• Asian Journal of Atmospheric Environment
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• 제5권3호
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• pp.172-180
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• 2011

The transfer of microorganisms is important process for ecosystems. Microorganisms in dryland can transport itself to wetland through atmospheric diffusion, but only few papers reported about the atmospheric bioaerosol present over dryland. We carried out the direct sampling using a tethered balloon over Dunhuang City, China's northwestern dryland. Bioaerosols were collected using a tethered balloon with a bioaerosol collector at 820 m above the ground (1,960 m above the sea level) around noon on August 17, 2007. The bioaerosols were cultured after the collection at Dunhuang Meteorological observatory. Two strains of molds were isolated using the Nutrient agar medium. About 400-bp 18S rRNA partial sequences were amplified by PCR and determined afterwards. The results of a homology search by 18S rRNA sequences of isolates in DNA databases (GenBank, DDBJ, and EMBL) and an observation of the form revealed that two bioaerosols in the convective mixed layer over Dunhuang City were Cladosporium sp. and Aspergillus sp.

• Acta Via Serica
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• 제6권2호
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• pp.61-90
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• 2021

Recent excavations in Qinghai Province, China, have disclosed textiles and artworks from Tuyuhun-Tubo (Tibetan) tombs, dated to the 7^th-9^th centuries, that suggest artistic and cultural exchanges along an external southern branch of the main Silk Road, between Gansu and Sichuan Provinces, across the Qinghai-Tibetan plateau toward the Himalayas. Many similar textiles, possibly from this area, have appeared lately on the art market and ended in private collections. Although these textiles, dated to the early Tibetan period, follow a popular prototype established in Central Asia in the 6^th century, the technical features, colors, and other indigenous elements suggest that they were woven in workshops different from those established between Sogdiana and Gansu. The exhibition "Cultural Exchange Along the Silk Road - Masterpieces of the Tubo Period," organized by the Dunhuang Research Academy and the Pritzker Collaborative Art between July and October 2019 in Dunhuang, Gansu, was a groundbreaking event that gathered scholarly attention on early Tibetan material culture, but a relevant publication is still forthcoming. In my previous work, I briefly discussed a group of silk textiles, possibly from Qinghai or Sichuan, that I analyzed in 2014 in the China National Silk Museum in Hangzhou, Zhejiang. In light of the recent material excavated, published online, or displayed in Dunhuang, in this article, I reevaluate the data previously collected, and discuss in detail the technical and iconographic features of one of the fragments held in Hangzhou. Eventually, the piece was recognized as the ending part of a large panel, which is now in the Abegg Stiftung in Riggisberg, Switzerland.

• International Journal of Advanced Culture Technology
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• 제11권3호
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• pp.205-210
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• 2023

Stone cave paintings are continuous interactions as independent mediums in places such as text, images and stone cave architecture. Unlike Buddha statues, the narrative of the text always fascinates and guides the viewer to the timeliness of the image, that is, the narrative. In particular, in Buddhist art, Buddha statues are never simple images, and murals are never simple paintings. Before the Tang Dynasty, most unknown artists were artisans, and many artists still worked on murals in temples and palaces, and independent paintings such as scrolls and sides became an important form of painting after the Tang Dynasty, changing the mechanism of painting creation. In this paper, the graphic creation process prioritizes dedication and service, but we can still feel the creativity of the painters strongly. The historical resources of how to paint these paintings, the clues to the copies, and the precursor to the foreground, encourage the painters to constantly try to resemble each other and discover problems...Therefore, in this paper, it was confirmed that reinvention and creativity are very important, and that Dunhuang Buddhist art is the basis for artists' creation and the source of vitality.

• 복식문화학회:학술대회논문집
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• 복식문화학회 2001년도 International Costume Culture Conference
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• pp.48-48
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• 2001

• 건축역사연구
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• 제22권6호
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• pp.35-46
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• 2013

