• Korean Journal of Heritage: History & Science
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• v.43 no.1
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• pp.160-189
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• 2010

This study has been designed to grasp the present situation, shapes and meaning of the standing stones and rock pillars in the whole area of Noseong Mountain Fortress in Nonsan City which have never been academically reported yet. Accordingly, the research was carried out to grasp the spatial identity of Noseong Mt. and Noseong Mountain Fortress and the dispersion of standing stones scattered around inside and outside Noseong Mountain Fortress, while the shapes and structural characteristics of stones were investigated and analyzed focusing on Chongsuk Temple, which was considered to have the highest density of standing stones and greatest values for preservation as a cultural property. In consideration of the reference to the 'Top Sa' (tower temple) at the 'Bul Woo Jo' (Article about Buddhism Houses) of 'Shinjoong Dongguk Yeoji Seungram', theoretical existence of the temple according to surveying investigation, and the excavation records of roof tile pieces with the name of 'Gwan Eum Temple', it is presumed that there had been a Buddhist sanctum inside the fortress and it could be connected to the carved letters, 'Chongsuk Temple'. According the observation survey, the 6th place of standing stones among many other places inside the fortress shows that Chongsuk Temple appears to have the strong characteristics of artificially constructed space in consideration of the size of trees and stones, the composite trend of tree and stone composition, and trace of the adjacent well and strand and the construction of stairway leading to the stone gate. Along with the constellation of the Big Dipper carved on a rock at the same space, the stones, on which the letters of 'Shinseonam', 'Chilseongam' and 'Daejangam' were carved, including 'Chongsuksa', and the carved statue of Buddha, which was assumed to be Avalokitesvara Guan Yin, have offered clue which make it possible to infer that the space was a space for Chilseong and Mountain god(Folk Belief) that had originated from the combination of Buddhism, Taoism and folk religion. According to the actual measurement of standing stones at Chonsuk Temple, it was identified that there were big differences in height among 24 stones in total, ranging from 402~29cm and the averaged distance between each stone appeared to be 23.6cm. And the shape of stones appeared to be standing or flat, and various stones such as mountain-like stones and Buddha-like stones were placed in a special arrangement or assorted arrangement, but the direction of the stones had a consistency pointing to the west. And comparing to the trace of construction of ZEN Landscape Garden well known in the country, the three flat stones except for the standing and shaped stones appeared to have the shape of meditation statue, which is the typical formational factors of a ZEN Landscape Garden, on the basis of formational technique of stones. Among them, the flat stone facing the Buddhist saint statue, was formed by way of symbolization of three-mountain stone, which was assumed to be an offering stone for sacrificial food rather than carrying out ZEN Meditation. In consideration of the formation of standing stones at Chong-suk Temple, which was carried out in the composite stoning method based using the scalene triangle with ratio of 3:5:7 in order to seek the in-depth beauty based on the stone statues of three Buddhas where the three factors such as heaven, earth and humans are embodied in the elevated or flat formation, the stones at Chongsuk Temple and the space seemed to the trace of contracted garden construction that was formed with stones for a temple, so that could be used for ZEN meditation.

• Journal of Korean Historical Folklife
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• no.46
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• pp.195-237
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• 2014

