• Korean Journal of Heritage: History & Science
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• v.49 no.4
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• pp.126-155
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• 2016

This article deals with some issues with respect to the Mahan pottery excavated from the tombs. Pedestal jars with cover, small round-bottom jars, cylindrical pottery etc. had appeared in the interaction with the northern region in the dimension of the southern Korean peninsula. Especially, these relics had an important role at the route connecting the midwest region, Chungcheong(忠淸) inland and Yeongnam(嶺南) region. By this stage, the iron culture was similar to each other in the southern Korean peninsula. In addition to the inland route, the coastal passage along the west coast seems to have been used. Such signs are found in cylindrical pottery and Pedestal jars with cover. It was probably a natural phenomenon that the most powerful forces of Mahan appeared at this crossroad of cultural exchange. The unique style of Mahan pottery such as double-rim pottery had been established since the third century. After the third century, Mahan pottery varied by region depending on the tomb style. The difference roughly matches with the variations of the tomb style. But at the region of Bungumyo(mounded tomb), specific pottery such double-rim pottery had been prevalent than in other regions. And a specific style had been used in a narrow range. The pottery spread to the neighboring regions in the course of interaction and were also used in ritual practices.

• The Korean Journal of Archival Studies
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• no.29
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• pp.35-78
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• 2011

This study is intended to recommend for acquisition methods of the theatre collection. Theatre activities is representative of the performing arts, and the Korea theatre history start from the modern history of Korea. In the meantime, theatre collections has already been lost by a lack of effort and management, and scattered most of the collections. In particular, a one-off nature and volatility of theatrical performances make future generations to enjoy the performances and to study should consult the relevant records. Therefore, collecting records can be very serious mission. In this study, theatre collections of the country which aims to collect and analyze the characteristics and type of theatre collections. Based on this information, collection scope, targets, priorities, acquisition level, method of collecting are proposed the following. First, collection scope is defined for the theatre related collections which was performed nationwide in the 1900s, the times that modern theatre was begun. The object includes related information of planning, administration, drama (script), directing, stage design, public relations, production, evaluation, personal records, biographical data, group data and space data. Second, the theatre collections are divided into records and historical records. Priority of collections object is determined by the historical value and the theatre performed by the support of public organization. Third, the acquisition level is divided into archived, mirrored, web linked and database, which is proposed by the determined levels of mandatory, recommend and discretion according to the characteristic of performance. Fourth, acquisition methods are suggested by the general acquisition methods of transfer, donation and purchase as well as the methods of copy, production, legal deposit, entry and web link etc. The acquisition of theatre collections is executed on digital-based environment, and a centralized authority control should be establishmented. And through the development of network with theatre's stakeholders and the cooperation of related organizations, theatre collections acquisition is feasible.

• (The) Research of the performance art and culture
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• no.35
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• pp.175-202
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• 2017

In this article, I focused on the identity of the Japanese magician, Tenkatsu(天勝), who appeared in Exhibition of Joseon, 1915, and the social gaze and reverberation of them. I would like to see how Tenkatsu group appeared, how it was active, and how it was utilized. Because It was a big stimulus for traditional performing artists. 'Ma-sul' was a new word, taking the place of 'Hwan-sul(幻術)' or 'Hwan-hee'(幻?) for a term of english 'Magic'. In the various articles published during the Japanese colonial period, we can find the performers of the contemporary magic and the Korean artists who tried to make them nationalized. In the mid-1920s, a magician of Korean origin appeared. Kim Mun-phil(김문필), Park Chang-sun(박창순), Kim Wan-shil(김완실) were them. They had experience of studying abroad, such as Russia, and were also helped by religion, the Chondo-kyo. They attracted popularity while touring around the country. Incidents of social problems often arise by linking magic to a form of fraud, though. But the appearance of a Korean magician confirms the existence of a performer who actively engages in new performances.

