• Journal of the Korean Institute of Rural Architecture
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• v.12 no.1
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• pp.33-40
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• 2010

HyangGyo had been built for teaching peoples as a place of educational practice, and also for the order and stability of country through Confucianism. This study analyzed and researched the building structure of Daejeong-HyangGyo in Jeju Island In Daejeong-HyangGyo, unique architectural characteristics are shown as they have been built in an island independent from the mainland. Also up-down system was well reflected in detailed architectural styles. The main temple of Daejeong-HyangGyo was built in the type of one-Chulmok(a subsidiary material of Gongpo and a piece of wood to support the eaves) of which ancon supports a purline from the center of a pillar and two-Ikgong(a piece of wood engraved to put on an ancon), but in the case of the lecture hall, its Gongpo(a piece of wood to support the eaves) was inferior in quality. In the case of Jeju abutments were used in main temples and fire walls were mostly used. In particular, their abutments are difficult to be observed in HyangGyo in the mainland. It is presumed that the abutment and the fire wall used in Jeju Island might be the best solution to protect structures from rain and moisture. To sum up, local characteristics and traditional rules were thoroughly reflected in Dajeong-HyangGyos built in Jeju Island from the aspect of arrangement and detailed style. In conclusion, it is significant that architectural styles, not to mention the other aspects of Jeju culture, were suitably adapted to Jeju Island.

• Korean Journal of Community Nutrition
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• v.22 no.5
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• pp.387-400
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• 2017

Objectives: This study was designed to find out factors that are needed to be improved for the Buddhist training environment of Sramanera Sramanerika monks, who have been newly adapted for their life style after becoming a monk, and to provide basic data for the development of the standard diet in Buddhist temples. Methods: A self-administered questionnaire was applied to 365 Sramanera Sramanerika monks at 11 Buddhist monk universities. The questionnaire was designed to investigate their dietary habits, dietary evaluation, satisfaction of food service, and food preferences. Results: The study population consisted of 52.6% men, and 47.4% women. The subjects who had a vegetarian diet before joining the Buddhist priesthood were 27.7% women, and 13.5% men (p<0.01). 42.2% of the total subjects felt that they are healthy now and 19.4% felt weak. The most difficulty of dieting adaptation as soon as entering the priesthood was the strict diet rules (42.9%). The subjects considered health or nutrition (40.0%) highly when having meals. 94.8% women, 84.1% men ate breakfast every day (p<0.001). Women (55.4%) frequently ate snacks more than men (26.6%) (p<0.001). The results of the dietary evaluation indicated that the intake of milk, soy milk or dairy products and beans or tofu received lower than 3 points and women had lower point result than men (p<0.001). Foods with higher preference were grilled mushrooms, grilled laver, miso stew, sweet and sour mushrooms, steamed tofu with seasoning. Conclusions: Women were more interested in their health than men but they also required to improve the nutritional eating habits. It appeared that the lower intake rates of the calcium containing food (milk and dairy), and proteins (beans and tofu) could result in nutritional imbalance. Therefore, it is necessary to offer food based on the standard menu plan with consideration given to their food preferences in order to maintain their health and desirable dietary habits.

• Fire Science and Engineering
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• v.23 no.3
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• pp.121-130
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• 2009

This study is researched about the field trip of temples and the data for fire extinguishment manual of fire stations: it is done from June 2008 to December 2008 the 80 main temple wooden cultural properties among the 124 main wooden cultural properties appointed by the Cultural Heritage Administration. Cultural properties appointment classification, location classification, temple area, building area in a temple, building area of appointment cultural properties, a fire engine drive direction for fire suppression in a fire, distance from a fire station, and present condition of a fire administrator are researched. The cultural properties possess characteristic is in 2 cases: the whole things in a temple are appointed as cultural properties and only the wooden building is. The cultural properties are classified: the transport is possible or not. The special quality of cultural properties are classified for early correspondence and cultural properties transport in a fire and the basic data are arranged for damage limitation.

