• Title/Summary/Keyword: 16~18th Century

Search Result 112, Processing Time 0.028 seconds

A Study on the Culture Marketing Using the "Digital Costume Avatar"

  • Kim, Young-Sam
    • Proceedings of the Korea Society of Costume Conference
    • /
    • 2003.10a
    • /
    • pp.77-77
    • /
    • 2003
  • If we look closely to the power shift of the powerful countries historically. during the 16th century Spain's power came from gold, colony trade, the mercenary force, close relation with the thrown, 17th century Netherlands owes their power to trade, capital market, the marines, 18th century France owes it to population, agriculture, public administration, and the army. Also, England had their industry, political unity, finance and trust, the marines, liberalistic principles, a geographical merit of being an island which can be defended well and the 20th century America has their cosmopolitan culture, supernational communication, the capacity of the economy, science technology, military strength, alliances, liberalism international formation. But in the 21st century culture and art will prevail over the information age where technology and knowledge was the key, and it is predicted that this will be the source of power for a strong country. Rolfe Yesson, the head of The Copenhagen Research Center for future studies said, "Information age has ended and in the future Dream Society will arrive which focuses on making distinctions by delivering dreams and emotions to consumers". As cyberspace gradually substitutes reality, cyberspace has become more than an information search engine and has become a place where people fulfill their desires and exchange culture. And as a medium for diffusing culture, the importance of the digital dress-up avatar is predicted to increase gradually.gradually.

  • PDF

The A Literary Investigation on Mandu (Dumpling);Types and Cooking Methods of Mandu (Dumpling) During the Joseon Era (1400's${\sim}$1900's) (만두의 조리방법에 대한 문헌적 고찰;조선시대 만두의 종류와 조리방법에 대한 문헌적 고찰(1400년대${\sim}$1900년대까지))

  • Bok, Hye-Ja
    • Journal of the Korean Society of Food Culture
    • /
    • v.23 no.2
    • /
    • pp.273-292
    • /
    • 2008
  • Among all the ingredients usedin mandu, the following types were used:, 13 types of grains were used (12.38%), 30 types of vegetables, fruits, bulbs,and nuts were used (28.57%), 32 types of marine products, birds, meats, fishes, and shellfishes were used (30.48%), 10 types of functional ingredients were used (9.52%) and. For spices, 20 types of spices were used (19.05%). 2. Cooking Methods offor Mandu. The mMandu eaten at in the early Joseon era had was primarily made ofusedbuckwheat that contained boiled tofu or egg uiijuk in the kneaded dough for the most part and while kneading with buckwheat, the tofu or egg uiijuk has been boiled down to knead the dough, and and starch powder, bean powder, or rice powder, etc were mixed to make the mandu coating. Buckwheat powder was mixed toadded to the flourwer or was used by itself, while meat, vegetables, tofu, and shiitake mushroom, etc were also addedincluded. From the 18th century, the host plant, or cabbage kimchi, were prepared and combined had been sliced to be used as filling together while red pepper powder was mixed combined withto spices or vinegar soy sauce to be used together. Also, Radishes had beenwere also used as filling, but shown as not being used fromafter the start of the 1900's. For the shape of mMandu, it was madeinto different shapes such as as triangle, rectangle, date plum, gwebul, half moon, or pomegranate shapes, and then shapes to be boiled in simmering water, baked, or cooked as soup in clear broth for soup., In the 17th to 18th century, boilingthen in a steamer gradually became a cooking style, assumed the style of boiling in a steamer in $17th{\sim}18th$ century while in the 16th century,the an essay ofn fermenting flour in ‘Food Dimibang’ in 16th century had indicated it was cooked as the style ofby steaming in a rice steamer. Also, Mandu may have also contained the following: the thin-cut and boiled fish was cut out thin to put into the filling and boiled down, made by putting in added pine nuts after making bbeef jerky or boiled- down meat, fish, or shellfish itself to extractsand mold mandu only the ingredients combined withto put on starch powder, and then boiled down and put on pine nut powder finally, after it or cooled it wasdown to be eaten by dipping in vinegar soy sauce. In conclusion, many different types of mandu were made during the Joseon era using a variety ofwhile the ones using such various ingredients. are also one type of mandu.

