• Korean Journal of Heritage: History & Science
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• v.57 no.2
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• pp.52-78
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• 2024

This study analyzes the sculptural art of SeokhaSichan(石霞施讚, 1893-1958), a significant figure in modern Korean Buddhist art, to re-examine his contributions and standing in the history of Korean Buddhist art. Sichan expanded the boundaries of modern Korean Buddhist art by developing a unique style based on the traditional sculptural techniques he learned from his mentor, Wanho Nakhyeon (玩虎洛現, 1869~1933). This study explores Sichan's artistic development, focusing on his artistic characteristics and sculptural evolution. Sichan's early works are characterized by small sculptures modeled after the main Buddha of Seokguram Grotto and heavily influenced by his mentor, WanhoNakhyeon. In his later works, notable features include a sense of massive volume, larger scale, upright postures, integration of the Buddha statue with its pedestal, and decorative treatment of drapery. These changes are interpreted as Sichan's response to social changes and his reflection of inner contemplation and artistic exploration in his works. This study reveals the influences of Wanho Nakhyeon, collaborations with Toewon Woneil(退雲圓日, 1877~1939), interactions with patron Kim Jiseonghwa(金至誠華), and master-disciple relationship with successor Geumchun Seongpil(金春性必) through literature review and newly discovered works by Sichan. His works and his artistic evolution are pivotal milestones in the history of modern Korean Buddhist sculpture, demonstrating a unique integration of traditional and modern aesthetics. This study provides valuable insights into how Sichan's artistic legacy was inherited and developed by subsequent generations and offers crucial materials for the study of modern Korean Buddhist sculpture history.

• Journal of the Korean Society of Clothing and Textiles
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• v.31 no.12
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• pp.1761-1771
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• 2007

The artificial exaggeration of stage costumes is thought to be one of the major techniques of enhancing dramatic expression on stage, whichever for visual impact or symbolic effect of dramatization. In the history of stage dressing, a variety of styles has been tried using different materials and production techniques. This may be reviewed as an effort to express dramatic effects more effectively. As this trend became obvious in Europe after the Second World War, this study analyzes the stage costume to deepen our understandings of the role of costumes in expressing dramatic effects. To accomplish this, we first summarized the history of stage costume materials and technical advance and chose five major cases representing the history of stage costume since the Second World War in Europe based on aesthetic and creative aspects: 1) Simplified stage of Jacques Copeau, 2) Stylized stage of Bertolt Brecht, 3) Essential stage of Grotowski, 4) Measured stage of Robert Wilson the Master, and 5) Post-dramatic stage of Philippe $Decoufl\'{e}$. In each of particular case, the historical, material and dramatic contexts were examined as well as different material-effects. The results are as followings: 1) Costume for Copeau's simplified stage: its simplicity plays a supporting role to the gesture of actors(intensifying effect). 2) Costume for Brecht's stylized stage: the artificial stylization integrates into the play with the importance approximately equal to the actors's acting. 3) Costumes for Grotowski's essential stage: costumes disappeared to emphasize only actor's presence on stage. 4) Costumes for Robert Wilson's measured stage: costumes made concrete impression to the extent of obtaining the same importance of actor's body among other stage art elements(lighting, sound, props, actor, text, etc). 5) Costumes for Decoufle's post-dramatic stage: costumes in the era of multi technology possess multi functional aspects that surrogate actors' body. This study suggests that stage costumes take an important part in dramaturgy to the extent that the intent of dramaturgy can be induced enough from stage costume. Thus, costume makers are expected to incorporate the appropriate dramatic factor more than before.

