• 복식
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• 제58권1호
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• pp.45-60
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• 2008

This study reports a court dress culture in 1719 shown in the Scene of a Royal Banquet given by the King at Gyeong-hyeon-dang(景賢堂) of Gisagyecheop(耆社契帖). It can be summarized as follows: First, King Suk-jong(肅宗) attending a Royal Banquet for members of the Hall of Elder Statement wore the Ikseonkwan decorated with flowers, red Gollyongpo, Okdae, and Heukpiwha. The Crown Prince(王世子) also wore the Ikseonkwan decorated with flowers, black Goliyongpo, Okdae, and Heukpiwha. Second, senior statesmen(耆老臣) over the age 70 wore Sarno, Heukdallyeong with a crane rank tablet, belt, and black boots. Royal family members and officers also wore Samo, Heukdallyeong with a crane or silver pheasant rank tablet, belt, and black boots. Third, Sakum(司禁) of King's body guards wore Yungbok and Muyaebyulgam(武藝別監) wore Ja-geon and the green Jikryeong. Ui-jang-gun(儀仗軍) wore Pirip and Hongui, Haengjeon, and Unhae. Saboksikwan(司僕侍官) wore Samo, Heukdallyeong, belt, black boots, and a sword. Fourth, boy dancers(舞童) wore Buyongkwan, Kwanbok, skirt, belt, and black boots. Cheoyong-dancers(處容舞童) wore outfits in fine colors, wide pants, skirt, mask with an earring, gold colored belt, and white colored sandal. Hyeopryulrang(協律郞) wore Sarno and Heukdallyeong. Jipbak(執拍) wore Morabokdu and Noksaui, and Ak-kong(樂工) wore Whawhabokdu, Hongju-ui, Ojungdae, and Heukpiwha. Singer(歌童) wore Jajeok-dugeon, nokju-ui, and jajeokdae.

• 한국생활과학회지
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• 제15권3호
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• pp.469-480
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• 2006

Patterns in clothing symbolize some specific meaning that differs across cultures and religions, although patterns have been mostly used to realize human desires to overcome natural hazards in every culture or religion. This research aims to compare animal patterns of Korea (Confucian/Buddhism culture) with those of Byzantine (Christian culture), based upon a research method of literature survey. It is found through the research that both cultures used common patterns, such as dragon, butterfly, bat, honeybee, peacock, fish, and chicken. In the case of dragon patterns, Korea used it to symbolize emperor, dignity, or authority, while Byzantine used it for devil. Bat patterns had different symbolic meanings in both cultures: they mean happiness, longevity, prosperity or many off-springs in Korea while they mean misfortune or unhappiness in Byzantine. On the other hand, the rest of animal patterns, including butterfly, honeybee, peacock, chicken, had quite a similar symbolic meaning. Butterfly means change of life or beginning of new life in Korea, whereas it means resurrection in Byzantine. Honeybee symbolizes diligence, order, and cooperation. Many animal patterns were used in both cultures at the same time. Another difference can be found in terms of the kind of animals; for example, Korea used wild goose, pheasant, giraffe, deer, mandarin duck & turtle, while Byzantine used eagle, snake, pigeon. Of course, each and every animal has its own meaning, mostly positive. Except dragons and bats, both cultures have a similar meaning in most of animal patterns. Generally speaking, Korea used imaginary animals to pray for human happiness, but Byzantine used real animals to pray for resurrections.

• 문화기술의 융합
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• 제2권1호
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• pp.1-12
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• 2016

조선시대 의궤 15책과 고문헌 8권에 수록되어 있는 어만두에 대하여 문헌 고찰하였다. 조선시대 전기에는 1종, 중기에 2종, 후기에 15종으로 모두 18종이 소개되었다. 만두소의 재료로는 꿩, 닭, 소고기, 전복, 해삼 등이 사용되었다. 어만두는 생선살을 얇게 저며 소를 넣고 녹말을 입힌 후 물에 삶은 것으로 현재의 '물만두' 형태임을 알 수 있었다. 어만두의 크기는 작은 모시조개 크기로 만들었다. 초장에 '고초(苦椒)'의 사용은 "무신 진찬의 궤"(1848년)의 '어만두'를 시작으로 나타났다. 본 연구를 통해 어만두에 대한 새로운 조명과 메뉴개발을 위한 기초자료로 활용되기를 바란다.