Restoration of 18 Years Rainfall Measured by Chugugi in Gongju, Korea during the 19th Century (19세기 공주감영 측우기 강우량 18년 복원)

  • Boo, Kyung-On;Kwon, Won-Tae;Kim, Sang-Won;Lee, Hyon-Jung
    • Atmosphere
    • /
    • v.16 no.4
    • /
    • pp.343-350
    • /
    • 2006
  • The rainfall amount measured by Chugugi at Gongju was found in "Gaksadeungnok". Gaksadeungnok is ancient documents from governmental offices in Joseon dynasty. Rainfall data at Gongju are restored for 18 years of 19th century. In 1871, total rainfall amount is 1,338 mm. It is different by about 11% in the amount compared with Seoul Chugugi rainfall in 1871 and Daejeon modern raingauge measurement result during the 30 years (1971-2000). Annual march of monthly rainfall data at Gongju is similar with that of Seoul. Based on the results, restored rainfall at Gongju is consistent with Seoul Chugugi rainfall data. The rainfall amount restored in this study is measured by Chugugi which was installed at Gongju, in Chung-Cheong province. Furthermore, Gaksadeungnok includes rainfall amount reports by agricultural tool measurement in addition to Chugugi measurement. These facts prove a network of rain gauge in Joseon dynasty.

A Study on Symbolism of Dongjo in Royal Palaces of Choseon Dynasty and Its Way of Operation - Focusing on Donggwol in 17th-18th century - (조선 궁궐, 동조(東朝)의 상징성과 $17{\sim}18$세기 대비전 조영에 관한 연구)

  • Cho, Ok-Yon
    • Journal of architectural history
    • /
    • v.16 no.6
    • /
    • pp.67-86
    • /
    • 2007
  • Choseon Dynasty, from many aspects, saw the institutional establishment of its royal palaces in the 17th and 18th century, with 'donggwol (east palace)' as the most representative form in the era. In that period, palaces were managed in the best way that fits the royal etiquette and order to maintain the Confucian framework of the times. While the royal palace was the place for the king to conduct state affairs, it was also a compound for the royal family to lead a life in. Since the royal family was also based on the Confucian system, women in the royal palace seldom revealed their existence to outside world. Yet daebi,(a Queen Mother) who was often called 'dongjo,' enjoyed the highest level of honor not only as a member of the royal family but in the hierarchical order of the dynasty. As they often engaged themselves in political affairs, daebi raised their reputation through rites and rituals. So, in the 16th century, they largely used Changgyeong-gung palace in the eastern part of the royal compound since they sometimes had to go out of the royal residence. While it was called 'dongjo' because it was seated in the eastern part, it was also used as a word symbolizing daebi. And, therefore, it has become a general principle of royal palaces to build the palace for daebi in the eastern wing of the compound. However, the residence for daebi was not always built in the eastern part in the 17th and 18th century and, instead, edifices for daebi were sometimes erected in several points within the royal compound. Beside, daebi's residence in this period had additional spaces for ceremonies since they had a number of official events there. Construction of daebi's residences in this era was not confined to the symbolic institutions and they became the peculiar palaces with specific characteristics for official ceremonies of the queen mothers. Consequently, it could be said that the architectural style of dongjo, which was the place of the supreme female in the hierarchical order, stemmed from donggwol where daebi spent the longest time of the royal life.

