• Korean Journal of Heritage: History & Science
• /
• v.45 no.3
• /
• pp.238-261
• /
• 2012

This research was carried out about the Bansu which surrounded the Sunggyungwan(成均館), national university in the Joseon Dynasty to get the main characteristics of the landscape at Korean traditional school campus by analyzing cultural meaning and historical origin. The earliest record about the Bansu was in "The Book of Odes(詩經)" as Bansu was the water flowing near the Ban palace(泮宮). But, in the following time, Bansu has become the symbol of the school which was built by the feudal lords and one of very important elements in the temple-school(廟學) landscape. The Bansu of Sunggyungwan at Joseon Dynasty was the streams flowing at the east and west of the school campus and get together at the south. Sunggyungwan was located in the sacred place which followed the special organization of Bansu at the beginning of the Joseon Dynasty. And, Bansu in Joseon Dynasty was influenced by the Bansu in Song Dynasty(宋), but it was different from the Bansu in Ming and Qing Dynasty which has been formulated as the halfround pond in front of the school. This research tried to find the reason why in the Josenon Dynasty the stream flowing around the school was regarded as the Bansu. Bansu was also regarded as an important element in the public school, Hyanggyo(鄕校) and the private Seowon(書院). According to this research, the streams which flows around the Seowon or the Hyanggyo were found as called Bansu. Water stream around the Hyanggyo and the Seowon in the Joseon Dynasty has to be reconsidered under the deep research on the organization of Ban-su.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.29 no.4
• /
• pp.182-197
• /
• 2011

This research was carried out to investigate the history and development process of the Bansu(泮水) which appeared uniquely at the Chinese 'temple-school(廟學)', Confucian schools as the common and necessary facility through the literature reviews and field surveys. The earliest record about the Bansu was shown in "The Book of Odes(詩經)". Originally Bansu was the water system which flowed near the 'Banpalace(泮宮)', but, in the following time, Bansu has become the symbol of the school which was built by the feudal lords and a very important element in the temple-school landscape. Temple-schools were started at Song(宋) Dynasty and at that time there was no certain form of Bansu, just the natural water course near the structure. Until Ming Dynasty, the "Picture of the Feudal lords' Ban-su" in the book "Samjedohoe(三才圖會)" that compiled by Wang-Xi(王圻), the form of Bansu was appeared to be transformed as the half-round pond. And the half-round pond as called Banji(泮池) of today's form was all rebuilt after Ming Dynasty. The half-moon pond appeared at the private houses, shrines, temples and villages were influenced by the book. From this research we can get the conclusions that Banji seemed one of the sacred one and used in the space arrangement formally for the various functions. This research has found the cultures of half-moon ponds which were used uniquely in China.

• Korean Journal of Social Welfare Studies
• /
• v.47 no.4
• /
• pp.183-216
• /
• 2016

This study aims to investigate the career development experience of youth in late adolescence who entered a different university after taking a semester off (as known as Bansu in Korean), in depth, applying a phenomenological research method. For the research, this study selected seven adolescents as research participants to reveal the essential meaning of their experience, vividly. The data were analyzed by Giorgi's method to draw components of the experience of research participants. As a result of the research, the career development experience of youth in late adolescence who entered a different university after taking a semester off was systematized into 19 sub-categories and structured into four main categories: "high school years in which academic record was more important than aptitude", "the step away from the dream, being forced to proceed to college", "the time of study to take the exam again, which was an advantage and disadvantage at the same time" and "the wish unfulfilled even with the success of entering a different university." It turned out that the main topic was "the repeated way even after passing the repeat sign." They took the College Scholastic Ability Test (CSAT) once again and came back to the narrow way to enter a prestigious university, but they still compromised the standard made by the older generation. This study has significance for late adolescents' welfare and happiness in that it explored the in-depth meanings of the career development experience of youth who entered a different university by taking the CSAT again after taking a semester off. Lastly, based upon the situation of the increase in the number of students who take the CSAT again, this study suggested better measures for career development during adolescence and the promotion of their quality of life.

• Journal of the Korea Fashion and Costume Design Association
• /
• v.18 no.3
• /
• pp.197-211
• /
• 2016

Loulan was an ancient kingdom located on the northeast of the Taklamakan Desert, a diverging point between the north and south of Silk Road, on the east of the current Turpan, from the 2nd century BC and the 7th century A.D, absorbing and propagating culture of both sides through active trade. Meanwhile, as many previous research investigations suggest the early trade between Korea and the countries bordering on Western China, characteristics of Loulan costume have been found to have similarity to those of ancient Korean costume. Also, it can be compared to costume in other surrounding regions. Therefore, it is a highly valuable region in researching ancient costume. This study examined the historical background of Loulan and its relationship with ancient Korea, analyzed the clothes found in historic sites of Louland and Niya, and compared costume elements of Loulan and those of Korea. The result of the study shows that first, the Loulan Jeogori was based on the Jikryeonggyoim, with Chaksu, narrow sleeves and the length coming between below the chest and above the bottom, and the line decoration and waist belt were very similar to Korean costumes, as well as the Banryeong, curved collar and Bansu, short sleeves. Second, the types of pants included Gunggo, characterized by closed bottom and many creases, and Daegugo, wide-leg trousers, which are very similar in shape to the Korean Shilla lay sculpture, Stele To Martyr Yi Ch'a-don, Yangjikgongdo and Wangheedo. Third, in accessories as well, the Jowu stuck on the Gwanmo is similar in the shapes to Korean costume.

