• 복식
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• 제51권2호
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• pp.5-25
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• 2001

Jade, which is a kind of stone, with its transparent body, lustrous and bright character, But jade is not the only fair stone. There are three kinds of jade objects 1) tallies used in the court. 2) ceremonial jades. 3) ordinary jade for decoration, for inlaid work and for burial. Among the ceremonial jade, the most important were the "liu jui" and "liu ch′i." The former was supposed to be held by people in the court as symbols of their authority : 1) "then-kuei(鎭圭)" for the emperor. 2) "hang-kuei(恒圭)" for a duke, 3) "hsin-kuei(信圭)" a marquis. 4) "kung-kuei(躬圭)" for an earl, these "kuei" were alike in shape, but differed in size. 4) "ku-pi(穀璧)" for a viscount. 5) "p′u-pi(蒲璧)" for a baron, "pi(璧)" differed in decoration but were alike in shape. "Liu ch′i(六器)" were ceremonial objects used by the emperor in worshipping Heaven, Earth, and the Four Directions : "ts′ang-pi(倉璧)," greenish jade disk, used in worthipping Heaven "huang-tsung(黃琮)," yellow jade cylinder, used in worshipping Earth ; "cuing-kuei,(靑圭)" blue jade tablet. used in worshipping the East : "chih-chang(赤璋)," red jade tablet, used in worshipping the South : "hsuan-huang(玄璜)," black crescent, used in worshipping the North. Five kinds of tallies were "chen-kuei(鎭圭)," "yenkuei(琰圭)," "yuan-kuei(玩圭)," "ku-kuei(穀圭)." They were used to console people during disaster, to subjugate an official who had committed a crime, to reward a prize to an official for his merit or good conduct, to arbitrate disputes between high officials, to marry princess. and to dispatch troops. Since the west wei(西魏), Kuei and Hole were made of Ivory, wood and bamboo, who had ivory for fifth grade and wood and bamboo for under sixth grade. After Eastern Chou, all officials beginning to had kuei hole. symbol of Authority. and his wives. After Dang dynasty, Japan is the same. In korea. After king Bupheung in ancient and South(unification) Silla, North Kingdom Bohai, Koryo, and Chosen dynasty had ceremonial jade, Kuei and Hole.

• 한국컴퓨터산업학회논문지
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• 제2권2호
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• pp.181-194
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• 2001

본 연구에서는 한국복식 사이버 학습을 위한 WBI(Web Based Instruction)를 개발하여 교수-학습에 적용함으로써 학습자의 가정과 학습에 대한 태도를 긍정적으로 변화시킬 수 있도록 컨텐츠를 설계하고 구현하였다. 컨텐츠의 내용은 한국복식을 삼국시대, 통일신라시대, 고려시대, 조선시대, 개화기로 구분하여 각 시대별 복식의 변천과정과 종류, 구조적 특징을 설명하여 우리의 전통 복식 문화를 바르게 이어 나갈 수 있도록 하며, 용어검색을 만들어 학습 중에 학생 스스로 문제를 해결할 수 있는 기능을 지원한다. 개발된 사이버 학습 한국 복식컨텐츠는 현 중, 고등학교의 교육정보 시스템에 적용하여 사이버 학습을 가능하게 하고 교육현장에서 가정과 교육을 위한 지원 시스템으로 사용될 수 있다.

• 자연과학논문집
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• 제16권1호
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• pp.111-128
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• 2005

This study was conducted under the theory of hermitage ever built from buddhist belief. Directing to hermitages within temples of Korea Jogye Order, we focused on the layout correspondence relationship among them. and 161 hermitages were the first object of the investigation. For the accomplishment of the research purpose, the general epitome and spatial specification through various literature studies, on-the-spot survey and personal communications with a lot of priests were made. As one of the basic surveys, the foundation year were thoroughly investigated, followed by the form of building, main buddha and hermitage name. The results obtained were summarized as follows : Forty five hermitages which are equivalent to twenty eight percent of total hermitages within the parish-level temples of Korea Jogye Order, were built in shilla Dynasty and twenty hermitages that are 12.4 percent of the total were constructed in Koryo Dynasty and thirty seven percent of the total were founded during both of dynasties. This fact makes us to consider that many of hermitages in those days were constructed with the simultaneity of principal temple foundation which means hermitage had responded the spirit of the times. Every hermitage has its main Buddha and this thing happened that each hermitage enshrines its main Buddha according to the thought which was developed with the Buddhism expansion and sutra that is in accordance with their own intention. .Basically a capital temple has differed in its central sanctum in accordance with resourceful sutra, and, at the same time, twenty seven in avatamsk sectenshrine for Sakyamuni as their sanction and eight for the Merciful Goddess and 42.7 percent for Chajang's hermitages. The name of hermitage not only represents its symbol but comprises the characteristic meaning of ascetic practice. 31.7 percent of the hermitages studies was found to have the names of relating to 'ascetic practice' or 'thought' followed by the 'nature' or 'environment' to 21.7 percent.

