• Journal of the Korean Society of Costume
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• v.56 no.1 s.100
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• pp.44-55
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• 2006

The purpose of this study is to examine the characteristics of man's boots in the Joseon Dynasty and compared them with those of the Ming and Qing Dynasty to find the influential relationships between them. Boots in the Joseon Dynasty are divided into several kinds such as Heukgwejapihwa, Hheuksapihwa(黑斜皮靴), Heukpihwa(黑皮靴), Mokhwa(木靴), Hyeopgeumhwa(挾金靴), Suhwaja (水靴子), Jeonpihwa, Gijahwa(起子靴), and Baekhwa(白靴). In addition, Jeong(精: footwear) was put inside boots. They tend to be named according to their materials or ornaments on them. First, Jeong put inside the boots is regarded as footwear for the comfort of the feet or protection against cold. Mokhwa appears in literature around the 19th century. As shown by remains and paintings of those days, it is considered to have become the common name of boots as it underwent many changes. On the other hand, a book in the era of King Gojong includes pictures of Suhwaja. Compared to Hukpihwa in the same book. The topside seems to have been raised in order to make the wearer who put on a military uniform feel comfortable when walking, since the bottom piece is hard. Baekhwa is worn not only with funeral garments but also with Sibok(時服), one of official uniforms. Boots in the Joseon Dynasty had been made following the design of the Ming Dynasty since official uniforms were conferred upon King Gongmin in the late Koryo Dynasty. But turning the late Joseon Dynasty its detailed design changed little by little. The topside of the boots became more round, the entrance part became wider, height of the shoes became taller, and the bottom piece became parallel to the ground.

• Journal of the Korean association of regional geographers
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• v.9 no.4
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• pp.437-460
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• 2003

It is recorded that the orignal Nam-Suk Bridge is constructed at the first year of Oh-Bong(B.C. 57). But I believe that it can be back to the 19 year of Jin-Hung King(AD. 558) by discovered bibliographies. The Nam-Suk Bridge is improved and remodelled from past to the late of Zosun dynasty by the development of walled city of Chongju. By the late of Gojong Empire, the Nam-Suk Bridge has stone post and monument of Nam-Suk Bridge. Because the alternations of Mu-Sim River channel, heavy floods, extension of built, up area and Japanese unconcern, the stone post and monument of Nam-Suk Bridge is lost approximately by 1910s and Nam-Suk Bridge is completely buried by the early 1930s. The Mu-Sim Hiver has negative aspects from past to the Japanese rule but has increasingly the positive aspects after the liberation of Korea. We must reconstruct these buried cultural resources to highlight the cultural identity of Chongju City.

• Journal of architectural history
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• v.23 no.6
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• pp.47-54
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• 2014

Hwangrong Temple was the center of the Buddhist culture of Silla dynasty. It was built in the 14th year of King Jinheung in Silla dynasty, and completely burnt out when the Mongol Army invaded the Korean peninsula during the reign of King Gojong of Koryeo dynasty. 8-year excavation of the site from 1976 as part of the Gyeongju Tourism Comprehensive Plan revealed many things about the Hwangrongsaji. Recently, a book introduced 'Geumdongnanganpyeon' among relics found in the site, but omitted in the Excavation Report published at that time. Though 'Palgak Geumdongnanganpyeon' has numerical signs 六, 七(six, seven), there was no clear explanation of the signs. Thus, this paper examines it. We can guess, through the remaining iron fragment, that the side of Geumdongnanganpyeon is octagonal, and the width of the side S13 fragment belongs to is about 400mm. The overall form of the face is similar to the Geumdong Palgaktop stored in the Museum of Dongguk University, but, in detail, it is similar to the Zhuanlunzang Pavilion of Longxing Temple and the Sakyamuni Pagoda of Fogong Temple in China. And, numerical signs can be understand to designate the numbers of story and face. The reason why the number might indicate the number of story is that fragments which are presumed to be used for the same purpose contain different measurement values, and the basis of the concept of face can be found in efficiency of manufacturing and manufacturing techniques of artifacts of the time. The two aspects mentioned above cannot be confirmed because of not sufficient relics and related researches. But, the overall form may have been multi-story tower of at least two stories. If more studies in various fields are done in the future, it is expected that the original form will be recovered more accurately.

• Proceedings of the Plant Resources Society of Korea Conference
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• 2002.11a
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• pp.43-46
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• 2002