  • PDF

Expression Methods of Peony Patterns in Korean Textiles (한국 직물 모란무늬의 표현방법에 관한 연구)

  • Qiao, Dan;Jeong, Youngok;Lee, Eunjin
    • Journal of the Korean Society of Costume
    • /
    • v.62 no.7
    • /
    • pp.13-28
    • /
    • 2012
  • This study examines history of Korean peony patterns and characteristics of peony patterns on the fabric. It is classified according to expression methods, and it analyzes the characteristics of 71 kinds of peony woven on 66 Korean fabrics. First, it was observed that 38 of the 66 studied fabrics (57.6%) were relics from the 17th century, and from this it can be deduced that the peony patterns began to appear regularly around the latter half of the 16th century and were used habitually in the 17th century. Second, 71 kinds on 66 fabrics can be divided into Real Type, Design Type, and Abstraction Type according to expression methods. Among these types, 49 kinds of them are Real Types (69.0%), forming the greatest part and 19 kinds belonging to the Design Type (26.8%), and lastly, 3 kinds were under the Abstraction Type (4.2%). In particular, peony patterns of Design Types and Abstraction Types from the 17th century and from the 19th century to the 20th century were more prevalent, compared with those before the 16th century or the 18th century. Third, Real Types shown on the Korean fabrics are subdivided into 9 types, and the Real Type A among them, which describes to be as real as possible, is 12 kinds, the largest number of them. Therefore, real and natural pattern of peony is the favorite type in Korea, while rather emphasized pattern of peony is the more preferred pattern in China. And also Design Types are subdivided into 6 types again; There are 6 kinds of design type A, the largest part of Design Types. Patterns of Design Type A are most similar to real peony flowers, but more simplified than the Real Type A. This result also contrasted with the trend in China, where the Design Type C, expressed petals in detail was the favored pattern. Fourth, 9 kinds of unique types are found in Korean fabrics, especially Real Type M has not been shown on Chinese fabrics. Real type M, consisting of two parts, inner and outer, where two curve lines between two parts appear as antennas of a butterfly.

The Present Status and Characteristics of Landscape Components of Gugokwonlim Created by Classical Scholars of Joseon Dynasty (조선선비가 설정한 구곡원림의 현황과 경물 특성)

  • Rho, Jae-Hyun;Choi, Yung-Hyun;Kim, Sang-Beum
    • Journal of the Korean Institute of Traditional Landscape Architecture
    • /
    • v.36 no.3
    • /
    • pp.37-47
    • /
    • 2018
  • This study was attempted to understand present status and characteristics of landscape components of the domestic Korean Gugokwonlim created by the classical scholars in the Joseon Dynasty. The results are as follows. First, Distribution of Gukokwonlim in Korea shows that 55(51.4%) are located in Daegu and Gyeongsangbuk-do, and 22(20.56%) are located in Chungcheongbuk-do. Concentrated locations of Gugok are on the part of Baekdudaegan, from Sobaeksan mountain to Sokrisan mountain via Wolaksan mountain, and the Nakdong River basin of the Nakdong vein in the right bank. This consideration seems to be closely related to the academy of Yeongnam Confucianism and the their trend of Wonrim enjoyment. Second, according to the result of examining the distribution of Gugok according to the basic local government authority, The biggest number of the Gugok places(10 places, 9.35%) are located in Andong, which is called 'the capital of Korean spiritual culture.' Additionally in order, 9 places(9.45%) is located in Goesan, 8 places(7.48%) in Mungyung, 6 places(5.61%) in Bonghwa, and 5 places(4.67%) in Yeongju. Third, in order to the creating time of Gugokwonlim, 33 (33.0%) were created in $18^{th}$ century, and other 33 (33.0%) were created in $19^{th}$ century. In addition, 14 were created during $20^{th}$ century, while 13 were created in $17^{th}$ century. And 4 were created in $16^{th}$ century. Respectively. great number of $18^{th}$ and $19^{th}$ centuries shows that many(66.0%) Gugokwonrim were created between late 18th to 19th centuries. Fourth, There were 97(90.65%) of 'Gugok' in the form of collecting type, and a total number of bottom-up style Gugok were 99(92.5%) while top-down style Gugok were 8(7.5%). Fifth, Among the contents of Gugok, 67 were found in pome of Gugok(64.49%), 29 caved letters in rock(27.10%), and 16 in painting of Gugok(14.95%). Sixth, The most emerged landscape components of Gugok was Dae(臺) 124(13.05%), followed by Am(巖) 115[11.2%, including of Am(岩)] 115(11.2%), and Dam(潭) 73(7.68%), Jeong(亭) 48(5.05%), Dong(洞) 39(4.10%), San(山) 36(3.78%), Am(岩, rocks) 31(3.26 %), Bong(峯, peaks) 27(2.84%), Yeon(淵) 23(2.42%) and Chun(川) and Tan(灘) 22(2.31%). Mostly, common landscape components of Gugok are entrusted natural things. It is expected that more studies about the analysis of characteristics of Gugok's positioning types considering total distance and a gradient are required to understand more clearly characteristics and location distribution of true Gugok and its landscape components.

