• Journal of the Korean Institute of Rural Architecture
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• v.24 no.4
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• pp.17-24
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• 2022

This study aims to identify the Spatial Changes and the main agent of space creation in Samrye Area during the Japanese Occupation Period. As for the urban space in the Samrye area, the urban space was expanded to the Hujeong-ri area from the construction of the Jeonbuk light railway. Before 1914, the urban space of Samrye was formed around Samrye Station in Samrye-ri, which oversees Samrye-do from the Goryeo Dynasty to the Joseon Dynasty, but when Samrye Station of Jeonbuk light railway was established in Hujeong-ri in 1914, the foundation of a ladder-type street network visible from the central space of the current Samrye area was formed until the 1930s. And it was the Japanese and Korean landowners who took the lead in the construction of the Jeonbuk light railway, not the government, who expanded the urban space of Samnye from Samrye-ri to Hujeong-ri. The background of the establishment of Jeonbuk light railway is the reason why Dongsan Farm has difficulty in transporting rice to the Honam Line during the rice harvest. At that time, Park Ki-soon, famous as the land king, took charge of the established chairman of the railroad installation and established it, and with the establishment of Samrye Station, the access road was connected to his farm. In addition, a new road was built on the farm land that owned the Hujeong-ri area to the Seoul-Mokpo Interroad in Samrye-ri, thereby expanding the urban space. In other words, unlike Gunsan and Iksan, which were built under the leadership of the Japanese colonial eran government, the urban space in Samrye area was expanded by a farmer who grew up as a large landowner based on agriculture, which was the economic base at the time.

• Journal of the Korean Institute of Rural Architecture
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• v.25 no.4
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• pp.25-35
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• 2023

According to this study, it is estimated that the ILDU historic house was constructed around the late Goryeo period, approximately in the year 1360, and the founder moved to Hamyang no earlier than 1350. The main house, the inner store-house, the inner gatehouse, and the ancestral shrine, which are situated on elevated ground, were initially constructed around 1360, and substantial expansions and renovations occurred around 1620. The shrine was relocated and reconstructed in its present location and form around 1843. Subsequent to that period, it underwent various architectural changes, including repairs and reconstructions. The sub-main house was originally constructed around 1620 and underwent a reconstruction in 1843. The main storehouse was built in 1930. Also, the man's part of house, located on lower ground, was erected in 1843, while the other sub-main house seems to constructed around 1860. The auxiliary buildings, the main gatehouse and the outer storehouse, were initially constructed around 1360. It is estimated that they were similarly relocated and reconstructed in their current form, along with the construction of the man's part of house in 1843. It has undergone a four-stage transformation process, influenced by various internal and external factors, including the local indigenization of the ILDU families of the same clan, as well as the popularization of Confucian ideology. These four stages include its formative period, growth phase, developmental stage, and maturity. It actively incorporated the contemporary factors of change into its residential architecture. This continuous adaptation is evident in its the space and floor plan, ultimately leading to its present-day architectural legacy.

• The Korean Journal of Food And Nutrition
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• v.25 no.3
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• pp.460-482
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• 2012

