• Journal of the Korean Society of Costume
• /
• v.6
• /
• pp.121-143
• /
• 1982

Many studies have done on Egyptian Clothing because its unique characteristic culture. However, I was facinated by the exhibitions of Tutankhamen burial treasures which were shown in San Francisco and New York in 1978 and 1979. I found out myself that there are several interesting aspects of clothing to compare 18th dynasty king, Tutankhamun and other dynasties in Egyptian culture. Therefore, I tryed to analized the Egyptian clothing including accessaries with theigr symbols durin 18th dynasty King, Tutankhamun. The most of people were shocked and amazed when they toured the exhibition of Tutankhamun articles which were the most incredible burial treasures in existence today. The body of the King has been embalmed, bandaged and fitted in eight layers of coffins with pure gold mask to represent the god Osiris. Among eight layers of coffins, one is pure solid gold in mummiform, two of mummiforms are made of compact wood covered with sheets of gold and inlaid with multi-colored glass-paste and semi-precious stones. The Egyptian belived that the soul continued to exist throughout eternity if it had passed on examination of its deeds on earth at a "Last Judgement" presided over by Osiris. They also believed that the mummified body could exist in the tomb as a habitation that the soul could revisited. Thus a proper burial was vital for a full existence in the hereafter. They buried dead person in the sealed vault of the tomb with some of the possessions he had used during his life time, such as his furniture, clothing and jewels. In this studies, I've tried to research to various clothings, and accessories with their symbols used during 18th dynasty king, Tutankhamun. The studies are shown as: I) Clothings of Tutankhamun dynasity of Kalasiris, Sheath skirt. Gala skirt, Loin skirt, Hike and Dalmatic. The Dalmatic was first seen in this dynasty. Probably the Roman Christian borrowed the Dalmatica from Egyptian Dalmatic. No where has the same design at the period. II) Egyptian of 18th dynasty Tutankhamun wore big headdress, broad collar necklace passium, pendants, armlets, rings and earrings with very beautiful, exquisite handcraft. They seem the first people who wore earrings in Egyptian history. III) The symbols of decorated items vulture, lotus...Upper Egypt Uraeus, papyrus...Lower Egypt scaravaeus, Nile Riber...rebirth man(Ankh), +...eternal life solar disc, gold...sun ostrich-feather...nobleness God, Horus' eye...protection against enemy IV) Also Egyptian prefered the straight line and a right angle which were the basic principles of architectural arrangement.

• Journal of the Korean Society of Costume
• /
• v.55 no.1 s.91
• /
• pp.113-128
• /
• 2005

To find our own individuality, there must be an active study on jeogori which is an unexplored field. Therefore, the purpose of this study is to consider artistic beauty and predominance of jeogori and recognize it as a precious culture, and also encourage interest about traditions. The range of this study is ancient times to Chosun dynasty, and in this study which will be the first part, the range is till the era of the Three Kingdoms. The study about jeogori is based on mural paintings of Goguryeo burial mounds, clay dolls and remains during Shilla, Beakjae, and United-shilla era. The contents of this study is 1. research the origin of jeogori's detail structures and changes of the form, 2. analyze the form and structure of the jeogori in each era, and therefore 3. find the predominance of Goguryeo costume by considering functional and design aspects. Therefore the conclusion of this study about the era of the Three Kingdoms are First, jeogori of the three kingdom era were developed from ancient times caftan style which Korea, China and Japan wore all together. Second, the structure of the jeogori during the Three Kingdom are ryeongeum, gil, somae and seon. Third, there is a special line that starts from the neckline and ends at the hem line which should be called ryeongeum in my opinion. Forth, while researching Goguryeo murals there were both left and right sided open jeogori. therefore, I would like to set up a new theory that during the ancient times to Three Kingdom era, not did China's clothing effected the Korean costume but the costume in east asia shared their forms all together.