• Conservation Science in Museum
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• v.26
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• pp.83-182
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• 2021

This study summarized the results of the conservation treatment and investigation on the production method of the golden crown (Treasure No. 339) excavated from Tomb No. 129 (also known as Seobongchong Tomb) in Noseo-dong, Gyeongju-si, Gyeongsangbuk-do Province. The golden crown from Seobongchong Tomb was discovered during the excavations conducted by the Museum of the Government-General of Korea in 1926 during the Japanese colonial era. It is currently in the collection of the National Museum of Korea. A total of six Silla golden crowns have survived in Korea, among which the crown from Seobongchong Tomb is the only example with a dome-shaped hemispherical decoration attached with a bird ornament while otherwise showing the typical features of Silla crowns. The crown had been repaired following its excavation using metallic materials and adhesives, but due to the partial deformation and damage brought about by the repair materials, it required further conservation treatment. This article describes in detail the overall process of the conservation treatment and the restoration of the original form of the golden crown from Seobongchong Tomb, particularly the method of reinforcing the joints to secure the stability of the crown. It presents the characteristics of the crown's production as revealed in the investigation during the conservation treatment, and further analyzes the relationship of this crown from Seobongchong Tomb with other Silla crowns through a comparison of their production techniques. The investigation revealed that the crown was primarily decorated with golden sequins at the time of its production. At a later point some of the sequins in the upright ornament were replaced with comma-shaped jade beads and additional comma-shaped jade beads were added to the headband. In order to determine if such modifications to the decoration had occurred with other Silla crowns, the decoration of the six extant Silla golden crowns were investigated. The crown from Cheonmachong Tomb features traces of this same modification to the decoration and possesses other similarities with the crown from Seobongchong Tomb.

• Journal of Agricultural Extension & Community Development
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• v.21 no.4
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• pp.1125-1147
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• 2014

This study was conducted to develop the health evaluation indicator of pond wetland in order to enhance the quality of eco-experience in rural area. The methods for development of evaluation indicator were consisted of 3 stages; 1st, the precedent assessment protocol was applied to 10 pond wetlands in farm villages, and eco-experience expert survey was conducted to selection the evaluation item and criteria at 2nd and 3rd stages. In the results of applying the precedent assessment protocol, we found out two problems; 1) the evaluation result of value determination and conservation value were too simple, and 2) the score by evaluation items were nearly the same, because evaluation criteria in not precisely for application in rural area. These results were reflected to expert survey. According to the 1st survey results, they suggested that 4 items should be maintained, and 3 items should be deleted, and 2 items should be modified among a total of 9 times. Therefore, it was modified into the evaluation protocol having a total of 8 items. According to the 2nd survey results, the selected evaluation items were generally proper. With regard to items for assessing the health condition of pond wetland, we selected a total of 8 items; (1) Connectivity to forest, (2) Connectivity between water body and wetland connection, (3) Number of Vegetation, (4) Surround land use, (5) Interspersion of Vegetation, (6) Crossing Structure, (7) Wetland size, and (8) Outlet structure. In addition, it was suggested that accessibility, visibility, and trash were need for utilization of pond wetland as a place for eco-experience. It is expected that the selected evaluation indicator can help to utilize the pond wetland as an eco-experience space in rural area, and maintain the pond wetland as a space for conservation of biodiversity.

• (The) Research of the performance art and culture
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• no.40
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• pp.269-305
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• 2020