• 한국식생활문화학회지
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• 제12권2호
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• pp.155-172
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• 1997

In the age of the three Kingdoms, Silla, Kokuryu and Baekjae were built Confucian Shrine (Kukhak or Taehak) after BC 2-4 century Confucism propagated from China. It means 1600years' history of Saugc-Zeuhn Rites of an Imperial ceremony to honor Confucius in Korean peninsula. For Chosen dynasty age passed by Koryo dynasty carried out mainly Confucian policy, in Sungkyunhwan of Mun-Hyo (Confucian Shrine) traditional rites in memory of Confucius are observed twice a year in spring and autumn for 600 years of the 112 memories Tablets to Confucius and the other famous Confucius scholars. (his disciples and Korean Confucian scholars) Wine, food, and silk are offered, and incense burnt before the tablets of confucius and the other scholars while traditional music is played and ceremonial dances performed. Traditional rites are observed primarily for the purpose of reminding students and other attendats of the teaching of Confucius. It is to have got it firmly into young Korean head that humanim, family, courtesy, order modesty and practical morality are more important than any thing else. And also now we need to reappraise, fundermently recognize rehabilitute and transmission the traditional foods Korean sacrifical rituals culture by Korean characteristics culture, Through the historical background we can recognize how much the Confucius thought and education effect deeply Korean sociaty even upto now to Korean popular life. At the same time confucism became fixed to Korean traditional thought and culture. Specially Sauge-Zeuhm Rites is based on Korean sacrificial rituals culture and Korean dietary life generally through this study we can see and presume the changes and transmmision of foods and cookey methods from BC ages.

• 한국의류학회지
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• 제6권2호
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• pp.1-7
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• 1982

Baik-Eui is the white clothes and Korean typical way of wearing, Baik-Eui was used by the over 80$\~$90 percents of people, which proves that Baik-Eui was the very clothes of common people. Moreover, even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. And wearing Baik-Eui was regarded as polite manners among the noble men in Yi Dynasty in spite of strict prohibitions of wearing it. That fact proves that it was loved by Korean people in general. Baik-Eui can be found its origin from many peoples of North East Asia in ancient time. Some say that wearing Baik-Eui is considered as a kind of worship of the sun, or purity of Korean people. But from the economical point of view, Baik-Eui was primitive in it's color. It means that their clothes were made from original clothes, not dyed. This study on the social reasons affecting to Baik-Eui, they are summarized as follows; 1. This Baik-Eui had been originated from the ancient economical and rigid circumstances of society. Everlasting poverty and diprivation of joy in life of Korean naturally made them have inclination of wearing it 2. Also common people were restricted in their choice of dress color by government. Even rich could not wear a colored clothes except the dyes permitted by them. 3. Socially, People wore white clothes through various kinds of ceremony, among which funeral was the most important. As we had the large family system, and usually the funeral at that time was longer in its period than now. Thus, Korean got accustomed to wear whit clothes more and more.

• 분석과학
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• 제14권6호
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• pp.476-485
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• 2001

고려말 삼별초의 대몽항쟁지인 진도 용장성 유적과 완도 법화사지 유적에서는 문양과 형태가 동일한 암숫막새 유물이 출토되었다. 중성자 방사화분석법을 이용하여 각 유물들을 미량성분분석하고 그 결과를 다중상관분석과 판별분석하여 원료인 점토 산지의 동일성을 알아보았다. 다중상관분석 결과 미량성분원소 [La : Sm]과 [Lu : Yb] 사이에 높은 선형 증가의 관계가 존재하였으며 이를 바탕으로 판별분석 결과 미량성분원소 Cr, Sc, ${\Delta}$ (${\Sigma}$(Lu, Yb)), Eu에 대하여 청도 토기 가마터 유적, 청양 기와 가마터 유적, 진도 용장성 유적과 완도 법화사지 유적, 장도 청해진 유적은 95% 이상의 분류정확도로 유물의 원료산지가 서로 명확히 구분되었다. 그 결과 진도 용장성 유적과 완도 법화사지 유적에서 출토된 암숫막새 유물들의 원료 산지가 서로 동일하다는 것을 알았다.

