• 헤리티지:역사와 과학
• /
• 제35권
• /
• pp.284-303
• /
• 2002

The purpose of this research paper is to examine, from an ethnological viewpoint, the traditional practice of using sacrificial game and domestic livestock as is often seen at communal rites in Korea. This paper also examine how the more convenient use of livestock sacrifice developed from that in which wild game were once offered, and how this change in the type of animals used affected the significance of the sacrifice. It also looks at how the use of animal sacrifice for ceremonies eventually influenced the practice of meat consumption on the part of the participants in their daily life, and how it contributed to the eventual establishment and development of livestock breeding for the purpose of meat consumption. The practice of catching wild game in the mountains for sacrificial purposes eventually gave way to the use of pasturage cattle, but it should be understood that these domesticated livestock were raised primarily for ceremonial rather than meat consumption purpose. When used for sacrifice, these cattle were not castrated, as is normally done when they are slaughtered for meat consumption, but it should not be assumed that this was done for purposes of simplification. In addition, not only rice farmers but also when enterpreneurs set up a new enterprise, animal sacrifice was viewed not only as a form of on-site purification of evil, but also served the dual purpose of enhancing their business through the traditional custom of serving meat to those invited guests in attendance. In the large-scale village communal rite of Hwaghae Province located in the northwestern part of Korea, animal sacrifice was carried out in the ritual for the Mountain God in a highly dramatic style, and suggests that it originated with the agrarian rites of the "fire-field" farmers of East Asia, which were utilized to foretell whether the coming year would be one of abundance or famine, and to the royal ceremony held on the 3rd day of the 3rd month of the lunar calendar, as well as that held for the God of the Mountains and Streams. The dramatic-style hunting rite, included in the large-scale communal ritual of Hwanghae Province mentioned previously, as well as in the Ritual of the Cow from Pyungsan, also located in Hwanghae Province, in which wild game were used as sacrifice, is significant in that it points up the changes that have occurred in ceremonial animal sacrifice. However, more research on ritualistic animal sacrifice is still called for in rites for good farming, fishing, and the variety of others that are held throughout Korea.

• 역사민속학
• /
• 제30호
• /
• pp.7-41
• /
• 2009

본 연구는 신라 국가제사에 편제되어 있는 성(城)에 대한 제사가 우리나라에 중국의 성황신앙이 수용될 수 있었던 하나의 배경이 되었음을 살펴본 것이다. 신라 국가제사에는 성이 제사대상으로 나오는데, 북형산성 가림성 도서성이 그것이다. 이들은 비록 명산대천제사와 함께 신라 국가제사에 편제되었지만, 산천제사와는 구분되는 것이라고 하였다. 신라 국가제사에 편제된 성들은 삼국시기 치소(恥笑) 역할을 하였는데, 통일 후 지방제도가 정비되면서 그 위상에 변화가 있었다. 성은 외적으로부터 그 지역을 방어하기 위해 구축한 방어물로, 삼국통일전쟁을 경험한 신라는 군사적 요충지로서의 성의 역할을 중시하였다. 이에 신라 국가는 그것을 국가제사에 편제하여 그 지역에 대한 지배권을 확고히 하였다고 보았다. 신라 국가제사에 편제된 북형산성?가림성?도서성 중 가림성은 신라 국가제사에서 혁파되었는데, 그 제사는 지역 세력에 의해 이루어졌을 것이라고 하였다. 이것은 신라 말 지역 세력이 중국의 성황신앙을 수용할 수 있는 기반이 되었을 것이라고 하였다. 그리고 신라 국가제사에 편제된 성은 '군현성'이었다. 고려시대 성황 사는 치소가 있는 성에 위치하였다. 또한 북형산성?가림성?도서성은 군사적 요충지였다. 고려시대 성황서 역시 군사 거점 지였고 성황신은 전쟁의 승패를 좌우할 수 있는 능력을 가지고 있었다. 이로 볼 때 고려시대 성황제사가 중국과는 달리 비교적 일찍 국가제사에 편제될 수 있었던 역사적 배경은 신라 국가제사에 편제된 성에 대한 제사에서 찾을 수 있다고 하였다.

