• Journal of Korea Game Society
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• v.20 no.2
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• pp.35-44
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• 2020

This study proposes the method for converging Buddhist Worldview into games. The Rogue-like game "Dungeed" and "Nectar Ritual Painting" were selected for analysis. Next, the characteristics of the Buddhist worldview in Nectar Ritual Painting and the Rogue-like game Dungeed were compared and analyzed. As a result, this study proposed game elements of Rogue-like that analyzed in the characteristics of Buddhist world view. In the future, we will examine the expandability of the game through the Buddhist Worldview.

• Conservation Science in Museum
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• v.14
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• pp.13-22
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• 2013

The Nectar Ritual Painting(Jeung7551) in National Museum of Korea is estimated to have been produced in the 16th century. Ezimagodo who is the head priest of Ruganji in Kyoto, Japan donated this painting in 2010. Overall, damages were serious, such as missing, staining, folding, insects of the face and mounting silk, therefore, it need to conservation treatment. The treatment of conservation in painting was removing surface stains and repairing missing area. It was mounted by following the original form. The analysis result of textile in mounting and support fiber used silk and hemp in microscope. Pigments in paint were divided into six color types. This painting was used that vermilion(cinnabar) and red lead for red color, litharge(massicot) and gold for yellow color, lead white for white color, malachite for green color, azurite for blue color, and carbon black(chinese ink) for black color.

• Journal of Life Science
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• v.9 no.2
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• pp.121-126
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• 1999

Some attempts were made to investigate the honeydew excretion of the brown planthopper(BPH), Nilaparvata lugens Stal, biotypes in terms of instal nymph, days after emergence, macropterous and brachypterous mated and unmated female, and macropterous female with different sources fed on 60-day-old rice cultivars with different resistance genes. The feeding amount of the BPH biotypes was measured by using the honeydew excretion test. The feeding amount of fifth instar on Miryang 23 with no resistance gene was higher than that of Cheon-gcheongbyeo with Bph-1 gene by two times. Macropterous and brachypterous females showed low feeding amount at first day after emergence, but they showed high feeding amount from second days after emergence. Also the feeding amount of brachypterous female was higher than that of macropterous female. In addition, the feeding amount of BPH was in the order of nymph

• (The) Research of the performance art and culture
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• no.20
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• pp.163-204
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• 2010

"Nectar of Immortality", also known as Suryukwha, is a painting which is hung on the wall during Suryukjae, a rite to console the spirits residing on both land and water. The Suryukwha at Bonyung Temple in the Ming Dynasty consisted of 139 scrolls depicting separate scenes. In Korea, however, Nectar of Immortality combines all the scenes into one large painting. The lower part of Nectar of Immortality describes pain, disasters, and the frailty of human life in this world. This is intended to inspire people to embrace Buddhism and be delivered from their worldly existence. However, it reflects the social realities of that time as well. The scenes at the bottom of the painting of nomadic troupes of entertainers and their performances are part of this reflection. In this section, various scenes of traditional Korean performance are illustrated, such as double and single tightrope walking, Sotdaetagi (performing atop a pole), Ssangjulbaegi (one form of Sotdaetagi), tumbling, bell juggling, mask dramas, dish spinning, puppet shows, the dance of Sadang, and sword dancing. Among these performances, some, such as Sotdaetagi, Ssangjulbaegi, double tightrope walking, bell juggling and sword dancing (Punggakjaengipae), have since ceased to exist. The troupes of entertainers depicted in Nectar of Immortality are Sadangpae, Namsadangpae, Sotdaejaengipae, Choranipae, Punggakjaenipae, Gutjungpae, and circus troupes. When, after itinerant lives, these entertainers die, they become forlorn wandering spirits with no descendants to perform their memorial services. The entertainers in the performance scenes are the embodiment of souls who are the subjects of salvation through Suryukjae. Among these entertainers, Sotdaejaengipae, Sadangpae, Choranipae, Punggakjaenipae and Gutjungpae no longer exist. In sum, Nectar of Immortality provides insight into the vanished content of numerous historic forms of performance and the activities of nomadic troupes of entertainers.

• Korean journal of applied entomology
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• v.61 no.4
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• pp.669-673
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• 2022

To evaluate biological activity of honeydew honey produced by Apis mellifera L. in Korea, we measured antioxidant activity by using DPPH (1,1-diphenyl-2-picryl hydrazyl), ABTS [2,2-azobis(3-ethylbenzothiazoline-6-sulfonate)], FRAP (Ferric reducing antioxidant power), and total polyphenol content assays. Korean honeydew honey respectively scavenged 26% and 86% of DPPH and ABTS radicals at the highest concentration of 10 mg/mL. In the result of FRAP assay, Korean honeydew honey showed activity (126 µM of FRAP value) to reduce Fe³⁺ to Fe²⁺. Total polyphenol content was 73.41 mg GAE/kg. Korean honeydew honey exhibited excellent antioxidant activity due to having high radicals scavenging ability and reducing power of ferric ion as well as the presence of phenolic compounds. These findings suggest that Korean honeydew honey has great potential as a functional food material.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.184-203
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• 2020

