• Journal of Conservation Science
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• v.36 no.6
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• pp.494-504
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• 2020

Ten historic sites (denoted as A- J in this study) of a tomb were found during the construction of the east-west expressway in District 2 of Hyangnam, Hwaseong, which is implemented by the Gyeonggi-do headquarters of the Korea Land & Housing Corporation. Thetombswere first detected at siteH, and further investigations revealed various tombs from the Three Kingdoms period; artifacts such as gilt-bronze shoes and caps were excavated from wooden coffins in the tombs. The pottery examined in this study was the only pottery artifact excavated from the site. Its raw clay was soft and loose, reddish brown, and had quartz and feldspar particles of < 1 mm, which appeared to have been added as reinforcing agents. The firing temperature of the pottery was estimated to be under 800-870 ℃ as the mica remains and tridimite, which is the phase transition mineral of quartz, was not produced; a slight endothermic peak was also detected because of the hydration of sericite at 800 ℃. The condition of the artifact was severely weakened because of various factors, such as soil pressure from the stratum formed over the site and repeated freezing and thawing. The artifact could not be collected alone, and thus, surrounding soil that had attached to the artifact was also collected; the artifact was transported to the laboratory and conservation treatment was conducted in a safe and systematic manner.

• Journal of the Korean Society of Clothing and Textiles
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• v.45 no.3
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• pp.409-422
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• 2021

A doctor's coat worn by Seo Jae-pil (1864-1951)-National Registered Cultural Heritage No. 607-was conserved with wet cleaning to remove thick wrinkles and brown stains that had been present for a long time. This paper also applied microscopic observation and infrared spectrophotometric analysis to obtain scientific investigation data on the cotton fabric of this doctor's coat. Information about Seo Jae-pil's time as a doctor, the process of changing his English name, and C.D.Williams & Co., which produced the medical coat, revealed that this doctor's coat was worn by Seo Jae-pil between 1892 and 1898 or 1926 and 1939. Additionally, this paper proposes a pad for filling relics that can protect the shape of modern and contemporary clothing, such as Seo Jae-pil's doctor's coat, for display at a museum site. Specifically, this research provides detailed information on the manufacturing of filling pads that can prevent damage to modern and contemporary jackets and coats so that they can be used in the cultural heritage field by developing filling materials for three-dimensional costume artifacts.

• Korean Journal of Heritage: History & Science
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• v.49 no.4
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• pp.64-79
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• 2016

The purpose of the present study is to clarify the process of change to the pond at the Jongmyo Shrine(宗廟), from the Joseon Dynasty period to the modern and contemporary era. The consequent research results can be summarized as follows. The first record of the Jongmyo pond is confirmed in the "Annals of King Sejong(世宗實錄)". The pond, which was being constructed at the time, refers to the current upper pond(上池). A pair of islets(雙島) were constructed during the Sukjong(肅宗) period, with several trees planted on the middle islet(中池). The middle pond is thick with lotuses. In particular, the middle island on the middle pond subsequently changed into a single island(單島), which is likely to be related to the pond expansion during the reign of Youngjo(英祖). When the lower pond(下池), involving dualistic arrangement, was constructed in the modern and contemporary era, the pond of the Jongmyo Shrine underwent a drastic transformation phase. The lower pond was constructed before 1947 at the latest, and when the right side of the lower pond was filled in the mid 1980s, the dualistically arranged lower pond became a unified type of lower pond. On the other hand, the bank protections of the upper and middle ponds were constructed with earth, but was subsequently modified into its current form using stone.

• Korean Journal of Heritage: History & Science
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• v.51 no.2
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• pp.38-57
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• 2018

Led by the Cultural Heritage Administration, studies on the cultural heritage of railways have merely focused on modern registered cultural heritage and on excavating the cultural heritage of modern rail transportation. Endeavors of institutions relevant to railways to protect the cultural heritage of railways were not sufficiently made. Only the internal guideline to protect the cultural heritage of railways made by the railway corporation is being implemented. This study aims to assert the need to examine the protective measures of the heritage of railroad cars and to vitalize plans of conserving the heritage of railroad cars. Also, plans to protect the heritage of railroad cars and methods to invigorate schemes of protecting the heritage of railroad cars will be suggested. The current situation of protecting the heritage of railroad cars was investigated via a field trip. Through exploring overseas examples of protecting the heritage of the railroad cars, ways to vitalize plans of widely publicizing the heritage of the railroad cars with their historical values were suggested. Results showed that first, the way of openly exhibiting conserved railroad cars by setting up stands other than the way of exhibiting and conserving in one site was necessary. Second, in order to properly preserve and manage the cultural heritage of railways, railroad cars, much like natural monuments or intangible cultural properties, need to be perceived as cultural properties. Also, it is necessary to amend the Cultural Properties Protection Law to include railway heritage. Third, the perception of the cultural heritage of railways should be heightened, and SNS, blogs, and cafes need to strategically promote this heritage in order to increase the public's interest. Fourth, in addition to enacting legislations and gaining institutional support for the cultural heritage of railways, the budget to operate the responsible department, and employing staff for the heritage of railroad cars should be resolved as a priority in order to enhance the capability of managing this cultural heritage. In order to rationally protect the cultural heritage of railways and invigorate plans to protect the cultural heritage of railways, it is necessary to garner administrative and financial support, and enact the appropriate legislation. The heritage of railroad cars is priceless and has a social value in terms of regional icons, historic marks, and the record of life. It is considered that in this situation, the standard of amending both policy and the Cultural Properties Protection Law for the heritage of railroad cars should be urgently established.