Palsapum are ornaments to reveal the purpose of commander of three naval forces as well as symbols to remember the greatness of admiral Yi, Sun-Shin. In 1966, ther were designated as a treasure No. 440 based on their value; however, they have not received attention from academia because they are relics from China. This study compares and analyzes the document, paintings, and relevant references from Korea and China focusing on Palsapum, understands their formal characteristics, and examines their historical value such as years and location of creation. As a result, the study determines five of them are original, but three of them were newly created by the later generations. The five, Dodogin (都督印, Commander's seal)·Yeongpae (令牌, Commander's tablet)·Gwido (鬼刀, Replica of the devil sword)·Chamdo (斬刀, Replica of the decapitation swor d)·and Gognapal (bugle) were created by Ming Dynasty before 1598, and delivered by the hands of General Chen Lin. The other three, Dokjeongi (督戰 旗, Battle flag)·Hongsoryeonggi (紅小令旗, Commander's flag)·and Namsoryeonggi (藍小令旗, Commander's flag), were created in 19th century by Joseon Dynasty. After analysis on the former relics, the study determines that they are not official relics with the dignity of Ming Dynasty but personal relics with regional characteristics; in other words, Palsamun are not the royal gifts from Emperor Shenzong to Admiral Yi, Sun-Shin. but personal momentoes left by General Chen Lin in the Tongjeyoung to celebrate the admiral. The names, variety, numbers, and appurtenances of Palsapum have been changed with time as follows. First, the scholars of Jeseon in 17the century only focused on Dodogin. It was certainly created in Ming Dynasty; however, it was a personal stamp, so considered to be not from the emperor but from General Chen Lin. Second, Palsapum was called Palsamul and consisted of 14 pieces of 8 kinds in 18the century, ; it is confirmed on the 「Dosul(圖說, stories with pictures of」 『Yi Chungmugong Literary Collection』 The sizes of five relics including Dodogin are similar to the records, but their patterns and shapes are exotic, or cannot be found in Joseon. Thus, they reflect the regional characteristics of Guangdong province. Third, they were called Palsapum, and consisted on 15 pieces of 8 kinds in 19th century; it is confirmed on , a sixteen-fold folding screen drawn by Shin, Gwan-Ho in 1861. The stamp box, tablet bag, and three flags were newly created to engrave Joseon style letters and patterns on damageable materials such as leather and cloth. The relics easy to be destroyed have been renewed even after 19th century. Last, there are many misunderstandings about Palsapum by governmental indifference and improper management of records even though they were designated as a treasure in very early times. Thus, authorities should be concerned with Palsapum to provide the measures for stable maintenance of the relics; this will let people remember not only the history of cooperation between Korea and China to stop the Japanese ambition, but also Admiral Yi, Sun-Shin and General Chen Lin to bring victory in Japanese invasions of Korea.

• Korean Journal of Heritage: History & Science
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• v.44 no.4
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• pp.172-205
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• 2011