A Study on the Costume of Female Shaman in the Late Joseon's Gamrotaenghwa (Part 2) (조선후기 감로탱화를 통해서 본 무녀복식에 관한 연구 (제2보))

  • Min, Bo-Ra;Hong, Na-Young
    • Journal of the Korean Society of Clothing and Textiles
    • /
    • v.31 no.8
    • /
    • pp.1190-1201
    • /
    • 2007
  • This study is to review the costumes of female Shamans through Gamrotaenghwa(甘露幀畵) in the late Joseon Dynasty of the 18th and 19th centuries. The picture of Mudangnaeryeok(巫堂來歷) showing Shamanic performances which is kept in Kyujanggak, Seoul National University was the only one thing enabling to compare with the Shamanic costumes shown in Gamrotaenghwa. The earlier Gamrotaenghwa doesn't show the Shamanic features but that of the later part of 18th century shows specific costumes so that the scene of Shamanic performance can be guessed. The Shamanic costumes are classified into 5 types. Type A is considered to have followed the figures shown commonly in earlier Gamrotaenghwa of the 16th and 17th centuries, rather than the traditional costumes. Types B through E show the costumes of the Joseon dynasty. With the basic costumes of skirt and Chogori(a kind of jacket, Type B), the variable costumes worn for each type of Shamanic performances are Mongduri(蒙頭里, Type C), Jeonbok(戰服, Type D) and Cheolrik(天翼, Type E). Reviewing the general style of those costumes, the upper part was tight and the lower part was silhouette of big volume, and the length of Chogori was a little long in the early of 18th century but it became shorter with narrower sleeves from the later part of the same century. According to the general literatures about the outer collars were not overlapped and its side parts were open, with half or no sleeves. In case that the target of Shamanic performance is male god, the Shaman wore the male costumes represented by Cheolrik and Jeonbok. Because these Cheolrik and Jeonbok which were worn during the Shamanic performance have the symbolic meaning to correspond with the male god, they didn't function as ordinary costumes.

