• Journal of the Korean Home Economics Association
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• v.38 no.4
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• pp.129-142
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• 2000

The written lineages of 14 confucian royal famines were analyzed on the basis of the distance of family relationship to reveal some characteristics of the continuation principles in Chosun dynasty. The result shows that they used the nile of adopting the son of Legitimate wife as the head of the family, who had the same sumame and also ability enough to lead their clan. This nile has been observed for five hundred years over some socio-political differences of respective periods.

• Journal of the Korean housing association
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• v.27 no.1
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• pp.31-40
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• 2016

In 1995 the land development was executed in Songchon-dong, Daejeon-si, and the region lost the strong geographical and historical character as an old clan village of the Song family who has great influence over the country in the Josun Dynasty. Though many cultural assets related to the Song family are preserved during the land development, the region fails to keep the authentic sense of place because the preservation was fulfilled only based on the boundary of each specific buildings. The Dongchundang park is an example to reveal the issue. Besides the fact that it is the Designated Treasure, the Dongchundang has an important meaning for having been the center of the clan and its local community in Songchon-dong. While the Dongchundang park built during the land development contains the Dongchundang with closely related buildings, the Dongchungoteak and Youngurk Song's House for the purpose of preserving the historical assets, the park was planned in an irrelevant way to the place. This study investigates the discrepancy between the past and the present condition of the park and proposes a guideline to alleviate the discrepancy as to retrieve the park's genuine sense of place.

• Journal of the Korean Society of Costume
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• v.51 no.8
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• pp.25-41
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• 2001

This Paper reveals the costume culture of early 17th century from the study of private letters found in the tomb of Mrs. JinJoo Ha(\ulcorner - after 1652) excavated in 1989. The tomb was located at KooJi-myon, DalSung-kun, Kyung-Poong Province. Joo Kwak(1569-1617), Mrs. Ha s husband, didn t have a title from the government, but he was a clan in HyunPoong area who had enough land and servants. However, he didn't live togther with mrs. Ha, his second wife, he had to travel between SoRye and NonKong where his wife resided. The 40 or so private letters that contains valuable information that can help us to understand and reconstruct the costume culture of early 17th century in HyunPoong area. We believe that these materials contain somewhat general information that reveals costume of KyungSangDo area even though the materials are from a specific family. By accumulating information from real material like these letters, we also believe that it will give us a better understanding on the costume culture in 17th century, Choson dynasty. Furthermore, it will certainly help us to reconstruct a more realistic lifestyle of the time.

• Journal of the Korea Fashion and Costume Design Association
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• v.7 no.2
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• pp.61-74
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• 2005

Wonsam, a type of korean women's gown in Choseon Dynasty, was used as a small ceremonial costume for queens, crown princesses and princesses and as a grand ceremonial costume for royal concubines and wives of high rank officials. It was also worn as a wedding dress for commoners. In the families of illustrious officials, it was also used as burial accessories or garments for the dead. In this context, Wonsam is a formal dress for the people's most important four ceremonies of coming-of-age, marriage, funeral, and ancestor worship. It is worth emphasizing the costume since it was widely and importantly used by all ranks of women, from royal families to commoners. Through the Wonsam of An-dong Kim Clan's, we can see what the society was like at the end of Choseon Dynasty. First, a status system that strictly divided costumes for each class, was, in many parts, broken down. Second, the highly wrought patterns and texture of fabrics of the Wonsam reveal that it was granted from Court, or, if woven by the Kim family, it is considered to be produced by the Court's craftsman or through technical transfer, considering that the weaving skills used are as good as those in Courts. Third, regarding the precise needlework that is uncomparable to textiles used by other illustrious officials families, the Wonsam is considered to be granted from Court or, produced through the needlework skills that were handed down from needlewomen in Courts. The Wonsam of An-dong Kim Clan's has noble beauty in it, with outstanding weaving skills, fabrics, needlework and shape. Thus, it is no exaggeration to say that it has those qualities to be the standard costume that inherits the tradition of Korean people.