• Korean Journal of Veterinary Service
• /
• v.45 no.2
• /
• pp.117-124
• /
• 2022

In the event of an outbreak of a livestock epidemic, it has been considered that the existing burial-centered carcass disposal method should be improved ecofriendly for prevention of leachate and odors from burial basically in regard of pathogen inactivation. Therefore, the aim of this study is whether it was possible to treat the carcass of cattle and chickens using the chemical carcass treatment method. It was conducted to establish detailed treatment standards for the chemical treatment method of cattle and chicken carcasses based on the results of the proof of the absence of infectious diseases in cattle chickens. After inoculating cattle carcass with 10 pathogens (foot and mouth disease virus, bovine viral diarrhea virus, Mycobacterium bovis, Mycobacterium avium subsp. Paratuberculosis, Brucella abortus, Bacillus anthracis, Clostridium chauvoei, Clostridium perfringens, Escherichia coli, and Salmonella Typhimurium) and chicken carcasses with low pathogenic avian influenza virus, Clostridium perfringens type C, E. coli and Salmonella Typhimurium, these were treated at 90℃ for 5 hours in a potassium hydroxide liquid solution corresponding to 15% of the body weight. This method liquefies all cadaveric components and inactivates all inoculated pathogens by PCR and culture. Based on these results, it was possible to prove that chemical treatment of cattle and chicken carcasses is effective in killing pathogens and is a safe method without the risk of disease transmission. The chemical treatment method of livestock carcasses can be suggested as an alternative to the current domestic burial-centered livestock carcass treatment method, preventing environmental pollution, and contributing to public health.

• Proceedings of the Korean Society of Surveying, Geodesy, Photogrammetry, and Cartography Conference
• /
• 2003.10a
• /
• pp.439-444
• /
• 2003

The burial culture has prevailed in our county because of the effect of Confucianism. First of all, tombs've had an negative effect on the vista of national land and caused an ineffective use of national land recently. for this reason, the systematic management of the toms is necessary The purpose of this project is to identify tombs' geographical coordinates from orthoimage and to analysis algorithms for extracting tombs on the satellite image. We've used IKONOS image for those purpose, because it's very similar to KOMPSAT-2 image's characteristics which will be launched near future. and, It will make the best use of tombs management of each local government.

• Journal of the Korean Institute of Rural Architecture
• /
• v.13 no.4
• /
• pp.125-132
• /
• 2011

End of all living subjects which are a dead the low of meaning is word. Also is a funeral and in compliance with from the customary family formality of the Chu Hsi generally at in the ceremonial occasions and alias that calls says. The human being went without question a all ages and countries and many and in order to extend the time endeavored came. Received with the fact which is not the possibility the dead avoiding finally came to admit, that was afraid and comfort the methods for appeared. This annular lifestyle rises prays the peace of future life with the method for the shop custom in even modern age to make the funeral culture be located which is general, becomes and there is a possibility of seeing with the cause which is biggest. Our country ceremonial occasions from past undergoes the influence of China on a large scale in here and comes but there is a possibility seeing with the one kind cause that to Korea time the Confucianism ideology overflows specially in the national whole.

• Korean Journal of Plant Resources
• /
• v.10 no.2
• /
• pp.165-168
• /
• 1997

To establish the culture practices for mass propagation of Epimedium koreanum, root propagules were preserved with different methods. Bud emergence rate and number of multiple buds were the highest in root segments obtained from roots with buds which were preserved in open-burial. Plant height, leaf area, and number of new buds were the highest in root segments obtained from roots preserved with stratification.

• Journal of the Korean Society of Costume
• /
• v.51 no.8
• /
• pp.141-157
• /
• 2001

It has been since 15 century when Ainu realized themselves as a race. Their folk culture had been formed with the effect of East-northern Asia and cultural exchange with Japanese through the northern trade during 17 -18 centuries. It can be ascertained from the typical festival food and clothing. clothing style and the ornaments of Ainu people. The basics of Ainu people are composed of an unfolding clothes which men and women had wort in one-piece style even though they had lived in the northernmost cold climate. Atousi is their typical clothing which had been made of the grass fiber. Ainu people had imported the old cotton clothes from the trading with the mainland roughly in the late E-do (late 18 century). Ainu's clothing is divided broadly into Aiusi and Moreu pattern. Ainu people had decorated their back, shoulder, collar, burial clothes, waist and hem by changing and mixing them. These are the expression of their desire to prevent themselves from the wicked plot or the devil. There is no similar Ainu patterns or skill in Kimono, while it is known to be rather related to the area of Amur River, Sakhalin, and the distant Mongolia. Therefore, the traditional pattern of Ainu should be the continental conception which had been skilfully shaped through the trading with the north adding the series of Ainu People.