The Confucian ruling class of the Joseon Dynasty regarded Buddhist rituals as "dangerous festivals." However, these Buddhist ceremonies facilitated transitions between phases of life from birth till death and strengthened communal unity through their joint practice of the rites. Ritual spaces were decorated with various utensils and objects that transformed them into wondrous arenas. Of these ornaments, Buddhist paintings served as the most effective visual medium for educating the common people. As an example, a painting of the Ten Kings of the Underworld (siwangdo) could be hung as a means to illustrate the Buddhist view of the afterlife, embedded in images not only inside a Buddhist temple hall, but in any space where a Buddhist ritual was being held. Demand for Buddhist paintings rose considerably with their use in ritual spaces. Nectar ritual paintings (gamnodo), including scenes of appeasement rites for the souls of the deceased, emphasized depictions of royal family members and their royal relatives. In Chinese paintings of the water and land ceremony (suryukjae), these figures referred to one of several sacred groups who invited deities to a ritual. However, in Korean paintings of a nectar ritual, the iconography symbolized the patronage of the royal court and underlined the historicity and tradition of nationally conducted water and land ceremonies. This royal patronage implied the social and governmental sanction of Buddhist rituals. By including depictions of royal family members and their royal relatives, Joseon Buddhist paintings highlighted this approval. The Joseon ruling class outwardly feared that Buddhist rituals might undermine observance of Confucian proprieties and lead to a corruption of public morals, since monks and laymen, men and women, and people of all ranks mingled within the ritual spaces. The concern of the ruling class was also closely related to the nature of festivals, which involved deviation from the routines of daily life and violation of taboos. Since visual media such as paintings were considered to hold a special power, some members of the ruling class attempted to exploit this power, while others were apprehensive of the risks they entailed. According to Joseon wangjo sillok (The Annals of the Joseon Dynasty), the Joseon royal court burned Buddhist paintings and ordered the arrest of those who created them, while emphasizing their dangers. It further announced that so many citizens were gathering in Buddhist ritual spaces that the capital city was being left vacant. However, this record also paradoxically suggests that Buddhist rituals were widely considered festivals that people should participate in. Buddhist rituals could not be easily suppressed since they performed important religious functions reflecting the phases of the human life cycle, and had no available Confucian replacements. Their festive nature, unifying communities, expanded significantly at the time. The nectar ritual paintings of the late Joseon period realistically delineated nectar rituals and depicted the troops of traveling actors and performers that began to emerge during the seventeenth century. Such Buddhist rituals for consoling souls who encountered an unfortunate death were held annually and evolved into festivals during which the Joseon people relieved their everyday fatigue and refreshed themselves. The process of adopting Buddhist rituals-regarded as "dangerous festivals" due to political suppression of Buddhism in the Confucian nation-as seasonal customs and communal feasts is well reflected in the changes made in Buddhist paintings.

• KOREAN POULTRY JOURNAL
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• v.31 no.11 s.361
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• pp.140-141
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• 1999

• Cross-Cultural Studies
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• v.42
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• pp.419-449
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• 2016

The Russian icon and Korean tangwha (幀畵, altar portrait of Buddha) are based on the similarity of the divine Being. Each has the characteristic index that forms an existential connection with the object and at the same time, implies the symbolic meaning of the scriptures and doctrines of the Russian Orthodox and Buddhists. Russian icon and Korean tangwha with these attributes have origins in the Byzantine, India and China. Unlike most religious art, Russian icon and Korean tangwha clearly reveal profane orientation and mystical elements. This artistic phenomenon has evolved from the mystical religious culture in Russia and tantric rituals of the early Joseon period. Iconostasis, created from historical figures of the Old Testament, Jesus, the New Testament represent the principles of the macrocosm. Each icon of iconostasis has integrity, while each floor has another narrative and a meta-discourse on the entire composition. Three-Platforms of amrtakundalin can also have a huge epic that is directed from the Low-Platform to the High-Platform for the purpose of salvation. While the narrative of iconostasis has a time structure, from the beginning of the universe up to date in chronological time, amrtakundalin have pictorial transitions of time and space that rises from this life to a heavenly world. Despite the different world views of the Russian Orthodox and Buddhists, iconographical format and symbolism of heaven and hell in the Iconostasis, Last Judgment and amrtakundalin are similar. There is a constant antagonism between heaven and hell, light and darkness, water and flame. Iconographical contents include the water of life and nectar, the book of life and 'eoppu', and the scales and mirror of Karma that discriminate between the good and evil before judgment. The dualistic coordinate concept such as light and darkness, life and death, or heaven and hell that appears in the narrative structure of iconostasis, the Last Judgment and amrtakundalin leads the people to spiritual awakening.

• 한국관개배수회지
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• no.37
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• pp.24-25
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• 2007

• Journal of the Korean Society of Costume
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• v.19
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• pp.157-173
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• 1992