Go bears significant meanings in terms of cultural and entertaining functions in Asia Eastern such as China and Japan. Beyond the mere entertaining level, it produces philosophical and mythic discourse as well. As a part of effort to seek an identity of Korean traditional garden culture, this study traced back to find meanings of rock-go-board and taste for the arts which ancestors pursued in playing Go game, through analysis and interpretation of correlation among origin of place name, nearby scenery, carved letters and vicinal handed-down place name. At the same time, their position, shape and location types were interpreted through comprehensive research and analysis of stone-go-boards including rock-go-board. Particularly, it focused on the rock names related to Sundoism(仙道) Ideal world, fixed due to a connection between traces of Sundoism and places in a folk etymology. Series of this work is to highlight features of the immortal sceneries, one of traditional landscaping ideals, by understanding place identity and scenic features of where the rock-go-boards are carved. These works are expected to become foundation for promotion and preservation of the traditional landscaping remains. The contents of this study could be summarized as follows; First, round stone and square board for round sky and angled land, black and white color for harmony of yin and yang and 361paths for rotating sky are symbols projecting order of universe. Sayings of Gyuljungjirak(橘中之樂), Sangsansaho(商山四皓), Nangagosa(爛柯故事) formed based on the idea of eternity stand for union of sky and sun. It indicates Go game which matches life and nature spatiotemporally and elegant taste for arts pursuing beauty and leisure. Second, the stone-go-boards found through this research, are 18 in total. 3 of those(16.1%), Gangjin Weolnamsaji, Yangsan Sohanjeong and Banryongdae ones were classified into movable Seokguk and 15(83.9%) including Banghakdong were turned out to be non-movable rock-go-boards carved on natural rocks. Third, upon the result of materializing location types of rock-go-boards, 15 are mountain stream type(83.9%) and 3 are rock peak type(16.1%). Among those, the one at Sobaeksam Sinseonbong is located at the highest place(1,389m). Considering the fact that all of 15 rock-go-boards were found at mountainous areas lower than 500m, it is recognizable that where the Go-boards are the parts of the living space, not far from secular world. Fourth, there are 7 Sunjang(巡將) Go with 17 Hwajeoms(花點), which is a traditional Go board type, but their existences, numbers and shapes of Hwajeom appear variously. Based on the fact, it is recognizable that culture of making go-board had been handed down for an extended period of time. Among the studied rock-goboards, the biggest one was Muju Sasunam[$80(82)cm{\times}80(82)cm$] while the smallest one was Yangsan Sohandjeong Seokguk ($40cm{\times}40cm$). The dimension of length and breadth are both $49cm{\times}48cm$ on average, which is realistic size for actual Go play. Fifth, the biggest bed rock, an under-masonry with carved Go-board on it, was one in Muju Sasunam[$8.7m{\times}7.5m(65.25m^2)$], followed by ones in Hoengseong Chuiseok[$7.8m{\times}6.3m(49.14m^2$] and Goisan Sungukam[$6.7m{\times}5.7m(37.14m^2)$]. Meanwhile, the smallest rock-go-board was turned out to be one in Seoul Banghak-dong. There was no consistency in directions of the Go-boards, which gives a hint that geographical features and sceneries of locations were considered first and then these were carved toward an optimal direction corresponding to the conditions. Sixth, rock-go-boards were all located in valleys and peaks of mountains with breathtaking scenery. It seems closely related to ancestors' taste for arts. Particularly, rock-go-boards are apprehended as facilities related to taste for arts for having leisure in many mountains and big streams under the idea of union of sky and human as a primitive communal line. Go became a medium of hermits, which is a traditional image of Go-game, and symbol of amusement and entertainment with the idea that Go is an essence of scholar culture enabling to reach the Tao of turning back to nature. Seventh, the further ancient time going back to, the more dreamlike the Go-boards are. It is an evident for that Sundoism, which used to be unacceptable once, became more visible and realistic. Considering the high relation between rock-go-boards and Sundoism relevant names such as Sundoism peak in Danyang Sobaeksan, 4 hermits rock in Muju and Sundoism hermit rock in Jangsu, Sundoism hermit rocks and rock-go-boards are sceneries and observation spots to express a communication of worship and longing for Sundoism. Eighth, 3 elements-physical environment such as location type of the rock-go-boards, human activities concentrated on 8 sceneries and Dongcheongugok(洞天九曲) setup and relevancy to Confucian scholars, as well as 'Sangsansaho' motif and 'Nangagosa' symbolic meaning were used as interpretation tools in order to judge the place identity. Upon the result, spatial investigation is required with respect to Sunyoodongcheon(仙遊洞天) concept based on enjoyment to unify with the nature rather than Dongcheongugok concept of neo-Confucian, for Dongcheon and Dongmoon(洞門) motives carved around the rock-go-boards. Generally, places where mountain stream type rock-go-boards were formed were hermit spaces of Confucianism or Sundoism. They are considered to have compromised one other with the change of times. Particularly, in the rock-go-board at the mountain peak, sublimity-oriented advent of Sundoism is considered as a significant factor to control place identity. Ninth, including where the rock-go-boards were established, the vicinal areas are well-known as parts of Dongcheongugok and Palkyung(八景) mostly. In addition, many of Sundoism relevant expressions were discovered even in the neighboring carvings written by scholars and nobility, which means sophisticated taste based on longing for Sundoism world played a significant role in making go-board. The rock-go-board is an integration of cultural phenomena naturally managed by seclusion of scholars in the Joseon Dynasty as well as remains and essence of Korean traditional landscaping. Some rock-go-boards out of 17 discovered in South Korea, including ones in Sobaeksan Sinsunbong, Banghak-dong, Chungju Gongili, Muju Sasunam, Yangsan Eogokdong Banryongdae Seokguk, are damaged such as cracks in rocks or fainted lines by hardships of time and hand stains. Worse yet, in case of Eunyang Bangudae Jipcheongjeong board, it is very difficult to identify the shape due to being buried. Rock-go-boards are valuable sculptures in terms of cultural asset and artwork since they reflect ancestors' love for nature and longing for Sundoism world. Therefore, they should be maintained properly with right preservation method. Not only rock-boards itself but also peripheral places are excellent cultural heritages and crucial cultural assets. In addition, vicinal sceneries of where rock-goboards and pavilion spots are the representative remains of embracing prototype of Korean traditional landscaping and major parts of cultural properties.

