and several art works. Dunhuang had played the part of major route between ancient China and Europe. It is located on kam-suksong the west of China. 1. In the aspect of costume arrangement hair Styling is represented by Naegagyo, Wangyesa, Kyongburak, Bonkwyun, Pogurak, Chonsonja, Namgaja, Tongson-ga, Ojesa, Chanboja in Dunhuang manuscripts. tugue is sim-ilar to Sabyokkwanja in Naegagyo as of that time these kinds of Kwan-ja was very popular. It was told that emperor's wife concubine and maid of honor would wear kwnaja favorably. And the kinds of Tugeu is PuyongKwyunkye, Aangunkye, Chunkye from Kyuwanjon except Sangunkye, Ounkye in Dunhuangsa. 2. Jangdaegy is guoted from Kyuw-anjon -A series of the chinese history book-tells us about women's make-up . The narmes of make-up are Hongjang Unjan--g, Yiljang chwejang, Tam-ajang Murgjang, Sanagjang, Light-make up are referred in Naegagyo is included as packjang Besides we can find other make-up skills Huphwaro and Rujang from the Kaewonch onbon-wisa which was Yangkwibi's episodes. We can find the a corpus of song's words about cosmetic custom in Kor-ea. Which is 'Haecho' folk song in the souther-en costal regions 'Jinggum' folk song in Kim-hae regions and so on.... It's words is similar to Dunhuangsa in China. 3. Bichun inherited to China with India Bud-dism art in the middle of Dunhuang wall-pain-tings is one of the important Buddist saint. Sometimes it is painted with Giakchun Its arms of fly-dnacing in heaven with colored belt on body has almost the form of play on the musical instrument, We can see seasily the form in the painting of Buddist ser-mon. It was progressed and changed with the background of chinese traditional culture. When Dang's period came the color was chan-ged lighting dark blue has rhythmical and viv-id power of life. 4. Among the corpus of song's words which express the singers' system and rites of their tradition or habits. Dunhuang manuscripts des-cribes on behalf of the folk song's words in tra-ditional costume. This is following: (1) Naegagyo o sabyokwanja o Chyrasam o Rashang (2) Wangyesa o Sokryugun o Costume for fisher man (3) Bungajang of the chanboja o Ajang (4) Pongkwyun o Chongui (5) Tongsongs o Junofore (6) Namgaja o thin-Rasam (7) Yuchungnang o Hongsam o Sokryugun : The color of red costume (8) Kyongburak o Hongrasam o Sokryugun : Costume for charming woman Therefore traditional costume could be extracted according to the Dunhuang folk song's words out of culture such as learning rit-es three-obedience four-virtues and in-struction. As the same time it reflects ancient China's characteristics directly. I would endeavor to development for the history of the costume furher creative design and participat-ed in research activity with concerns forward continuously.

• Asian review of World Histories
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• v.2 no.1
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• pp.105-127
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• 2014

The Silk Road, a trans-Eurasian network of trade routes connecting East and Southeast Asia to Central Asia, India, Southwest Asia, the Mediterranean, and northern Europe, which flourished from roughly 100 BCE to around 1450, has enjoyed two modern eras of intense academic study. The first spanned a period of little more than five decades, from the late nineteenth century into the early1930s, when a succession of European, Japanese, and American scholar-adventurers, working primarily in Chinese Turkestan (present-day Xinjiang Uyghur Autonomous Region, which comprises China's vast northwest) and China's Gansu Province (to the immediate east of Xinjiang) rediscovered and often looted many of the ancient sites and artifacts of the Silk Road. The second era began to pick up momentum in the 1980s due to a number of geopolitical, cultural, and technological realities as well as the emergence of the New World History as a historiographical field and area of teaching. This second period of fascination with the Silk Road has resulted in not only a substantial body of both learned and popular publications as well as productions in other media but also in an ever-expanding sense among historians of the scope, reach, and significance of the Silk Road.

