• Fashion & Textile Research Journal
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• v.12 no.1
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• pp.31-37
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• 2010

The purpose of this study is to investigate the causes of clothes phenomenon of the ruling class women on the Heian period of Japan in the aspects of politics, economics, society, culture, and religion. The findings of the study are as follows. The main characteristics of the Heian period of Japan may include a rare sense of internationalism, low sense of nationalism, and frequent cases of political intrigue. However, noble culture, centered on royal court, was flourished and it enabled to develop sophisticated and graceful culture. During the Nara period and the Heian period (from $8^{th}$ to $12^{th}$ century), there were enormous changes in the clothes, starting from the mid $10^{th}$ century. The clothes of the ruling class in the Heian period underwent changes from the imitative clothes-imitating the clothes of the Tang age of China- to Japanesque clothes-adding the aesthetic consciousness of Japanese ruling class people. Particularly, the clothes of the ruling class women became massive, majestic, and decorative. The changed clothes had also features such as layered look, utilizing underwear as outer garments, using a wide variety of colors, and using hard and solid materials to make clothes. It can be concluded that the clothes of the ruling class people in the Heian period were affected by plural factors such as national and international political situation, economics, society, culture, and religion. The clothes were used by ruling class people as means of expressing their noble and sophisticated beauty, which led to produce humanistic beauty. The Heian period can be described as an era of the highest reach of humanity.

• Fashion & Textile Research Journal
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• v.11 no.5
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• pp.701-708
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• 2009

The study aims to investigate women's clothes described in Gilsang-Cheonyeo-Sang in Nara period of Japan to gain a clear understanding of the clothes of the ruling class women at that time. Gilsang-Cheonyeo-Sang was made in Nara period of Japan when Japan sent envoys and students to Tang, a dynasty of China, to acquire advanced civilization. At that time, Japan also fostered a strong international culture through the exchanges with neighboring nations. With this inflow of continental culture, Japan was dramatically advanced politically, socially, and culturally. The analysis of the clothes of Gilsang-Cheonyeo-Sang showed that she had her hair decorated with Bogye. She wore Ungyeon, Baeja, Daesui, and Tongsui as for her upper garment and Gun, Seub, and Peseul as for her lower garment. She also wore Bidae and Youngeon and put on Geummal and Seok on her feet. Overall, these results suggested that she wore Chinese style clothes. The clothes of Gilsang-Cheonyeo-Sangwere very similar to formal dresses of high class women described in Yangroryeong. Some of her clothes were not shown in Yangroryeong because those clothes were added after Yangroryeong. Another reason may be due to the fact that generalized clothes could be worn even though those clothes were not described in the dress code. In conclusion, the clothes described in Gilsang-Cheonyeo-Sang suggest that they were based on the dress code of Nara Period of Japan while there were also some variations due to the cultural circumstances at that time.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.227-266
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• 2020

The purpose of this paper is to review the representative Buddhist policies enforced during the reign of Gwanghaegun (光海君), the 15th king of the Joseon Dynasty, and the aspects of the Buddhist community affected by them. Through this, the influence and dynamism of Buddhism during the reign of Gwanghaegun will be revealed. Some of the findings will run contrary to what is popularly known about Joseon Buddhism and the policy of Sungyueokbul (崇儒抑佛), 'Revering Confucianism and Supressing Buddhism.' During the Joseon Dynasty, Neo-Confucianism was taken as an ideological background, and consequently, Buddhism was ostracized by the ruling class who advocated the exclusion of heretical views. This also characterized King Gwanghaegun's reign during the Mid-Joseon Dynasty. In reality though, the ruling class held mixed opinions about Buddhism, and this influenced the Buddhist community in the Gwanghaegun Period. The military might of Japan demonstrated during the Japanese Invasion of Korea in 1592, led the ruling class to recognize Buddhism, and as a result, the status of Buddhism rose to a certain extent. Based on its elevated status and the aftermath of the Japanese Invasion of Korea, the Buddhist community engaged in social welfare activities inspired by the notion of requiting favors, and the Buddhist community gained recognition for providing relief services. As a result, the number of monks increased, and the economic situation improved as land ownership was granted to temples and monks. This is the means by which the Japanese Invasion of Korea influenced the Buddhist policies of the Gwanghaegun Period and changed the religious topography of Buddhism. During the reign of King Gwanghaegun, the ruling class regarded Buddhism as heretical, but offered posthumous titles to monks who engaged in meritorious services during the Japanese invasions of 1592~1598. Favorable and/or preferential treatment was also granted to some Buddhist monks. In addition, monks began to perform labor projects that demanded organizational and physical strength, such as those which related to national defense and architecture. However, throughout the Gwanghaegun Period, the monks were paid a certain amount of compensation for their labor, and the monks' responsibility for labor increased. This can be understood as a partial reconciliation with Buddhism or an acceptance of Buddhism rather than the suppression of Buddhism often presented by historians. As for policies which affected Buddhism, the Buddhist community showed signs of cooperation with the ruling class, the creation and reconstruction of temples, and the production of Buddhist art. Through close ties with the ruling class, Buddhism during the Gwanghaegun Period saw the Buddhist community actively responded policies that impacted Buddhism, and this allowed their religious orders to be maintained. In this way, it was also confirmed that the monk, Buhyu Seonsu (浮休 善修) and his disciple Byeogam Gakseong (碧巖 覺性), took up leadership roles in their Buddhist community. The Buddhist-aimed policies of Gwanghaegun were implemented against the backdrop of the Buddhist community, wherein the ruling class held mixed opinions regarding Buddhism. As such, both improvements and set backs for Buddhism could be observed during that time period. The ruling class actively utilized the organizational power of Buddhism for national defense and civil engineering after the Japanese invasions of 1592~1598. Out of gratitude, they implemented appropriate compensation for the Buddhists involved. The Buddhist community also responded to policies that affected them through exchanges with the ruling class. They succeeded in securing funds and support to repair and produce Buddhist temples and artworks. A thoughtful inspection of the policies towards and responses to Buddhism during the Gwanghaegun Period, shows that Buddhism actually enjoyed considerable organizational power and influence. This flies in the face of the general description of Joseon Buddhism as "Sungyueokbul (revering Confucianism and supressing Buddhism)."