• 한국식생활문화학회지
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• 제28권5호
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• pp.425-437
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• 2013

The aim of this study was to establish the identity of Korean traditional food based on the recorded food preferences during the period of the Chosun Dynasty. Our primary source in this regard was the invaluable, historical document called the "Miam's diary." This important document reveals details of such food preferences from October 1567 to September 1568. By analyzing the income-expenditure trends of virtually every household, this diary was used to describe a vivid traditional food preference of the people during that period. A detailed analysis of the diary reveals the summary of families' characteristics in the 16th century. First, it records the fact that expenditure on food was mainly based on stipend and gifts received. The type of food preferred by the people was diverse in nature; for it included rice, bean, chicken, pheasant, and seafood. However, there were dried or pickled forms too so as to prevent them from undergoing decay. Second, it throws light on the fact that people expended food mainly as a salary for servants. People utilized the income from selling such food items to purchase goods and land. They also used the same either to donate for a funeral or wedding purpose. Third, it records the fact that day-to-day purchase of groceries was mostly based on gift(s) for someone close to them such as a neighbor, colleague, relative, or student. Further, such gifts included small groceries, food items, and clothes. Fourth, based on the data available in the diary, it seemed likely that the gentry families laid emphasis on the customary formalities of a family dating back to as early as the late 16th century. Finally, the document also records the fact that noblemen of the Chosun Dynasty had a notion that they had to extend warmth and affection by presenting generous gifts to their guests at home. Noblemen during that period were very particular in welcoming their guests as they believed that this approach alone would testify their status as noblemen.

• 한국식생활문화학회지
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• 제26권3호
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• pp.239-248
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• 2011

This article examines the types of Jwabans as recorded in 21 old books of the Joseon dynasty (1392-1909). The ingredients used in Jwabans during the Joseon dynasty were root vegetables, sea algae, seeds nuts, bird, meat, and fish. In the early, middle, and late eras of the Joseon dynasty, 10, nine, and 181 kinds of Jwabans were prepared, and two, one, and seven kinds of Jwabans were prepared using root vegetables (根菜類). During the early and late eras of the Joseon dynasty, one and 14 kinds of Jwabans were prepared using sea algae (海藻類), respectively, and four kinds of Jwabans were prepared using seeds nuts during late eras of the Joseon dynasty (種實類). During the early, mid and late eras, one, two, and 17 kinds of Jwabans were prepared using bird (鳥類), three, one, and 47 kinds of Jwabans were prepared using meat (肉類), and one, five, and 81 kinds of Jwabans were prepared using fish (魚類). The frequency of the Jwabans ingredients in order were fish (30.5%), meat (23.5%), pheasant (7%), root vegetables (5%), abalone (全鰒) (5%), laver (海苔) (4%), shellfish (貝類) (3%), fish eggs (魚卵) (2.5%), fleshy prawn (大蝦) (2.5%), sea tangle (昆布) (2%), dried tangle (海草) (1.5%), sparrow meat (雀肉) (1.5%), and etc during the Joseon dynasty. It seems that the appearance and supplementation with different ingredients increased throughout the Joseon dynasty. This may be associated with the commercial industrial development that prevailed during the late Joseon dynasty. Further study will be conducted on recipes and ingredients recorded in these old books to develop a standardized recipe to globalize Jwabans.

• 동아시아식생활학회지
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• 제1권3호
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• pp.259-276
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• 1991

