• 복식
• /
• 제52권5호
• /
• pp.129-144
• /
• 2002

Kyung(경, 경의), Which is Wedding ceremonial head dress, Veil. Ancient China, When dynasty is changing, wedding head dress form is different. Old china, Kyung(경) was sleeves attached dress form. But, after Dang(당) and Song(송) Dynasty changed square formed clothes, which is put on from head to the shoulder, and another is sleeves attached dress form. Ancient Korea have been face covered clothes. Myunuei(면의). from Buyo(부여) to the south Silla(남국신라) Dynasty. Koryo(고려) dynasty. likeness of the Song Dynasty square formed head wear, Mongsu(몽수), and Kedu(개두). When Chosun(조선) Dynasty, Kyunguei(경의), which was square formed 12 chuk size head wear of the blue colored veil. When King and Queen finished wedding ceremony in the another palace, Queen following the King, so to the palace. who put on the wedding veil, Kyungui(경의) , in the papanquin. and take out of the veil by another mother. before the hapkun(합근) ceremony. also Chosun dynasty has been another Queen's wedding ceremonial veil 'myunui (면의)'. It has been put on the head dress with ceremonial dress Juckui(적의) . And, take out of the veil by another mother, before the hapkun(합근) ceremony. also. common people has been put on the head dress with ceremonial dress Youmui(염의). And. take out of the veil by another mother. before the hapkun(합근) ceremony. also common people has been put on the Mongsuui(몽수의,장의). head dress with ceremonial dress round neck dress. And, take out of the veil by another mother, before the hapkun(합근) ceremony.

• 한국멀티미디어학회논문지
• /
• 제18권11호
• /
• pp.1319-1331
• /
• 2015

In the Republic of Korea, there's been a culture called 'Hyo' since Koryo Dynasty and this word represents the meaning of paying utmost respects to one's own parents and ancestors whether they are alive or have passed. However, nowadays, most of people live away from their family gravesites so that they do not and cannot take care of them except on the special holidays. For this reason, people could not respond promptly to the incidents occurred at the sites as they receive notifications much later dates most of the time. Thus, in this paper, we propose a low-cost gravesite monitoring system which the users can immediately respond to the disastrous events after being informed of current situations through PLC without delay. For the performance evaluation, the lab and test bed experiments were performed on an actual ship using 200Mbps and 500Mbps products instead of performing an on-site experiment after the system has actually been constructed. The Mountain Region PLC was installed on the power lines and the result showed successful 36.14Mbps communication. Therefore, we expect that this study will contribute in time and cost reduction while constructing the internet infrastructures in mountain regions or building the Smart-graves, tumulus, and charnel houses.

• 패션비즈니스
• /
• 제5권2호
• /
• pp.105-115
• /
• 2001

When restoring a tomb of Songeun, Park Ik that damaged by typhoon in Kobubri, Chungdomyon, Mill Yang, Kyoung Nam in October 2000, a flower designed stone and fresco was discovered. Soneun Park Ik passed the civil service examination in Kongmin dynasty and was consecutively occupied Sajaedogam(司宰少監; regarded as one of second highest official rank). The fresco realistically depicts custom of ordinary people in end of Koryo, beginning of Chosun dynasty that it is considered as an important research material in study of ostumes. Therefore, this research intend to contribute to study of costumes in general public of Koryo that has insufficient study materials through study and analyze of costumes in the fresco with literature research. The number of figures in the fresco is presumed as 26-27 in all but clearly observed figures is only five women and four men and partly damaged figures are two men and two women. Women are worn relatively long yoo that can cover hip as an upper garment and Sang(裳) as trousers. The upper garments are all adjusted to right and has Jikryoung gik (straight collars) but there are strip attached collars or double collars among the Jikryoung gik. The length of Sang reaches to ankle and a waistband is trailed to below the knees. Most of hair are combed in the two sides and made a ring, moreover worn ceremonial coronet, which imply the ceremonial parade. Distinguished from the frescos of Koguryo, there are no women wearing Po(袍) also Yoo with Dae(帶) and without were coexisted. The mens costume is mainly appeared in two types. One(元) is Danryoungpo, Po with round collar and wearing a lozenge shaped crest with a brim, the other is Jikryoung Po, Po with straight collar, and wearing Ballib(拔笠), the latter is a costume of two man presumed as envoys. In the case of Danryoungpo, its length reached to ankle that shows decorum and in Jikryoungpo its length is below the knees that seem to offer practicality for envoys to guide a long journey. Both man and women are in decent cloth with a crest, which simple costume for ordinary people as a Chaksoopo that has comfortable length for movement and narrow sleeves. Songeun Park Ik actively worked under regency of One dynasty that influence of Mongol is seen in mans crest. There are some changes but including womens costume most of cloth are followed Korean traditional costume style.