• 동남아시아연구
• /
• 제20권3호
• /
• pp.223-262
• /
• 2010

This paper has been written to find facts about the image of earth goddess broadly found in the Southeast Asia. The research findings are as follows: Firstly, the image of earth goddess wringing her hair is phenomenally discovered in both Buddhist temple murals and independent shrines in Thailand. This phenomenon is common in other Indochinese Buddhist countries such as Myanmar, Laos and Cambodia. Secondly, the life of Buddha including the story of the victory over Mara is found in such Buddhist canons as Mahavastu, Buddhacarita, Lalitavistara, Nidanakatha and Patamasambodhi. Among the canons, the story of the victory over Mara is described in differently ways. Earth becomes personified as the goddess in later version. The main cause to expel Mara's army also changes from sound to water. Patamasambodhi is most closely associated with the iconography of the earth goddess of Southeast Asia. Thirdly, Vessantara Jataka and Indian ancient customs tell us that a merit maker performs a rite of pouring water on the earth as an evidence for merit-making. This rite is a key to understanding the meaning of the scene where the earth goddess expels Mara's army into the flood by wringing her hair. The earth goddess is personified from the earth upon which the merit water is poured. Water soaked in her hair is the very holy water poured by the Buddha whenever he made a merit in his former lives. The amount of water flowed from the hair of the earth goddess representing the amount of his merit making was so huge and enough to defeat the Mara's army and for the Buddha to reach the Enlightenment. This legend explains the significance of the notion of merit in the Theravada Buddhist countries such as Thailand and Myanmar where the water pouring rites still take place and the images of the hair wringing earth goddess are commonly discovered. Fourthly, the first image of the earth goddess as the witness of merits for the Buddha appeared in some Gandharan Buddhist sculptures in the form of devotional gesture with her both hands pressed together and the upper half of her body above the ground. The appearance is in accordance with the description of her in the Lalitavistara canon. In later periods, the form changed into various types and finally the image of the earth goddess wringing her hair appeared in Southeast Asia around 11 century C.E. Some researchers argue this image form of the earth goddess shows the influence from China or India. However, the arguments are considered to be hypothetical as they have no strong evidence to prove. Finally, the modern image of earth goddess shows richer and more dynamic expression compared with its predecessors. Especially, outstanding is the standing earth goddess images found in the scene of the victory over Mara in many temple murals of central region of Thailand. The earth goddess in her voluptuous body shape is usually depicted as wringing her hair with her arms wide open in a posture of S curve. This appearance strongly reminds us of the postures of Salabhanjika and Tribhanga originated from Indian art. The adoption presumably has been made to signify her fertile and affluent characteristics.

• 구강회복응용과학지
• /
• 제37권4호
• /
• pp.199-208
• /
• 2021

목적: 이 연구의 목적은 고투명도 3종류의 지르코니아의 두께 및 하부 배경에 따른 색조 차단 효과를 비교, 평가하는 것이다. 연구 재료 및 방법: 3 종류의 고투명도 지르코니아(Ceramill zolid fx white, Ceramill zolid ht+ white, Ceramill zolid ht+ preshade A2)를 각각 CAD/CAM 방식으로 직경 10 mm의 원판 형태의 4가지 두께(0.6 mm, 1.0 mm, 1.5 mm, 2.0 mm)로 10개씩 시편을 제작하였다. 하부 배경은 직경 10 mm, 두께 10 mm로 A1, A2, A3 레진 하부 배경, 청색의 코어 레진 하부 배경, Ni-Cr 합금 하부 배경을 제작하였으며, 추가로 분광 광도계 제조사에서 제공하는 검정색 및 흰색 하부 배경을 사용하였다. 지르코니아 시편과 기준 배경을 접착제없이 겹쳐 분광 광도계로 L, a^*, b^* 값을 측정하고 다른 하부 배경과의 ΔE 값을 계산하였다. 계산된 평균 ΔE 값을 인지 한계 1.0과 허용 한계 3.7 값을 기준으로 색조 차단 효과를 비교하였다. 통계적 유의성 검증을 위해 비모수 검정인 Kruskal-Wallis 검정을 시행하였다(α = 0.05). 결과: 지르코니아 종류, 하부 배경 및 두께 변화에 따른 평균 ΔE 값의 유의한 차이를 보였다(P = 0.000). 결론: 본 연구 결과에 의하면, 색조를 가지는 고투명도 지르코니아는 청색 레진 코어를 제외한 치아, 복합레진 및 지대주상에 수복될 때 원하는 지르코니아 색조를 얻을 수 있다.

