• Journal of the Korean Society of Food Culture
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• v.1 no.3
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• pp.279-294
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• 1986

In order to survey the traditional salt production at the eastern coast, Young-Hae, in Yi-dynasty, data of salt production were collected through interviewing with whom had received the skill from ancestors and analyzed the data. The results obtained were as follows. Salt-producer take the salt water containing much salt and then he transported the salt-water by having water buckets an back in with using the water-toting device (Mul ji ge). Finally he carried out the irrigation (Mul dae gi) to a ditch (Dorang). It is noteworthy that the East-sea salt production method was not selecting a method of salt-pond style with a bank for salt production but using the salt water transportation fashion without a bank for that. Judging from these facts, we could conclude that traditional salt production method was handed down into the Yi-dynasty from ancient times.

• Journal of Family Resource Management and Policy Review
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• v.4 no.1
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• pp.69-78
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• 2000

The aim of this study was to clarify the social labor experience of women especially female slaves and to review the family problems of them in the Yi Dynasty. For the purpose, this study made use of literature reviews. It was founded that female slaves in the Yi Dynasty had participated in social labor between the ages 10 and 60 though they were forced to work against their will. The slaves whether they belonged to government or landowners were entrusted with hard work or were bound to pay cotton fabrics. So they contributed to maintain national economy and to accumulate private wealth but they sometimes suffered their family to be dissolved by the demand of owners.

• Journal of the Korean Home Economics Association
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• v.24 no.4
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• pp.139-146
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• 1986

The purpose of this study was to identify aesthetic concepts of‘Sarangbang’furniture during the Yi-dynasty period and aesthetic descriptions indicating each concept expressed by experts in traditional furniture. The furniture selected for the study includes desks, table bookcases, document and stationary boxes (mungab), letter holders (Kobi) and inkstone boxes (younsang) with lacquer and oil finish on. The respondents were 72 traditional furniture experts; researchers collectors, sellers and artists related to period furniture. The important points of aesthetic descriptors were collected 123 from related literature. From experts' answers, 47 representative descriptors were selected. Data were analyzed with the SPSS using frequency, Percentage mean, factor analysis, t-test and C2. The results were as follows; 1. The aesthetic concept of sarangbang furniture during the Yi-dynasty can be categorized into 9 aspects; appearance of beauty, stability the interior space, naturalness, nobleness/harmony of lines, detail/refinement, simplicity, diversity solidity and surface division. 2. The characteristics of the Korean traditional furniture can be described using 47 descriptors explaining 9 concepts mentioned above.

• Journal of the Korean Society for Library and Information Science
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• v.5
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• pp.1-30
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• 1978

The libraries of the various learning institutes in the Yi Dynasty may be categorized into four types: 1) The Hyang-Gyo library(the public school libraries in rural districts) 2) The Sabu-Hankdang library (the public school libraries in the Capital) 3) The $S\bar{o}w\bar{o}n$ library (the libraries of private learning institutes) 4) The $Jyon-Gy\bar{o}ng-Gak$ library (the library of the Sung Kyun Kwan which was the highest learning institute in the Yi Dynasty) For the historical study of Korean libraries as well as its education and culture the Hyang-Gyo libraries hold an very important position, but undeservedly its study has been neglected. In this paper, the writer made an effort to grasp the various function of the Hyang-Gyo libraries with its historical background.

• Fashion & Textile Research Journal
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• v.9 no.2
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• pp.176-187
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• 2007