• CELLMED
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• v.13 no.2
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• pp.3.1-3.21
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• 2023

In this study, the drinking culture of the Choseon dynasty is examined with the text frequency analysis technique on the entire 『Choseonwangjosilok (朝鮮王朝實錄)』. This study examined a total of 1,968 volumes and 948 books about 27 kings of Choseon , which spans a total of 518 years, through web crawling on the National Institute of Korean History website. Python 3.8 was used to extract sentences related to alcohol, Rhino 1.4.5 was used for morphological analysis to extract nouns, and Gephi 0.9.2 was used for semantic network analysis. According to 『Choseonwangjosilok (朝鮮王朝實錄)』 about alcohol culture, the results of the analysis are as follow: Alcoholic beverages were more often used in court or in ritual ceremonies rather than those based on specific ingredients or manufacturing methods commonly used by the general public. regarding the ruling class through semantic network analysis l in the 『Choseonwangjosilok (朝鮮王朝實錄)』, the Choseon dynasty was found to be highly associated with political issues related to maintaining the power relations within the Korean royal court system. At times, alcohol was used to maintain personal relationships, while at other times it was seen as an essential item in state ceremonies. It was also used as a highly political means to maintain and strengthen national power.

• Fashion & Textile Research Journal
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• v.8 no.5
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• pp.523-529
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• 2006

The purpose of this study is to investigate the costumes of the ruling class in the Asuka-Nara Period by looking at the change in the clothing law of the era. During the Asuka-Nara period, various cultures such as Buddhism, architecture, sculpture, paintings, music, and so on were introduced through vigorous exchange with Chosun and Tang. Contrary to the primitive-Kohun Period, the regulation about costumes was enacted as law in the Asuka-Nara Period this fact tells us that there was high interest in clothing. Frequent reorganization of clothing law had to do with the rank system of Japan as well as with the exchange with other countries. The clothing law of Asuka-Nara Period was mostly consisted of the regulations about costumes of the ruling class including the royal family and government officials. The law regulated different coronet and color for the clothing depending on the different rank of the government officials. The more classified the rank was, the more varied color was used. In addition, there was a variety in the costumes system; 2 piece clothing of the Kohun Period was continuously used while new types of clothing were also introduced. The royal family members and government officials wore different types of clothing such as Yebok, Jobok, and Jebok, depending on time, place, or the purpose of occasion. The costumes of this period could be inferred from the analysis of the relics.

• Journal of Family Resource Management and Policy Review
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• v.11 no.4
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• pp.115-135
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• 2007

The purpose of this study was to investigate the complementary gender division of housework in the Yangban ruling class of the Choson period. During the Choson period, genders were distinctly divided. It was generally regarded that women had to stay indoors and take care of household matters, while men, on the other hand, did not need to be concerned with housework because of the Confucian practice of "Naeoe". But homes in traditional society were considered as being at the center of production, so the study explores if women and men complemented each other through reviewed literature. As the results indicate, women and men in the Choson period complemented each other in some housework, even in the Yangban ruling class who maintained their authority by following the Confucian practice. From the findings, it can be concluded that the complementary relations between women and men in the Choson period should be emphasized as the origin of shared housework.