• Korean Journal of Heritage: History & Science
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• v.57 no.1
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• pp.180-195
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• 2024

Community beliefs of the coastal villages in Gochang are cultural activities and rituals manifesting the hopes and spiritual worlds of the locals who live off the sea and tidal mud. Along with their societal functions wishing for peace, maritime safety, and good catches, the values of the Jwajeongdam (How god came to be), Yuraedam (History of worshipping), and Yeongheomdam (Stories of miracles), as living heritage need to be reexamined according to the recent Convention for the Safeguarding of the Intangible Cultural Heritage. The community beliefs of the coastal villages in Gochang, where outstanding universal intangible and tangible values coexist, have been perpetually transmitted in interactions with tidal mud and the ecological environments of the sea. They reinforce the "Outstanding Universal Value" UNESCO mentions and sustainability that connects the past, present, and future. Furthermore, a coastal area is endowed with international accessibility over regionality. Hence the community beliefs are charged with eco-cultural values, which its preservation and promotion should also focus on to provide policies and protection activities. In short, the tidal mud and community beliefs of coastal villages in Gochang, which according to the concept of UNESCO's "mixed heritage," meet the values for natural, cultural, and intangible heritage at the same time, and so must be approached not in the scope of points or lines, but also in surfaces when arranging protection initiatives.

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.78-89
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• 2021

Organic residues analysis is an analysis method that reveals the types of organic material samples by using the characteristic that main components constituting substances are different depending on the species of animals and plants. In this study, scientific analysis of the organic residues attached to wood coffins in the Joseon Dynasty Hoemyo excavated from the site of Singok-dong, Uijeongbu was used to identify the types of remnants and to use them as information to restore the uses of organic materials and the way they lived in the past. As a result of FT-IR analysis of the residue attached to the inside of the wood, it was estimated to be a natural plant resin material. In addition, as a result of analysis by GC-MS to confirm the characteristic factors of natural resins, diterpenoids (abietane) and pimaran (pimarane), such as dehydroabietic acid and pimaric acid (diterpenoid) compounds, and saturated and unsaturated fatty acid components were detected together. Diterpenoid compounds are components mainly found in Pinaceae resins. It is confirmed in the literature that rosin, a representative material of Pinaceae resin, was used as an adhesive material. Considering the situation where an organic material remained at the joint of the wood, the organic material attached to the wood is judged to be an adhesive material made of Pinaceae resin. In addition, the fatty acid component detected together is a component derived from plant oil, and it is presumed to be made by mixing rosin and oil as recorded in previous studies. This study confirms that organic residues remain in the burial environment without losing their characteristics. It is expected that scientific analysis of organic residues will be conducted in the future to accumulate information necessary for the interpretation of past living culture.

• Journal of Conservation Science
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• v.34 no.6
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• pp.525-538
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• 2018

Myazedi Quadrilingual Stone Inscription of Myanmar, inscribed to the World Heritage List in 2015, is a rare historical artifact which has an exact date of inscription. It is a written record that displays the history, religion, and culture of Myanmar. Since the surface of the Stone Inscription has been rubbed with ink many times during the process of making printed copies for interpretation and academic research, it has developed a serious stain problem. Therefore, scientific analysis of the stain and research on the treatment for its removal have been conducted. In particular, an experiment was conducted on stain removal using laser cleaning and chemical treatment. The stains are mostly ink dirt, which accumulated from previous ink-rubbing processes. In order to conduct the experiment under similar conditions, a sample with similar stain has been reproduced, and a set of different conditions for treatment was applied to the sample to determine an effective solution. Laser cleaning was found to be effective in removing stains from most samples. However, chemical treatment showed different results. The physical friction method using ethanol provided the best result. In conclusion, laser cleaning is an effective universally-applicable technique but chemical treatment with laser cleaning can be considered an alternative method in certain situations.

