• Journal of the Korean Home Economics Association
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• v.20 no.4
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• pp.13-22
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• 1982

While the women of the Korea Dynasty wore hat(笠子) and Mongsu(蒙首) on top of it when going out, the Yi Dynasty, due to more strict Contucian ethics and isolated way of life, had seen the development of the covering clothes, rather veil, for avoiding the opposite sex with diversity and both men and women began wearing PHO(coat), a Korean topcoat over the head and thurs called Changots, but originally PHO for men was named Changyi a men's outer coat. Neuwul(羅兀), like Mongsu(蒙首) of Korea Dynasty was a thin black hood worn on top of the Wowllip or a kind of skirt draped over the head and the latter was called Changots, very similar to Sgaechima, a kind of long hood formally worn by women. Meanwhile, local women wore a long veil with no arm sleeves dubbed Cheunyi(薦衣) But since western civilization and culture landed on Korea around the end of the 19th century, the women's social status has been raised to almost the same level with men and the way of life has changed towards openness, in which men and women have almost daily contact with one another, so these days we can hardly find such veil style covering clothes around us.

• Publications of The Korean Astronomical Society
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• v.26 no.3
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• pp.115-127
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• 2011

Since the thirteenth century, large scale facilities and various instruments for astronomical observation were built and installed in East Asia. During the Yuan Dynasty, S. ti.ntai (Beijing astronomical observatory in the Yuan Dynasty, 司天臺) was built in Beijing in 1279. Various astronomical instruments, including Ganui (Jianyi, simplified armillary sphere, 簡儀), Yang-yi (upward hemisphere, 仰儀) and Gyupyo (gnomon, 圭表) were installed in this observatory. These astronomical instruments were modified and improved by researchers of the Joseon Dynasty. Ganuidae (Joseon astronomical observatory, 簡儀臺) was built in Gyeongbokgung (or Gyeongbok palace, 景福宮), Seoul. Its scale was 31 Cheok (Korean feet in the Joseon Dynasty, 尺) in height, 47 Cheok in length and 32 Cheok in width. Lee, Cheon (李蕆, 1376~1451), a responsible leader of Ganuidae project, set up various astronomical instruments with his colleagues. Ganui and Jeongbangan (direction-determining board, 正方案) were installed at the top of this observatory. Gyupyo was installed at the west side of this observatory and Honui (armillary sphere, 渾儀) and Honsang (celestial globe, 渾象) were installed in a small pavilion which was located next to Gyupyo. A decade after installation, this observatory was moved to the north-west side of the palace but almost destroyed during Japanese invasion of Korea in 1592 except Ganuidae. We have analyzed documents about Ganuidae and investigated Chinese remains of astronomical observatories and artifacts of astronomical instruments. In this paper, we suggest the appearance, structure, arrangement and scale of Ganuidae, which are expected to be used for the restoration of Ganuidae at some day in the near future.

• Journal of The Korean Astronomical Society
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• v.49 no.4
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• pp.163-173
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• 2016

In this paper, we study the lunar eclipse records in the Goryeosa (History of the Goryeo Dynasty), an official history book of the Goryeo dynasty (A.D. 918 - 1392). In the history book, a total of 228 lunar eclipse accounts are recorded, covering the period from 1009 to 1392. However, we find that two accounts are duplications and four accounts correspond to no known lunar eclipses around the dates. For the remaining lunar eclipses, we calculate the magnitude and the time of the eclipse at different phases using the DE406 ephemeris. Of the 222 lunar eclipse accounts, we find that the minimum penumbral magnitude was 0.5583. For eclipses which occurred after midnight, we find that some accounts were recorded on the day before the eclipse, like the astronomical records of the Joseonwangjosillok (Annals of the Joseon Dynasty), while others were on the day of the lunar eclipse. We also find that four accounts show a difference in the Julian dates between this study and that of Ahn et al., even though it is assumed that the Goryeo court did not change the dates in the accounts for lunar eclipses that occurred after midnight. With regard to the contents of the lunar eclipse accounts, we confirm that the accounts recorded as total eclipses are accurate, except for two accounts. However, both eclipses were very close to the total eclipse. We also confirm that all predicted lunar eclipses did occur, although one eclipse happened two days after the predicted date. In conclusion, we believe that this study is very helpful for investigating the lunar eclipse accounts of other periods in Korea, and furthermore, useful for verifying the calendar dates of the Goryeo dynasty.