• The Korean Journal of Archival Studies
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• no.20
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• pp.213-256
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• 2009

If there are pyramids in Egypt for ancient pharaohs, there are presidential libraries, in other words presidential temples, in America for modern ex-presidents. An American presidential library is a monument-but also a history museum and an archive. These libraries are their unique commemorating way for American ex-presidents. These reflect and explain their presidency with their own point of views through museum exhibitions. However, the history presented in the museums of presidential libraries often lacks balance and critical perspective, and offer public access selectively. The presidential libraries, nothing but American business, made from American heroism and self-confidence tradition. In that point, we have to recognize american commemorating cultures are americans, while benchmarking american system. The importance is balanced views and critical perspectives when we accept advanced other country's systems.

• Korean Journal of Heritage: History & Science
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• v.34
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• pp.172-195
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• 2001

This research on the house folklore in China, Korea, and Japan is focusing on a kitchen God that is common in these three countries. This god originated in China and has subsequently influenced Korea and Japan. Today, all three countries use the same name of this kitchen god which is called Youngwang(竈王) as its name has been spelled in Chinese. In China, this kitchen god has been believed in two different ways. The Han people have developed their belief in Youngwang while another creed has been originated from other ethnic groups. Because of the particular house style with upper stories of ethnic groups in the southern and southeast areas of China, a kitchen fireplace is centered in the house. Han people in China also worship painted depictions of kitchen gods. And the ethnic groups believe it has three stone legs for a fire box. These differing beliefs has bad influenced on Korea and Japan. The kitchen god of Cheju island (off the south Korea coast) is believed to be almost the same as among the ethnic groups in China Interestingly, form of belief in the kitchen god in Okinawa (off the south coast of Japan) is almost identical as in the southern area of China Custom in China. Korea, and Japan regarding the kitchen god symbolized family values healing, initiating a new daughter-in-law to reveging the kitchen god, etc. are all the very similar. A fireplace and its fire are very important and, have many taboo, attached. Existing rich tales of kitchen gods are similar in the three countries. Moreover, people in the three countries, think that the clay or time plaster of the fireplace with bring good luck on New Year's eve. However, Korea kitchen god features one thing that is different from those China and Japan, that is that water symbolizes the kitchen god in Korea. A painted kitchen god as they are popular in China, has influenced only some Buddhist temples in Korea.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.101-121
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• 2023

Daoism was introduced into the South-West of Vietnam via two main entries: the missionaries from North and Central Vietnam who migrated to the South by following the Southward movement and the spread of Daoism by Chinese migrant men who came and settled in the South-West of Vietnam from the late seventieth century to late nineteenth century. However, the biggest influence of Daoism in the Southwest of Vietnam was mainly the Chinese missionaries of Daoism. As time went by, together with the impacts of social and historical circumstances, Daoism had a strong influence on the lives of the South-West people in terms of different aspects, especially their faith and religions. The impact of Daoism into people's faith and religion was considerable, especially to the indigenous religions, of which the religion, Four Debts of Gratitude, is a representative example. With the aims of clarifying how Four Debts of Gratitude was influenced by Daoist thought and how the indigenous religions and systemized ideologies in the South-West of Vietnam were related during the period of living condition expansion as well as cohabitation of several ethnic groups in the region, this article focuses on Daoist thought expressed in typical symbols in the sacred architecture of the Four Debts of Gratitude such as Cổ Lầu, wine gourds, and the Eight Trigrams. Once properly examined, it becomes clear that the prominent symbols and other Daoist elements show that Daoism had a profound influence on the Four Debts of Gratitude.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.149-164
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• 2004