• Korean Journal of Human Ecology
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• v.15 no.4
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• pp.573-583
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• 2006

Hair styles for human being develope according to the natural environment. Chinese hair styles have been changed from tousled hair to pigtailed hair, later additional style of shaved hair, became pigtailed. Each hair style for people, however, is based on each people's culture and history. Thus, the same changed had not been applied to each culture simultaneously. Hairstyle for Yao(遼) Jin(金) Yuan(元) that is a representation of ancient northern tribe, is summarized as follow; Tung Hu'(東胡)s inferior, Khitai(契丹)'s hair style is tousled hair and Sushen(肅愼),'s inferior, Jurchen(女眞) has partial shave and left 2 strand of pigtail. Hun'(匈奴)s inferior, Mongol(蒙古) has hair in top and shaved head except both sides and rear. One style is circular shape of braided hair at both sides. The other is one strand pigtail at the rear head, which is the original shape for Man'(滿) pigtail later.

• Journal of the Korean Society of Costume
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• v.53 no.4
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• pp.17-29
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• 2003

Long Sleeve Costume is often seen not only in ancient China but also in various neighboring places throughout the time. Costumes show the societies cultural preferences and values at that time, and Long Sleeve Costume is no exception. In my research, 1 focused on the time period from Han Dynasty to Tang dynasty in ancient China. During Han dynasty, Shenyl style robe(심의형 포) was widely worn, and it shows very little foreign cultural influence. For the period of Wei·Jin Southern and Northern Dynasties, foreign aspects of costume started to show up Possibly due to the influence of Buddhism and influx of foreign tribes. For instance, it is not too difficult to find hufu (호복) as well as Shenyl style robe, and it appears this Wei Jin Southern and Northern Dynasties may have been a transitional period of accommodating two cultures without complete merger. Now, when it comes to Tang dynasty, we observe a creation of new cultural form in costume after adopting exotic culture. Because Sh ny style robe. often observed for a long time in Chinese history, disappeared, and tuanling(단영) and fanling(번영) became the main stream in their costume style in Tang dynasty.

• Industry Promotion Research
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• v.3 no.1
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• pp.73-77
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• 2018

This paper written by Choi Bu based on "Piaohailu". This book consists of 3 volumes and it is his travelogue; Choi Bu has departed from Jeju Island to Naju, Jeolla province in the end of 1487, but it drifted on his way, so arrived to Zhejiang Province, China(Mid-Ming Dynasty) in early 1488. In this place, he interrogated with a reason for Japan pirates, but he released soon. And his waterway journey from Hangzhou to Beijing, he had received the award in Beijing which is the grace of the Emperor;and his land route journey from Beijing through Liaodong to Uiju, Pingan Province. Afterwards, this book had been translated in Japanese, English etc; and it had been awarded an alias of 'Chaoxian's Marco Polo'.From the description of the characters in the Mid-Ming Dynasty in the work of Pyohae-rok, the essay makes a study on the knowledge of ancient Korean scholars to China, and looks at the different social and political aspects and characteristics of the Ming Dynasty from the eyes of Korean scholars. It summarizes that when we face history squarely, it is important to refer to and draw on the foreign works recorded by ancient Korean scholars.

• Journal of architectural history
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• v.15 no.1 s.45
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• pp.29-40
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• 2006

This paper is focused on Damheonseo(湛軒書), an anthology written by Hong Daeyong, and I deal with Chinese Architectural views which he had experienced in his itinerary to Beijing, and the vivid pictures of Joseonkwan (called the Koryo or Joseon Embassy) located in Beijing at that time. He was a scholar of great erudition over astronomy, mathematics, military science, politics, and so on. He was interested in practical sciences at early time, and criticized secular scholars full of vanity who had presented purposeless articles. In his age of 35, Qianlong(乾隆) 30 (1764, Youngjo 41), he, a military escort, accompanied by Hong Uk, Joseon envoy and his uncle. Before his itinerary, he self-studied Chinese. Also, during a long journey he got new experiences and information around each area, deviating his group whenever he had some times. He could get more variant experiences than others because of his character full of curiosity, and his observations from the vivid lives of the time helped us get various views between Chinese and Korean architecture. Likewise, although he denounced Qing(淸) scathingly as a barbarian, he mentioned several points about the characteristics of Chinese architecture at that time. First of all, totally Chinese architecture had strong rational and practical points. Secondly, based on bountiful products, buildings along streets shown in Chinese city had sophisticated compositions, and luxurious and magnificent appearances. Thirdly, using the brick from walls to houses was so universal. Fourthly, the layouts of building with three- or four-closed courtyard had very orderly shapes, and the structure of street was also so arranged. Finally, because of stand-up lives, the scales and appearances of interior space were even more extended, and storages were less developed than those of Joseon. As another points, I found that Joseonkwan was moved next to Shushangguan(庶常館)from Huidongnanguan(會同南館) around Hanlimyuan(翰林院), and had been remodeled into a house with Korean custom in using the inner spaces, although it was followed by a closed courtyard style. Likewise, I recognized that Ondols were sure to be established in all temporary houses during the journey to Qing, and felt their strong traditional residential custom in such mentions. Now that the past pictures have disappeared and ways of life and our values have been largely changed, this study has very important meaning in comparing the ancient Chinese and Korean architecture.