Buddhist paintings in the late Joseon dynasty are characterized by diversification and subdivision of subject matters. Buddhist paintings rapidly declined since 19th century, being miniaturized and showing complicated composition. Figures that identified the shape of shoes in Buddhist paintings of late Joseon dynasty included sacheonwang that were placed in the left and right bottom of Buddhist paintings, sinjung, gwiwang and pan-gwan of siwangtaeng. Sacheonwang, an Indian folk god, was depicted as a noble person in "ahamgyeong", an early sutra, but was depicted as an armored warrior in Mahayana Buddhism world. The style of shoes sacheonwang in Korea were different depending on the times. The shoes of the sacheonwang sculpture in Seogguram of Shilla dynasty are sandal type. The sacheonwang that was drawn on Jijangbosaldo in Goryeo dynasty wears non-showy armor and red yi(履). The sacheonwang that was expressed on Buddhist paintings in Joseon dynasty wears showy armor and decorated hwa. Comparing the yi of Goryeo Jijangbosaldo sacheonwang with the yi of Bodhisattva on the Dunhuang yeolbanbyeonsangdo, Jijangbosaldo sacheonwang's shoes are Korean style in which the sole is flat and the front part has no decoration, but in the shoes of Bodhisattva on the Dunhuang yeolbanbyeonsangdo the sole is not flat, the front part is lifted. The style of shoes of pan-gwan, who is depicted on Siwangtaeng, is hwa. However, unlike the decorative hwa of sacheonwang, its front is not lifted and it has no decoration. It is assumed that the shoes of sacheonwang or pan-gwan represented obangsaek based on the idea of eumyang-ohaeng. Depiction of shoes shown in Buddhist paintings reflected the phases of the social life. In addition, the sandals of Shilla sacheonwang implies that sourthern culture in addition to Buddhism was introduced. Having expressed the shoes of Goryeo sacheonwang with conventional yi implies that Buddhism governed the inner world of the people, and the shape and material of the shoes reveals aristocracy. It is assumed that that an armored warrior wore yi, not hwa implies that the then society was stable. Also, it is assumed that that the shoes of sacheonwang on Buddhist paintings in Joseon dynasty were hwa implies that the role of tutelary god was stressed in the disordered society.

• The Journal of Korean Medical History
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• v.15 no.2
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• pp.117-134
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• 2002

"Gup Yu Bang" is the first Korean book that specialized in pediatrics. It was written by Jo Jeong-jun on the 25th year of King Young Jo in the Choson dynasty. He quoted a lot of information from "Yi-Hak-Yip-Mun" by Yi-cheon in the Myung dynasty and "Xiao Er Yao Zheag Zhi Jue" by Qian Yi in the Song dynasty, but he added his own opinions and clinical experiences to the book. In addition to that, the book explains not only symptoms and prescriptions but also the etiology and pathology of children's diseases. In particular, he showed a great deal of creativity in his book called "Dong Bang Six Fu's Qi Principle" After studying "Gup Yu Bang", I have drawn the following conclusions. 1. Prevention is more important than treatment in pediatrics. 2. When we make a diagnosis, facial inspection has priority. 3. In terms of treatmemt, Wu zang is a general rule. Therefore, we should focus on Wu zang and Pi Wei. 4. The following terms definition symptom cause prescription clinical example prevention are to be explained with reference to the nature or symptoms of the disease. 5. We can see that smallpox was more widspread than the measles in the period of King Young Jo. 6. Even though he was influenced by "Yi-Hak-Yip-Mun", "Xiao Er Yao Zheag Zhi Jue", and "Dong eui bo gam", his own explanation is clearer in his book called "Gup Yu Bang" which is based on his own clinical experiences. 7. "Gup Yu Bang" is a practical and experiential book.

• Journal of the Korean Institute of Landscape Architecture
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• v.26 no.4
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• pp.113-124
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• 1999

The purpose of this study is to search into the relation between the chinese seclusion culture and the gentleman's gardens by means of the historical and aesthetic approach. The periodic limits of this study is from pre-Qin to Tand. For gentleman's gardens in Tang dynasty at once got out of the noble's gardens which had imitated the imperial gardens until Tang, and became the origin of the gardens of the literati appearing in post-Tang dynasty. The major findings are as follows : First, in pre-Qin period, the origin of the seclusion culture is classified as the metaphysical seclusion of Taoism and the physical seclusion of Confucianism. Although Pu, Yuan, and Uou which could be said the first step of the chinese gardens were inquired, the clear relation between the seclusion and them is not found. Second, during Qin-Han dynasty, the role of the gardens, as the settings of the seclusion, are comparatively minor, too. But uan Kuang-Han's garden considerably escaped from that of pre-Qin in the aspect of function, and it has the characteristics of recreation. Third, during Wei-Chin and Liu dynasty, two types of the seclusions emerged. One is the small seclusion, and the other the Great Seclusion. Though, as formerly, the contemporary gardens did not escaped from the imperial gardens, Shi Chong's garden can be the setting of the Court Seclusion. But the seven Righteous in Bamboos' and Tao Yuan-Ming's settings of the seclusion were real natural environments rather than gardens. Forth, in Tang dynasty, in spite of relatively low status, Bai Ju-Yi's theory of the middle Seclusion enabled gentlemen to make seclusion in sinecures unlike the court Seclusion. The theoretical background of the Middle Seclusion was Zen Buddhism and the State Examinations System and Bai Ju-Yi's private social position also had an important effect on it. In Tang dynasty, there being nobiliary gentleman's gardens, Bai Ju-Yi's garden, Lushan Caotangyuan, was the setting of the Middle Seclusion. It can be called a real gentleman's garden, for it is simple and small unlike the imperial gardens or the nobiliary gentleman's gardens.