Various social surveys conducted by mass media and government agencies in recent years in Japan suggest that the percentage of those who believe in religion are between twenty and thirty percent. However, more than seventy percent of Japanese visit Shinto shrines or Buddhist temples during the New year period. Although there are varying interpretations on whether Japanese people are religious or not, detailed research shows the existence of certain religious tendencies among Japanese. I base my estimates on research surveys of college students covering a period of almost ten years. It is helpful for understanding the religiosity of the Japanese to differentiate between "clear-cut religion" and "peripheral religious phenomena." The exact boundary between these two categories, however, is difficult to clearly demarcate. "Clear-cut religion" refers here phenomena which are directly related to established religious organizations such as shrine Shinto, Buddhist sects, or Christianity. "Peripheral religious phenomena" covers such phenomena as fortune telling, mystical phenomena, religious customs and similar matters. It is often said that the younger generations are less concerned with religion. Our seven surveys questioning several thousand college students, conducted between 1995 and 2001, show that only between six and seven percent of the students state that they believe in religion. Additionally, the extent of negative attitudes toward religion quite remarkable. On the other hand, students who take part in conventional ritual such as a New year's visit to a shrine or temple and visiting the graves of ancestors amount to about fifty percentage. In spite of the prevailing negative attitude toward religious groups, these students have apparently kept a certain level of interest in religious customs. Moreover, they show a relatively strong interest in fortune telling, mystical phenomena, or supernatural phenomena. The exact degree of a positive attitude toward peripheral religious phenomena differs according to the level of being informed on these matters. As a whole, they largely rely on information gained from their families and local communities. Therefore, we can conclude that there is a degree of transmission of religious culture among younger generations.

• Korean Journal of Environment and Ecology
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• v.34 no.4
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• pp.294-303
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• 2020

This study aimed to examine was conducted to the ability of microclimate control in old pine forests by surveying pine forest in Buddhist temples, where the pine forest are stably growing through active protection in the Gyeongnam region, and comparing variation characteristics of microclimate characteristics (temperature and humidity) and distribution of vegetation type. The study sites were pine forests protected well by Buddhist temples (Haein-sa, Beomeo-sa, Tongdo-sa, and Bulguk-sa) in the southeast region of Korea and thus known for stably growing young pine trees. According to the vegetation distribution status analysis, these pine forests did not have a high ratio of pine trees. Except for Tongdo-sa, the ratio of deciduous forest and mixed (deciduous and pine trees) forest had a much larger presence than that of pine forest. Measured data of microclimate showed that the Tongdo-sa area had significantly different characteristics compared to the other three areas. Tongdo-sa area showed a significantly higher diurnal range of temperatures and humidity than the other three areas, in both spring and summer. It is due to the difference in vegetation management. The forests around Tongdo-sa are mostly pine forests, except for the developed areas, while those in the other three areas have a dominant ratio of deciduous brad-leaved forests. Intensive control of pine forest is not effective in mitigating microclimate, i.e., temperature and air humidity. Stress caused by rising temperatures and decreasing air humidity is blamed for the decline of pine forests. Thus, the current active management of pine forests, such as the Tongdo-sa case, has been found to have a greater negative impact on the temperature and humidity stress. Therefore, we believe that a new change in forest management is necessary to increase the effect of mitigating the microclimate of pine forests.

• Korean Journal of Heritage: History & Science
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• v.50 no.1
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• pp.78-117
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• 2017

