• Journal of Conservation Science
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• v.37 no.3
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• pp.270-281
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• 2021

The Yongjam of Oejae, Yi Dan-ha's wife, is an ornamental hairpin with a dragon-shaped engraving; designated as National Folklore Cultural Heritage No. 4. It is also a component of the ceremonial costume, and an artifact of great value as it clearly identifies the position of the wearer and the period of this artifact. The Yongjam has been well preserved in general; however, various pollutants and corrosive products have affected the engraved patterns, requiring conservation treatment. Furthermore, a non-destructive analysis was conducted to identify the components of the materials and the manufacturing techniques used in the ornament. The Yongjam is hollow inside to reduce its weight when placed in the hair and has a color contrast of gold, red, and black. The decorative part and the body were made separately. That is, the body was made from an alloy of copper, silver, and zinc, and its joint was elaborately connected without any overlaps. In the decorative part, different alloy ratios were identified in the dragon's face, beard, horn, body, and fin. Further, for the dragon's face with its delicate patterns, an alloy of silver and copper was used, likely to make the face appear as realistic as possible.

• Journal of the Korean Wood Science and Technology
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• v.33 no.3 s.131
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• pp.1-10
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• 2005

Tree-ring chronologies can be used to date historical buildings or furnitures by matching them with chronologies of living trees. Tree-ring dating gives a calendar year to each tree ring and produces the cutting dates of logs or woods. In this study, we intend to extend our tree-ring dating applications to Korean furnitures. As a case study, we examined two traditional furnitures, one cabinet 'Jang' and the other chest, 'Bandaji'. The cutting date of the cabinet woods was A.D. 1839. The date of the outmost ring in the chest was A.D. 1904. Due to no bark present, the cutting date of the chest was only estimated as $1930{\pm}10$ by 'sapwood rings' estimation method. Ring-width pattern of the latter one also indicated that the origin of the chest must be Kangwon province. This case study suggests that tree-ring dating would be a useful and accurate method to identify the critical dates for the chronicles of Korean traditional furnitures.

• Korean Journal of Heritage: History & Science
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• v.49 no.4
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• pp.96-113
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• 2016

The observation of the classic plant name 'Hwe', that is to be discussed in this thesis, must be primarily conducted in folk plant research made through old documents. Diverse information such as the characteristics, method of use, and distribution of plants is scattered in old documents. However, reviews of classic plant names should be made to use such information. This is because information on plants can only be used after thorough verifications are made of the plant names. 'Hwe' is interpreted as various meanings in Korea but it is mostly used to mean fir, old pine tree, and cypress. However, it is not known by what standards such interpretations have been made. In particular, 'Hwe' is interpreted at the discretion of the translator in classic translations, so direct quotations from these lead to further errors. Therefore, items in classic plant names must be reviewed again. Why is 'Hwe' interpreted in various ways as a plant name and according to what standards should it be interpreted? This study was conducted with these questions. Also, the significance of this study is placed in the setting of guidelines for the interpretation of 'Hwe' so that classic plant names can be properly interpreted and information on plants can be accurately secured.

• KOMUNHWA
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• no.59
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• pp.112-147
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• 2002

This article is contrived to analyse the present situation and social practices of culture goods in Gyungju, historical city. For this, I collected Materials from agencies and organizations concerning of production, distribution, consumption of culture go

• Conservation Science in Museum
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• v.14
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• pp.91-113
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• 2013

Cheongpung Buwongun Kim Wu-myeong's Funeral Bier, an important folklore cultural property No.120, possessed by Chuncheon National Museum was donated in 2002 (by Kim Seonggu). It consists of a bier, yoyeo(腰輿), myeongjeongdae(銘旌臺), and manjangdae(輓章臺). It has a high value as the oldest royal bier. The bier which had a resting time in the storage for special exhibition of "The great cultural treasure of Gangwon province" was inspected in September 2012 and colored pigment layer of the wooden part had the risk of peeling off and surface damage of the textile was serious. Therefore, conservation treatment was conducted. In addition, knots and susiks(垂飾) were severely damaged and their exhibition was impossible. Therefore, a reproduction to replace them through a close investigation was made. All parts of the funeral bier were in separation except for the basic furniture. Conservation was made by dividing the parts into wooden parts and textile parts. Yoyeo was reinforced after disassembling bujae from it and then was reassembled. Paraloid B-72 2 wt% (in ethyle acetate), acrylic resin, was applied to the wooden part of the bier in order to reinforce the colored pigment layer with the addition of sodium alginate 2 wt%(in stilled water) and glue 4 wt%(in stilled water). The pollutants on the surface of the textile part were removed (vacuuming) and its creases were smoothed out (steaming). Fat-soluble pollutants were removed using an nonionic surfactant(Saponin, concentration at 0.25 to 0.5 g/𝑙, in de-ionized water). After the disassembly of the yoyeo from the broken wooden, it was bonded with glue (3 wt% for the first gluing, 35 wt% for gluing), and pine wood was used to restore missing parts. In the process of connecting Wongak(雲角), the original metal hinge and nails were reused to complete the assembly.