• Journal of Korea Entertainment Industry Association
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• v.15 no.3
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• pp.211-219
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• 2021

Chinese Tibetan Opera is a highly comprehensive drama type, which combines the educational aesthetic characteristics of the realism of Western drama and the freehand of Chinese opera, including mask play, square play, ritual play and religious play. Tibetan opera, as a kind of local drama, has high research value, which is determined by its educational aesthetic characteristics. The world's three major dramas include Sanskrit dramas in India, tragic-comedies in ancient Greece and Chinese dramas, which have different forms of expression and educational aesthetic characteristics. Because of the particularity of its birthplace, Tibetan Opera inherits some of the three forms of the above three dramas. Ancient Greek tragedies originate from the sacrificial ritual of the god of wine. In the early ceremonial action performances, the actors were all men and needed to wear masks to perform. In Tibetan opera, men also play a role in masks, which are originated from the folk totem dance and religious pantomime music and dance. Due to the long history of Indian Sanskrit drama, except for the relevant records in dance theory, the specific performance form can not be verified. However, according to the relevant records in dance theory, the three characters "Wenba", "Jialu" and "Lamu" in the opening play of Tibetan opera are similar to the "concept character play" in Sanskrit opera. Tibetan Opera is a very important part of traditional Chinese opera, which inherits the educational aesthetic characteristics of Chinese opera.

• Journal of The Association for Neo Medicine
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• v.2 no.2
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• pp.253-295
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• 1997

It is very critical to specify certain medical personnels in defining the history of certain era. Due to the limited source of information and lack of thorough research, there still aren't enough study grounded on concrete historical investigation. Authors attempted to investigate those medicinal personnels engaged in Three Kingdoms period in terms of the activity area, relation with religion and their role in medical system and medical exchange. The sum of recorded medical personnels in Three Kingdoms period numbers 50 of which 6 belonged to Kokooryo, 18 to Baekje, 7 to Shilla and 19 to Unified Shilla. There might existed far more medical personnels who tried to alleviate the suffering of the people and were not recorded in the documents. The more earlier in times, the more medicine gets the religious tinge. This is not the exception for the period of the Three Kingdoms and those medicine men, wizard doctors and priest doctors were playing important role in healing people and processing crude drugs. The system of royal physician and medical education facility were established and doctors and pharmacists, shamanic doctor, herb collectors, Kongbong's doctor(供奉醫師), Kongbong's diviners(供奉卜師) took leads in medicine in those times. Those folkloric healers also took part in. Korea imported chinese medicine and Japan employed chinese medicine via Korea or directly from China and developed into traditional japanese medicine. In this process those who emigrated from Baekje and Kogooryo and their offsprings took an active part. Since the limited source of information of Three Kingdoms, we only can infer the me야cal environment of those times by featuring the activities of medical personnels.