• Journal of Ginseng Research
• /
• 제13권2호
• /
• pp.174-177
• /
• 1989

인삼의 주요 해충의 하나인 큰검정풍뎅이의 발생요인을 구명하여 효율적인 방제대책을 수립하기 위해 몇 가지 환경요인에 대한 산란선호성을 조사한 결과 큰검정풍뎅이는 지피식물이 없는 나지에는 전혀 산란하지 않았고 식물의 종류에 따라서도 차이를 보여 쑥. 망초, 바랭이, 쇠비름 등에는 잔디나 달맞이꽃에 비해 산란수가 많았으며, 토끼풀에는 산란하지 않았다. 지피식물이 바랭이일 때 지피도 높은곳, 토양경도가 낮은 곳에서 산란수가 많았다. 지피물이 볏짚인 곳은 산란수가 있어 나지와 유의차를 보이지 않아 볏짚은 산란유인으로 작용하지 않는 것으로 생각되며, 토양내의 부숙볏짚 역시 산란수에 영향을 미치지 않는 것으로 보였다. 또한 과건 또는 과습토양에서는 산란수가 현저히 감소하였다.

• 한국가정과학회지
• /
• 제6권1호
• /
• pp.35-44
• /
• 2003

In Anthropology, ceremonies which human should pass in lives are difined as ‘Rites of Passage’. Each Rite has its own Clothing style, which is little different from general Clothing in shape, composition, color, meaning, etc. This Study shows composition and characters on Birth Ceremony Clothing through Documents and Survey around Chonnam Area. Survey Area is subdivided into 3 parts : Koksung(A Basin of Sumjin River-Eastern Area of Chonnam), Na-ju( A Basin of Yeongsan River-Western Area of Chonnam), and Kangjin(Southern Area of Chonnam). This Study analyses characters on Baenaet Jogori, 100th-day Clothing and First-birthday Clothing in Chonnam Area. In case of Baenaet Jogori, its shape in Survey is similiar to that of documents. In case of 100th-day Clothing, New Jogori and Baji have been made usually. First-Birthday(called “Dol”) Clothing shows difference between male and female infant. Male clothing consists of Pungcha Baji, Jokki, Magoja, Doltti while Female clothing consists of Pungcha Baji, Chima, Jumoni, and Doltti. In making of infant Clothing, 5-colors(Blue. Red, Yellow, White, Black) which consists of basic color in the Theory of the cosmic dual forces and Shape of Letters such as 壽ㆍ福ㆍ亞ㆍ卍 are used usually. This kind of colors and Shape of letters symbolize longevity and fortune. As a result of study, I find what Ritual Clothing in Birth has many symbolic meaning which reflects life-style culture. This study lay meaning on that deals infant clothings as a kind of Ritual Clothing.

• 한국의류학회지
• /
• 제42권2호
• /
• pp.342-359
• /
• 2018

This research investigated the relationship between the amount of fixed pigment and the color of silk dyed with three types of fermented indigo powder dye under different temperatures and pH, by reduction or nonreduction method. Amount of fixed pigment was analyzed using the Ultimate 3000 HPLC-DAD instrument and the color of dyed silk was measured using the X-rite spectrocolorimeter. All silk samples dyed by reduction method showed PB color. The amount of indigotin fixation was dependent on the dyeing temperature and pH regardless of the indigotin composition in the dye. Indirubin was less dependent upon the dyeing condition in the reduction dyeing and its fixation was minimum level. Dyeing conditions which can maximize the indigotin fixation were $50^{\circ}C/pH$ 11 and $70^{\circ}C/pH$ 7 conditions in reduction dyeing. Color of silk showed more redness ($a^*$) thus higher PB color when the indigotin fixation was low and indirubin fixation was relatively high. Indirubin fixation was very low with slightly better fixation by nonreduction method. More reddish color was obtained by nonreduction dyeing, and by more alkaline dyebath.