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

• 복식
• /
• 제64권1호
• /
• pp.45-63
• /
• 2014

In the Taenghwa(Buddhist paintings), the clothing habits of the times can be observed since it depicts the lives of people from all walks of life. These 16th century Taenghwas were drawn based on the understanding of the ritual costumes of early Joseon dynasty appearing in works such as oryeui Se-jong-sil-lok; Sejong chronicles and Gyong-guk-Dae-jon. It shows the perception of various types of clothing such as the Myeon-Bok(King's Full Dress), Won-yu-gwan-bok(King's Ceremonial Dress), and Gon-ryong-po(royal robe at work), and describes the early King's Won-yu-gwan-bok in the early Joseon dynasty that equips Bang-sim-gok-ryong(Round Neck Band). Various officials' uniforms and various men's coats are described. From it, one can visually verify the records of Joong-jong-sil-lok; Joongjong chronicles that describes the appearances of various hats and coats. They also tell us that Chang-ot(light outer coat) was worn prior to the 17th century. It also shows us that the ritual costume of women in Koryo was passed down to early Joseon. Also, in regards to the Buddhist priest costumes, the jang-sam's gray color and ga-sa's red color has been passed down until today. The most representative characteristic for clothing materials were horsehair, silk, ramie, hemp, and cotton.

• The Journal of Korean Physical Therapy
• /
• 제16권3호
• /
• pp.1-8
• /
• 2004

The physical therapy that is in use nowadays, especially thermotherapy, aquatherapy and manual therapy, has been around since humans started to live on the earth. In primitive times, when men were injured while hunting, they washed the wound in clean water and dried it out in the sunshine. They also soaked their bodies in hot springs to decrease physical fatigue. This primitive Korean traditional physical therapy was in common use among people throughout the Koguryo, Koryo and Chosun dynasties. Historical records show that some kings in those days recommended to their men these methods to treat any chronic disease or illness. This was often thought of as a positive means of treatment. Korean traditional physical therapy has been developed, and the scientific effects of therapy have been proven. Korean traditional physical therapy is used extensively in hospitals and clinics to treat many kinds of diseases and illnesses. Unfortunately some methods that have not been medically substantiated as an effective treatment are being used by practitioners. In this situation there is an urgent need for scientifical research and data regarding any unproven physical therapy techniques.

• 한국식생활문화학회지
• /
• 제19권4호
• /
• pp.378-391
• /
• 2004

The Korean tea culture appeared in a variety of ceremonies of the royal household. It was a method of religion for scholars and Buddhist monks, and sometimes it also was a refinement, too. in addition, it played an important role as a household medicine for the common people. As mentioned above, the Korean tea culture has a deep-rooted effect on the Korean traditional culture from the spiritual aspect, art, learning, to the practical life. Recently the tea culture has been rapidly coming into vogue. So the tea culture has been recognised not only to be an index of the cultural level, but also to be an important cultural phenomenon. Besides, It came to be a major role as a reception method by which we can communicate with quests from ail over the world. Because preferred tea was different according to the times and to the regions, tea utensils have been changed along with the tea culture. The present Korean tea culture has a tendency to go to the somewhat different way from the traditional one. This study has the purpose to let us apprehend the Korean traditional culture and hold the national pride. In addition, the value of the Tea should be assessed more properly, and our own Tea that is unique, simple, and natural, should be settled in the our culture.