• Korean Journal of Heritage: History & Science
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• v.50 no.1
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• pp.18-41
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• 2017

The Gangjin WolnamSaji(月南寺址) is a small site where three-story pagodas and a destroyed tombstone remained. In 1973, it was discovered that the destroyed tombstone was that of the second master of Susunsa, Hye shim(慧諶), who had a special relationship with the military regime in Goryeo, and it once again attracted attention as a result of the recent excavation of the Rooftile of Yeonhwamun(蓮花文). In particular, the Windchime excavated in 2012 is a large-sized one group with a length of 23cm, and a relatively large Sanskrit character was decorated on four sides of the body. In addition, it was also confirmed in preservation process that the word 'gaecheon(盖天)' was engraved. The Sanskrit characters(梵字) om( , oṃ), a( , a), hum( , hūṃ), brum( , bhrūṃ) were decorated on the body of the Wind-chime excavated in WolnamSaji. Om( , oṃ), a( , a), hum( , hūṃ) are known as the Sammiljineon(三密眞言) and brum( , bhrūṃ) has the meaning of having the highest honor. In addition, the Sammiljineon(三密眞言) allows us to understand the truth by responding to the principle of universe, which is the Vairocana Buddha(毘盧遮那佛), and brum( , bhrūṃ) has the meaning of unity. In the end, the meaning of the Sanskrit decorating the four sides of the Wind-chime, of WolnamSaji(月南寺址), can be interpreted as the expression of the Buddha's doctrine, or the willingness to be combined with Buddha, the highest existence in itself. It is possible that the word 'gaecheon(盖天)' carved on the body can be regarded as the name of the master craftsman related to the making of the Wind-chime, but it is unlikely that it is the name of the master craftsman, considering that it is a place where the location is not easily seen. If so, you can think of the original function that the Wind-chime has. In other words, it can be interpreted symbolically and implicitly that the wish of the sound of the airwaves symbolized by the words of the Buddha covers the sky and spreads all over the place. It is thought that the Wind-chime excavated in WolnamSaji(月南寺址) was made in the mid to late 13th century considering the comparisons with another wind-chime excavated from the temple site, the historical situation in the late Goryeo, the publication date of the scriptures(經典) of Esoteric Buddhism(密敎).

• Korean Journal of Heritage: History & Science
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• v.50 no.3
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• pp.64-87
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• 2017

Dahoe is a traditional braid in Joseon Dynasty. There are many Dahoe artifacts, which can give us a glimpse of the costume, culture, and life of that era. The study of Dahoe is necessary in various fields, but it is difficult because this manufacturing technique has been passed down from hand to hand. Few studies have been done so far. This research examines the manufacturing technique of KwangDahoe which is passed down by Maedeupjang (Decorative Knotting) and is generally used for knotting and/or tying objects. The main characteristic of TieKwangDahoe, made through the same method as WonDahoe, is the square hole in the middle. It was impossibile to remake the original braid because there is no confirmed number of the strand. Especially it is very difficult to do conservation and restoration on serious degradation state of the fiber. Therefore, it is necessary to analyze the non-destructive manufacturing techniques method for Dahoe and assess their applicability. First, we analyzed the artifacts' manufacturing technique based on the database of the Dahoe's manufacturing technique. In order to do that, we undertook schematization, restoration, morphological analyzation of the Dahoe. And then, X-ray CT scans were performed to improve the reliability of the DB. These results of scanning were interpreted based on the manufacturing technique. The selected Tie-KwangDahoe on the sword for the study are artifacts including artistic value and symbolism in Joseon Dynasty. Based on the analysis of the manufacturing technique, we found that both artifacts were made of 20-strand braid of single cross according to the length-scale measure. It was manufactured using 8-strand on left-right side, 12-strand on front-back side by the braiding manufacturing technique method Finally, this research suggests non-destructive analysis method of Dahoe's manufacturing technique is based on the database and the analysis results. I hope this research can be useful in various professional fields of Dahoe in the future. Moreover, I hope this can be of any help in preserving Korean cultural heritage.

• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.152-171
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• 2009

The Dancheong(丹靑) of the main building of Mihwangsa Buddhist Temple(美黃寺) in Haenam(海南) is the leading work of the Jeolla Dancheong style, which was created in the 18th century and has been passed down to the early modern days, and boasts its excellence and originality. On the outside, one can only see the traces of the Dancheong due to the colors that fell off and deteriorated severely. On the inside, however, the general Dancheong pattern is accompanied by the painting of 1,000 Buddhas(千佛圖), which is hardly found in other Buddhist temples, and the Arahan painting, which is truly magnificent in technique and can pass as an independent painting. The Dancheong also has unique methodological characteristics that can't be found in other Dancheong works such as the painting and attaching technique. The Dancheong inside is estimated to have been created in 1754 considering the records of "Dalmasan Mihwangsasa Daebeopdang Jungsusangryangmun(達摩山美黃寺大法堂重修上樑文)", the calligraphical writings of "Mudeungsanindanhwakya(無等山人丹?也)"and "Geonryungshipgu(乾隆十九)" left in the Jungryang, and the style characteristics reflected in the Dancheong patterns and the painting of 1,000 Buddhas. The fact that there are no traces of re-Dancheong also supports the estimation that the Dancheong was created in the absolute age of 1754. The absolute age will be the reference of deciding the chronological years of Dancheong patterns and be helpful in examining the characteristics and changes by the periods. There were certain style characteristics in Dancheong by the periods and regions. The Dancheong of Jeolla region also had its own style, which includes the tendency of finishing with two- or three-fold green belts without giving meokdanggi to the meoricho and the huge jar decoration of huigol. Treating the baetbadak of all materials, whether it's Geumdancheong or morodancheong, with lines of certain thickness and colors is another style of Jeolla Dancheong from the 18th to the 20th century. The Dancheong of the Geukrakbojeon(極樂寶殿) of Cheoneunsa Buddhist Temple and Daewoongbojeon(大雄寶殿) of Naesosa Buddhist Temple in Jeolla is especially noteworthy in that it bears similar patterns and techniques to that of the main building of Mihwangsa Buddhist Temple in addition to the characteristics mentioned above. The Dancheong of Mihwangsa Buddhist Temple must have exerted so great influences on that of the two temples that it's called "the style of Mihwangsa Buddhist Temple."When adopting a broader point of view, it can be classified as one of the Dancheong styles of Jeolla. The common icons and techniques found in the Dancheong of Mihwangsa, Cheoneunsa, and Naesosa Buddhist Temple provide some clues about the influential relationships among painters of the days. They may have been created by the painters of the same school or the painters affected by those who created the Dancheong of Mihwangsa Buddhist Temple.

• Journal of the Korean Society of Clothing and Textiles
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• v.25 no.9
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• pp.1681-1692
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• 2001

본 연구는 광복 이후 현재까지 첫돌 복식 변화를 시대적으로 고찰, 그 변화 양상과 영 향 요인을 규명하는 것을 목적으로 하고 있다. 연구 방법은 문헌 고찰과 사진 자료를 통한 내용 분석을 주로 하였다. 더불어 자료의 보충을 위해 첫돌 의례와 관련된 주변 인물들-가족, 기성 아동 한복 유통 상인, 상업적 사진사 등-의 면접 조사도 병행하였다. 이상의 연구를 통해 다음과 같은 결과를 얻었다. 1940년대 중반∼50년대 초에는 해방 이후 혼란과 전란으로 인한 물자의 부족으로 첫돌 의례의 명분은 남아있으나 복식 문화는 공백기를 맞는다. 1950년대 중반이후 60년대 전반기는 미국의 경제 원조와 섬유 공업 활성화로 의료의 공급이 원활하여 전기에 비해 의례적 의미를 지닌 첫돌 복식의 착용이 가능해 졌다. 전통 한복을 기본으로 한 위에 서양식 복식 품목들이 섞여서 나타나고 있다 60년대 후반에서 1970년대의 두드러진 양상은 기성복 산업 의 발달로 전문적 인 기성복 시장이 형성되었고 이는 기성복화 된 첫돌 복식의 일습 개념을 등장시키게 하였다. 또한 한복이 예복화 되는 경 향이 두드러지게 나타났던 시기로 70년대 후반의 칼라 필름의 보급은 금박과 자수와 같은 다양한 재료와 재단 방법을 사용한 장식화 된 첫돌 복식의 사용을 가속화 시 켰다. 특히 70년대 중반에 소수의 일반에게 입혀졌던 궁중복식의 하나인 당의가 소매없는 당의로 바뀌어 여아의 돌옷으로 입혀지기 시작하였다. 1980년대 전반기는 칼라 TV의 보급, 비디오 촬영의 보편화로 한복이던 양복이던 일습화 된 첫돌 복식이 대중적으로 정착하게 되었다. 후반기에는 국내의 국제적인 행사의 유치와 전통 복식 소개를 위한 전시들을 계기로 왕실 복식에 대한 관심이 고조되었다. 이로 인해 여아에게 소매없는 당의를 입히고 남아에게 용포를 입히는 유행이 가속화되었다. 또한 서양식 예복을 입히는 유행이 시작되었다. 90년대에 들어와 아기 전문사진점의 등장은 1 회적인 첫돌 의례에 한복과 서양식 예복, 일상복 등을 다양하게 착용시키는 계기를 가져오게 하였다. 이상과 같은 다양한 변화 양상에도 불구하고 첫돌을 기념하기 위해 특별한 옷을 마련하고자 했으며, 그 복식의 구성 이 전통적인 일습 개념을 꾸준히 지향해 온 경향을 보여주고 있다. 반면 최근 과열된 아동 산업은 보다 다양한 복식을 입혀서 촬영한 사진으로 특별하게 꾸민 상업적인 기념물들을 남겨주게 하고 있다. 비록 특별한 옷을 준비하여 아동에게 입히는 행위는 유사한 표현 양태이나 지나치게 많은 옷을 갈아 입히는 표현 방식은 지양되어야할 것이다