• Journal of Marine Life Science
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• v.8 no.2
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• pp.104-114
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• 2023

As plastic usage increases globally, the amount of plastic waste entering the marine environment is steadily rising. Microplastics, in particular, can be ingested by marine organisms and accumulated in their digestive tracts, causing harmful effects on their growth and reproduction. Cytochrome P450 (CYP) enzymes are known to metabolize various environmental pollutants as detoxification enzymes, but their role in crustaceans is not well understood. In this study, sequences of nine CYP genes (CYP370A4, CYP370C5 from clan 2; CYP350A1, CYP350C5, CYP361A1 from clan 3; CYP4AN-like, CYP4AP2, CYP4AP3, CYP4C33-like1 from clan 4) were analyzed using conserved domains in the brackish water flea Diaphanosoma celebensis. Additionally, after exposure to three different sizes of polystyrene beads (0.05-, 0.5-, 6-㎛ PS beads; 0.1, 1, and 10 mg/L) for 48 hours, the expression of these nine CYP genes were investigated using real-time reverse transcription polymerase chain reaction (RT-PCR). The results showed that all CYP genes possessed conserved motifs, indicating that D. celebensis CYP has evolutionarily conserved functions. Among these CYP genes, the expression of CYP370C5, CYP360A1, and CYP4C122 showed a significant increase after exposure to 0.05-㎛ PS beads, suggesting their involvement in PS metabolism. This research will contribute to understanding the molecular mode of actions of microplastics on marine invertebrates.

• Journal of the Korean Geographical Society
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• v.29 no.3
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• pp.340-359
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• 1994

This study intends to describe the characteristics of the transformation of the rural society by tracing the changing social and economic processes of traditional clan villiage (Yeolmi-ri, Silchon-myeon, Kwangju-gun, Kyunggi-province) in the suburbs of Seoul Metropolitan Area. Rural society has experienced serious change of the social structure by the ever expanding urbanization and industrialization since 1960's. The suburbs of Seoul Metropolitan Area is the representative case area of such transformation. This study analyzed various chracteristics of population structure of a villiage, the processes of residential movement and the occupational shift of each household of the villiage in terms of household's life-history collected by interviewing with each household. And the whole households of a villiage is divided by two groups of the native clan group and the non-dan in-migrant group. The results of this study are summarized as follows. 1) This villiage is located within a lineal distance of 40km and a time distance of about 30 to 40 minutes, adjoined dy the Joongbu(중부) national highway, the Kyungchoong (경충) industrial road, the local road between Yangpyuna(양평) and Gonjiam(곤지암) and having a advantageous iocational linkage to Seoul capital city. 2) It is a typical traditional dan villiae constituted of dan family Gu(구) one of whose ancestors had appointed to the prime minister of Chosun Dynasty, and until 1979, 56 out of 60 families of the villiage households were clan families. 3) Since 1979, as the villiage invaded by the out-movement of the small scale manufacturing industries from Seoul capital city, labours moved in this vallige from outside and increased villiage size up to 203 households in 1993, consequently the constitutional proportion between the native clan group and the non-clan in-migrant group was reversed up to 28% vs 72% deepening the sociological heterogeneity. 4) Because of the small scale of industries in this villiage and the vicinity with the city of Seoul, the population turnover of this villiage is very high. The turnover frequency is firstly high within same administrative district of gun(군) level and secondly high between this villiage and the city of Seoul. Thus short-distance movement is identified. 5) There is a close correlation between the residential movement and the occupational shift. The most numbers of non-farm native group have the experiences of migration while the members of native farming group don't shift both the job and the place of residence. The inmigrant group had several migration experiences but few occupational shifts. Thus occupatioanl shift is high for the native group while residential shift is high for the in-migrant group. It is concluded that the change proceeded in Metropolitan suburbs was not directed to form the traditional rural village as 'gesund Gebiet' with respect to the ballance among the economic, cultural and environmental adequency.

• Applied Biological Chemistry
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• v.48 no.1
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• pp.16-22
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• 2005

Many chitosanases, glycosyl hydrolases that catalyze the degradation of chitosan, have been found in microorganism. In this paper, classification of the enzyme has been described, which is based on the amino acid sequence (families) and splitting patterns (subclasses). Glycohydrolytic mechanisms such as inversion and retention of the substrate anomer are also discussed in context of the families. Interrelationship among the primary structure, clan, anomeric conversion and the splitting patterns has been suggested. In addition, advanced definition of chitosanase was introduced through the investigation of enzymatic products from partially N-acetylated chitosan as a substrate.