• Korean Journal of Heritage: History & Science
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• v.42 no.1
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• pp.62-70
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• 2009

The study was conducted from Jan. 11 to Jan. 12 2008 on 17 areas which were the wintering area of Aegypius monachus and where the birds were observed. In the study, a total of 1,912 individuals were observed to winter in the areas, which was larger than any previous observation. The study found that 1,500 individuals wintered in the central region of Korea including Gyeonggido and Kangwondo, which accounted for 78.45%, and 412 individuals (21.55%) in the southern region such as Gyeongbuk, Gyeongnam, Jeannam and Jejudo (Island). Given the number of individuals wintering by region, Jangdan Peninsula (777 individuals), Cheorwon (488 individuals) and Sancheonggun(193 individuals) were mostly found. In comparison with the previous studies, 20-30% of the individuals have moved south since 2006. This movement might be attributed to the suspension of feeding campaigns, but the birds still crowded some specific areas.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.151-168
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• 2004

The Mireuk Temple Stone pagoda is the largest scale of the existing Stone Pagoda in Korea. A research until now postulates that the Stone pagoda at Mireuk Temple site is composed of nine stories total. However it does not have any records of the detail, dimension, and related methods, etc, even though it is a tectonically large scale building. Only one source of the description is based upon a story which is a sort of Korean myth or traditional story (Samkukyousa, Mu dynasty), although a historical description from a myth or a story is a polemical issue and still needed research in order to prove the truth. One of the ways to make a proof of the truth is an architectural research from the typology of the plane. The types of the plane are differentiated from each era. Therefore, the typology of the plane presents a reason or a proof for the age of the pagoda. Furthermore, the typology of the plane is crucial part in the research of the historical style and it could help the historical style of the Mireuk temple stone pagoda. Research until now shows that the Mireuk temple stone pagoda is the genesis of the stone pagoda shaped after wooden one. It is impossible to find any previous one from the stone pagoda at Mireuk Temple site in Korea. So it is easier to find any previous example from the history of China because Buddhist pagoda-most pagodas are something to do with Buddhism-in Korea is introduced by India via China. This research presents the periodical variation of stone and brick pagoda in both countries. It concludes that the Mireuk temple stone pagoda has $7^{th}$ century's plane type.

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.116-133
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• 2014

The memorial stones of Sumanotap were known to have been sequentially produced in 1719, 1773, 1874, 1653, 1874. However, after examining the chronological era (年號) and sexagesimal cycle (干支), it was found that the second and fourth memorial stones were both recorded in 1713. The reason why the records of the same period were divided into two is assumed that since the subject to repair was divided into main structure and flagpole of the temple, and it was recorded per each monk in charge and donator. On the fifth tablet of the memorial stone of Sumanotap contains all the names of monks who were in charge of repairing Sumanotap as well as the names of common donators. These people are not verified in detail though, through comparing the Buddhist names on the third memorial stone with Buddhist paintings and painting records, 12 monks were identified to be in the same names. Generally, they were active in Gangwon province, Gyeongsang province, Seoul and Gyeonggi province in the late 19th century and even after the Sumanotap repair, they took up other duties of various temples. The most notable name among the donators recorded in the memorial stones of Sumanotap was Kim Jwageun. He was the donator for the chest of gold and silver that was enshrined in the pagoda in 1874. His name was recorded with Mrs. Yang from Cheongsin and, at that time, was known just as a donator. However, actually, the donator was not Kim Jwageun but his mistress Mrs. Yang who used to be a gisaeng, called Na-hap and was from Naju. Kim Jwageun deceased in 1869 already. It is exceptional that Mrs. Yang who were the mistress of the prime minister Kim Jwageun personally participated in the Buddhist event in which king, queen, mothers of king and queen, noblewoman participated. Besides, the event of Sumanotap repair was carried out by royal family in order to celebrate the hundredth day of the prince, Sunjong and his grandfather, Heungseon Daewongun did not participate for political reason. In this situation, the domination of Mrs. Yang is considered remarkable. Meanwhile, the temples that frequently appeared among the 10 temples recorded in the memorial stone of Sumanotap are Gakhwa-sa temple in Bonghwa-gun, Gyeongsangbuk-do and Bodeok-sa temple in Yeongwolgun, Gangwon-do. Gakhwa-sa temple was a temple where the historical achievements were kept so was under the government's control. Bodeok-sa temple was the buddhist temple praying for the soul of the Danjong buried in the tomb and was managed by the government. Therefore, the face these two temples participated in the Sumanotap repair proves that Sumanotap was repaired by the supports form these two temples and the stature of Sumanotap at that time was as high as the temples where the historical achievements are store or the royal buddhist temples for praying for ancestors' souls.