• The Journal of Korean Medical History
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• v.34 no.1
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• pp.47-57
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• 2021

The appointment of medical officials during the Joseon Dynasty was conducted through medical testing. To date, most of the research done on these tests has focused on the testing system and its formal qualities without any study of actual test cases. This paper considers the significance of the medical examination format and contents through a test paper contained in the book "Joseonuihaksageupjilbyeongsa (朝鮮醫學史及疾病史)" by MikiSakae (三木榮). The literature confirms that the medical exam paper is the same format as "Gangji (講紙)," and that the test format called "Gangseo (講書)" is a very high-level test. Therefore, analysis of the case suggests that the format of the medical examination reflects the demand for high-quality medical learning for applicants. This consideration is meaningful because existing medical test papers are very rare.

• Journal of Power System Engineering
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• v.17 no.3
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• pp.111-122
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• 2013

After the port opening in 1876, the western people made joseon image as the land of morning calm. there was a conception that joseon was a uncultivated country in the meaning of the land of morning calm. famous modernists such as gil-jun yu, kwang-su lee also had same conception. but such conception began to change in 1930's. the number of motor vehicle began to increase rapidly in 1930's. and also many of motor vehicle were equipped with air horn or electronic horn instead of bulb horn. bulb horn made thick and low rubber sound. but air horn or electronic horn made sharp and high metallic sound. city people of colonial joseon began to recognize air horn or electronic horn as city noise. so they tried to control the use of air horn or electronic horn. finally, in late 1930's, the use of air horn and electronic horn were prohibited.

• Proceedings of the Korea Water Resources Association Conference
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• 2007.05a
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• pp.741-745
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• 2007

The magnitude of natural disaster is much bigger than the past. Only short time return period can be estimated due to limited number of measured data. Therefore, back-data extension studies are undergoing in various area through historical records. In this study, data gathering and analysis of historical flood records such as Joseon wangjo sillok(Annals of Joseon Dynasty) and Jeungbo munheon bigo (enlarged encyclopedic literature) was achieved for the usage of extreme flood study in various ways. Analysis of 479 flood events from Joseon wangjo sillok and 143 flood events from Jeungbo munheon bigo during Joseon Dynasty was conducted in statistical way.

• The Journal of Korean Medical History
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• v.33 no.2
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• pp.23-36
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• 2020

In this paper, we look at the basic bibliographic details, such as the publication period, of the 20th century Joseon dynasty royal prescription book, Eoyong Tangjechaeg (御用湯劑冊). Through the process of searching for the royal family members who were given the prescriptions from the royal prescription book, as well as the doctors who gave the prescription, we aim to study its purpose as well as its value in terms of medical history. By studying this piece of medical literature, we will be able to shed light on the Joseon dynasty's royal Korean medicine practices as it passed through the turbulence of history during times such as the Korean Empire (1897-1910) and the Japanese colonial era (1910-1945). We illustrate the changes that took place in royal Korean medicine at the time, and also consider the trends of royal prescriptions as well as their significance from a Korean medicinal standpoint.

• 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 Society of Costume
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• v.66 no.5
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• pp.133-148
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• 2016

This study examined dahoe(多繪-braided cord) and mangsu(網綬-ornament of husu for ceremonial dress) used in myeon gwan(冕冠), daedae(大帶), and husu(後綬) among royal formal dresses in the Joseon Dynasty(1392-1910) based on historical materials including literature, relics, and paintings. The results of this study are as follows. In myeon-gwan, dahoe was used for cap strings, goeing(紘) and yeong(纓). Cap strings were applied to the king, the Crown Prince, and the eldest son of the Crown Prince regardless of their status, and they showed differences among the periods. Both goeing and yeong were used during the early period of Joseon, and then only yeong was used in the late period. As goeing was removed and only yeong was used in the late period, patterns combining goeing and yeong, in color and wearing method, appeared. Dahoe used in cap strings is dongdahoe(童多繪-a kind of braided cord). In daedae, 'nyuyak(紐約)' was tied up to its fastening part. The material of nyuyak was changed from dongdahoe in the early Joseon Dynasty to guangdahoe(廣多繪-a kind of braided cord) in the late period, and the method of using it was also changed. Husu was imported from Beijing in China during the early period of the Joseon Dynasty, but in 1747, it was regulated to be woven in Joseon, and at that time, King Yeongjo attempted to restore the institution of weaving husu with "320 su(首)," namely, 6,400 strands as specified for the status of a prince of the Ming Dynasty.