• Journal of the Korean Society of Food Culture
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• v.32 no.6
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• pp.498-512
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• 2017

The aim of this study was to introduce the foods recorded in "Bongjeopyoram", a cookbook, of which the date of production and author are unknown. This was described in an old document belonging to the Hansan Lee family clan from Chungcheongnam-do and revealed its content and significance in the food culture history of Korea to academia for the first time, A close examination of "Bongjeopyoram" showed that, as with other cookbooks from the Joseon Dynasty, it started with methods of making alcoholic beverages. This was followed by recipes for different types of food in the following order: rice cakes and confectioneries, jeol-sik (seasonal foods), daily meals, foods made for jesa (ancestral rites) or a feast, food for weddings, and food for sijeol-jesa (seasonal ancestral rites). The book contained a total of 18 types of alcoholic beverages, 11 types of rice cakes and confectioneries, 20 types of daily meals, 28 types of jeol-sik and food for sijeol-jesa, 12 types of food for jesa and feasts, and 37 types of food for weddings, for a total of 126 types of food and beverages. "Bongjeopyoram" was an ancient cookbook with detailed records on how to carry out jesa, which was an important event hosted by jonggas, or the head family of a family clan, and how to receive and serve guests in the Joseon period. This book is expected to play a valuable role as a guidance with significance as a cookbook of a jongga from the Joseon Dynasty, a time when bongjesajeopbingaek (hosting jesa for one's ancestors and serving one's guest) was considered important.

• (The)Study of the Eastern Classic
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• no.73
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• pp.65-89
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• 2018

This paper was triggered by the idea that the culture of ancestral rites and the patrilocality, which entail the excessive sacrifice on the part of the wife, that eventually led to the coinage of the expression, "housewives' holiday stress," is perhaps not the age-old traditions it claim to be, but rather a recent phenomenon. The purpose of this paper is to reveal that the loss of housewife's authority is the product of "becoming yangban (aristocrats)," which was a culture that was in fashion in the late Joseon dynasty. Until the late Joseon dynasty, women, in particular, the married women maintained an autonomous life which allowed them the authority to an extent, based on their properties that they brought from and the ties that they maintained with their original family and. However, such authority of the housewives disappeared since the invasion of Joseon by Japan and Qing in the year of Imjin (1592) and Byeongja (1636), respectively, as the daughters were excluded from receiving inheritance in a desperate attempt to maintain the impoverished family after the wars. However, patriarchy based on neo-Confucian custom and convention of patriarchal clan system could not spread to the entire population immediately after the wars, as it was impossible to include everyone in the aristocratic class (yangban). It was due to the increase of aristocrats within the continued social changes that occurred after the wars that the neo-Confucian patriarchy became the norm and ethical standard in Joseon society. Also, the theory of propriety in neo-Confucianism that everyone from the emperor down to commoners must abide by the patriarchal clan system was realized through Zhuzi jiali, i.e. Master Zhu's Family Rituals, which institutionalized the system of family rites by setting up ancestral shrines in every household. For the aristocrats who lost their financial footing, the only basis they could rely on to prove their aristocratic lineage is the strict compliance with the rituals. Also, for the once commoners who turned into aristocrats one day had to emphasize the formal propriety in order to distinguish themselves from the commoners. Hence, the culture of "becoming yangban" in the nineteenth-century Joseon was what solidified the patriarchal rituals, decorum, and clan system. As a result, women have become subordinated to the husband's families, which forced the women, i.e. the housewives to serve them and sacrifice themselves for them. At times, women self-imposed such restraints on them as they led themselves into believing that it was necessary to maintain the family for their sons.

• (The)Study of the Eastern Classic
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• no.59
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• pp.325-357
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• 2015

Max Weber claimed that the clans as a self-sufficient community in traditional China had limited market development. His statement can be applied to the lineage groups of $Chos{\breve{o}}n$ dynasty, however, it also could be criticized as an example of oversimplifying clans. Starting from this question, in this article, I examined the lineage movement of the P'ap'yong Yun's Nojongp'a branch. Through this research, I tried to investigate the reality of the lineage group communities of $Chos{\breve{o}}n$. My issues are following. First, the Nojongp'a clan promoted the solidarity movement of their lineage in the name of practicing human morality, which belonged to their family learning. Second, the Nojongp'a clan made preparations for their own 'righteous rice fields and grains', through which they tried to establish the base structure for the clan activities. This, however, had its own limitations in aiding the starved suffering from famines and did not last long. Third, the lineage could not function as a community for living that was actively involved in the reproduction of life, and was not an exclusive self-sufficient community, either.