The review of side dishes, oereal dishes and seasonings of the banquet on the 24th year of King Kojong in Chosun Dynasty were summarized as follows: 1. Ten kinds of soups(=Tang), that is Yyolguja Tang$.$Guja Tang$.$Keumjung Tang$.$Whanja Tang$.$Jap Tang$.$Gol Tang$.$Seunggiwa Tang$.$Jeopo Tang$.$Haesam Tang$.$Yang Tang were served. The most frequently served soup among them was Yyolguja Tang. 2. Various kinds of dried meat/fish were piled up most highly among dishes. Sliced beef and minced beef among dried meats, white cud$.$yellow cud$.$flatfish$.$skate$.$shark$.$octopus$.$dried abalone$.$cuttle fish$.$dried scallop were piled up together. 3. Sliced of boiled beef/pork and gelatined knuckles were assorted. Boiled meat which was made of beef, pork, lamb, liver, stomach, brisket and plat flank of caw was chiefly used for boiled beef, hams for boiled pork, mediumsized lamb for boiled lamb. And the legs and stomach of caw, old chicken, mullet were used for gelatined knuckle. 4. Three kinds of pan-frying dishes that was stomach and liver of caw, and mullet were usually piled up, If one kind in one dish, sea cucumber and mullet were used respectively. 5. Boiled abalone was dried abalone with soaked, sliced and boiled down in soysauce. 6. Roasted dish was usually made of assorted food stuffs. Sometimes chicken an pheasant was used for roasted dish. 7. Steamed dish was like this : assorted beef, fresh abalone, sea cucumber, mullet, young pork, chicken, dried abalone. 8. Raw dish was made of intestine of caw, fresh abalone and mullet. 9. Poached egg was serving decorated with red pepper, pine-nut and green onion. 10. Seasoned green-been-jelly was served only one time. 11. Radish kimchi was served only one time. 12. Chief foods were nuddle and stuffed bun. 13. Served seasings were honey, mustard, soysauce with vinegar, salt. Review from banquet menu, 34 kinds of side dishes were served : 10 kinds of soup, dried fish/meat, boiled beef, boiled pork, gelatined knuckle, 5 kinds of panfrying, boiled-down-abalone in soysauce, 3 kinds of roast, 5 kinds of steamed, 3 kinds of raw dishes, pouched egg, green-bean-jelly, kimchi. 4 kinds of chief foods were served : nuddle, dry nuddle, 2 kinds of dumping.

• 패션비즈니스
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• 제2권1호
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• pp.71-75
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• 1998

The Miaos who is the minority people mainly living in the southwestern part of China, expressed their indicator and solidarity through the costume in order to maintain their racial character while experiencing numerous adversities over thousands of years, where the costume has served as a source of cohesion as well as a primitive religious thought, and also showed their faith, desire, longing and aspiration. This study examined the Miao's traditional costume by classifying it into the following; hair style, headdress, upper and lower garments, and other costume. And the silver ornaments used for attire and their symbolic meaning were examined. The result of the study is summarized as follows. 1. The reason that types of the costume has been diversified is because there was promise of ancestors who intended to differently express the type of a kind as symbol of the racial branch that is the Miao's special type of society. Thus, the costume type could tell where a tribe live. Another reason is because only marriage between families with different surname but the same type of costume was accepted. 2. As women made and wore the costume themselves, it also served as a means of being proud of their skill or wealth, they tried to make it more beautiful and it was also used as a token of marriage or love between relatively enlightened men and women. 3. The design used on the costume was expressed as a symbolic meaning of indicator to strengthen the racial solidarity because it connoted worship to ancestors who had experienced lots of adversities. 4. The hair style was expressed in various styles by using Kache such as Chukye, Byunbal and Kokye. It is likely that ornaments used on the head of women in the form of cow's horn or silver crown were used as one of the methods to stress the valuableness of the cattle that were essential to agricultural life. In addition, various styles of turbans were used to indicate the respective regions. 5. Cock's feather ornaments or silver ornaments in the form of pheasant's feather on the edge of women's skirts, peasant's feathers that men wore on their head, or Baekjoui and men wore resulted from the Miaos' thought of adoration for birds, which implied a primitive religious meaning. 6. As the region where the Miaos live yields much silver, the silver ornaments were mostly used to be proud of wealth, which symbolized light and pureness.

• 한국의류학회지
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• 제17권1호
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• pp.49-62
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• 1993