• Journal of Korean Philosophical Society
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• v.145
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• pp.271-296
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• 2018

In this article, I intend to reveal critically both the intrinsic crux and main problems of the politics of hostile exclusion based on the effect of labeling which was designed precisely as an impure political technique and has been operated for too long in Korean society by the conservative ruling class that centered on various negative ideological labels like 'pro-North Korean leftist forces.' Firstly, what is called the 'conservative ruling class' in Korean society is in itself an antinationalistic and antidemocratic pro-Japanese dictatorship group. Secondly, the conservative ruling class as a pro-Japanese dictatorship group has utilized politically the labeling effect which regards antigovernment Korean members as pro-North Korean or rebellious persons. This group's hostile politics, based on the ideological labelling effect, deprives antigovernment persons and groups of the qualification of Korean citizenship, in order to hold and retain their supreme power in Korean society. Thirdly, the conservative ruling class has attempted to stigmatize the citizens who participate in a movement for democracy as a pro-North Korean leftist force, but such a politically impure manner is typically completely unjustified groundless labeling. Fourthly, the attempt to define the conservative ruling class as a pro-Japanese dictatorship force is normatively justified and resonably appraised insofar as such a definition has been proved to be worthy of confidence. Finally, the trial to consider Roh's regime and pro-Roh (pro-Moon) groups as a kind of Yeongnam hegemonism by several critical intellectuals and current politicians from Honam region is not only merely a groundless and unconvincing labelling, but also the failed outcome of the attempt to systemize logically their emotional antipathy and repulsion toward Roh and pro-Roh (pro-Moon) groups.

• Journal of architectural history
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• v.32 no.5
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• pp.69-80
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• 2023

Before the 15th century, the main buildings of the residences of the ruling class in Seoul consisted of Momchae(身梗), Seocheong(西廳), and Naeru(內樓)‧Chimru(寢樓). Based on the equality of the relationship between husband and wife, the couple lived in the main building[Momchae] in the center of the mansion, but based on the individuality of the relationship between husband and wife, each had an area consisting of the same section within the building. Naeru·Chimru was the two floors bedroom building became a common living space for the minister and wife, upstairs in summer, downstairs in winter. In preparation for large gatherings and important receptions, an open-structured West Hall(西廳) was located on the west side of the mansion. Momchae, Seocheong, and Naeru‧Chimru were the common building types and layouts of the residences of the highest ruling class, including high-ranking officials, until the reign of King Sejong. However, from around the time of King Seongjong, Seocheong and Chimru came to be regarded as privileged and luxurious buildings only allowed for the grand prince's residence. The layout of the bedroom, main building (including Wings), Outer Sarang[外舍廊], and Joyangru[朝陽樓] of Prince Bongrim's mansion built in the first half of the 17th century clearly shows the transitional period when the arrangement of chimru, main building, and western office was disrupted and the layout changed to the Inner main building(Anchae for wife) and Outer main building(Sarangchae for husband).

• Cartoon and Animation Studies
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• s.49
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• pp.25-52
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• 2017

As the expansion of the cultural industry expands, various competitive structures are formed and the methodologies for producing commercial success are being discussed. Among them, Hollywood studios use political relationships and apply ideologies that can produce the best interests. Also, they use a structure that can convey this ideology, which is a mythology. The myth has satisfied the public for a ling time. Campbell suggested that strategies come from the myth, and the ideology emerged as a result of what mythology has to do with existing powers. Disney and Dream Works use the mythology and combine their own values into ideology. Disney and Dream Works choose conflicting ideologies in a different growth background. If Disney is recognized as an educational animation by the ruling class, Dream Works are supported by the public for their actions against Disney. Disney has conservative and patriotic personality, Dream Works is more liberal and progressive. Disney's structure came out first, and Dream Works parodied it. So we can compare Disney and Dream Works with similar myths to create a storytelling structure that embodies ideology. As a result, Disney and Dream Works have been choosing the 9 stages the key of Ideology form the 17 stages of the mythology and reduced them to the introduction, growth and completion. In the first units of the introduction, Disney dealt with the subject of social leaders who sacrificed to the ruling class and Dream Works hinted at the overthrow of the ruling class through the irony. If Disney had deployed colored races in the main characters, Dream Works used a variety of races from the main characters to others. In the second units of growth, Disney organized the process of accepting the value of the ruling class, and Dream Works showed the individual values, not the values of society. In the third units completion, Disney showed the main character who live in the world of the ruling class rebuilded, and Dream Works removed the ruling class and went back to the Individual life. Through the structure of Disney and DreamWorks, we learned how to utilize the mythical structures that transform according to ideologies. The right way to organize works will require the strategic approach to storytelling.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.10
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• pp.1595-1607
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• 2008

The purpose of this study is to find the reason why the National Mourning Dress System of the Joseon Dynasty had been established although the General Mourning Dress System had exist through research of three things; differences of each social class, changes of the National Mourning Dress System by the age and differences between the National one and the General one. The methodology which is adopted for this study is comparative analysis by social class, period and age from the Annals of the Joseon Dynasty and the Orye-e. And this study is focus on the women's dress. The results of this study is as follows; Firstly, some mourning dress items had been different or not used by class. Secondly, although there had not been a great change, some dress items had been disappeared or used irregularly. And Naemyoungbu Naekwan's mourning dress had been changed by the age. Thirdly, The National one was more extensive in wearing and applied differently by class compare to the General one. Also it had an additional rule according to the period, duty and place to Naemyoungbu-Naekwan and Naemyoungbu-Goongkwan. The National one had been established by ruling class of The Joseon Dynasty who had tried to keep the Confucian standard and perfect social status system. And it is supposed that the National Mourning Dress System had not been a great change because the ruling class' will had not been changed.