• Journal of Conservation Science
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• v.36 no.5
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• pp.351-367
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• 2020

The pigments of three old and new celestial charts folding screens(『Celestial Chart(Folding Screen)』 and 『Old and New Celestial Charts, Eight-Panel Folding Screen』 of National Folk Museum of Korea and 『Koudou-Nanboku-Ryousouseizu』 of National Diet Library of Japan) were analyzed to estimate their dating. It was estimated that the 『Celestial Charts(Folding Screen)』 was painted using traditional pigments from the Joseon dynasty such as azurite, indigo lake, malachite, atacamite, vermilion, iron oxide, cochineal, gamboge, orpiment, lead white, talc and soot. The green and blue colors of the 『Old and New Celestial Charts, Eight-Panel Folding Screen』 and 『Koudou-Nanboku-Ryousouseizu』 were painted using artificial inorganic pigments such as emerald green and ultramarine blue. These pigments were imported from Europe post the mid-19th century. In the 『Old and New Celestial Chart, Eight-Panel Folding Screen』, only artificial inorganic pigments were used for green and blue colors. However in the 『Koudou-Nanboku-Ryousouseizu』, emerald green and atacamite in green color, and ultramarine blue and indigo lake in blue color were used together. Based on both the results of pigment analysis and the study of star charts and inscriptions, the 『Celestial Charts(Folding Screen)』 was painted post mid-18th century. The 『Koudou-Nanboku-Ryousouseizu』 and 『Old and New Celestial Charts, Eight-Panel Folding Screen』 were painted after green and blue artificial pigments were imported in the mid-19th century. The 『Koudou-Nanboku-Ryousouseizu』 in which both traditional and western artificial pigments were used, can be dated earlier than the 『Old and New Celestial Chart, Eight-Panel Folding Screen』.

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.36-59
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• 2021

This study infers the origin and production period of the , which is in the Onyang folk museum, through analysis and interpretation of the Haeju Palgyeong and exploration of the landscapes and traditions contained in the painting. The first collection of landscapes to Haeju was identified as Haeju Palgyeong by Ku Sa-meng (1531-1604). Yoo Man-ju, writing in 1782, referred to it as Go-palgyeong in 『Heumyeong』 while Haeju Palgyeong was defined as Geum-palgyeong (今八景), which is the Haeju Palgyeong in the earliest period confirmed by literature. is 'Boating on the Nam river (南江泛舟)', 'Lotus viewing at Buyongdang (芙蓉賞蓮)', 'Foot washing at Gwangseokcheon (廣石濯足)', 'Seokbyul at Haeunkyo (泣川送客)', 'Fishing at Haeunjeong (東亭釣魚)' and 'Sea view at Namsan( 南山望海)', and the final two contain a picture that contains 'Viewing the moon at Yeonghaeru (瀛海玩月)' and 'Writing contest and Archery at Baeklimjeong (栢林觀德)' The Suyang Chaemi(首陽採薇), Shingwang-jeoljeol (神光霽雪), and Jiseong falls (池城瀑布) of Gopalgyeong, which were excluded from Haeju Palgyeong, are all landscapes unfolding as a grand site of Suyangsan Mountain. is a result of the reorganization of Seunggyeong centered on Eupchi (邑治), away from the Suyangsan area. It has emerged as a seunggyeong of Haeju. The elaborateness of trying to contain the detailed prizes representing Haeju, such as the specialty sake of Haeju, is revealed. Most of the landscapes depicted in are historic and outstanding spots in Haemok, but the scenes of life related to daily life are properly arranged. In addition, Foot washing (濯足), Fishing(釣魚), Doing laundry (漂母), Lotus viewing (賞蓮), Sending guests (送客), Drinking (飮酒), sea viewing (望海), Moon viewing (玩月), Archery (射藝), Poetry (詩作), Drinking tea (飮茶), and Dancing (歌舞) are of various styles. Compared with the Gopalgyeongs, Haeju Palgyeong did not take into account the distribution of landscapes in the four seasons, and the small-sized view was also broken. When considering the time of the construction of Haeunjeong and the deterioration of Yeonghhoeru, it is believed that was produced in the early- to mid-18th century. is considered to be a painting that contributed to strengthening the sense of intimacy with the local people and promoting the pride of Haeju by showing the representative scenery of Haeju, such as scenic spots and customs, away from the ideal utopia.