Youngsan is generally known as Pansori Danga(短歌). However, the contents of 'Yeongsan' in 『Songnamjabji』 are different. In 『Songnamjabji』, Cho Jaesam explained the contents related to 'Youngsan' using three kinds of poems: Shin Kwangsoo's poem, Baegho Imje's poem, Kim Myeongwon's poem. First, 'Ujo Youngsan' appears in Shin Kwangsoo's poem. Shin Kwangsoo wrote the (1750) when Yoo Jinhan's 『Manhwajib(晩華集)』(1754) was published. It is difficult to see the 'Ujo Youngsan', which appears in Shin Kwangsoo's poem written in a time when Pansori was not widely known, as the Pansori Danga. Second, Jo Jaesam called the music in Baegho Imje's poem 'Youngsan Dodeueum'. In 'Youngsan Dodeueum', flute and 'Dodeuli rhythm' were used. This fact is connected with , an instrumental music. , also a Buddhist term, continued to be used in the palace as well as among the people. Third, Cho Jaesam introduced Kim Myeongwon's poem in 'Yeongsan' part and called it 'Taryeong.' At that time, the term 'Taryeong' referred to both Pansori and Jeongga(正歌). Later, in the 19th century, 'Youngsan' was recorded as a term for the Danga to loosen the neck before Pansori began in earnest. In other words, the early 'Yeongsan' recorded in 『Songnamjabji』 was a Buddhist term, referring to the music of the upper class Seonbi, such as , Gasa(歌詞) and Sijo(時調). In 1855, when 『Songnamjabji』 was written, 'Youngsan' was used as a term used to refer to both Changbu-Music and Gagaek(歌客)-Music, mixed with the term 'Taryeong'. And as Pansori became popular, the term 'Taryeong' came to be called 'Pansori' and 'Youngsan' was used to refer to Pansori Danga. Therefore, all the records of 'Youngsan' should not be interpreted as Pansori Danga. This situation is closely related to religious and social change. The policy of worshipping Confucianism and suppressing Buddhism rejected the term 'Youngsan' which had a Buddhist meaning. In the middle of Joseon Dynasty, when Buddhism was suppressed, 'Youngsan' and 'Taryeong' were mixed. As Buddhism regrown in the late Joseon Dynasty, with the advent of Pansori, the term 'Youngsan' seems to be newly resettled in the sense of Danga. Pansori appeared in the 19th century and 'Yeongsan' was used as a Danga. And the reason should be regarded as this social and religious change.

• Economic and Environmental Geology
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• v.45 no.6
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• pp.685-695
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• 2012

We studied the detailed bathymetry and the geophysical characteristics of the summit of the Dokdo volcano using mutibeam echosounding and geophysical survey data. The bathymetry around the main east and west islets of the Dokdo volcano shows very shallow within about 10 m water depth. From near islets to about 30 m b.s.l., the shallow water area has very steep slope and many irregular sunken rocks. The area from about 30 m to about 80 m b.s.l. shows gentle rises and falls, and less steep slope. The area from 80 m b.s.l. has gradually flat undulation and smooth slope seabaed and is extended to offshore. The main islets of the Dokdo volcano and the rocky sea bottom elongated from the islets might be the residual part of the eroded and collapsed main crater of the Dokdo volcano. The bathymetry and the seafloor image(from backscattering) data show small craters, assumed to be formed by the eruption of later volcanism. The seafloor images propose that, except some areas with shallow sand sedimentary deposits, there are typical rocky bottom such as rocky protrusions and lack of sediments in the main morphology of the survey area. The stepped slopes of the seabed are deduced to be submarine terraces. The several prominent submarine terraces are found at the summit of the Dokdo volcano, suggesting repetition of sea level changes(transgressions and regressions) in the Quaternary. The results of the magnetic anomaly and the analytic signal have a good coherence with other geophysical consequences regarding to the location of the residual crater.

• Korean Journal of Fisheries and Aquatic Sciences
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• v.27 no.2
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• pp.114-120
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• 1994

To clarify the effect of storage temperature on the morphological and histological changes of plaice, Paralichthys olivaceus muscle at early stages after killing, the changes in breaking strength of muscle, morphological observation of myofibrils and histological observation of extracellular spaces during storage at $0^{\circ}C\;and\;10^{\circ}C$ were studied. The maximum breaking strength of samples stored at $0^{\circ}C$ was reached within 10hrs and then it dropped significantly (p<0.05) from 10hrs to 25hrs of storage. However, breaking strength was not increased in fresh muscle stored at $10^{\circ}C$ and gradually decreased after 10hrs storage. In myofibrils prepared from dorsal muscle immediately after death, A-band, I-band, H-band and Z-line in sarcomere were clearly distinguishable from each other. Due to muscle contraction, it was not easy to distinguish H-band from I-band observed in sarcomere stored at $0^{\circ}C$ after 10hrs storage. But, in the case of samples stored at $10^{\circ}C$, H-band could be observed dimly until 15hrs of storage. The changes in morphological myofibrils were closely related to increase of breaking strength. No extracellular space was observed among muscle cells immediately after killing. Stored samples at $0^{\circ}C$ showed extracellular spaces after 15hrs storage. On the other hand, samples stored at $10^{\circ}C$ didn't show any extracellular spaces until 15hrs storage and showed extracellular spaces after 24hrs storage. It was thought that the post-mortem tenderization of plaice muscle was closely related to the gradually disintegration of the extracellular matrix structure after killing.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.199-235
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• 2018