• 의학교육논단
• /
• 제18권1호
• /
• pp.16-20
• /
• 2016

Although the state of medicine in North Korea is of great interest, there is little information, if any, about the present state of medicine in North Korea. Even North Korea's laws and regulations on medicine are not publicly available. It is plausible that the dictator's commands or the policy of the Communist Party may be superior to the nation's constitution and laws on medical education and much more. Information is only available from a limited number of publications and mainly from the statements of refugees, which differ greatly among themselves. No one refugee could provide authoritative data or information because they were never in the position to see the larger picture or have experience over the long term. However, what is known is that the major health professions in North Korea include physicians (medical doctors), stomatologists (oral doctors), 'Koryo' doctors (doctors of Korean traditional medicine), midwives, and nurses. The names and the founding year of each of the regular medical schools are listed along with the change and restoration of names of schools. It is known that there have been quasi-physicians and semi-physicians. However, the reasons for any changes that have taken place also remain unknown. The educational system, curriculum, and even the number of years of training needed to qualify to become a physician have varied from time to time.

• 한국자원식물학회:학술대회논문집
• /
• 한국자원식물학회 2022년도 추계학술대회
• /
• pp.48-48
• /
• 2022

Ethnobotany is an interdisciplinary science at the intersection of botany and ethnology. Currently, there is a sharply increasing need for the study and conservation of traditional knowledge about plants. The loss of traditional sources, knowledge, and practices in using plants is caused by the growth of technologies in all branches of production, widespread urbanization, and globalization of the economy. This study was been conducted to collect and analyze the Koryoins (Koryo saram) traditional ethnobotanical knowledge, living in Uzbekistan, whose number 174,200 people. They are the descendants of Korean immigrants to the Russian Far East, who ended up in Central Asia as a result of the forced resettlement in 1937. In the processing of collected data, four main categories of uses were defined - Alimentary, Medicinal, Household/Handicraft, and Others. For quantitative data analysis, synthetic indices were used - RFC (Relative Frequency of Citation) and CI (Cultural Importance Index), which are commonly applied to assess the importance of plants. The respondents mentioned 72 plants belonging to 28 botanical families. A significant part of them was cultivar plants. The category that had the largest number of plants mentioned by the respondents was the Alimentary use category (51). According to quantitative indices rates, the most important plants are traditionally used for food. A comparison of ethnobotanical knowledge was made with the collected data of this study and Korean traditional knowledge.

• 대한한의학원전학회지
• /
• 제10권2호
• /
• pp.93-113
• /
• 1997

Through the study of "Kwangje-bikeup"("廣濟秘笈"), the writer obtained results as follows 1. The Historical Background of "Kwangje-bikeup"("廣濟秘笈") "Kwangje-bikeup"("廣濟秘笈") is a medical book written by Lee-Kyunghwa(李景華), a medical doctor in Sungcheun(成川), Pyungan-do(平安道). It was done through the good offices of Lee-Byungmo(李秉模), who was a governor of Hamgyung-do(咸鏡道), in 1790-the 14th year of Jungjo dynasty(正祖). 2. The Author of "Kwangje-bikeup"("廣濟秘笈") The author of "Kwangje-bikeup"("廣濟秘笈") is Lee-Kyunghwa. Some contemporary historians mistake him for Lee-Kyunghwa who joined the school of Song-siyul. Yet, they are two different people with the same name. Lee-Kyunghwa, the writer of "Kwangje-bikeup"("廣濟秘笈") was born in Sungcheun, Pyungan-do, in the year of 1720. At first he studied Confucianism in order to enter government services. Later he passed the Jinsa exam which was the first exam to become a qualified government offical. However, after he was disillusioned in the discrimination against northwestern people, he chose to study medicine and put his effort and time on medicine. Gradually he won a great reputation as a medical doctor and came to write "Kwangje-bikeup"("廣濟秘笈") at the request of Lee-Byungmo in 1790. 3. Medical books affecting "Kwangje-bikeup"("廣濟秘笈") This book is influenced by "Dongeui-bogam"("東醫寶鑑"), "Suse-bowen"("壽世保元"), "Boncho-gangmok"("本草綱目"), etc. 4. Domestic Herbs in "Kwangje-bikeup"("廣濟秘笈") Lee-Kyunghwa seperately recorded clinical cases with domestic herbs in the last volume, which was associated with the effort to have been made for domestic herbs, since the middle era of Koryo.