The first record of buckwheat in Korea was revealed from an old Korean book, "Hyangyakguguebbang(鄕藥救急方)" written in the era of king 'Gojong' who governed the country from AD 1236 to 1251 in the Korea dynasty. Buckwheat in Korea has been known to be introduced from China in 5th -6th century. One of the most famous buckwheat noodles, 'Naengmyeon' had been used popularly among the people in the Korea dynasty. It is true that buckwheat had been cooked and sold in temples during the Korea dynasty, and was regarded it as one of the temple foods at that time. Buckwheat has been cultivated as an alternative crop and buckwheat grains have been used as a hardy plant when the food situation for people was lacking in Korea. Buckwheat was an important crop in a slash-and-burn field(shifting cultivation) of the mountainous area in Kangwon province. A written history of the shifting cultivation in Korea was found in an old book "Taekriji" which was written by Lee, Jung-Hwan in the Chosun dynasty. The area and number of households of shifting cultivation in Korea was 40,000 ha and 135,000 household, respectively in 1973. Fifty to sixty kilogram of buckwheat grains per la was harvested at an altitude of 600 - 800m. Folk songs which have been sung among the people in shifting areas include buckwheat meal. One of the folk songs for buckwheat is as follows; "they do not eat rice with or without waxy property but eat buckwheat mixture." Since 1974, shifting cultivation has been legally prohibited to allow revegetation of destroyed mountains and rehabilitation of woodlands in Korea. Buckwheat has been traditionally marketed as noodle or flour for the manufacture of noodles, and also as groats for food in Korea. Consumption in markets has increased over the past several years. Buckwheat grains are mainly consumed in the form of noodles in Korea. However, many people have recently pursued a desire to make food products of high quality in processing buckwheat materials for health reasons.

• Publications of The Korean Astronomical Society
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• v.25 no.4
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• pp.141-154
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• 2010

In the beginning of the Joseon dynasty, the Royal Astronomical Bureau (觀象監, shortly RAB) was established. After the double RAB had settled down by King Sejong (世宗), it continued to function until 1907. Before the Japanese invasion of Korea in 1592, the Joseon court had the Inner RAB in the Gyeongbok Palace (景福宮) and the Outer RAB in the Northen District Gwangwha-Bang (北部廣化坊) at the western side of the Changdeuk Palace (昌德宮). In the reign of King Sukjong (肅宗) the double system of the RAB was transformed into the Geumho-Gate (金虎門) Outer RAB and the Gaeyang-Gate (開陽門) Outer RAB. During the reconstruction of the Gyeongbok Palace in the early reign of King Gojong (高宗), the Gaeyang-Gate Outer RAB was replaced by the Yeongchu-Gate (迎秋門) Outer RAB in 1865. All RAB had the Royal Astronomical Observatory (觀天臺, RAO hereinafter), so called the Soganui-platform (小簡儀臺) on which the Soganui (小簡儀) has been put. The Soganui (小簡儀) is a small simplified armillary sphere. While the Gwangwha-Bang RAO handed down from the reign of King Sejong still exists, other RAOs, such as Gyeongbok Palace RAO, Gaeyang-Gate and Yeongchu-Gate RAOs, do not remain. According to our study, the Changgyeong Palace (昌慶宮) RAO was not indeed the RAO with the Soganui.

• Journal of the Korea Fashion and Costume Design Association
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• v.20 no.4
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• pp.105-115
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• 2018

This paper presents an investigation into Cheollik based on 288 records about it at the homepage of The Annals of the Joseon Dynasty on the Internet. Cheollik was called in diverse names and worn by various social classes from kings to common people, but it was solidified as clothes for military officers toward the latter half of Joseon. Not only did it serve the purpose of clothes, but it also was used for a royal grant, diplomacy, shrouding a corpse, and royal coffin. It served the diplomatic purposes a lot especially during the reign of King Sejo and King Seongjong. Cheollik was usually made of cotton, hemp, silk, and mixed fabric with silk used most. Its major colors include white, green, red, blue, black, purple, grey, and yellow with white used most. The fabrics and colors of Cheollik became simplified toward the latter half of Joseon. Silk was most used in Cheollik for a royal grant, shrouding a corpse, and royal coffin. White was most used in Cheollik for kings' visit to royal tombs or their participation in ancestral rites. There were limitations with the selection of materials according to the social status and situations. It was stipulated that only Sa and Ju were used to make Cheollik for Dangsangguan and Danghaguan. Cheollik made of silk was banned for country residents and merchants. The color of Cheollik for Danghaguan was changed to blue and then red. Of military officers, only those who had a Gonsu title or higher were allowed to wear Cheollik made of silk in various colors. In the end, Cheollik was abolished for its low convenience and efficiency during the rule of King Gojong.

• International Journal of Advanced Culture Technology
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• v.6 no.4
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• pp.152-157
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• 2018

In the late 19th century and early 20th century, Among those of the Northeast Asia three countries, school physical education and military-style gymnastics of Chosun can be regarded as having been the most nationalistic. The adoption of modern physical education in public schools was from the proclamation of 'the Order on Building the Country through Education by King Gojong in February 1895. This paper intends to examine the process of adopting military-style gymnastics education which played the central role in school physical education in the late Chosun period. But, unlike the common guess that military-style gymnastics in public schools in late Chosun would have been full of patriotism and nationalism, the textbooks and teaching contents of Chosun Military Officers' School were very similar to those of Japan, which is an unexpected fact. Therefore, Chosun decided to accept the Japanese-type military-style gymnastics and military training to improve physical strength of youngsters and military power. The fact that, with the advent of modern education, physical education was emphasized above all else has a very important meaning to the history of Korean physical education. Physical activity education emerged as a major education course which had been unthinkable in previous ages. The second characteristics is that the process of adopting military-style gymnastics and its contents were influenced by Japan Third, even if military-style gymnastics was imported from Japan as part of school physical education course in late Chosun period, its aim was to train military man powers for the independence movement against Japan, rather than to develop harmonious body.