• The Journal of the Korea Contents Association
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• v.17 no.2
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• pp.612-622
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• 2017

This paper is about on the most representative ethnic of China Mongolian as the research object, through the questionnaire survey to establish the understanding of national cultural symbol and the system of national identity, and lay a theoretical foundation for the application of Mongolian communication and design in the future. In order to achieve the objectivity of the data, so a questionnaire survey was conducted on 300 populations of Mongolian and other nationalities. The result is that the majority of the Mongolians believe that as the Mongolian people have a sense of pride, and the Mongolian nationality is a representative of china. Mongolian is a kind of aesthetic, creative, reliable, aggressive and like the decoration of the nation. The cultural symbols for design elements are cyan, Gen Gi Khan graphics, agate, and peaceful meaning and so on. The cultural symbols are used for celebration, as well as clothing accessories. The symbol of culture has played a positive role in the establishment of Inner Mongolia identity and the propaganda of the nation. The construction of Mongolian cultural symbol system plays an important role in the establishment of Mongolian national identity. To combine the meaning of nation and the mission of culture with national cultural resources. It is not only to help the development of minority culture, but also to promote the sense of pride of ethnic minorities.

• Korean Journal of Fisheries and Aquatic Sciences
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• v.3 no.2
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• pp.103-109
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• 1970

The results of this work concerning the growth of the mussel, Mytilus edulis cultured by the hanging method in Koje Bay are as follows: The major spawning time is confined to the period from March to April. The mean growth of the mussel is indicated by the following formula; $$Y\;=\;1.508+0.659X-0.0559X^{2}+0.00367X^3$$ The major growing seasons are June and October The variance varied in proportion to the growth of the mussel, and each ranged, in shell height, from $1.25\~2.75\;to\;2.25\~4.25$ (mean:1.60 to 2.78)cm, $2.25\~5.25(3.00)cm,\;2.25\~7.75(4.83)cm,\;2.25\~7.75(5.05)cm\;and\;2.25\~8.25(5.95)cm$, and the variance were $0.278\~0.230$, 0.368, 0.701, 1.053 and 1.209, respectively. On the other hand, the variances differed in proportion to the growth of the mussel. The average length of the mussel life was about eighteen months. The mussels growing on the hanging line for arrestation undergo seasonal vicissitudes, and the mussels which fall off, mass into countless numbers during the period from August to October and finally disappear completely in November. The dimensions of the largest mussel are as follows: The shell height : 9.48cm The shell length: 4.49cm The shell breath : 3.55cm The shell weight : 22.05g The weight of the soft parts 19.25g The relative growth of the mussel is indicated as follows: Relationship between the shell height and the shell length: Y =0.486X+0.334 Relationship between the shell height and the shell breadth: Y = 0.359X+0.107 Relationship between the weight of the soft part and the shell weight: Y = 0.882X+0.901 Relationship between the shell height and the weight of the soft part: $$Y\;=\;0.02828X^{2.90518}$$