On the basis of the cookbooks and Data Base of the Korean Classics(http://db.itkc.or.kr/itkcdb/mainIndexIframe.jsp), this paper analyzed the fermented soybean listed in the general documents of the Chosun Dynasty(1392~1897) and the Goryeo Dynasty(918~1392). In the Goryeo Dynasty, there are 15 kinds of Jang(soybean paste or solution), among which are Jang (soybean paste fermented by mold)(6 documents), Yeomgjang, Yeomshi(2), and Gaejang(1). However, the cookbook at that time is defunct. The Goryeo Court relieved the famine-stricken people by proving them with Jang. In the Chosun Dynasty, 111 kinds of Jang were listed in the general documents, and 153 kinds in cookbooks. There were 55 kinds of general Jang, such as Jang(204), Yeomjang(63), Chojang, Goojang(7), and Gaejang(6), are listed in the general documents, and in the cookbooks, there are 55 kinds of Jang, such as Sookwhangjang(9 cookbooks), Daemaekjang(8), Myeonjang(8), Saengwhangjang (8), and Yooinjang(8), and among them, 13 kinds belong to the Chinese origin. A total of 9 Kinds of Ganjang(soybean solution fermented by mold), such as Soojang(30), Cheongjang(23), Gamjang(8), and Ganjang(3) are found in the general documents. In the cookbooks, 12 kinds of Jang, as Cheongjang(10), Cheonrijang(4), Ganjang(3), and etc., are listed. There were 9 kinds of Gochoojang(red pepper-soybean paste), such as Chojang(12), Gochojang(3), and etc., are listed in the general documents, and 9 kinds as Gochojang(7), Manchojang(7), rapid Manchojang(4), and etc., are in the cookbooks. In addition, 16 Kinds of Yookjang(fermented soybean-meat paste) as Haejang(15), Hyejang(11), Yookjang(11), and etc., are found in the documents, and 22 kinds as Nanjang(9), Gejang(6), Yookjang(5), Shoigogijang(4), and etc., are in the cookbooks. Eighteen Kinds of Shi(soybean paste fermented by bacteria) as Yeomshi(40), Shi(35), Shijang(6), and etc., are recorded in the documents, and 19 kinds as Jeonkookjang(6), Shi(4), Sooshijang(4), and etc., are in the cookbooks, and among them 11 kinds belong to the Chinese origin. Six kinds of Jipjang(aqueous soybean paste) as Jipjang(7), Uoopjang(4), Pojang (2), Jangzoop(2) are recorded in the documents, and 15 kinds as Jipjang(9), Zoopjeo(7), and Hajeoljipjang(5) are in the cookbooks. Soybean paste, or solution for relieving hunger is not recorded in the documents. However, the Chosun court, for the purpose of relieving famine-stricken people, used general Jang. Such 21 Jang to relieve the famine-stricken people as Pojang(7), rapid Jang(6), and Sasamgilgyeongjang(4) are listed in the cookbook. Geonjang(dried soybean paste), Nanjang (egg-soybean paste), Doojang(soybean paste), Maljang(random soybean paste), Myeonjang(wheate-soybean paste), Sodoojang (red bean-soybean paste), Yookjang(soybean-meat paste) and Jang(soybean paste) are recorded in the documents, as well as in the cookbooks. Chinese-original Jang and Shi are recorded in the cookbooks, with no list in the general documents. Therefore, it seems that it didn't pass down to the general public.

• Journal of the Korean Institute of Landscape Architecture
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• v.45 no.5
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• pp.60-70
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• 2017

This study traces the development of physic gardens in Korea and explores their significance in the history of landscape architecture. For this purpose, records related to physic gardens from medical sources from the period of the Three States to the Joseon dynasty, when herbal medicine was systematized as a field, were searched. Physic gardens had been developed by the time of the late Goryeo and early Joseon dynasties, in the 13th and the 15th centuries. Yakpo(kitchen gardens for medicinal herbs) were cultivated by a group of new high-level officials in the late Goryeo dynasty, when an increasing interest in hyangyak(native herbs) emerged under the influence of the Neo-Confucian perspective on nature, which emphasized locality. The sources analyzed in this study confirm that physic gardens called jong-yakjeon(royal medicinal herb gardens) were in operation in the early Joseon dynasty when policies to investigate, discover, cultivate, and research native herbs were put into place. It is likely that the jong-yakjeon were established at the beginning of the Joseon dynasty as subsidiary facilities under its central medical institutions, the Naeuiwon and Hyeminseo, and then declined in the late Joseon dynasty. Jong-yakjeon can be confirmed to have existed in the mid-15th century. Physic gardens were located in several places outside the Fortress Wall of Hanyang, such as Yakhyeon, Yuldo, Yeoudo, and Saari. The total area encompassed by physic gardens was about 160,000 square meters in the early 18th century. In jong-yakjeon, dozens of medicinal herbs were cultivated, including Schizonepeta tenuifolia var. japonica, Rehmannia glutinosa, and Glycyrrhiza uralensis Fischer, and these gardens were operated by physicians dispatched from the Naeuiwon and dozens of provincial slaves. In conclusion, the jong-yakjeon were similar to the physic gardens of Renaissance medical universities in that they reflected the interest in and development of theories about new herbs, and were similar to the physic gardens of medieval castles and monasteries in terms of species types, location, and function. This paper has limitations in that it does not present the specific spatial forms of the yakpo or the jong-yakjeon. Nevertheless, this paper is significant for the field of garden history because it shows that physic gardens in Korea appeared in the late Goryeo and early Joseon dynasties concomitantly with the development of medicine towards native herbs and functioned as utilitarian gardens to cultivate community remedies.