• 조형예술학연구
• /
• 제6권
• /
• pp.226-248
• /
• 2004

The researcher has tried to develop the aesthetic value of the art and the function of metalwork in conjunction with our daily life. especially has been eager to develop the new possibility of metal urns through the investigation of ordinary metalwork. Funeral urns are vessels to fill the ashes of bodies. As the social issues, including problems of restricted land territory and environmental pollution are awakening, many people are much concerned about the use of urns in recent days. Although social concerns about cremation and urns are getting high, most urns in Korea have been made of ceramic and stone. The shape of old urns are pot style with lids, and their color is simple white or jade green. Moreover, old urns are expensive, unpractical, simple, and furthermore, the feature of urns has not preserved the sense of beauty. In this context, we have narrow choices to select urns, and it has been difficult for us to be familiar with the old-style urns. Therefore, the need for developing metal urns are necessary as the increase of public concerns towards cremation is widely spreading. As it is well known, metal is not only regarded as hard, antibacterial, pro-environmental material , but also regarded as good substance for urns. Metal is also suitable for making urns because of metal's characteristics of easy processing, mass production, and cheap price. The researcher has been tried to find the possibility of art of metalwork through the dissemination of metal urns to the public. The researcher has also attempted to represent the characteristics and symbolic implications of contemporary metal urns for ordinary people to adopt metal urns as their 'Rite Haven'.

• 건축역사연구
• /
• 제14권3호
• /
• pp.53-76
• /
• 2005

Through a field study of the folk houses, 'Closed ㄱㄴ Type' in Goyang-si, Gyonggj-do, focused on the dweller's life by the method of ethnographic interview, observation, and physical survey. L and opposite L type of inner and outer buildings form a closed inner court, and innermost backyard for woman is enclosed by fence. Form and space of the house contains dweller's traditional life. Outer space of a front gate becomes semiprivate space, for thrashing and piling up harvest and raising vegetables and pigs. Confucius principle does not fully dominate dweller's life of ancestral rite at Daecheong floor, and separation of man's and woman's quarter. Superstitious worship activities took place for lord of site and house. In everyday life, Anbang, inner main room, is assigned for parent's quarter instead of woman's quarter, and Geornbang, next room, was for son's family. Anbang has symbolic meaning for a place of deathbed. House contains agricultural activities, crop harvesting, thrashing, putting into storage, hulling rice, and keeping grain near kitchen. At present, rooms are needed more; sheds are made into rooms, rooms are enlarged toward outside, half outside space like Daechong floor becomes interior space by sash screen. And modern facilities of kitchen and bathroom are equipped for convenience. At the end, meaning and generative principle of those forms are discovered.

• 한국농촌건축학회논문집
• /
• 제11권1호
• /
• pp.25-36
• /
• 2009

Coastal village and Inland village was village in jeju. This study was cultural elements of stone to village in jeju. Memorial Stone and Stone Monument Street, Shrine, An altar of sarificial site for village tutelary spirits, Bangsatap(pagoda), 25 Bongsu(25 beacon fire stations) and 38 Yeondae(38 signaling sites), Hwanhaejangseong Fortress, Grave wall and Horse pasture walls were included in elements of history and culture to village in jeju. An altar of sarificial rite for village tutelary spirits was generally on the a hill near a village, built of Stone wall. Bangsatap(pagoda) was the kind and the size of stone to a location, that expresses the form and the scale. the form of grave wall was the oval or the rectangle, the latter was frequent. Thatched houses in jeju and facilities in a house, Stone wall, Tongsi(pigsty), Paeng namu and A heights of stone, Spring water and Water collected in a depression, Stone Weir, Horse mill and Dodaebul(Old Lighthouse) were included in elements of life and culture to village in jeju. Stone wall has the multiplicity of the size and the building method in the use, the function and the region. The form of Stone weir was the rectangular figure or the curvilinear figure, the section of that was the right triangle or the rectangular form.