• Journal of the Korean Institute of Rural Architecture
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• v.9 no.2
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• pp.129-137
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• 2007

Last deportation area was Maritime Province of Central Asia. The studied village is situated about 130km west in Vladivostok. Central Asia has a lot of unfavorable conditions than other area and there is cold area. Such climate is hard to do agriculture. Therefore, koryo people's life was very hard. In this study, investigated koryo people's life who overcome bad climate and develops new agriculture. Also, whether koryo people keep farm village how, and make the village by some method. Study finding following contents could know. Need specific to make village for fixing that is Koryo people's of Russia Maritime Province. Also, need governmental active support and support for village le ader's systematic upbringing and agriculture activation. Need agropolitics and various agricultures, stockb reeding educational programs construction.

• Journal of the Korean housing association
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• v.16 no.1
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• pp.1-9
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• 2005

The purpose of this study is to scrutinize forefathers' standpoint on architectural planning by peering into their literature. Dongkukyisangkukjib which contains works about daily life of Lee Gyu-Bo, a great writer in the middle of Koryo, reveals well people of Koryo' thought on architecture, if we have a interest in a building space. The book holds his general viewpoint on architecture and documents about the remarkable houses he and his friends visited. Then we can know, through it, general thought on architecture of the upper classes in those days. Lee Gyu-Bo considered a house the other self of its owner and connected buildings with personality of their owner. 0 architectural process and architectural planning, buildings were shown variously by reflecting owner's value on architecture. Unlike Chosun era, people of Koryo prefer unlimited thinking to form or order. Therefore in construction especially such as a pavilion, there were many experimental tries which reflected owners' thought. Particularly we could estimate people of Koryo' conception of architectural design through a work of Lee Gyu-Bo, Saryunjungky, a document about a pavilion carrying four wheels, which describes concretely contents of architectural planning such as a planning of space, module, and intention.

• The Research Journal of the Costume Culture
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• v.5 no.4
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• pp.1-5
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• 1997

This study is concerned with the bai su(背戍) of Koryo period which recorded in Kei Rim Yu Sa(鷄林類事). Results of this research can be summarized as follows : The record of Bai Su(背戍) in Kei Rim Yu Sa(鷄林類事) was correct. It was not a mistake in writing. Thus, this word(背戍) was used by the people of Koryo. The 背戍 of Koryo was related to Aramaic patash and Japanese byets or bats, バツ. It was found that 背戍 of Koryo was very similar to Aramaic patash, legging. It indicates that 背戍 was derived from Aramaic and it was a transliteration of patash. Thus, 背戍 was a borrowed word from Aramaic. Also it was found that 背戍 of Koryo and Japanese byets(ぺツ) or bats(バツ) showed a very close affininty with each other in phonetic value. These words had the same meanings of 襪 one another. It reveals that 背戍 of Koryo and Japanese byets of bats has the same origins. Japanese byets or bats were transliterations of 背戍 of Koryo and they were borrowed words from 背戍 of Koryo.

• Journal of the Korean Society of Food Culture
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• v.24 no.2
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• pp.117-125
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• 2009

The present study examined the import routes of distilled rice liquor soju and how soju developed among the royal family and the upper classes using celadon inscribed with poetry related to alcohol beverages in the 12th century, Maebyeong style vases inscribed with government office name in charge of alcohol beverages of the royal family in the 14th century during the Koryo Dynasty. Distilled rice liquor was imported from the southwestern region to Koryo by Arabian merchants through direct and indirect routes in the Yuen Dynasty during the age of King Chungsuk and King Chunghye in around the 14th century. As soju was added to existing takju and cheongju, the three major types of alcohol beverages were completed during the late Koryo Dynasty. Celadon pitcher inscribed with poetry shows the delicate sentimentalism, aristocratic prosperity, and poetic sentiment. In particular, it is valuable in that it reflects Koryo people's mind, view of nature, and attitude toward alcohol beverages, and their inner world was also described with celadon patterns. Maebyeong style vases Yangonseo, Saonseo, Deokcheongo, Euiseonggo and Saseonseo, which are real celadon antiques inscribed with government office name, were used for rice liquor preservation. In particular, Maebyeong style vase has the exact year of creation, so it is a historically important celadon in research not only on alcohol food culture but also on art history. This shows that alcohol beverages were important foods that there were controlled and stored in celadon by the government offices for the royal family's related alcohol ceremonies. Through celadon inscribed with poetry and government office name displaying Koryo people's unique imagination and cultural consciousness, we can read their mind and lifestyle based on historical and social alcohol food culture in the Koryo Dynasty.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.11 no.3
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• pp.281-291
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• 2004