Buddhism, which was subject to repression all over the early Joseon Dynasty, received a certain recognition from the state, because Buddhist monks had participated in the war of the Japanese invasion in 1592. On the other hand, however, one of the results was the destruction of many temples. In the late Joseon Dynasty, the Buddhist monks themselves acted as players of Pungmul(people's percussive band music) for the rebuilding of Buddhist temples. These so-called "the Buddhist monks' Pungmul" is the imitation of former clowns' Pungmul and farmers' one that sometimes request money or rice at houses of villages. In the late Joseon Dynasty, the activities of the Buddhist monks' Pungmul were held all over the country. Today, there are "Bitnae Nongak(farmers'percussive band music)" in Kyeongsangbuk-do, "Beokku-noli(the drum play) in the areas of Yeosu and Gangjin in Jeollanam-do, the song of the Buddhist monks' Pungmul for the people's house spirits in the Gyeonggi-do, Gangwon-do and Chungcheong-do, and Namsadang-pae(the nomadic entertaining groups composed of only men), as clear pictures of it. In these things related to Nongak or Nongak relevant affairs, the shapes of the Buddhist monks' Pungmul in the late Joseon Dynasty remain clear. On the other hand, today the Namsadang-pae, which was formed as a result of Buddhist monks' Pungmul in the late Joseon Dynasty, was left only in the Chungcheong-do and Gyeonggi-do, because the temple construction in the Gyeonggi-do was made especially many in the late Joseon Dynasty. During the late Joseon Dynasty, the Buddhist monks' Pungmul, which had long-lived and had taken place throughout the nation, had a great impact on Pungmul. There are the Buddhist elements, such as Gokkal(the Buddhist monk's peaked hat), paper flowers, the color band, the small drum, and Bara(small cymbals) are often found in the Pungmul of Korea. In the late period of the Joseon Dynasty, it is obviously important place in the Pungmul history of Korea. Research and studies on this subject should be made more in the future.

• Korean Journal of Heritage: History & Science
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• v.43 no.4
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• pp.24-55
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• 2010

Jangmyeongdeung Lantern (貞陵長明燈) refers to the stone lantern placed in front of the royal tomb. It serves both symbolic and decorative purposes; symbolic because it is supposed to guard and illuminate the buried, and decorative because it is a work of sculpture that adorns the entire graveyard. The Jangmyeongdeung of Jeongneung was the earliest stone lantern to be produced during the Joseon period. Its square shape is unique among those from the early to mid-Joseon period. The three major parts of Jangmyeongdeung - the stand, the lantern, and the roof-shaped cover parts - are square in shape, differing from the octagonal shaped Jangmyeongdeung. The stand consists of three single stone blocks, the Hadaeseok(下臺石), Ganjuseok(竿柱石), and Sangdaeseok(上臺石). The Hwasaseok(火舍石), or the lantern part, is also a single stone block. Jangmyeongdeung of Jeongneung succeeds the style of those of Hyeon-neung and Jeongneung(玄正陵) of the Goryeo period and is of a better artistic quality. As the first Jangmyeongdeung lantern, it is a refined work of art that marks the foundation of the Joseon Kingdom. This paper tries to ascertain the stylistic origin of the square-shaped Jangmyeongdeung of Jeongneung and compare it with those of Buddhist temples. Consequently, similarities were found among the stone lanterns of Zen priests 'Jigong'(指空) and 'Nawong'(懶翁) in the Hweamsa Temple(檜巖寺) site from the late Goryeo period, those of Zen priest 'Muhak'(無學) of the Hweamsa Temple site, and those of national priest 'Bogak'(普覺) of Cheongnyongsa Temple(靑龍寺) from the early Joseon period. Primarily, this is because the three components(the stand, the lantern part, and the roof-shaped cover) are essentially square-shaped. Second, as the Ganjuseok(one of the components of the stand) became shorter, the stand took a more stable form. Third, the Hwasaseok(the lantern part) consists of two stone blocks joined together. Fourth, the roof-shaped cover is also in square in shape. Similarly, the Jangmyeongdeung of Jeongneung contains Buddhist elements as well. The three-bead pattern that decorates the Ganjuseok stand is an example. The three-bead pattern is one of the symbolic elements related to Tantric Buddhism. It is found on the diadems worn by Bodhisattvas from the Goryeo and early Joseon periods. The Jangmyeongdeung of Jeongneung in early Joseon directly influenced the production of the square-shaped stone lanterns used to decorate the tombs during the Joseon period. After the latter half of the 15th century, however, the octagonal-shaped Jangmyeongdeung style began to prevail. The Jangmyeongdeung of Jeongneung reflects the succession of the tradition of royal tombs from Goryeo to Joseon, the introduction of square-shaped stone lanterns to Buddhist temples, and the influence of the Buddhist philosophy of the time. It is a living testimony to various elements of each time and corresponding cultural trends.