• 보존과학연구
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• s.5
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• pp.148-166
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• 1984

The Investigation of organisms damaged to papers and cellulose materials of Cultural Property in the Ch'ang Dok Palace The investigation of the airborne fungi, the attached fungi to the papers and cellulose materials of Cultural Properties in addition to the insects inhabiting at the Ku Sonwon Jon, Shin Sonwon Jon and Yonwa ch'anggo in the Ch'ang Dok Palace carried out from Jul. 10 to Jul. 21,1984.The results are summarized as follows ;1. Isolation and identification of the airborne fungi from the three storages were Cladosporium sp., Alternaria alternata, As pergillus cervinus, A. flavus, A. nidulance, A. oryzae, A. terreus, A. versicolor, A. wentii, Penicillium adametzii, P.albicans, P.canescens, P. citreo-viride, P. citrinums, P. decumbens, P. frequentans, P. funiculosum, P.herquei, P.implicatum, P.multicolor, P.nigricans, P.nonatum,P.purpurogenum, P.roqueforti, P.viridicatum, Trichodema viride, Geotrichumcandidum, Curvvlaria lunata, Torula hebarum, T.thermophila, Itersoniliasalmonicolor, Drechsclera avenue, Candida sp., Acremonium sp., and Botrytis sp., It was found that thirty five species in thirteen genera was isolated. Among them, the dominant species was Cladosporium sp., and the order was Penicillium, Aspergillus, Alternaria and so on.2. The attached fungi directly isolated from the papers and cellulose materials of Cultural Properties were twenty-nine species in fourteen genera, namely, Acremonium sp., Albertiniella sp., Alternaria alternata, Aspergillus clavatus,A.niger, A.ornatus, A.versicolor, Botrytis sp., Bysochlamys sp., Carpenteles sp.,Chaetomium globosum, Cladosporium sp., Eurotium sp., Mucor sp., Penicilliumcanescens, P.chermesium, P.citrinum, P.frequentans, P.funiculosum, P.herqueiP .implicatum, P.javanicum, P.luteum, P.purpurogenum, P.thomii, P.viridicatum, Torula thermophila, Trichoderma koningi and T.viride. Among them, the mostfungi distributed on the surface of the papers and cellulose materials was Penicillium and the order was Aspergillus, Alternaria, Cladosporium, Trichodermaand so on.3. The insects collected the three storages were ten genera and ten species including 916 specimens. By classifying the insects collected, the most species of the insects was Stenoscelodes hayashii of 857 specimens occupied about 93% of the total insect. And the other insects were collected as Microgamme costipennisAnobium pertinax, Xenomimetes alni, Anthrenus verbasci, Holoparmecus signatus,Thermobia domestica, Halyomorpha brevis, Drosophila coracine and Brattaorientalis. As described above, it could be known that the most airborne fungi was Cladosporium and the order was Penicillium, Aspergillus, Alternaria in the three storages. And the most attached fungi distributed on the surface of papers and cellulose materials was Penicillium and the other fungi were Aspergillus, Alternaria Cladosporium, Trichoderma and so on. Accordingly, from the results, itwas assumed that the major part of airborne fungi were attached to the papers and cellulose materials of Cultural Properties. The paper and cellulose materials of Cultural Properties in Ch'ang Dok Palace were chiefly damaged by S.hayashii in Coleoptera.