Purpose: This study was done to investigate the effects of a rehabilitation program including Koryo Hand-Acupuncture on physical function, self-esteem, and quality of life of post-stroke elderly patients. Method: A nonequivalent control group pre-post test research design was used. Participants in the study were 44 post-stroke elderly people (22 in an experimental group, 22 in a control group) enrolled in a social welfare center and a hospital in K city. Data were collected from April 6 to August 20, 2004. The program consisted of Koryo Hand-Acupuncture, ROM exercise, health education and supportive care. The analyses were carried using frequencies, percentages, $x^2$-test, Fisher exact and t-test with SPSS 10.0. Results: The patients in the experimental group, who took part in the 10-weeks rehabilitation program including Koryo Hand-Acupuncture, had significant increases in shoulder joint flexion, shoulder joint abduction, elbow joint flexion, hip joint flexion, knee joint flexion, knee joint extension, flexibility, self-esteem and quality of life as compared to the control group. Conclusion: These results suggest that a rehabilitation program including Koryo Hand-Acupuncture may be utilized as an effective nursing program to improve physical function, self-esteem and quality of life for post-stroke elderly patients.

• Journal of the Korean Society of Costume
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• v.56 no.7 s.107
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• pp.1-17
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• 2006

This study purposed to examine Korean people's white clothes custom historically and to explain the aesthetic consciousness latent in the custom. Korean people preferred white clothes, even up to foreigners called them White-clad folk. Not only as in old historical literatures, but also in Soo-suh, Shin-Dang-suh including Sam-Kuk-Ji in China, white clothes were a real symbol to Korean people, ranging chronically far back to the age of ancient tribal countries, Sam-Kuk Period through Koryo Dynasty and even to modern age near the end of Chosun Dynasty, wearing with pleasure regardless of age, sex or social position. Even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. During the Koryo and Chosun Dynasty, white clothes were sometimes prohibited for various reasons including conflicts with the theories of yin-yang and the five elements but such regulations were not effective. To Korean people, white clothes were ordinary people's everyday dress as well as noble people's plain suits, saints' uniforms with religious meanings, ceremonial costumes, funeral garments, etc. The various uses show that white clothes have been worn by many people. The unique custom that a People have worn white clothes consistently for such a long time may contain very deep symbolic meanings representing the people's sentiments and spirits. The present study understood that the meanings come from religious sacredness, magical wish for brightness, the pursuit of purity originating from the people's national traits, assimilation with nature and the will to attain whole ascetic personality. Aesthetic attitudes based on aesthetic values summed up as sacredness, brightness, purity, assimilation with nature, asceticism, etc. are the aesthetic consciousness pursued by Koreans through their white clothes. For Koreans, white color is the origin of their color sense coming from primitive religions such as worshipping the sun and the heaven. In this way, Korean people's preference for white clothes began with primitive religions, was mixed with various social, cultural and religious influences and finally was settled as their durable spirit, symbol and beauty.

• Korean Journal of Adult Nursing
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• v.18 no.1
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• pp.50-61
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• 2006

Purpose: The purpose of this study was to identify the current attitudes and knowledge toward Koryo Hand Therapy(KHT) by the experienced people. Method: The Subjects for this study included 3,351 people living in Korea who experienced KHT. The data were collected from April 6 to November 25, 2004 using a structured questionnaire. The data were analyzed through the SAS 8.1 Windows Program using frequency, percentage, t-test, ANOVA and Pearson's correlation coefficient. Results: The results of the study are as follows: 1) Families and relatives were a main source of information about Koryo Hand Therapy. The subjects were very satisfied with therapeutic and preventive effects of the therapy. Sujichim was the most preferable choice in the KHT. Most of the subjects thought that KHT could be applied to modern medicine. 2) Those who experienced KHT had a high level of knowledge and very positive attitudes toward KHT. 3) There were statistically significant differences in the attitude toward KHT according to age, gender, educational level, religion, income, place of residence, marital status and experience which studied KHT. 4) There were significant differences in the knowledge of KHT according to age, educational level, income, marital status and experience which studied KHT. 5) The data showed positive correlation between attitude and knowledge. Conclusion: According to the above findings, it can be concluded that KHT needs to be actively informed and more easily approached by general peoples. Nursing protocols of KHT needed to be developed.