• The Journal of Korean Philosophical History
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• no.36
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• pp.7-42
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• 2013

This article is on the introduction and origin of Korean Neo-Confucianism. In this article, it is verified and clarified that a scholar named Jeong, Sin-bo (鄭臣保) from Southern Song settled on today's Seosan Ganwoldo (看月島) in the year of 1237 (24th year of the king Gojong in Korean Dynasty) and he introduced the Neo-Confucianism both by Jeong, Myung-do (程明道) and Jeong, Yi-cheon (程伊川) who are also called Double Jeong to Korean scholars. Based on these facts, it overturns the history that Anhyang (安珦) first introduced Neo-Confucianism to Korean Dynasty in the year of 1290 even with 35 years ahead. When this gains official approval by the academia, the history of Neo-Confucianism seems to be rewritten. This article first examines changes in history of Korean Neo-Confucianism with three stages and then concentrates on the life of Jeong, Sin-bo. It presents that Jeong, Sin-bo was a descendant of a Southern Song's noble family named Pogang Jeong (浦江鄭氏) and he committed to Chunqiu thoughts (春秋思想) and spirit of loyalty (義理精神) naturally as the posterity of Pogang Jeong. Lastly, it also infers the transmission of Jeong, Sin-bo's scholastic mantle and his influence on the posterity.

• Journal of architectural history
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• v.31 no.6
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• pp.69-80
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• 2022

This study explains details on Heungbokjeon during the reconstruction of Gyeongbokgung Palace in the 19th century for the first time in 273 years. Hence, the construction of a palace with more than 7,000 Kan(間) made possible in a short stretch of time. Given the fact that its existing architecture was recycled. The antecedent of Heungbokjeon(興福殿) was the Hamiljae(咸一齋) of Changuiggung(彰義宮) which served as the residence of King Yeongjo before he was enthroned. On the other hand, the Changuigung was the outset of Inpyeongwi-gung(寅平尉宮), which was built for the princesses. During the reign of King Hyojong the princess who got married must depart from the Inpyeongwi-gung. This study corroborated the undertaking of modification of its architecture frombeing asymmetrical house to symmetrical most primarily the inner part of the palace through the innovation of Changui-gung and the restoration of Hamijae to Heungbokjeon. Hence, it was confirmed that the Heungbokjeon was the only inner part of the palace that was not burned down by the 2 consecutive fires during the reign of King Gojong, to be more specific these fire happend on his 10th and 13th year of rule. Consequently, the research process of Gyeongbokgung Heungbokjeon can escalate the possibility of considering not only the reconstruction of Gyeongbokgung in the 19th century, as well as the construction of the capital city in the 17th century.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.3
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• pp.16-37
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• 2015

As a result of analyzing the forming and the transformations of Seokjojeon Hall garden by linking it to the changes of Deoksugung Palace influenced by the social atmosphere, the Seokjojeon garden can be classified into four phases. The first phase starts from 1896 to 1914. Gyeongungung was built in the late 19th century(1896-1897) as an official palace and Junghwajeon Hall and Seokjojeon Hall was built for Gojong. J.M.Brown was in charge of the construction of Seokjojeon in the beginning but H.W.Davidson saw the end also set up the garden. In the process of forming the garden the incorporating of Dondeokjeon Hall and the demolishing of the west wing corridors of Junghwajeon Hall occurred. At this phase of the garden a statue of an eagle was put up in the garden but was soon taken down. The shape of the garden was quiet simple with a central axial pathway, a round assorted flower bed placed in front of Seokjojeon Hall. The second phase starts from 1915 to 1932 which lasted for 17 years. At the last years of the Great Han Empire the duties of Gungnaebu(宮內府) was transferred to Leewangjik(李王職) in 1911 and a research on the existing buildings was done by Jujeonkwa(主殿課) in 1915. According to the research drawings, the garden still maintained the axial pathway formed in the previous phase but the garden had an asymmetric form. The flower bed was formed in a round shape and an open-knot technique and boundary plantation was applied to the garden. The third phase starts from 1933 to 1937 and is the period when Seokjojeon Hall was made public. By the year of 1932 many buildings of Deoksugung Palace had been demolished in the preparation of the opening of Seokjojeon Hall as a permanent exhibition hall. The central axial pathway still remained in the new garden and added a pond with a turtle statue in the center. The fourth phase starts from 1938 until the liberation from Japan and is the period when Deoksugung Palace became a park. Yi Royal-Family Museum was built and linked to Seokjojeon Hall with a bridge and the garden transformed into a sunken garden. The garden adopted a fountain and a pagora. Despite the minor changes in the after years the garden still posses most of its form from the fourth phase. As we can see the current garden of Seokjojeon Hall is not the same as the initial garden and therefor the importance of this study lies in the fact that modifications to the statements regarding to Seokjojeon Hall garden should be made.