• Korean Journal of Heritage: History & Science
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• v.39
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• pp.191-217
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• 2006

The chief mourners do their best to carry the dead and various things related to him in the departure of a funeral procession. "Sejongsillok" and "Gukjooryeui" had already written the national funeral supplies for carriage in detail in the early of Joseon period. But they were the standard book of national ceremony. The Ilbang of Gukjangdogam made the national funeral supplies for carriage in the late of Joseon; Daeyeo, Gyeonyeo, Yoyeo, Chaeyeo, Gaja etc. "Gukjangdogamuigye" explained these in detail; size, materials, made-place etc. I used "Gukjangdogamuigye" published in the late of Joseon to explain the national funeral supplies for carriage. Because Kingdom's ceremony in Joseon was representative to the country, it couldn't depend on an individual taste. King was the symbol of a nation and the star tin point of the political power at that time. So its ceremony was to show people the representative example as a national ceremony. The national funeral supplies for carriage carried the dead of King and various things related to him. Gukjangdogam managed them carefully. People thought that the mean of these things was equal to King's authority at that time. So these weren't the mere national funeral supplies for carriage, the symbolic instruments equal to King.

• Korean Journal of Heritage: History & Science
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• v.40
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• pp.325-355
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• 2007

A national funeral was a ceremony for king symbolizing a country in Joseon. The Gukjangdogam had three practical affairs: ibang and ibang, sambag. Each practial affairs was ready for various implement and finished a national funeral very well. So various important. The Daeyeo and the Gyeonyeo which carried directly the dead from a palace to a burial in the national funeral was a chief implements to handle with careful. All people had to carry heartily him as a Daehaewang which means a previous king. But three practical affairs belonging to the Gukjangdogam made various implements directly or indirectly related in a Daehaengwang and symbolized has authority. They were related in succeeding to the throne. The departure of a funeral in Joseon was a space and a time to appear his authority. The Gukjangdogam progressed it like going in and out the palace in the life. We knew it was ready for the departure of a funeral equalizing to the life and the death. The Gukjangdogam made the best of various implements using in going in and out the palace in the departure. We saw the Confucian view about living and dying through the implements used in the departure. The Gukjangdogam assembled many technicians around the country. They had to make various implements as high-level technicians at certain hour under the supervision of officials. The Gukjangdogam payed and compensated for their labors. There is an indissoluble connection between them. The technicians belonging to three practical affairs were ready for the implements for a national funeral: newly-made and repair, existed-implements use etc. So a national funeral can be called 'the feast of techniques' as well as complexity of techniques' in the Joseon.

• Korean Journal of Heritage: History & Science
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• v.51 no.4
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• pp.84-107
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• 2018

Cheommojik is a pile cloth, a type of textile whose surface is covered with short piles. The term chaedam was used during the late Joseon dynasty to refer to pile cloth rugs, while the terms yoongjeon, dantong and yangtanja were used in the early twentieth century. Various documents, newspaper articles and photographs confirm that pile cloth rugs were used by the general public as well as the royal family from the late Joseon dynasty onward, and that there were domestic manufacturers of such rugs at that time. This study investigated six pile cloth rugs that were produced after the late Joseon dynasty, five of which feature Persian knots made of cut pile, the other being made with the loop pile method. The cut pile rugs are rectangular in shape and measure between 72-98cm by 150-156cm; and they are decorated in the middle with patterns of butterfly, deer, and tiger or the ten longevity symbols, and along the edges with patterns composed of 卍 symbols. The ground warp of all six rugs are made from cotton yarn, while the ground weft is made of cotton yarn on three pieces, wool on one piece and cotton and viscose rayon. The ground weft yarn from four pieces are Z-twist yarn made with two or more S-twist cotton yarn. Four to six colors were used for the pile weft, all being natural colors except for red. Two or more S- or Z-twist yarn were twisted together in the opposite twist for the pile weft, with the thickness determining the number of threads used. Six or more weft threads were used to make the start and end points of the rug; and the ground warp ends were arranged by tying every four of them together. For the left and right edges, three or more threads were wrapped together into a round stick-like form, and the second and third inner ground warps from the edges were stitched on to the wrapped edge. For the loop pile, loops were made in the direction of the warp; the ground warp and the ground weft may have been made with cotton, the pile warp with wool yarn. An analysis of the components of three rugs was conducted to determine which types of animal hair were used for the pile weft. Despite some inconclusive results, it was revealed that goat hair and fat-tailed sheep hair were used, raising the possibility that various kinds of animal fur were used in the production of pile cloth rugs. The six rugs examined in this study are estimated to have been made between the late 1800s and the early 1900s. Although the manufacturer of the rugs cannot be confirmed, we concluded that the rugs were produced in Korea after referring to the documentation of the domestic production of pile cloth rugs during the aforementioned period and the form and placements of the patterns on the rugs.