This study aims to examine the early use of Da-bo tap and their transformation by analyzing the various meanings of the term pagoda in Chinese translations, the Sanskrit version of the Lotus Sutra, as well as Dabotap in the Mogao Caves of Dunhuang. In addition, we aim to highlight changes in Dabotap usage, which started out as residential spaces, but transformed into burial spaces over time. The details can be summarized as follows. First, early Buddhist monuments were usually either pagodas serving as burial places for the dead or shrines that were not. A Dabotap is a type of pagoda enshrining the body of Prabhutaratna, and was initially used as a residential space, rather than a burial place for the dead. Second, the terms stupa and caitya are clearly distinguished from each other in the Sanskrit scriptures, and stupa is also further classified into dhatu, sarisa, and atmabhava based on the object being enshrined. In Gyeon-bo-tab-pum, the preconditions for caitya to transform into stupa is presented by explaining that worshipping the space enshrining the body of Prabhutaratna is worthy of the same status as the space enshrining sarira. Third, the Mogao Caves of Dunhuang had been depicted from the Western Wei of the Northern Dynasties until the time of the Yuan Dynasty. It was used as a residential space until the early Sui Dynasty, but was used as both residence and burial places until the Tang Dynasty when pagodas were first being constructed with wheel or circles forms on top, which then gradually changed into stupa (grave towers).

• 복식
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• 제37권
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• pp.47-69
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• 1998

The purpose of this study is to inquire the hair, head-dress and clothing(upper clothing: Veil, Samkaksika, Sash) of Bodhisattvas in Dunhuang Mogaoku of the period from Northern Liang Dynasty(421∼439) to Tang Dynasty(618∼907). The method of this figure and the change of clothing form : 'Dunhuang Mogaoku'1st Volume-4th Volume. The Bodhisattvas' hair style are somehat various ; A part in her hair, Suibal, Gae, Sakbal. A part in Bodhisattvas's hair is observed from Northern Liang Dynasty to Sui Dynasty. But Suibal had been continuous succeeded. Meanwhile, in the periods of Sui and Tand Dynasty, there were the hair styles whose ends were curled up. It is called Eulle Meor-ee. Especially, in Tang Dynasty various styles of Gae were appeared. Doogun was observed from Northern Wei to Tang Dynasty. There were three kinds of head-dress; Samsikkwan(having 3 decoration), Bokwan and Jungmeunkwan(appeared in Tang Dynasty). Meanwhile, Sash let was become more and more decorative. The Upper clothing can be classify into Veil, Samkaksika, Sash, etc. Veil were observed in every period but X shaped one was form Northern Wei and U shaped one was from Northern Zhou Dynasty. After the period of Sui Dynasty U shaped Veil become prevalent. Samkaksika was observed for the first time in Northern Zhou Dynasty. Cutted sam-kaksika was appeared in Sui Dynasty and succeeded to Tang Dynasty. Poncho tyed Samkaksika was also observed in Tang Dynasty. In Westhern Wei Dynasty. daesupo was used into outter garment, which us that chinese influence was deep tell. Sash showed up in Tang Dynasty and it is used for Veil for the whole period of the Dynasty. But using sash for veil was formally hanged on going the lated period of Tang Dynasty. We can observe the sun-moon decoration and the wings of a bird decoration at the Bokwan, Veil, Samkaksika and Sash, etc. It is was the influendce of Sasan Per-sia and India. I will fill up the insufficency of this study wity continous research of ornament(Muktahara) and skirt of Bodhisattva and deeper inquiry of the relationship around the many countries.

• 사물인터넷융복합논문지
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• 제9권3호
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• pp.69-74
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• 2023

온라인 전시관을 기반으로 한 스마트(智慧) 박물관은 문화 예술을 체험 할 수 있는 예술과 미래 기술의 접목으로 4차 산업혁명의 움직임과 그 맥락을 같이 한다고 볼 수 있다. 본고는 중국 스마트 박물관에 대해 둔황박물관, 고궁박물관, 중국 공예미술대사 박물관의 적용 사례를 통해 중국이 4차산업의 기술을 어떻게 수용하고 기술을 적용하여 선도하고 있는지 살펴보았다. 공통적으로 중국 스마트 박물관은 환경데이터 수집 및 통합 디지털 어플리케이션 설립, VR AR을 통해 컬렉션 보전, 서비스, 관리, 전시에 폭넓게 활용되고 있었다. 본 연구자는 중국 스마트(智慧) 박물관 사례를 통한 온라인 전시는 운영상의 효용성이 뛰어나고 이미지 복제품 아니라 다른 차원에 존재하는 공간으로 파악하였다. 따라서 온라인 전시는 공간을 확장시킬 수 있는 최적의 매체이며, 감상자들은 박물관을 직접 방문하지 않고도 박물관 전시실을 구석구석 거닐며 박물관의 모든 콘텐츠와 소통할 수 있다. 스마트 박물관의 온라인 전시를 통해 관람객과 감상자는 보다 적극적인 문화소비자로 전환될 수 있으며 집단 역량을 키울 수 있다.