• The Journal of the Convergence on Culture Technology
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• v.2 no.4
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• pp.1-21
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• 2016

This article examined the different types of Jeonuhwa as recorded in 16 royal palace studies from the Joseon dynasty (1392-1909). The ingredients used in Jeonuhwa during the Joseon dynasty were categorized as follows: 16.0% for gray mullet(秀魚) and fish(生鮮), 14.2% each for liver and cow stomach, 12.3% for sea cucumber(海蔘), 4.7% each for crab(蟹), clam(生蛤), and chunyup(千葉), 3.9% each for pork meat(豬肉), octopus, 2.8% each for oyster(石花), pheasant(生雉), and chicken(鷄), 2.0% each for croaker(民魚), and brain (骨), 0.9% each for duck(鴨子), pigeon(山鳩), dobi(都飛), snapper, white fish(白魚), mussel(紅蛤), haeran(蟹卵), quail(鶉鳥), egg(鷄卵), and sesame(實荏子). This observation may be associated with commercial industrial development that prevailed during the late Joseon dynasty. Further studies will be conducted on recipes and ingredients recorded in Euigwe in order to develop a standardized recipe for Jeonuhwa.

• The Journal of the Convergence on Culture Technology
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• v.3 no.2
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• pp.1-13
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• 2017

This article examines the types of Eumchungru as recorded in 16 royal palace studies of the Joseon dynasty (1392-1909). The types of Eumchungru during the Joseon dynasty appeared Hwachae(花菜), Sujunggwa(水正果), Isug(梨熟), Sumyeon(水麵), Sangseolgo(霜雪膏), Gareun-sujeonggwa(假蓮水正果), Hwamyeon (花麵), Cheongmyeon(淸麵), Semyeon(細麵), Saeng-isug(生梨熟), Osaeg-sudan(五色水團), Sudan(水團), Maeg-sudan(麥水團), Bogbunjago(覆盆子膏), Milsu(蜜水). The frequency of the Eumchungru types during the Joseon dynasty in order were; Hwachae(花菜) 26.4%, Sujunggwa(水正果) 20.7%, Isug(梨熟) 17%, Sumyeon(水麵) Sangseolgo(霜雪膏) each 5.6%, Gareun-sujeonggwa(假蓮水正果) Hwamyeon(花麵) Cheongmyeon(淸麵) each 3.8%, Semyeon(細麵) Saeng-isug(生梨熟) Osaeg-sudan(五色水團) Sudan(水團) Maeg-sudan(麥水團) Bogbunjago(覆盆子膏) Milsu(蜜水) each 1.9%. Through this study, through new lighting and menu development for hwachae used as a basis for hope to contribute to the globalization of Korean food.

• The Journal of the Convergence on Culture Technology
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• v.1 no.4
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• pp.1-11
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• 2015

This article examines the types of Sujeonggwa as recorded in 15 royal palace studies of the Joseon dynasty (1392-1909). The types of Sujeonggwa during the Joseon dynasty appeared Sujeonggwa(水正果), Geunsi-Sujeonggwa, Saengri-Sujeonggwa(生梨水正果), Weigamja-Sujeonggwa(倭柑子水正果), Gareun-Sujeonggwa(假蓮水正果), Yuja-Sujeonggwa(柚子水正果), Jabgwa-Sujeonggwa(雜果水正果), Duchung-Sujeonggwa (杜沖水正果), Yukyeldo-Sujeonggwa(六月桃水正果), Bokbunja-Sujeonggwa(覆盆子水正果), Aengdo-Sujeonggwa(櫻桃水正 果), Sansa-Sujeonggwa(山査水正果. The frequency of the Sujeonggwa types during the Joseon dynasty in order were; Geunsi-Sujeonggwa(20%), Saengri-Sujeonggwa(生梨水正果)r(15%), Sujeonggwa(水正果)(10%), Weigamja-Sujeonggwa(倭柑子水正果)(10%), Gareun-Sujeonggwa(假蓮水正果)(10%). The other Sujeonggwa each(5%). Through this study, through new lighting and menu development for Sujeonggwa used as a basis for hope to contribute to the globalization of Korean food.

• Journal of the Korea Convergence Society
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• v.11 no.2
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• pp.215-223
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• 2020

After the war, the circle literature movement took place in Japan around the 1950s. The subjects of the national movement, the Korean-Japanese, have produced and expanded their political rights and claims through circles and organs in conjunction with the literary movement. However, the results of analyzing the exchanges and conflicts between the political subjects of the Korean national movement and the literary circle movement as a concrete case to date are still insignificant. After liberation, the endless worries and confrontations to the post-colonialization of literary Koreans in Japan were analyzed as 'community with Republic of Korea and Japan', 'topic and creative language', and as 'conflict with Korean association in japan'. The process leading to dissolution was analyzed. The spirit of the era of Koreans in Japan in the 1950s identified in this paper is expected to suggest a new direction for the starting point of study of the humanities in Japan.