• The Journal of Korean Medicine
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• v.19 no.1
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• pp.271-298
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• 1998

During these days of new understanding, western medicine has developed remarkably and a revaluation of traditional medicine has been achieved. This appears to have resulted from the sound criticisms of what western medicine has achieved up to now; excessive subdivisions of clinical medicine, severe toxicity of chemical drugs, lack of understanding about patients complaints which cannot be understood objectively, and etc. It is thought that the role of traditional medicine will be more important in the future than it is now. Someone said that the research methods of traditional medicine depends on the way of experimental science too much. That there was no consideration of a system for traditional medicine and the critic also went so far as to assert that in some cases the characteristics of eastern ideas is to permit irrationalism itself. In view of this thinking, the term traditional medicine seems to have been used somewhat too vaguely. However, traditional medicine is a medical treatment which has existed since before the appearance of modern medicine and it was formed from a traditional culture with a long history. One form of traditional medicine, oriental medicine based upon ancient Chinese medicine, was received in such countries as Korea, Japan, Thailand, Vietnam, Tibet, and Mongolia. Oriental medicine then developed in accordance with its own environment, race, national characteristics, and history. Although there are some simultaneous differences between them, three nations in Eastern Asia; Korea, Japan, and China, have especially similar features in their clinical prescriptions and medical literature. These three nations are trying to understand each others unique traditional medicines through numerous exchanges. Even though many differences in their ways of studying have developed over history exist, recent academic discussions have been made to explore new ways into oriental medicine. Therefore a comparative study of oriental medicine has gradually been thought to be more important. In Korea the formation of a new future-oriented paradigm for oriental medicine is being demanded. The purpose of the new paradigm is to create a new recognition of traditional culture which creates an understanding of oriental medicine to replace the diminished understanding of oriental medicine that was brought about by the self-denial of traditional culture in modem history and cultural collisions between oriental and occidental points of view. Therefore, to make a new paradigm for oriental medicine which is suitable for these days, and fortifies the merit of oriental medicine while compensating its defects, the author has compared the characteristics of oriental medicines in Korea, Japan, and China. The conclusions of this research are as follows: 1. The fundamental differences of the traditional medicines of these three nations are caused by the differences in the systems of Naekyung and Sanghannon. 2. The pattern-identification of illnesses is generally divided into two categories; the pattern identification of Zang-Fu and the pattern identification of prescription. 3. There are many differences in the definition of terms, such as Yin and Yang, Deficiency and Excess, and etc. 4. Chinese traditional medicine has some new concepts about pattern identification and epidemic febrile disease. 5. Japanese traditional medicine has some characteristics about pattern identification of the whole bodys condition and signs of abdominal palpation. 6. In terms of the effects of herbal drugs, Chinese traditional medicine attaches great importance to the experiential efficacy of the herb, and Japanese traditional medicine is taking a serious view of the effects of experimental medical actions.

• Journal of Koreanology Reviews
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• v.1 no.1
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• pp.37-49
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• 2022

The purpose of this study is to discuss how Dongi People in ancient societies resided in the region including the Korean Peninsula shaped its economy, what kind of currency was used, and their economic activities using this currency. This study started from a skeptical point of view that the Dongi People were conducting economic activities with the currency used in the country made by the Jina People before and after the Gojoseon society. Currently, in China, all currencies issued in China are treated as their own currency. It is due to subjective interpretation from a nationalist point of view. Japan subjectively interprets and judges from a Japanese point of view and North Korea judges from the central point of view on the Korean Peninsula. This difference is due to the subjective interpretation from the researcher which has been affected by their associating academic area. This has caused the lack of objectivity. In other words, it means that there is a big difference in the perception of the interpretation of history between different academic areas. This study, therefore, tried to avoid the application of biased concept or academic research in order to define the distribution economics more objectively by conducting the study based on the literature sources from Chinese ancient books and field research materials as much as possible, as the study and research conducted based on the domestic sources are insufficient in the sense that there is a gap between different perceptions and interpretations. As a conclusion of this study, the excavation area of Myeong-do-jeon is perfectly consistent with the old river area of Gojoseon, and in particular, considering Gojoseon was in the hostile relationship with Yan, it was found that only Myeong-do-jeon was used without using any other Chinese currency in the entire Gojoseon area, not just some areas. It is also a decisive clue to prove that it is not the Yan currency. The limitation of this study in developing the discussion different from the current research and study is that there was a lack of exploration and investigation of various documents and relics. For future research, this study will become more meaningful when it is conducted simultaneously with the discovering of new documents as well as the relics.