This study intends to find out the correspondence of the costumes of the terracotta warriors at the tomb of Qin Shi Huang to the dress of nomadic people. The Chinese took the dress of nomadic people into their costumes so that they might practise shooting arrows from horse back in the Age Of Wars. The terracotta warriors at the tomb of Qin Sin Huang provide us with substantial evidence that Qin Dynasty inherited the system of wearing the dress of nomadic people from Zhao. Figures of calvarys wear the jackets of nomadic people, but figures of other warriors wear Han jackets. This means that the aim of taking the dress of nomadic people is to be convenient in practising shooting arrows from horse back. Nomadic people adjusted their jackets to left, because they road on a horse from left for being the tunga only on the left. But calvarys adjusted their jackets to right. In those days, China didn't have a tunga. So there was no necessity for riding from left. And Chinese were accustomed to adjusted their jackets to right. This is the reason why calvarys adjusted their jackets to right, though they wear the dress of nomadic people. Soldiers wear trousers. Some have puttee, some have their leg bounds. All the soldiers tightened their coats or jackets with belts which were inhereted from nomadic people. They wear either shoes or short boots. The figures are classified according to rank, espicially in their hats and armours. General wears a cap adorned with pheasant' feathers, officer wears an unadorned cap, and men are hatless or in turbans. Calvary's headgear looks like a p'ing-chin-tse which was correspondence to the headgear of nomadic people. Soldiers wear armours according to duty, and armours are differentiated by rank. From the state of terracotta warriors, I think that the warriors were made from BC 246 to BC 210 which is equal to the date of making the tomb of Qin Shi Huang. Then the date of making the terracotta warriors was between 60 and 100 years since the king Wu Ling of the state of Zhao took the dress of nomadic people.

• Parasites, Hosts and Diseases
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• 제52권3호
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• pp.281-285
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• 2014

Ticks were collected from 35 animals from 5 provinces and 3 metropolitan cities during 2012. Ticks also were collected by tick drag from 4 sites in Gyeonggi-do (2) and Jeollabuk-do (2) Provinces. A total of 612 ticks belonging to 6 species and 3 genera were collected from mammals and a bird (n=573) and by tick drag (n=39). Haemaphyalis longicornis (n=434) was the most commonly collected tick, followed by H. flava (158), Ixodes nipponensis (11), Amblyomma testudinarium (7), H. japonica (1), and H. formosensis (1). H. longicornis and H. flava were collected from all animal hosts examined. For animal hosts (n>1), the highest Tick Index (TI) was observed for domestic dogs (29.6), followed by Siberian roe deer (17.4), water deer (14.4), and raccoon dogs (1.3). A total of 402 H. longicornis (adults 86, 21.4%; nymphs 160, 39.8%; larvae 156, 38.9%) were collected from wild and domestic animals. A total of 158 H. flava (n=158) were collected from wild and domestic animals and 1 ring-necked pheasant, with a higher proportion of adults (103, 65.2%), while nymphs and larvae only accounted for 12.7% (20) and 22.2% (35), respectively. Only 7 A. testudinarium were collected from the wild boar (6 adults) and Eurasian badger (1 nymph), while only 5 I. nipponensis were collected from the water deer (4 adults) and a raccoon dog (1 adult). One adult female H. formosensis was first collected from vegetation by tick drag from Mara Island, Seogwipo-si, Jeju-do Province.

• 한국환경생태학회지
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• 제29권3호
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• pp.344-352
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• 2015

본 연구는 야생조류의 새벽 지저귐 시작시간에 영향을 미치는 환경요인과 종간 차이를 밝히는데 그 목적이 있다. 음성녹음은 봄철(2014년 4월~7월) 번식기 동안 일출 2시간 전에 시작하여 매일 2시간씩 실시하였다. 녹음된 소리는 분석 프로그램(Adobe Audition CC)을 이용하여 소노그램 패턴 확인을 통해 종을 구분하고 종별 지저귐 개시 시간을 분석하였다. 야생조류 지저귐 시작시간과 환경요인 및 종간차이 분석을 위해 한국 기상청으로부터 기상자료(일강수량, 율리안일, 일출시간, 월출시간, 온도, 여명시간)를 구하였다. 연구결과, 일강수량과 월출시간을 제외한 모든 환경요인이 야생조류의 지저귐 개시 시간과 상관관계가 있음을 확인하였다. 또한 야생조류 종간 지저귐 개시 시간에 차이가 있었다. 야생조류는 지저귐 개시 시간 차이에 따라 3개 그룹(일찍 일어나는 새, 중간에 일어나는 새, 늦게 일어나는 새)으로 구분되었다. 꿩과 노랑턱멧새는 일찍 일어나는 새 그룹에 속하였고, 딱따구리류는 늦게 일어나는 그룹에 속하였다. 본 연구는 한국의 야생조류를 대상으로 지저귐 개시 시간에 대한 우선순위를 밝힌 최초의 논문이라는 데서 의미가 있다. 그러나 왜 종별로 지저귐 개시 시간에 차이가 나는지에 대해서는 후속 연구가 필요하다.