• Korean Journal of Heritage: History & Science
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• v.45 no.2
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• pp.4-19
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• 2012

There remain many royal tombs of the Goryeo Dynasty in Gaeseong and Ganghwa. During the Goryeo Dynasty, these royal tombs were taken over tradition of tomb construction style from previous generation, and they completed their own inventive style. Furthermore they handed down those style to the Joseon Dynasty. The area of tomb was divided into 3 or 4 steps, and stone figures and T-shaped houses for sacrifice were arranged on each steps. It was the stone chamber of lateral opening style which had an entrance to southward, and it was formed as a rectangular box-shaped with a pile of stone walls and a flat ceiling. There was a coffin stand in the middle of floor, and traditional bricks were around them. The wall side and ceiling had been whitewashed and painted pictures. These are general characteristics for the tomb construction style of the Goryeo Dynasty. By the way, we can notice a number of features except those general things with inspection in detail. In early days, we confirmed 1step-parallel fulcrum ceiling, coffin stand of all in one stone, bier of burial artifact, and mural of plant material as a set, but they were changed as flat ceiling, Red-stone wall with rectangular stone, coffin stand set as stone pillar through the period of transitional form as of in the late 12th century. In case of several royal tombs, the fragments of king's epitaph which were confirmed from tombs could be defined owners clearly, and there were considerable timing difference between the large numbers of celadons which were excavated with the fragments of king's epitaph and recording chronologically of stone chamber structure. The reason for timing difference is that posterity artifacts were buried through repairing courses by occasion of destruction caused by robbing of the royal tombs. Meanwhile I inferred the existing hypothesis about owners of royal tombs and autonym ones in comparison the burial spot direction of hypothesis ones and outcomes of excavation. Therethrough, some hypothesis about owners of royal tombs such as Myung-neung which was assumed as tomb of the King Choongmok were not correct.

• Korean Journal of Heritage: History & Science
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• v.54 no.2
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• pp.4-21
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• 2021

A stone mold from the Sabi period of Baekje was excavated at the western tombs in Neungsan-ri, Buyeo where there was a recent excavation survey (2016). It was believed and reported that such stone molds were used for copper needles during the early Iron Age; however, a close re-examination of the form revealed that they were used for bifid ornamental hairpins. Given its casting form, the stone mold of Neungsan-ri is estimated to have been used to make bifid ornamental hairpins in a ∩ shape, narrowing down toward the tip. It is considered an artifact of the Goryeo dynasty. The stone used to make the bifid ornamental hairpin mold of Neungsan-ri was chlorite-schist, the principal minerals of which include chlorite, amphibole, and talc. Similar rocks are in nearby Buyeo (Oesan-myeon), Cheongyang, Gongju, and Yesan. They are mainly found between Jiseon-ri, Oesan-myeon, Buyeo, Sucheol-ri, Yesane-up, and Yesan. Nearly 70 bifid ornamental hairpins from the Goryeo dynasty were excavated at Neungsan-ri, Buyeo and the surrounding areas. Among them, the bronze ones excavated from the tombs of Songguk-ri, Buyeo are estimated to have been made using this mold as they closely resemble the Neungsan-ri mold. Stone was likely the preferred material for molds to make bronze artifacts as it was easy to sink a die. Regarding the bifid ornamental hairpin cast excavated in Neungsan-ri, they obtained stones in nearby areas 20~50km from their location, made bronze artifacts, and distributed them to nearby sites during the Goryeo dynasty. These artifacts suggest that the casting technology of using a stone mold was still employed then.

• Korean Journal of Heritage: History & Science
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• v.54 no.2
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• pp.22-37
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• 2021

The wind chime is a longstanding Jangeomgu (majestic article) found in Korea, China, and Japan. However, basic research on wind chimes is currently inadequate as it is difficult to estimate the time of production, and there are few relics. Therefore, this research morphologically classifies the eight bronze wind chimes decorating the baldachin of the Stone Standing Maitreya Bodhisattva of Gwanchoksa Temple, Nonsan. Based on this, the manufacturing techniques and production period are scientifically demonstrated. The synthesis of the research results reveals that the structure and characteristics of the wind chimes of the Stone Standing Maitreya Bodhisattva of Gwanchoksa Temple, Nonsan differ depending on their location on the baldachin. The four large-sized wind chimes on the lower-baldachin were manufactured by casting a Cu-Sn-Pb alloy, and they are estimated to have been made during the early period of Goryeo. The two medium-sized wind chimes of the upper-baldachin's northern direction were manufactured through forging a Cu-Sn or Cu-Sn-Pb alloy, and they appear to have a similar structure to the cylindrical wind chimes appearing during the latter period of Goryeo and the Joseon period. The two small-sized wind chimes of the upper-baldachin's southern direction were manufactured by casting a Cu-Sn-Pb alloy containing Zn, and based on the chemical composition of the alloy and the shape of the clapper, they are estimated to have been manufactured during the latter period of Joseon. Through the observation of microstructures and a chemical composition analysis, it is demonstrated that two wind chimes of the lowerbaldachin were manufactured by casting and slow cooling the alloy with an alloy ratio of Cu:Sn:Pb≒80:15:5. In addition, it is estimated that the wind chimes of the upper-baldachin's northeast direction were manufactured by forging an alloy of Cu-Sn with a similar alloy ratio to that of forged high tin bronze. The results of a comparative analysis of prior research on domestic wind chimes confirm that two wind chimes of the lower-baldachin have a similar composition ratio to the wind chime excavated from Wolnamsaji in Gangjin, containing an amount of tin that corresponds with ancient records. Having a similar alloy ratio to forged high tin bronze, the wind chimes of the upper-baldachin's northeast direction are the only instances among all of the wind chimes that have been examined to date that were manufactured using this forging method. The purpose of this research is to collect baseline data to verify and classify the manufacturing period of wind chimes according to their morphological characteristics based on scientific evidence. It is hoped that this data can be utilized for the restoration and conservation processes of the wind chimes of the Stone Standing Maitreya Bodhisattva of Gwanchoksa Temple, Nonsan.