THE SOCIO-ECONOMIC ACTIVITIES OF MUSLIMS AND THE HUI HUI COMMUNITY OF KOREA IN MEDIEVAL TIMES

  • LEE, HEE SOO
    • Acta Via Serica
    • /
    • v.2 no.1
    • /
    • pp.85-108
    • /
    • 2017
  • This paper details the advance of the "Hui" (回) people to Korea and their socioeconomic activities in forming their own community during the late Goryeo and early Joseon period. Hui (回) or Hui Hui (回回) is generally recognized as representative of Muslim culture in Chinese and Korean sources. From the $8^{th}$ century, Korean-Muslim cultural relations accelerated as an outcome of ancient Chinese-West Asian commercial transactions along the Silk Road. These contacts between Muslims and Koreans on the Korean peninsula are borne out by references to Korea found in 23 Islamic sources written between the $9^{th}$ and $16^{th}$ centuries by 18 Muslim scholars, including Ibn Khurdadbih, Sulaiman al-Tajir, and Mas'ud1 i. Ibn Khurdadbih was the first Arab who wrote of Muslims' residence in the Unified Silla Kingdom (661-935CE). However, in the period of Silla, we could not find any reliable written documents in Korea to show encounters between Korea and the Muslim world. In the Goryeosa (GS) chronicle, Muslim merchants who came to Korea were described as "Daesik" (大食: Tashi). Daesik (Tashi) is most probably derived from "Tajir", which means "trader" in Muslim language. Muslims' mass influx and their wide ranging influence on Korean society manifested from the late $13^{th}$ century when the Goryeo Dynasty first came under Mongol control and afterward in the early $15^{th}$ century with the new dynasty of Joseon in Korea.

A Study on Food Poisoning during the Joseon Dynasty using the Veritable Records of the Joseon Dynasty based data (조선왕조실록 분석을 통한 조선시대 식중독에 관한 연구)

  • Kim, Mi-Hye
    • Journal of the Korean Society of Food Culture
    • /
    • v.37 no.4
    • /
    • pp.300-309
    • /
    • 2022
  • This study analyzed food poisoning articles in the Joseonwangjosillok to acquire historical evidence. The study method used case studies from the textual content of the Joseonwangjosillok. In all, there were fifteen cases of food poisoning in spring (60%), four cases in summer (16%), five cases in fall (20%), and 1 case during winter (4%). Most cases of food poisoning occurred during spring, followed by fall, then summer, and the least during winter. Foods that caused poisoning were as follows: twelve cases of seafood (48%), three cases of vegetables (12%), two cases of meat (8%), and eight cases of poisonous food (32%). Maximum cases pertained to seafood poisoning, which also spiked during spring. This could be attributed to the increased number of planktons as the sea temperature rose during spring. Due to the increased plankton, shellfish absorbed more toxins. The consumption of increasingly toxic shellfish resulted in more cases of food poisoning. The food poisoning frequency was the most severe during the 18th century, followed sequentially by the 15th, 16th, and 17th centuries, and was the least severe during the 19th century. Joseonwangjosillok showed that food poisoning cases happened most during social events where many guests or family members gathered to eat.

Bedside Education Will Be More Important than Now in the Age of Artificial Intelligence (인공지능 시대에 더 중요해질 침상 옆 교육)

  • Yeh, Byung-Il
    • Korean Medical Education Review
    • /
    • v.18 no.2
    • /
    • pp.58-64
    • /
    • 2016
  • The birth of the scientific revolution, brought forth by Vesalius and Copernicus in 1543, marked the beginning of a new age. However, the changes such as treatment effectiveness, survival rate, prevalence of specific diseases, etc. had not yet become clear during the 16th century. In the early 17th century, Boerhaave emphasized bedside teaching and practice. His attitude influenced numerous students and educators, so many medical students visited hospital wards where he worked. From the late 18th to 19th centuries, Jenner's smallpox vaccination, Pasteur's anthrax and rabies vaccinations, and Koch's four postulates used to detect pathogens were developed using the scientific research method, which initiated big changes for medicine. Flexner, credited for reporting the new medical education system, adopted scientific medicine. He believed medical students must study basic medical science since it could be the foundation of clinical medicine and lead to a revolution in the field. He proposed a new medical curriculum composed of two-years of basic medicine and two-years of clinical medicine, which has been used more than 100 years. During the late 20th century, bedside teaching rounds decreased gradually as scientific medicine has become popular. Many medical educators in many articles have proposed bedside education as an effective method for medical learning. Despite the advent of the age of artificial intelligence and the changing of medical environments in the near future, bedside education will be more useful and important for medical students, educators, and patients as it is a traditional method and essential for patients who desire a more personal approach.