• 보존과학연구
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• s.35
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• pp.57-71
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• 2014

As results of this study about the restoration and production techniques of the ridge-end roof tiles excavated from middle gate site in Bunhwangsa Temple, the ridge-end tile was considered that can be combined with four distinguished parts such as a body with upper and lower portions, a back, a belly, and a wing. And also some patterns can be verified. The body and the wing were piled up the coil clay and the back-side was bonded. The pileup process was assumed that three types of wood tools were applied to bond the facing surfaces. After the completion of the pileup process, the entire exterior was retouched by hand. For touching the inside, bare hands or some tools like a wooden branches were used to scratch and to re-face a clay plasterwork. And also, the stamped patterns which produced by framework were bonded to the body. The results from the XRD and the TG-DTA, Tridymite which shows the phase transition in more than $867^{\circ}C$ could not be identified, and also the endothermic reaction peak at $1063^{\circ}C$ showed the result that the alkali feldspar such as the albite was changed into a different mineral at $1050^{\circ}C$. Therefore, the ridge-end tiles can be considered that the firing temperature was below $867^{\circ}C$.

• Cartoon and Animation Studies
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• s.33
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• pp.317-341
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• 2013

Found Footage Film has been increasingly addressed between film and visual art world in the age of rapid media change. With regards to this self-conscious found footage filmmaking, narrative structures are unraveled to relate new stories, images are removed from their original context only to reappear in a different context, new layers that alter the meaning are added, stereotypes from Hollywood movies are exposed, and new montages are used to destroy the illusion of the medium itself. The physical properties of the original material are also emphasized or altered in order to add a new meaning. The starting point of this study is the recognition of the origin of found footage film. It traces back to the found object from primitive impulse and found art from Dada and surrealism. Many found footage films have been at least partly inspired by Duchamp's ready-mades. These films use footages that the filmmakers did not shot, and even footage that was never intended as art. This essay deals with the found footage practices and interrogates the aesthetic implications by the concept of self-reflexivity. Self-reflexivity means consciousness turning back on itself, and found footage film is about films which call attention to themselves as cinematic constructs. It breaks with art as illusionism and exposes their own factitiousness as textual constructs. Furthermore, the inevitable mortality of celluloid and temporal reconstruction of original film will be treated. Recentely, many attention has been given to role of Found Footage Film. I hope to add the understanding of the artistic found footage film with this study.

• 보존과학연구
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• s.37
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• pp.27-41
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• 2016

This study surveyed color awareness and color systems according to pedigree(Ilseob, Woljoo, Hyegak, Manbong ect.) targeting Dancheongjang (craftsman) who has inherited Dancheong (traditional multicolor). From the survey of color awareness, standardized color system of 'traditional color' awareness by Dancheongjang is 'the color inherited by the master' and it was identified that there is the standardized color system in awareness and its standard is either same or similar to traditional Dancheong. Also, according to each period, colors of Dancheong have been changed, it was thought that change in color materials and preference had went with times. From eleven main colors of Dancheong, chromaticity materials which were preferred by Dancheongjang were analyzed by the faction of Dancheongjang and colors and it resulted in a variety of color ranges over all. In the case of Yangnok, Noerok, Juhong it showed a high deviation with a wide color range while there was a low deviation with a narrow color range in Hayeop, Daja, Seokganju. Through this study it was difficult to identify clear correlations and tendencies of color system by the faction of Dancheongjangs. This is judged to be a reflection of the subjective artistry of the members.

• 보존과학연구
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• s.33
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• pp.109-124
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• 2012

Jangan-eup, located in Busan, South Korea,is a famous pottery-producing area in the Joseon Dynasty period. The aim of this paper was to determine the correlation of the pottery from each kiln site of Jangan-eup by analyzing the ingredients of clay as well as its production technique and firing condition. The materials that were used for the study were fragments of inlaid celadon, white porcelain, and white porcelain painted with underglazed iron excavated from six kiln sites of Jangan-eup:Sil-li, Daeryong-li, Hajangan-li, Sangjangan-li, Yongso-li, and Dumyeong-li. In each of the samples from the six kilns, cristobalite, mullite, and quats were found. The firing temperature distinguished from the crystal structure was higher in the following order: Dumyeongli>Sangjangan-li>Daeryong-li>Hajangan-li>Yongso-li>Sil-li. The samples were divided into four groups based on the ingredients of the clayfound therein: the Sil-li andDaeryong-li group, the Hajangan-li and Sangjangan-li group, the Yongso-li group, and the Dumyeong-li group. It was also found that the sample of Dumyeong-li was made using the most homogeneous clay compared with the other samples. The pottery of Jangan-eup had $40-400{\mu}m$ glaze, had bubbles in their bodies, and had $10-150{\mu}m$ sizes.