• Cross-Cultural Studies
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• v.29
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• pp.85-111
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• 2012

Zhong-lie-xiao-wu-yi(忠烈小五義), whose author was Shiyukun(石玉昆), is a Xia-Yi-Gong-An(俠義公案) novel in the late Qing Dynasty. This work published in 1890 when Emperor Guangxu(光緖) governed China. This work's author is Shiyukun, distribution books has an amender. The amender will be a shuoshuyiren (說書藝人). Zhong-lie-xiao-wu-yi is Zhong-lie-xia-yi-zhuan(忠烈俠義傳)'s a sequel, the story leads from Zhong-lie-xia-yi-zhuan. It is just the beginning of Zhong-lie-xiao-wu-yi is redundant. Zhong-lie-xiao-wu-yi was introduced to the late Chosun(朝鮮) Dynasty. This work was translated in Hangeul, Chosun's readers read Zhong-lie-xiao-wu-yi. This work's circulation is not clear, But this work's exciting story is interested in the readers. This work is characterized as follows: First of all, Zhong-lie-xia-yi-zhuan's charaters appear equally, the readers feels familiar. The readers like the familiar characters, because the readers read the book. The familiar characters can have a sense of speed in reading. Second, the story is continuous. Zhong-lie-xiao-wu-yi is narrated by connecting Zhong-lie-xia-yi-zhuan's story. Third, Zhong-lie-xiao-wu-yi was seeking an open ending. Classical novels prefer happy ending, this work is open ending, the expectations for the sequel became more doubled. The fourth, this work took advantage of the colloquial expressions. Zhong-lie-xiao-wu-yi is Huabenti(話本體) novel, took advantage of the spoken language. Suyu(俗語) and xiehouyu(歇後語) was represented in this work. Fifth, this work is formed a universal consensus. Ordinary people must empathize about xia-yi(俠義) and retribution, this work was well represented. Because the readers would have liked to this story.

• The Journal of the Convergence on Culture Technology
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• v.8 no.6
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• pp.493-503
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• 2022

With the rise of epigraphy and textology, and the emerge of many famous outstanding clerical script masters, Qing Dynasty becomes another important innovation period in the development of the clerical script. Jin Nong and Yi Bingshou are two important clerical script masters in the Qing Dynasty. Thus, researches on the courses of their careers as well as a comparative study between these two calligraphers, Jin Nong and Yi Bing, are specially important. The comparative study of Jinnong and Yibingshou's clerical script is a relatively new subject, which is entered from the angel of comparative perspective between their clerical scripts works. Through an in-depth research on different inheritance routes, which are origin from Han Dynasty clerical scripts, of Jin Nong and Yibingshou, it is found that these two calligraphers are different in innovation of clerical script style, theory of calligraphy and of clerical script practice. This paper focuses on a comparative study of the different clerical theories and clerical script works between Han Dynasty, Jinnong and Yi Bingshou. A comparative study of clerical script works of Jin Nong and Yibingshou in Qing Dynasty provides a more comprehensive and in-depth understanding on these two calligraphers; meanwhile, it provides valuable learning paths for later calligrapher in the field of clerical script, and can be regarded as references in the innovation of the official script style.

• Journal of the Korean Society of Clothing and Textiles
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• v.2 no.2
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• pp.269-276
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• 1978

This thesis studied the costumes of Gwan-Rye(관예). the lowest ranking officials of Yi-Dynasty. It researched the written materials and compared it with relics of Gwan-Rye costumes. The gists of the result are; 1) The Koryo tradition of Gwan-Rye costumes continued until the early days of Yi-Dynasty. 2) The Gwan-Rye costumes can be classified into two styles. One is Sa-Ryung(사영) style, which consisted of Dan-Ryung(단령) robe and Jo-Geon(조시) as head gear. Na-Jang(라장) style. the another, consisted of Dan-Ryung. Ban-Bi-Ui(반비의) and Jo-Geon. 3) These styles changed around the days of Yeon-San(연산), the 10th King of the Dynasty. The Na-Jang of later days wore Cheop-Ri(첩리) robe instead of Dan-Ryung. And the Sa-Ryung costume was devided into three different styles. They are (1) Gat(립)- Cheop-Ri (2) Bung-Geo-Ji(단립)-Chang-Ui(창의) (3) Gat- Kwoe-Ja(쾌자) styles.