• 건축역사연구
• /
• 제32권2호
• /
• pp.7-19
• /
• 2023

This article focuses on the Namdaemum repair and the Seokguram restoration, which had begun in 1961, as an important repair conducted during the time of seeking the conservation principle of architectural heritage after liberation in Korea. Through the analysis of the principles described in the repair report issued after the two repairs, meeting records, and related expert announcements, it is shown that the principle of 'preservation of the historic state' had been established at Namdaemun repair and later have changed to the principle of 'restoration of the historic form' which means reconstruction in Seokguram restoration. By analyzing the minutes of the Cultural Heritage Committee's meeting on the repair of other cultural properties during this period, it is revealed that the key terms related to the preservation principle, 'historic form' and 'restoration', were given meaning as 'object' and 'method' of preservation, and then 'restoration of the historic form' has been gradually used as a conservation principle.

• 한국의사학회지
• /
• 제29권2호
• /
• pp.35-47
• /
• 2016

"JeSeBoGam (濟世寶鑑)" was a medical document authored by Moon Gi-hong during the Japanese colonial rule in 1933, and the author acted as a Korean medicine doctor, an acupuncturist, a medicine practitioner and an apothecary. Since its first publication in 1933, it has been published three times in 1966 and 1975, from the Japanese colonial period to the liberation period. "JeSeBoGam" is largely divided into Preface part, "List of drugs according to symptoms [隨症用藥目錄]", "JeSeBoGam-Gap (濟世寶鑑甲)", and the Appendix includes "Key points for diagnosing the disease [察病要訣]" "Key points of acupuncture and pulse [脈訣]" "Key points of acupuncture and moxibustion treatment [針灸訣]" in the back of the book. In 1933, there are attached exam books and license application forms related to Korean medicine doctor and pharmacist, so strict regulations on them during the Japanese occupation period can be confirmed. "JeSeBoGam-Gap" contains 208 prescriptions from 143 prescriptions taken from "BangYakHapPyeon" and 65 prescriptions from other books. It divided into Gap (甲) Eul (乙) Byung (丙) Jung (丁). These prescriptions were placed in "List of drugs according to symptoms [隨症用藥目錄]" according to a symptom 1,286 times. Considerable parts of organization and prescription drug composition of "JeSeBoGam" are closely related with "BangYakHapPyeon", but there were adjustments in all medicinal ingredients and capacity for the rest of them except 23 prescription drugs. Compared to "BangYakHapPyeon", there was a tendency to substitute the basic prescription in "JeSeBoGam" for prescriptions used for the same disease. Though only 65 prescriptions were taken from books other than "BangYakHapPyeon", 575 times were reflected in "List of drugs according to symptoms [隨症用藥目錄]", and the rate of utilization is high compared with the number of prescriptions of "BangYakHapPyeon". It is thought that the circumstances of the Japanese occupation period, limits in medicinal ingredients composition due to regional characteristics, and changes in a patient's condition and the treatment method might have an influence on the author's drug use tendency. "JeSeBoGam" is similar to "BangYakHapPyeon" in composition, but it is a new practical medical book in which the author's clinical records are concentrated.

• 가정과삶의질연구
• /
• 제23권5호
• /
• pp.63-77
• /
• 2005

The purpose of this study was to examine the changes and the characteristics of the attitudes toward children and spaces provided for them. by analyzing people's daily lives in housing spaces and architects' floor plans between the 1920s and the 1960s. Different kinds of data were obtained from a variety of early literature, research reports, newspaper articles, historical documents, and magazines from the period. Findings of this study are as follows: 1. Before modernization in Korea, children had been regarded as immature persons. Confucian ideas of children viewed them as 'small adults' or 'immature adults.' Thus spaces for children's daily lives were neither differentiated from those of the adults' nor deemed important. However, since the Western invasions and colonization by Japan, a remarkable change in the attitudes toward children took place. Children began to be considered a hope for the future as well as members of modem families. In addition, the introduction of the new word, 'eorini (children),' by Mr. Bang Jeonghwan, brought about a significant change in social consciousness of children. 2. The appearance of 'adongshil (children's room)' on architects' floor plans, which was a result of the social critique against androcentrism during the l930s and 1940s, was highly meaningful. The new floor plans not only emphasized rationalization of the space but also upgraded the children's status in the family. 3. Since the liberation (1945), children's space was differentiated from parental spare by the introduction of private rooms and shared spaces. The privacy of each generation was expressed by the division, and the generations were considered equal in this space distribution. In conclusion, the appearance of children's rooms required conflict-laden changes of social ideals and of the family system. It also was a symbol of modernization.