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.4
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• pp.1-13
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• 2016

The Back garden in Wanggung-ri Site, Iksan clearly presents an aspect of the landscape gardening techniques of the Baekje, which are significantly unique in the landscape gardening history of East Asia as the structure connected to the main garden through a complex waterway system on a hill. The rear garden has a complex waterway system comprising a large inverted U-shape waterway and its branch waterways, sinuous waterway and water catchment system to enhance the landscape effect with a minimum amount of water on a hill, reducing damage by floods in the case of heavy rain and securing the amount of water required by the main space in the palace. A landscape element using various kinds and sizes of oddly shaped rocks decorated the water catchment area inside or around the large inverted U-shape waterway. On the top of the hill, the center in the Back garden, a building site in the size of 4 Kans each on the front and side was made on a square base surrounded by a round base stone. The building was identified on a space partially surrounded by the rectangular stonework on the left and right slope of the hill. While the functions and roles of the rectangular stonework are not accurately identified due to the poor conditions of the present site, the stonework may be related to the building inside it. The back garden in Wanggung-ri Site, Iksan has a winding pond-shaped waterway to pull or push water into or out of the garden in a rectangular pond shape, which was a conventional landscape gardening technique during the Baekje period. Since the main garden and the back garden in Wanggung-ri Site, Iksan form a systematic connection system, this paper tried to newly establish the main garden inside Iksan Wanggungseong as the 'royal garden'.

• FLOWER RESEARCH JOURNAL
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• v.18 no.2
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• pp.98-109
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• 2010

78 Korean native plants, which have not been used in general, were selected to be used as outdoor pot plants for three seasons, from spring to autumn. Plants, which were explored in about 30 places of Korea from 2007 to 2009, were transplanted to or sown in white plastic general pots ($27.5cm({\Phi}){\times}27.5cm(H)$) and hanging pots($28cm({\Phi}){\times}13cm(H)$) and grown in the garden of 36''56' latitude(N) and 127''09' longitude(E). 38 species(13 families and 29 genus) were suitable for outdoor general pots, and 46 species(28 families and 43 genus) for outdoor hanging pots. Among 38 plants for outdoor general pots, the principal species, which were easy to grow and have not been used in general, were 16 species, Metaplexis japonica in Asclepiadaceae, Phyteuma japonicum in Campanulaceae, Artemisia capillaris, Artemisia princeps, and Artemisia selengensis in Compositae, Carex humilis in Cyperaceae, Pennisetum alopecuroides, and Setaria viridis in Gramineae, Agastache rugosa, Glechoma hederacea, Elsholtzia splendens, Isodon inflexus, and Mosla punctulata in Labiatae, Vicia villosa in Leguminosae, Piper kadzura in Piperaceae, and Rosa multiflora var. multiflora in Rosaceae. Among 46 plants for outdoor hanging pots, the principal species, which were easy to grow and have not been used in general, were 17 species, Metaplexis japonica in Asclepiadaceae, Ixeris stonlonifera in Compositae, Calystegia japonica and Quamoclit angulata in Convolvulaceae, Dioscorea batatas in Dioscoreaceae, Glechoma hederacea and Thymus quinquecostatus in Labiatae, Trifolium lupinaster for. alpinus and Vicia villosa in Leguminosae, Menispermum dauricum in Menispermaceae, Piper kadzura in Piperaceae, Clematis mandshurica for. lancifolia in Ranunculoideae, Rosa multiflora var. multiflora and Potentilla fragarioides var. major in Rosaceae, Paederia scandens and Rubia akane in Rubiaceae, and Parthenocissus tricuspidata in Vitaceae.