• 보존과학연구
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• s.27
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• pp.5-22
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• 2006

Mireuksa is a temple that was established in the Baekjea Period and continued around to the 16thcentury. The sites of the temple throughout diverse periods such as the United Shilla Period, KoryuPeriod, and Chosun Period including the one of the early temple in the late Baekjea Period were discovered. In those temple sites, there were lots of diverse artifacts discovered including artifacts in the Bronze Age. In this study, the compositions of four bronze bells excavated from Mireuksa site in Iksan were analyzed and the manufacturing technique of bronze bells was studied through the observation of microstructure. Also, the analytical cases of ancient bronze bells were collected and compared. Furthermore, the provenance study of the bronze bells site was attempted with the Pbisotope ratio. The results aim to offer crucial keys for discovering the aspect of society as well as information about the origin, development, and the route of propagation of ancient technologies. Bronze bell No. 1 showed an unexpected composition as Cu was found 98.5% in it. There were shown twins which were created by annealing and an even phase in the fine grains. It was also shown that bronze bell No. 2 and 4 had a high content of Pb although they showed a similar composition with general bronze bells in terms of Sn content. As shown in the analysis characteristics table of Korean bronze bell of this study, the ancient bronze bell used Pb of which content was limited to 2.12% in general, however, the results showed 15.5% and 13.2% respectively, which is an excessive amount. Asa result of analyzing inclusion in the microstructure of bronze bell No. 2, it was found that sulfide group mineral was used since there appeared S(14.55%). Also, it was proven that $CuFeS_2$ or$Cu_5FeS_4$ was used as a raw material because there was a small amount of Fe. As a result of analyzing inclusion of bronze bell No. 4, the bronze bell sample contained S(13.43%) and it is thought that sulfide group mineral was used, however, it had no Fe. Therefore, it is not connected to $CuFeS_2$ which is the main mineral of Korea. In addition, a strain line was shown with processing in bronze bell No. 2 and 4. As a result of provenance study of bronze bell No. 2 and 4 using the Pb isotope ratio, they or their raw materials are estimated to come from the southern China. Bronze bell No. 3 showed only Cu and Sn, and it is featured with a relatively low amount of Sn(6.63%). The microstructure has only phase, andintergranular corrosion was highly in progress.

• 보존과학연구
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• s.27
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• pp.129-143
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• 2006

This report is on a scientific investigation of 3 pairs of 금제태환이식 which were excavated from 황남대총 납분. 태환 is a main part of 태환이식 and it could be classified with 4 types in how to produce, especially how many the golden petal was used. In this investigation, they,3 pairs of 금제태환이식 from 황남대총 남분, were in 3 of 4 types and also I could find that this result was not on the technical progress but on the ingredient of metal. Also, In the result of ingredient assay, I could find that although they were in one pair of 태환 one piece was made in gold and silver alloy and the other piece was made in 99.5 percent of pure Ag with gold amalgam plating. And the another pair was getting red from others because of making in 33percent of Ag and 77 percent of gold, high Ag content. And All pairs of 태환 have a small quantity of Copper. As above, although they are one pair they have the difference of how to produce and the difference of volume and ingredient content, it means that these pairs of 태환 from 황남대총 남분 were made in pressure of time. From now on, if we investigate the ingredient and how to produce of 태환이식 in the local comparative analysis, namely natural science method, we can find out the metal art technique and the social aspect of the ancient times as not analogical inference but scientific basis.