• Journal of Fashion Business
• /
• v.5 no.4
• /
• pp.127-143
• /
• 2001

This thesis looks into the characteristics and compares the clothing styles between the Three Kingdom to the Unified Shilla era. The purpose of this study is to see what common themes exists between the foundation of Korean clothing and how it has evolved and through see to what extent the Chinese influence has been to Korean clothing culture. Also by explaining the originality and creativity of Korean clothing, we will be able to make clear the status of Korean culture. These findings include the following; 1. The Korean strait line Gik-ryong Kyo-im can also be found at the Gochang region in the west. 2. The Ban-ryong-ui, worn by the aristocrats of the Three kingdom and Unified Shilla era, began to appear from the nobles from the Nam-Buk cho(South-north era). This combined with a Bokdu(headwear) became a part of casual dress wear. 3. Go(pants) became a traditional part of clothing for Unified Shilla and the west. 4. Ban-bi and Bae-dang, all forms of Bansu-ui ( short sleeve), came from Chinas Kucha and Hotan and came to Korea. 5. Chinas Pae-baek and Pae-za (Shawl) which is the same as Unified Shillas Peo was also to be found to have come from the west. 6. The way a different color line was added to clothing both can be found in Korean and western clothing. Similarities to material used are; First, expensive wool was used and mostly originated from the west. From far away Rome came the O-saek-gae (Five-color wool). Secondly, Kong-gak me (peacock feather) and Bi-chi mo were all originated from the west. Third, Sil-sil is stated in the Sam-kuk Sa-ki (Three Kingdom records) as being prohibited to be worn by Jin-gol women (Highest nobility during Shilla era) as headwear or comb (pin) or as a comb(pin) for yuk-doo poom ( 6th class nobility) women. Suggesting that it existed and other sources tell us that it came from Tashkent region of Russia and was a jewelry of some sort. From what we have seen above, we can see the similarities between Korean and western clothing cultures and that these interactions not only occurred with China but with many other nations. We can see that our ancestors were creative and original that when importing foreign cultures that they transformed them into a Korean style. That these foreign cultures were transformed into our own style is good evidence to these facts.

• Korean Journal of Food Science and Technology
• /
• v.10 no.1
• /
• pp.73-77
• /
• 1978

This experiment was made to select the optimum thickness of the polyethylene (P.E) film for Cheongdo Bansi and Sagoksi in the P.E film storage kept at $0^{\circ}C$. The experimental plots were divided into 4 plots by film thickness (0.04, 0.06, 0.08 and 0.10mm) and those were subdivided into 3 plots by fruits number (3, 10 and 50 persimmons) in each film bags. We investigated five experimental items; the change of loss of weight, firmness, titratable acidity, sugar contents and soluble tannin contents. 1. In the changes of loss of weight, the plot of packing in 0.04mm P.E. film bag with 50 persimmons were more retarded than other plots in Cheongdo Bansi, and packing in 0.08mm with 10 persimmons, 0.04 mm with 50 persimmons were more retarded than other plots in Sagoksi. 2. In the change of softening, the plot of packing in 0.04 mm with 50 persimmons were more retarded than other plots in Cheongdo Bansi and Sagkai. 3. In the changes of titratable acidity, the plot of packing in 0.04 mm with 50 persimmons were more slightly decreased than other plots in Cheongdo Bansu also in Sagoksi, packing in 0.06 mm with 10 persimmons were the same results. 4. In the changes of soluble tannin contents, the plots of packing in 0.06 mm with 10 persimmons, 0.04 mm with 50 perimmons were more ratarded in Chenongdo Bansi, also in Sagoksi, packing in 0.04 mm with 10 persimmons 50 persimmons were the same results. 5. In the changes of soluble tannin contents, the plots of packing in 0.04mm with 3 and 10 persimmons were more slowly decreased than other plots in Cheongdo Bansi and Sagoksi, on. the other hand, pcaking in 0.04mm with 50 persimmins in Cheongdo Bansi and Sagoksi, had not astringent taste at 120 days in storage. Judging through the upper results, the most desirable storage conditions for Cheongdo Bansi and Sagoksi were to pack in P.E film bag of 0.04mm with 50 persimmons.