• 복식
• /
• 제65권7호
• /
• pp.129-144
• /
• 2015

This study is aimed to better understand the lifestyle and fashion trend of Korea in 1954 and 1955, a period right after the Korean War. The study examined "The Journey of Duty", which was a color slide film of Seoul and Suwon made by a US soldier stationed in Korea during that time, as well as various documents. The films are assumed to be outcomes of the US Army wanting to record the situation in Korea, and the study was able to use 110 of the slides to examine the fashion trend of the times. There are three noticeable trends shown on "The Journey of duty". Koreans in western clothes, women wearing work pants called Momppae, and black color being in fashion. Most of the men and the children either wore only western clothes or western clothes with the Hanbok. But women rarely wore western-style clothing, such as blouse with skirt. They usually wore Hanbok or wore reformed Hanbok. The work pants, Momppae, becoming an everyday wear is the most unique finding from the slides. Women either wore just the pants or over the traditional Korean skirt. Black-colored clothes were in fashion. This color first spread after the Costume Reform Movement in the 1920s' and the prohibition of white robe. The wearing of white clothes did increase after the Korean liberation in 1945, as national spirit was promoted. However, many people still wore black due to economic reasons, as we as practical reasons. So the Korean fashion in 1954-1955 was in a transition period, as people were beginning to change their daily wears from traditional Korean costumes to western-styled clothes. The reasons for this change could be attributed to people only having access to western goods, as well as their awareness of western-styled clothes being more practical.

• 미술이론과 현장
• /
• 제1호
• /
• pp.109-144
• /
• 2003

Orientalness is a concept that expresses the collective identity of the Orient in relation to the West. The concept itself is mutable and defined by the relationship between the two regions at different points in time. Changes in the concept depend on a number of factors, such as cultural influence, the political balance of power between the two regions, and on the interpretative scheme that defines the relationship. In addition, the geographical notion of the concept evolves culturally, socially and politically. During this process, Oriental-ness becomes Oriental-ism at times. I will attempt to survey and measure the progression of Orientalness from its emergence in early 17th century to its subsequent transformation in modern Korea as reflected in art theory and art works. The recognition of the comparative characteristics of Oriental art began when the Orient was exposed to the art of the West in the late Ming dynasty during the early 17th century. The changes in the artistic climate in China affected the late Chosun. I will start with a brief introduction of this time and the birth of Orientalness. The concept gradually changed during the period of Enlightenment(開化期) towards the end of the 19th century, and during the colonial period( 1910-1945) it took on a new form. Establishment of the concept of "Orient"as a single, unifying concept spanning across cultures and national boundaries has been attributed to late Meiji period Japan, whose intention at that time is believed to have been to build a pan-Asia(亞細亞) empire with Japan at its commanding center. It has been stressed that the real motive behind the formation of one single cultural unit, where the shared common written language was Chinese and Confucianism and Taoism were the common metaphysical traditions, was to build one political unit. When the notion of a geographical unit of Asia was replaced by the concept of Asia as a cultural and political unit, a massive growth of interest and discourse were provoked around the concept of Orientalism. When Orientalism was being formulated, Korea automatically became member of "one Asia" when the country became colonized. For Koreans, the identity of the Orient had to be defined in cultural terms, as the political notion of a nation was non-existent at that time. The definition of identity was pursued at two levels, pan-Asian and local. If Orientalism was an elite discourse centered in pan-Asian philosophical and religious tradition, localized Orientalism was a popular discourse emphasizing locality as the byproduct of natural geographic condition. After the liberation in 1945 from colonial rule, a thrust of movement arose towards political nationalism. Two types of discourses on Orientalism, elite and popular, continued as central themes in art. Despite the effort to redefine the national identity by eradicating the cultural language of the colonial past, the past was enduring well into the present time. As discussed above, even when the painting themes were selected from Korean history, the tradition of using history painting as a manifestation of political policy to glorify the local identity had its founding during the Meiji period. The elevation of folk art to the level of high art also goes back to the colonial promotion of local color and local sentiment. Again, the succession of the past (colonial) ideal was defended as the tradition assumed a distinct modern shape that was abstract in style. The concept of the "Orient" is of relative and changing nature. It was formulated in relation to Western culture or civilization. Whatever the real motive of the adoption of them had been, the superiority of the Orient was emphasized at all times. The essence of the Orient was always perceived as the metaphysical tradition as a way to downgrade Western culture as materialistic. This view still prevails and the principle of Orient was always sought in Confucianism, Taoism, and Buddhism. Even when Orientalism was employed by imperialist Japan in an effort to establish her position as the center of the Orient, the spiritual source was still in Chinese philosophy and religion. In art also, the Chinese literati tradition became the major platform for elite discourse. Orientalism was also defined locally, and the so-called local color was pursued in terms of theme and style. Thus trend continued despite the effort to eradicate the remnants of colonial culture long after liberation. These efforts are now being supported politically and also institutionalized to become the aesthetic ideal of the modern Korean art.