• Korean Journal of Acupuncture
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• v.28 no.3
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• pp.127-140
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• 2011

Objectives : The aim of this study is to regulate the medical meaning about Kwan [self-denial] which is used by Jeongkyeok [reinforcing the weak body part] and Seungkyeok [consolidating the weak body part while inducing cathartic action of comparatively stronger body part] of Saam Acupuncture in common. Methods : This study generalized the method of understanding 'The Five Viscera Interaction' in Oriental Medicine from the perspective of literature and considering human organs in the medical context. Results and Conclusions : 1. There existed 'The Five Viscera Interaction' theory regulating the correlation between the five viscera headed by "Nankyeong" in the traditional Oriental medicine. The five viscera interaction theory was used as the standard of judging the symptom and the prognosis of a disease in the history of Oriental medicine and further used even as the method of preventing and treating diseases. 2. The treatment included in "Biyebaekyobang", a medical book in the period of Goryeo, can be rated as the most developmental form of medical theory which applied 'the five viscera interaction theory' to clinical treatment. The author of "Biyebaekyobang" managed to break away from the schematism of the five viscera interaction through the method of treating two internal organs using one organ treatment and applying the individually different relations between organs. "Biyebaekyobang" shows close similarities to Saam Acupuncture. 3. The organs handled in Saam Acupuncture has a significance in that it put forward the part which had not been aggressively dealt with in medical history up until then.

• Journal of the Korea Fashion and Costume Design Association
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• v.22 no.2
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• pp.151-165
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• 2020

In this study, the pattern of texture was developed by applying the pattern shown in the Amita Yeoraebul and the Avalokitesvara with symbolism suitable for children's clothing. In addition, the design and the manufacturing of a children's wearable Hanbok were attempted, and the results are as follows: Amitha Yeoraebul is a Buddha who oversees paradise in Buddhism, and Avalokitesvara controls both paradise and the real world and provides mercy. Applying the various patterns in the Buddhist paintings, four daily hanboks for children were produced using patterns featuring symbolic the meanings of large round original patterns chrysanthemums, turtles, and lotus patterns. The lotus symbol represents love, nobility, and wealth, while the turtle symbol represents longevity, the chrysanthemum pattern symbolizes auspiciousness, and the large round original pattern means a constant continuation. To maintain the traditional hanbok form but allow convenient wear it in daily life, it is made in the jeogori + shorts, vest + long pants, and one-piece + jacket style. Currently, the daily dress of Hanbok and the modernization of traditional Korean clothes are being promoted. At this point, the study developed Hanbok fashion products that contain symbolic stories suitable for children are trying to maintain the image of traditional culture as much as possible.

• 보존과학연구
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• s.23
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• pp.163-177
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• 2002

North monk-stupa and East monk-stupa , which are placed in Yeongoksa, are delicately sculptured and historically valued so they have been determined as National Treasures. It is assumed that North monk-stupa was made in early Goryeo Dynasty period. Parts of it were damaged by grave robbery in 2001. So restoration was begun in 2001. While restoring it, wrong arrangement on top of the monkstupa was rearranged. Top of East monk-stupa was also arranged in a wrong way so it was restored to its original form. Because each part of top of the monk-stupa was adhered with epoxy resin, it was separated by using thin saw. After being arranged in right order, the middle of monk-stupa was fixed by setting up stainless steel shaft. Anda of North monk-stupa, concerned about being damaged by crack, was adhered with epoxy resin.