• 한국조경학회지
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• 제23권2호
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• pp.124-136
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• 1995

This study was conducted to find the distinguished pattern of Korean 'Dae'. Therefore, the purpose of this study is to define how the pattern of 'Dae' has been developed and what is the characteristics of the pattern of Korean 'Dae'. The summarized results are as follows; 1. The types of 'Dae'(rock in the nature, a 'Dae' built artificially, a structure) were identified in the era of the three kingdoms. And in the era of the three kingdoms, 'Dae' was regarded as: a mysterious place related with a king, the place where concrete activities of a specific person had occurred in there, and a mountain peak 2. in the era of Koryo , artificial aspect of 'Dae' were emphasized. In addition, the activities occurred in the 'Dae' took concrete shape by kings. 3. The characteristics of the pattern of 'Dae' during Chosen Dynasty are: 1) A type of huge flat rock(27.6%), a type of mounts고 peak and a type of cuff(24.1%), a type of fantastic rock(15.5%), a type of stratified rock(6.9%) were shown 2) The main activities on 'Dae' were play , observation, and rest 3) In the viewpoint of the locational characteristics, 'Dae' were found in the mountains, at the top of the mountain peaks, on high hill, on cliffs, at the riversides, and on the beaches, etc. 4. With consideration on change trend of the number of'Dae' according to literature(time) , the biggest geographical distributions of 'Dae' were shows in Hamkyungdo in noddle of 15th century (Saejongsillockjiriji), in Kangwondo in the middle of 16th century (Sinjeongdonggukyecjiseongram), in Chunrado in middle of 17th century(Donggukyeojiji), and in Kyungsangdo in middle of 18th 19th century(Yeojidoseo, Eubji) 5. Through the whole period of Chosen Dynasty, the geographical distribution of 'Dae' had much in Kyungsangdo and Pyungahndo.

• Current Research on Agriculture and Life Sciences
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• 제24권
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• pp.1-8
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• 2006

When tea trees were introduced to Korea peninsular from China? Historically, Mr. Taeryum, an envoy of Shilla dynasty brought tea seeds from China during Tang dynasty and the seeds were planted at Jiri Mt. by the order of King Heungduk at AD828. During Koryo Dynasty(918 1392), Buddhism spread rapidly all over the country and the tea culture reached its highest stage of prosperity. At the Chosun Dynasty, however, the ceremonial drinking of tea vanished almost completely due to the flourishing Confucian tradition, a kind of substitution of Buddhism. But a few people have supported the traditional tea culture by themselves. Since the independence of Korea soon after the World War II at 1945, Korean War have been exploded at 1950. After economic evolution have been succeeded at 1980, the cultivation area of tea trees has been increased about 2,000ha and the cultural tradition of tea drinking has become popular again at a tea consume quantities amounted to 100g per capita at 2004. The northern limited area of tea plant is lined on the southern part of Korea peninsular. It is very small region compared to China about one million ha and to Japan over 60 thousand ha. It is problem not only the area of tea fields but also the methodology of tea cultivation, for examples without clonal cultivars and mechanical systems. WTO treatments was discussing with Korea, China and Japan government at 2005. Green tea custom is very high at 514% in Korea. If three countries will be agreed the imported tax will be cut off, the Korean tea farmers will be confused because of unstable situation of tea markets. All most of tea farmers should be made the tea fields by seeding not clonal propagation. Because of clonal cultivars have not developed in Korea, there have not been the research institutes for tea plants and manufactures before 1992. Now there are three research institute of tea in Korea; Tea Experiment Station at Bosung of Jeonnam Agricultural Research & Extension Services, Mokpo Experimental Station of National Institute of Crop Science, and Green Tea Cluster Institute of Hadong. Mokpo and Hadong Research Station were established at 2004 and at 2005 but Bosung Station was established at 1992. Seven clonal tea cultivers were selected at Bosung Station; Bohyang, Myngsun, Chanlok, Sunhyang, Mihyang, Jinhyang and Ohsun until 2004. Mokpo Experimental Institute was started the tea provenance testing about 4 provenances: Kangwon-do, Jeonlabuk-do, Jeonlanam-do, and Kyungsangnam-do. Korean new tea cultivers should be selected because Koran wild tea population have been high genetic variation. If tea breeding research will be successful to select new clonal cultivers, the tea farmers of Korea will be stable after WTO treatment with each country.