• Journal of The Korean Astronomical Society
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• v.33 no.3
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• pp.177-183
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• 2000

We arrange Korean ancient calendar with Solar calendar during Choseon Dynasty(A.D. 1392-1910). In this period, we have one representable history books and several books, and most of information for date are found from them, ChoseonWangjosillok(조선왕조실록) and Jeungbomunheonbigo(증보문헌비고), etc. In those books many astronomical data and calendar information data are contained, so we can make chronological tables. Most of the data are arranged based on those several books, and for doubtable data are identified from eclipse, historical events and lunar phase calculations etc. We find that arranged chronological tables during Choseon Dynasty are similar to that of China and somewhat different from that of Japan. In addition we summarize all misrecorded date data in ChoseonWangjosillok

• Journal of Korean Historical Folklife
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• no.45
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• pp.291-325
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• 2014

This study is about examining the changing process of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty. For this, it was compared with book of national rites. This paper will outline the differences of commemorative rites of worshiping heaven between Korea and China and its reason for changing process. Also, it shows the understanding of the historic characteristics of commemorative rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty through analyzing conducted religious service. Following methodological approach was used to achieve the aim of the study. The study includes historical changing process and basic ritual of commemorative rites of worshiping heaven from Koryo dynasaty to King Sejo period through various chronicles and books of rites. Understanding the trend transition of operating commemorative rites of worshiping heaven is expressed differently based on the situation in those days even though it is the same operation of commemorative rites of worshiping heaven. The existing study only primarily considered the rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty through the resources within the country. However, the process of settlement of commemorative rites of worshiping heaven is closely related to settlement of Confucian formality. As the problems cannot be solved if institutional changes are researched only though the resources within the nation, this following study also considered the transition of commemorative rites of worshiping heaven in China for sure. Through this approach, the study understood how China's rites of worshiping heaven settled down and formed in Korea and found differences of the rites of worshiping heaven between the two nations by comparing China's book with ornamental "seal" characters throughout many generations. Furthermore, it also illustrated historical characteristics of rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty by analyzing carried out religious service. Although it seems like there are many similarities of Chinese ritual procedure between Koryo dynasty and Chosun dynasty, there are existing significant differences in the context. Moreover, it is clear that there are differences of ritual between Tang, Song, Ming dynasty. These differences are directly connected to Korea and also with transition of king's power. Generally, Tang and Song dynasty show similar trend whilst Ming clarifies the differences between the two. For instance, there are differences between deep bow and superintendent of cho-hun, a-hun, and jong-hun. Transition of configuration is also one of the major differences. Changing of configuration has considerably important meaning refer to status of king's power. Analyzing specific features, such as size of altar, ancestral tablet, people who participate in sacrifices, okpye, configuration, and etc., made possible to consider the actual differences, not just examining different features of vaguely. Based on this foundation, the study closely examined the differences among the periods between the nations and gave the significance of the differences.

• Journal of the Korea Convergence Society
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• v.12 no.1
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• pp.275-281
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• 2021

The purpose of this study is to analyze the differences in Mulan character makeup and to determine whether the makeup of the period reflects the traditional culture through the analysis of Mulan's movies produced in the background of the Mulan Si story in the period of China's North and South Dynasties, the Sui Dynasty, and the Tang Dynasty. The research method is to analyze makeup images. Mulan's usual appearance at home, the appearance in the military, and the appearance of Mulan after wearing makeup were compared to the actual makeup of North and South Dynasties, the Sui Dynasty, and the Tang Dynasty. There are three works refer to the period makeup: the movie (2020), (2020), and the drama (1998). Two Mulan films, (2020) and the movie (2020) use makeup from the North and South Dynasties such as Eo Hwang-jang, Myeonyeop, and Sa Hong to create the character Mulan. (1964) is a work based on the makeup culture of the Tang Dynasty of the Sui Dynasty. Through this paper, hope to look forward to the development of Mulan-related movie works in the future, and at the same time, it is considered that the make-up production according to the periods will be helpful in the creation of movie when producing movie in the background of the North and South Dynasties, the Sui Dynasty, and the Tang Dynasty.