• 대한원격탐사학회지
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• 제29권2호
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• pp.243-251
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• 2013

본 연구는 인공위성과 지상 원격탐사 자료를 이용하여 동북아 지역에서 발생하는 황사현상의 중장거리 이동에 따른 광학적 특성 변화를 분석하였다. 동북아시아 지역의 Aerosol Robotic Network(AERONET)의 선포토미터 관측 지점 중에 황사의 발원지로 Dunhuang과 Inner-Mongolia, 발원지에 근접한 풍하측 지점으로 Yulin과 Beijing, 그리고 장거리 이동 지점으로 한국의 Anmyon과 Gosan, 일본의 Noto, 이렇게 7곳을 선정하여 자료를 분석하였다. 황사의 발생 및 이동 경로를 파악하기 위하여 자외선 원격탐사 기법을 사용하는 인공위성인 Ozone Monitoring Instrument(OMI) 관측자료를 활용하였다. 발원지에서의 단산란알베도는 440 nm에서 0.90에서 0.96 사이의 값으로 높았으나 풍하측이나 장거리 이동 지역에서는 그 값이 감소하였다. 또한, 파장에 따른 단산란알베도 값의 차이는 발원지에서는 높게 나타났으나 이동된 지역에서는 그 차이가 감소하였다. 이러한 장거리 이동에 따른 황사의 광흡수 특성의 변화는 이동 중 탄소입자와 같은 대기 오염물질과의 혼합으로부터 기인하는 것으로 판단된다.

• Acta Via Serica
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• 제7권2호
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• pp.153-178
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• 2022

This study analyzes the traces of East-West cultural exchange focusing on the palmette pattern expressed on Sassanid Persian and Silla Korean carpets. The results of the study are as follows. The palmette, which originated in ancient Egypt, is an imaginary flower made up of the transformation of a lotus, which combined with the Mesopotamian quadrant (四分法) and expanded to a four-leaf palmette and further to an eight-leaf palmette by applying the octant (八分法). The palmette, which was brought to Assyria, Achaemenid Persia, Parthia, Greece, and Rome, can be seen lavishly decorated with plant motifs characteristic of the region. Sassanid Persia inherited the tradition of the palmette pattern, which applied the quadrant and octant seen in several previous dynasties. On the one hand, it has evolved more splendidly by combining the twenty or twenty-one-leaf palmette and the traditional pearl-rounded pattern decoration of Sassanid Persia. These Sassanid Persian palmette patterns can be found through the palmette patterns depicted on the ceilings of the Dunhuang Grottoes located on the Silk Road. The palmette pattern of the Dunhuang Grottoes was expressed in the form of a fusion of Persian Zoroastrianism, Indian Buddhism, and indigenous religions. In the Tang Dynasty, it shows the typical palmette pattern of four and eight leaves in the medallion composition, which were mainly seen in Persian palmettes. The palmette pattern handed down to Silla can be found on a Silla carpet, estimated to be from around the 8th century, in the collection of Shoso-in (正倉院), Japan. The Silla carpet shows a unique Silla style using motifs such as peonies and young monks, which were popular in Silla while following the overall design of the Persian medallion.

• 한국콘텐츠학회:학술대회논문집
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• 한국콘텐츠학회 2017년도 춘계 종합학술대회 논문집
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• pp.61-62
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• 2017

둔황 벽화는 4세기부터 14세기에 거쳐 제작된 중국전통 회화 예술의 한 종류이다. 본 논문은 둔황 벽화의 예술성이 애니메이션에서 어떻게 연출되며 중국의 전통 문화와 어떠한 관련성이 있는지 살펴보고자 한다. 이를 위한 연구 전개는 첫째, 둔황 벽화와 중국 애니메이션에 대한 이론적 고찰, 둘째, 둔황벽화를 소재로 한 애니메이션 <하충국, 2013>을 대상으로 사례 분석하여 둔황 벽화의 예술적 특성이 전통 애니메이션을 통해 어떻게 표현되었는지 분석하고자 한다. 이를 통해, 고대의 예술성과 문화가 애니메이션 형식으로 제작되며, 중국의 문화역사에 대한 효과적인 교육적 기능을 하게 됨을 알 수 있다.