• 복식
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• 제38권
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• pp.305-321
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• 1998

The costume style of the Chosun dynasty changed greatly after Imjinwaeran (the Japanese Invasion of Chosun Korea, 1592∼1598). Most of the extant costumes come from the late Chosun, but some costumes produced be-fore Imjinwaeran have been excavated, and in addition, information on these older constumes is contained in contemporary literature. Of especial value in the study of pre-Imjinwaeran Chosun constumes is a mid-sixteenth century palace painting depicting the worship of Buddha, a painting in the collection of the Ho-Am Art Museum in Seoul. The present study of costume during the middle Chosun dynasty focuses on this painting, and compares it with other contemporary palace paintings, and with other contemporary palace paintings, and with Nectar Ritual Paintings. The following conclusion were drawn : * Concerning woman's hair styles of the time, married women wore a large wig. Un-married women braided their hair, and then either let it fall down their back or wore it coiled on top of their head. * The major characteristic of woman's costumes was a ample, tube-like silhouette, with the ratio of the Jeogori(Korean woman's jacket) and skirt being one-to-one. * The style of Jeogori in the painting was like that of excavated remains. Some Jeogoris were simple (without decoration), while some Jeogoris were worn with red sashes. Here we can confirm the continuity of ancient Korean costumes with those of the sixteenth century * Although the skirt covered the ankles, it did not touch the ground. Because the breadth of the skirt was not wide, it seems to have been for ordinary use. Colors of skirts were mainly white or light blue. * All men in the painting wore a headdress. Ordinary men, not Buddhist monks, wore Bok-du (headstring), Chorip (straw hat), or Heuk-rip (black hat). In this painting, men wore a Heukrip which had a round Mojeong (crown). * The men wore sashes fastened around their waist to close their coats, which was different from the late Chosun, in which men bound their sashes around their chest. That gave a ration of the bodice of the coat to the length of the skirt of one-to-one, which was consistent with that of woman's clothing. * In this painting, we cannot see the Buddhist monk's headdress that appeared later in the Chosun, such as Gokkal (peaked hat), Songnak (nun's hat), and Gamtu (horsehair cap). These kinds of headdresses, which appeared in paintings from the seventeenth century, were worn widely inside or outside the home. Buddhist monks wore a light blue long coat, called Jangsam (Buddhist monk's robe) and wore Gasa (Buddhist monk's cope), a kind of ceremonial wrap, round their body. We can see that the Gasa was very splendid in the early years of the Chosun dynasty, a continuing tradition of Buddhist monk's costumes from the Koryo dynasty.

• 한국의사학회지
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• 제19권2호
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• pp.101-118
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• 2006

Phenomena experienced by all individuals and cultural interpretation of such phenomena seem to be irrelevant to the change of time. The subject dream to be discussed in this study is one of them. Nevertheless, people's attitude of understanding dreams in the past is obviously different from the contemporary one, and the interpretation of dreams reveals the science of the corresponding age. Bishop Daveluy, a missionary to Chosun in the mid 19th century, observed Korean people's hardly understandable response to dreams. According to his explanation, Chosun people regarded what they saw in a dream as a fact. It might have been quite long that a dream is regarded as a sign of the future. However, how a dream can be a sign of the future is explained different according to the science of the corresponding age. Many records on dreams since the late Koryo Dynasty and the early Chosun Dynasty did not give satisfactory answers to this question. However, new interpretations of dreams were attempted occasionally in the process that the Sung Confucian view of nature in the Chosun Dynasty was being matured. One of such interpretations is that a dream is obviously a phenomenon of human cognition and there is a rule behind dreams. I t was believed that the rule is a flow of energy defined by reason penetrating through the past, the present and the future and, as a consequence, dreams are future oriented. The view that a dream is a phenomenon with a causal relation is observed more specifically in medicine. I t was understood basically as a pathological phenomenon but, at the same time, a substance in an organic relation with the human body. In addition, it was understood as the results of facts (physiological and pathological processes) experienced by the body in the past and the sign of diseases in the future. However, from the viewpoint of contemporary science based on empirical rationalism, such foreseeability is fundamentally unacceptable. In contemporary science, in which scientific analysis of phenomena has to be of the past tense, dreams exist as the representations of the past. What Bishop Daveluy saw in Korean people was a phenomenon observed when the pre modern met the modern as pre modern people's life and idea were viewed from a modern people's eye.