Most of the new religions derived from Jeungsan have claimed that Jeungsan's religious thought reproduced Dangun [檀君] Thought in its original form. However, Daesoon Jinrihoe is the only religious order out of the many new religions within the Jeungsan lineage, which has constantly kept its distance from Dangun Thought since 1909 during the earliest period of proto-Daesoon Jinrihoe. Even a mere trace of Dangun cannot be found in the subject of faith or the doctrinal system of Daesoon Jinrihoe. In this context, this study aims to examine possible connections between Daesoon Thought and Dangun Thought in order to determine why other Jeungsanist religions frequently exhibit Dangunist features. Specifically, a major part of this study will be devoted to comparing and analyzing the narrative structure of Daesoon Thought and Dangun Thought as well as their respective motifs. In fact, Jeungsan does not seem to have ever mentioned Dangun in his recorded teachings, therefore, after his passing into the Heaven, most of the religious orders including Daesoon Jinrihoe derived from him did not pay any attention to Dangun Thought for almost for 40 years. These orders did not originally perceive Dangun as an object of belief. After Korea's liberation, Dangun became widely accepted as a pivotal role among the Korean people. As Dangun-nationalism claimed to unify Koreans as one great Korean ethnic society, the religious orders of Jeungsan lineage also climbed aboard this creed and their faiths or doctrines were acculturated to reflect this change. The reason for this has been attributed to following modern trends to increase success in propagation. In the meantime, Daesoon Jinrihoe was the only order that did not accept Dangun-nationalism because it was not a teaching given by the order's founder. And the two systems of thought have more dissimilarity than parallelism in terms of philosophical ideology. These seem to be the main reasons why Daesoon Jinrihoe did not adopt Dangun into its doctrine or belief system.

• The Journal of the Convergence on Culture Technology
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• v.8 no.3
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• pp.581-587
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• 2022

The water god, Venerable Bhadra, Indian Tammola (Tamla as the 'mol' and 'ju' characters were eliminated) came to Tamla with 900 Arahants(The highest Buddhist monks) around 563-483 BC. It is the propagation of Buddhism through the world's most sacred water (Heiligkeit). The traces of the three surnames of Goyangbu are the first samsunghyeol and the dwelling of the den of Jonjaam(cave of venerable Bhadra) in Yeongsil, giving a glimpse into the era of living in caves. The second is a link that is in line with 3, the basic number in the decomposition of 900 (=3^*3^*100) disciples of Bhadra, considering that 3 and 3 of the three surnames in Goyangbu are three times 9. At this time, 3 is the person of heaven and earth, religiously, marriage, hope, or complete number, and Jeju culture is resting everywhere. For example, 3 of the samsunghyeol, 3 of the 1, 2, 3 Dodong, 3 of the 3 Dado, 3 of the 3 Mudo, 3 of the 3 disasters, 3 of the Goyangbu 3-surnames, 3 of the house Olle Jeongnang and, among 900 (=3^*3^*100) disciples of Venerable Bhadra, the common factor is 3. It is the 'island of 3'. These papers consist of 1 and 2 parts. In Part 1, the name of Tamla came from Tammola, India, and 900 Indian Buddhist Arahants estimated that the three surnames in Goyangbu were the ancestors. Part 2 highlights how the basic principle of jeonganag derived from Indian customs has evolved and is being used in modern mobile communication and DNA gene life science.