• The Research Journal of the Costume Culture
• /
• v.7 no.3
• /
• pp.50-57
• /
• 1999

Folk belief, which originated with the rise of human existence is a fundamental and comprehensive mode of living that reflects sociocultural conditions. Adherents of folk belief accept a certain thing to be true and real without scientific authority and absolute certainty. Taboo can be seen as a king of folk belief. The object of this study is to examine the taboos in relation to the manufacturing process and the quality of the shroud and to shrouding customs. I will also try to find out the meaning and significance in this. Through this task, I hope to contribute to the enhanced understanding of the cultural characteristics, the spiritual life, and the views on after life of the Korean people. In Korea, it is considered to be propitious to prepare the shroud on the intercalary month of the leap year , as it allows one to enjoy longevity healthy and sound. Moreover, as this belief gives credence and repose while preparing for the “final departure”, this custom is relatively well observed. From the taboo concerning leap months, we infer that death as viewed as a commencement of a new life, which reveals a positive view on afterlife. This can be seen as a return to the origin of anti-universal space in this “bonus” month of anti-universal time. Taboos on the manufacturing process of the shroud is related to the belief that it allows the deceased to go the nest world without any hesistation or disturbances. This symbolizes the immortality of the human soul: I. e. that the human spirit does not end in this world but continues on to the next. Taboos concerning the preparation process of the shroud as well as various other taboos are related to the belief that preparation for the shroud should be done in sincerity and secredness with a thoughtful consideration for the deceased. This can be perceived as an implication to sanctity for the dead.

• Journal of architectural history
• /
• v.21 no.4
• /
• pp.37-46
• /
• 2012

This study examines the construction method of lime tomb of royal tombs in the Choseon Dynasty based on reference. This was primarily published as "The Five Manners and Courtesy of the Annals of Sejong" as examples, which were followed by the influence of Koryo's culture in the beginning foundation of Choseon, were organized in the time of Sejong; and later, in the time of Sungjong, "The National Five Manners and Courtes y" was published. Such old reference explains the stone materials and construction method of the royal tomb's pit yet there were not many studies regarding the pit of royal tomb in the Choseon Dynasty. And there exists no historical research or reference study in regard to the pit of royal tomb which is formed as a lime tomb. This is believed to be impossible to excavate the royal tomb since ancestral ritual formalities are still given by the descendants and because of our country's culture of giving ancestral ritual formalities which value formalities and filial duty. However, the current excavation of Guhui Tomb, which was the early burial site, was important since it gives an opportunity to look at the shape and structure of lime tombs in the Choseon Dynasty. Thus, this study, based on the excavation of Guhui Tomb, will look into the construction method of the pit of lime tomb and will examine the structure, shape, construction method, etc. of the lime tomb which was formed after the time of Sejo in a way with reference history. This is an important data to learn the construction method of limb tomb of royal tombs in the Choseon Dynasty and is believed to have a very important value as historical materials as to understanding the structure of the pit of royal tombs in the Choseon Dynasty which yet has not been excavated.

• Archives of design research
• /
• v.12 no.4
• /
• pp.149-159
• /
• 1999

It is already a well-known fact, that Korean attend the funeral ceremonies with their courteous etiquette being derived from their customs succeeded from the old ancient times to the contemporary one, regarding it as of great importance. Especially in the age of Lee Dynasty, the etiquette has been a way of Confucian ideas, which has exerted a harmful influences to Korean society due to the reflection of the dutiful conciousness to the tomb customs, and that the change of the burial site and its construction works became more and more serious and excessive. In the meantime, the population has been increased according to the development of the modern industrialization and the number of the dead has also been increased, which caused the issue on the effective use of the limited national land relating to the tomb culture, as the passing of the time. Consequently, in this study on the design of the charnel house, three aspects, humane aspect pursuing the human value, like naturalism or equalitarianism, circumstancial aspect presenting minimum space and convenient space, and formative aspect expressing convenient space, and formative aspect expressing convenient charnel function, unique form and symbolism, have been considered, in order that the tomb space could be transferred to the place for the meditation looking back the meaning of the life, or the place for the comfort. Above all, the special emphasis has been put on the creation of the tomb culture, harmonizing relaxation, exercise and refinement in everyone's life. And in order to realize it, the special interest and investment should be directed not only to the materialistic culture caused from the whole hearted devotion to the development for advancing society, but to the related parts to the value of the life or spiritual culture, such a sideology, culture or environment etc., which would be led to the entrance to the real advaced country members.