• 디지털융복합연구
• /
• 제16권2호
• /
• pp.305-312
• /
• 2018

백정이라고 하면 조선이후의 하천민인 도살업을 하는 신분의 사람이라는 일반적 인식이 있다. 그러나, 고려시대에는 백정이란 호칭은 일반농민의 한 신분을 칭하였고 도살업의 신분은 화척, 재척 등으로 호칭된 북방에서 유입된 이민족으로 조선초기에 제민화정책에 따라 신백정으로 그 명칭이 바뀌었다가 조선후기에 백정으로 불리었다. 정책의 실패로 농민 중심이던 일반인이 저급하게 여기는 직종에 종사하면서 천대와 멸시가운데서 살았던 다문화의 대 선배이다. 이들 백정이 어떻게 그 신분의 굴레를 벗게 되었는지 그 배경과 흐름을 살펴서 오늘날 우리사회의 화두가 되고 있는 다문화 정책을 결정하는 방향을 제시하는 것이 이 연구의 목적이다. 과거의 현상이 연구의 기반이 되므로 역사연구자들의 연구를 기반으로 백정해방 운동의 원인을 파악하고 현시점의 다문화에 관한 관점은 정부의 관련기관의 통계를 유의미하게 해석하여 조망하였다. 연구 결과, 백정해방은 매우 다양한 시대적 사회적 원인과 과정을 거쳤음을 알 수 있다. 오늘날의 다문화 사회의 현상과도 비슷한 양상을 가지고 있어 요인분석에 더해서 해방과정을 좀 더 연구한다면 정책개발에 많은 도움이 될 것이다.

• Journal of Nutrition and Health
• /
• 제1권3_4호
• /
• pp.201-205
• /
• 1968

The authors has observed the histopathologically and histochemically on the effect of the garlic and garlic oil to the liver and kidney of rats. In order to confirm the histochemical changes of the metabolism of polysaccarides, the periodic acid Schiff reaction was applied. The 30 albino adult male rats weighing about 150 grames from the National Institute of Health were housed individualy and devide into 3 experimental groups: Group C: stock diet group Group B: stock diet-garlic group Group A: stock diet-garlic oil group Group C was fed with stock diet only through out this experimental period, Group B was fed with stock diet supplemented with garlic homogenator to be 1%, and Group A was fed with stock diet supplemented with the garlic oil to 0.05%. The garlic oil used in this experiments was extracted by author. And all rats was fed during 10 weeks. The histopathological and histochemical results were shown in each figure. According to the all results, the following concIusions were drawn. 1) In the garlic oil administrated groups, congestion of the sinusoid was subsided and the liberation of the Kupffer's cells were observed. 2) In garlic administrated groups, fatty metamorphosis in hepatic cells, and slight liberation of Kupffer's cells in sinusoidal walls were observed. Connective tissue proliferation and collagen bundle were observed. 3) The connective tissue and blood vessel wall in portal area Were reacted intensely with PAS stain. The hepatic cells Were reacted intensely with PAS stain in control group and moderately or slightly in garlic and garlic oil administrated group. 4) There were no significant differences in collecting and Henle's loops in each groups, but narrowing of lumen of the distal tubules were observed in garlic oil administrated group. 5) The basement membrane of the tubules and the connective tissues of the vessel wall in Kideny were reacted intensely with PAS stain in each groups. In control and garlic administrated groups. the brush border of the proximal tubules were reacted intensely with PAS stain, but epithelium of the Heine's loop, proximal, distal and collecting tubules were reacted moderately. In garlic oil administrated-group, there were tendency of decreasing of PAS stain in each tubules.