• Journal of Korean Public Health Nursing
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• v.20 no.2
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• pp.195-206
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• 2006

Purpose: As Koryo Hand Therapy is generally referenced by a manual, we made a database system to ease. Method: Using the basic theory of Koryo Hand Therapy with the System Development Life Cycle (SDLC), we tested, analyzed, designed and implemented the system and constructed a database system with MS Access according to the symptoms. Results: We constructed the database system of Handing and the symptoms of Koryo Hand Therapy in 3 parts (Basic Data Management, Disorder Therapy Management, Report) for easy management. This database system will be useful for general users to protect, promote and measure their health. The structured database system was valued on the basis of the students basic knowledge of Koryo Hand Therapy. As a result, 80% of the respondents answered that the "system is well structured", 78% that "it's convenient to search", and 87% that "it's helpful for self health management". Conclusion: These study results provides people with information on the basic treatment of symptoms for the self health protection and promotion with Koryo Hand Therapy by constructing a database.

• Journal of the East Asian Society of Dietary Life
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• v.13 no.2
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• pp.73-82
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• 2003

In the early years of the Koryo dynasty(877~1392), the grain production was encouraged and the consumption of meat was abstained because of the Buddhism. Therefore, desserts including rice cos and cookies and teas were prevalent. Specially, the cooking skill of the desserts was highly developed because the desserts were the requisite of offered in Buddhist service and national ceremonies. Also, the king took the lead in abstaining to eat meat. According to $\boxDr$Koryodokyung$\boxUl$ , People in the early Years of the Koryo dynasty were unskilled to slaughter for serving meat to the envoy from China. Most ceremonies in Koryo dynasty were held fur retainers by king and the ceremonies held to celebrate the coronation, birth of the royal grandchildren, and royal birthday, and to treat the envoys and merchants from China(Song dynasty) and Tamra kingdom. The ceremonies were continuously held from the early year to the later year of Koryo dynasty. The aristocracy of the Koryo dynasty often held the extravagant ceremonies and drank liquor a lot in the ceremony and offered the extravagant foods such as oil-and-honey pastry and milk, which caused the national problem later. The royal religious ceremonies held often in the Koryo dynasty were ancestor worship ceremony, tea ceremony, lotus lantern ceremony, Palgwanhoe, etc. In Koryo dynasty, there were several government offices that took charge of royal dietary culture as follows: 1. Yomulgo (料物庫) - government office supplied with provisions 2. Sasunseo(司謄署) - government office that took charge of various kinds of side dishes 3. Saonseo(司酪署) - government office that took charge of wine and liquor 4. Naejangtaek(內莊宅) - government office managed paddy fields and dry fields owned by royal family 5. Sangsikguk(尙食局) - government office same as Sasunseo that took charge of various kinds of side dishes, the name changed to Sasunseo later 6. Sungwanseo (謄官署) - government office that took charge of foods for various religious services and ceremonies 7. Naewonseo (內園署) - government office that took charge of the garden

• Journal of the Korean Society of Food Culture
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• v.29 no.6
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• pp.499-510
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• 2014

This study examined the food culture of the Koryo Dynasty during the early 13th century based on the records of wooden tablets and marine relics from the 1st and 2nd ships of Mado wrecked at sea off Taean while sailing for Gaegyeong containing various types of grain paid as taxes and tributes. The recipients of the cargo on the 1st ship of Mado were bureaucrats living in Gaegyeong during the period of the military regime of the Koryo Dynasty, and the place of embarkation was the inlet around Haenam (Juksan Prefecture) and Naju (Hoijin Prefecture) in Jolla-do. On wooden tablets were recorded 37 items of rice, cereal, and fermented foods. The measures used in the records were seok [石-20 du (斗)] for cereal, seok [15 du, 20 du] for fermented soybean paste, and pot (缸) and volume (斗) for salted fish. The places of embarkation on the 2nd ship of Mado were Jeongeup (Gobu Prefecture), Gochang (Jangsa Prefecture, Musong Prefecture), etc. On wooden tablets were recorded 29 items of rice, cereal, fermented foods, seasame oil, and honey. The volume measure for yeast guk (麴), the fermentative organism for rice wine, was nang [囊-geun (斤)], and the measure for sesame oil and honey, which were materials of oil-and-honey pastries and confections, was joon (樽-seong, 盛). Honey and sesame oil were luxury foods for the upper-class people of the Koryo Dynasty, and they were carried in high-quality inlaid celadon vases in Meibyung style. Food names and measures written on wooden tablets and actual artifacts found in the 1st and 2nd ships of Mado are valuable materials for research into agriculture, cereal, and fermented foods of the Koryo Dynasty in the early 13th century. Besides, relics such as grains and bones of fish and animals from the Koryo Dynasty are expected to provide crucial information usable in studies on food history of the Korean Peninsula.