• (The)Study of the Eastern Classic
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• no.62
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• pp.67-85
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• 2016

This paper review literary trend in the late Yuan and the early Ming dynasty and the position of Song lian 宋濂's literature in that time. Analyzing his literary theory chronologically, this paper were able to reveal that Song lian had falled into ancient prose of the Chin and Han dynasty for a long time. He have been symply summarized as a confucian literary man, but he could not extricate himself from ancient prose during youth and his manhood. It was only after that he met his teacher Huang jin 黃? and withdrew into the six confucian classics and began to have a view of literature based in confusian. But he still wasn't able to rid himself of the temptation of ancient prose. At the age of fifty, assisting Zhu Yuanzhang 朱元璋 in founding Ming dynasty, he's built up his own view of literature based in the Six Confucian Classics 六經, confucian scholars during the Song dynasty, ancient prose of the Tang and Song dynasty like as Hanyu 韓愈 and Ouyang Xiu 歐陽脩's works. In short, undergoing a complete transformation individually and historically through a tumultuous period of the late Yuan and the early Ming, Song lian could establish his own view of literature based in confusian and present ideological coordinates and a new model of the Ming literature.

• Korean Journal of Oriental Medicine
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• v.7 no.1
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• pp.67-76
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• 2001

The 85 books were compiled into Hyangyakjipseongbang(鄕藥集成方) at the period of the king Sejong(世宗). That books were assembled in the late stage of the Korea dynasty(高麗) and the first stage of the Chosun dynasty(朝鮮). It is a great work on medicine and a textbook of native herbs representating independent medicine of the dynasty of Chosun. The original text was written in technical chinese character terms and this was processed with a newly developed text cognizance program which helped decrease the time and energy needed and increase accuracy. We hope that the ground work and experience gained from this process would be analyzed and used for future in computerized information management for medical classic literature.

• Journal of the Korean Society of Surveying, Geodesy, Photogrammetry and Cartography
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• v.7 no.2
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• pp.69-84
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• 1989

From the beginning of Chosen Dynasty there were growing interest of making maps of Korea as well as world maps. After the 17th century, county maps were especially made extensively through administrative channels, and county maps were collected and bound by each provinces in a form of atlases. Following this line, new simple atlases were appeared for general use. The atlases were consisted with map of the world, China, Japan, Ryukyu, Korea, provincial maps of Korea. This paper wilt put an emphasis on general atlases which used widely during the later Chosen Dynasty until almost to the end of 19th century with a brief description of atlases of county maps.

• Journal of the Korean Society of Food Culture
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• v.12 no.3
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• pp.341-352
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• 1997

A study was carried out to compare the food cultures among Korea (Chosun dynasty), China (Ming, thing dynasty) and Japan (Muromachi, Edo era) from 14 century to 19 century. For this study, geographical environments, historical background with the times were researched and also bibliographies related on food cultures were compared among these three countries. There were special geographical environments in three countries upon their territories and geographical features. Historically, in those era, the livelyhoods of the common people in three countries were difficult considerably because of the disturbances of war in the inside and outside of the countries. But the food cultures of three countries were changed owe to introduce the new western culture and institutions. And also there were numerous bibliographies related on food culture which were published from 14C to 19C in Chosun dynasty, Ming and Ching dynasty, and Muromachi, Edo era. They were shown to be the most in Japan, and order of China and Korea followed them. The bibliographies of Ming and thing dynasty showed less than those of Edo era for considering their population and territory, comparatively. In Japan, the biliographies related on food culture of Edo era was given the term of the age of cookery books. It was thought to be resulted from that the peoples of Japan were concerned about cooking and had more chances to contact foreign culture earlier than other country.