• 한국산림과학회지
• /
• 제95권1호
• /
• pp.60-72
• /
• 2006

본 논문은 해방 이후 가정용 연료재의 대체와 산림녹화의 연관성을 평가하였다. 해방 이후 1960년대 초반까지 총 입목축적의 약 17%에 해당하는 연간 1천만 $m^3$ 내외의 목재를 가정용 연료재로 소비한 까닭에 우리나라는 심각한 산림황폐화에 직면하게 되었다. 1955년 가정용 연료재의 소비량이 그대로 유지될 경우 10년 내에 전국의 산림이 민둥산이 될 정도로 심각한 상황이었다. 이런 문제를 해결하기 위해 상공부는 국내의 유일한 부존자원인 무연탄을 이용하여 가정용 연료재를 대체하는 에너지정책을 추진하였다. 농림부는 대도시 내 임산연료의 반입을 금지하고 가정용 연료재를 연탄으로 대체하여 나갔다. 이런 정책은 점차 성공을 거두어 1970년에 이미 취사용 연료로 임산연료를 사용하는 도시 가구는 5.2%에 불과하였다. 또한 1970년대 이후 가정용 연료재의 실질적 소비자인 농촌인구가 도시로 급격히 이주함에 따라 연료재 소비량도 자연스럽게 감소하였다. 농촌지역의 취사용 연료재는 1985년 이후 가스로, 난방용 연료재는 1980년 이후 연탄으로 급격히 대체되었다. 결국 가정용 연료재의 대체라는 근본적인 변화가 토대가 되어 지난 1세기 이상 진행된 산림황폐화는 마침내 마침표를 찍게 되었다.

• 인삼문화
• /
• 제5권
• /
• pp.77-96
• /
• 2023

우리나라를 인삼 종주국으로 자리매김한 고려인삼의 기원은 산삼이다. 그 산삼의 채삼 관습의 근거를 조선왕조실록, 일제 강점기 법령, 우리나라 산림법령과 민법 등에서 찾고자 하였다. 조선 시대와 일제 강점기 이전에는 심마니 채삼 관습은 입회관행으로 존재하였지만, 1910년 일제는 강점기 동안 우리나라 고유한 입회권 법리를 왜곡하였다. 일제가 왜곡한 입회권 법리는 해방 이후에 계속돼 1960년 민법 시행 때까지 유지되었다. 민법 시행 이후 입회권 법리는 특수지역권으로 바뀌었다. 입회권의 연원은 조선 시대의 시초장으로 난방용 땔감이나 사료용 풀을 채취할 수 있는 시초장은 조선 시대 그 당시 지역주민이 생존할 수 있는 최소한의 생존권이자 권익이었다. 생존권으로서의 입회권이었기 때문에 일제가 이를 폐지하려고 시도하였지만 실패하였다. 그럼에도 일제가 왜곡한 입회권 법리는 산림관련법령 등에서 지금까지도 유지되고 있다. 1945년 광복이 된 지 70년이 지난 이제는 일제의 심마니 채삼 관습에 관한 왜곡된 법리에서 탈피하여야 하고, 채삼 관행의 근거가 입회관행에서 민법상 특수지역권으로 변화된 것을 인정하여야 한다. 이에 심마니 단체는 법인 아닌 사단이고, 심마니의 채삼 관행은 민법상 특수지역권으로 법리 구성할 수 있고, 심마니의 산삼 채삼 행위는 관습법적으로 유효하다고 보아야 한다. 이를 통해 인삼과 관련된 산삼 채취행위에 관한 법적 성질과 그 근거를 명확히 할 수 있고, 심마니 채삼 행위의 민사법적 책임소재도 명확하게 할 수 있을 것이다.

• 한국전통조경학회지
• /
• 제32권4호
• /
• pp.120-131
• /
• 2014

조선 개국 시 영조된 사직단은 일제강점기를 거치면서 사직공원으로 고착화되었고, 최근 복원에 대한 노력이 진행되고 있다. 통시적으로 분석된 사직단의 변화 내용은 다음과 같다. 첫째, 한 나라의 중요 국가제사를 지내던 장소로의 입지를 확보하고 강화되었던 조선시대 태조에서 일제강점기 이전까지의 시기이다. 태조대에 인왕산 자락에 축조했으며 임진왜란 시 소실된 후 영조 대에 제례시설이 완비되었다. 그러나 1908년 일제의 간섭이본격화되자 공간 멸실과 제사가 폐지되었다. 둘째, 일제에 의해 공원화가 진행되어 고착화된 1910년부터 1944년까지이다. 공원 관련 시설과 경계부에 이질적인 건축물이 들어섰고, 단 영역 재실 사직단문이 고적과 보물로 지정되기도 하였다. 셋째, 해방 이후 1984년까지 이질적 성격의 동상과 기념비, 건축물이 축조되어 혼재된 장소성을 지니게 된 시기이다. 사직터널의 개설로 사직단 문이 2번에 걸쳐서 이축되기도 하였다. 넷째, 사직단의 역사성과 상징성을 회복하기 위한 노력이 진행되고 있는 1985년부터 현재까지이다. 사직단 권역의 복원 계획이 진행되고 있으나 주민에 대한 반발로 난항을 겪고 있는 시기이기도 하다. 향후, 사직단의 원형 회복을 위한 복원을 위해서는 발굴조사를 통한 면밀한 고증과 주민의 이해가 함께 진행되어야 한다.