• 복식
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• 제57권1호
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• pp.105-117
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• 2007

The purpose of this study is to help the understanding the characteristics in the costumes of men and women throughout the overall acceptance process of 'Naewaebub' in the late 'Chosun Dynasty' in which the notion of 'Naewae' is more prosperous than any other period in Korean history. Originally the distinction between man and woman was not intended to display the high and the low but to show the mutual respect according to each duty. As time goes on, that ideal became gradually changed to heighten the man and lower the women especially in 'Han' period of China. There was the ideal of distinction in the ancient times in Korea. Until 'Koryo Dinasty' the community has the system of blood-tied that put together maternal and paternal. 'Karye' was introduced in the late 'Koryo Dynasty' and accepted to the stereotype of morale in the 'Chosun Dynasty' and there seemed to be 'Samgang' and 'Oryun' at once. Many restrictions was imposed to behavior in women like rules of prohibition in attending the temple and concealment of woman's face and was recognized to rule of distinction between man and woman. Confucian life custom has been settled to Korean society throughout the late 16th century and 17th century and there were some appearances in the housing construction which divide the residences of man and woman. The characteristics in the costume from the avoidance of opposite sexes are clear in the structure of clothes changed from similar style to different style. The examples of those characteristics are as fellows. The costume in man was developed to advanced 'Pyoun-bokkwan' and 'Pyounbokpo' as social action of man prospered. Meanwhile the trousers which had been the same in the man and woman were separated to different trousers between man and woman. The costume life style of woman was changed to using the a hair whirl, hiding the face in the street and overlapping the innerwear under the skirt which was extension of woman's closed life style in late 'Chosun Dynasty'.

• 대한한의학회지
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• 제20권2호
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• pp.12-26
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• 1999

Jing-Yue Jang(張景岳, 1563{\sim}1640$), a medical scalar in the late Ming(明) Dynasty wrote many books such as Leijing(類經), Zhilyilu(質疑錄) and Jingyuequanshu(景岳全書). He was also famouse for the concept of 'Warming and Recuperating(溫補)' and 'Syndrome Differantation Treatment(辨證論治)', Jingyuequanshu was written between 1636 and 1640, and first published in 1700, It can be said that the book was imported from Ming Dynasty of China to Chosun(朝鮮) Dynasty, in what is now South Korea. between 1713 and 1724 In eighteen century. the book was quoted in Euimunbogam(醫門寶鑑), Jejungshinpyun(濟衆新篇) and Magwaheotong(麻科會通). In nineteen century. the book was quoted in Euijongsonik(醫宗損益), Bangyakhappyun(方藥合編), Dongeuisusebowon (東醫壽世保元) and Euigamjungma(醫鑑重磨). The number of quoted prescription and thesis during in nineteen century. is much more than that of eighteen century, Specifically, there are thirty prescriptions of Xinfangbazhen(新方八陣) in Bangyakhappyun, and the concept of 'Nourishing Yang(扶陽)' in Euigamjungma is also based upon Jing-Yue's thesis, This fact shows that we cannot consider the medicine of the late Chosun Dynasty as an abridgement of Dongeuibogam(東醫寶鑑). It is also said that the study focusing on medical books imported from China to Korea in this period is related to understanding the medical progress in the late Chosun Dynasty and the medical intercommunication between Korea and China.

• 한국의사학회지
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• 제24권1호
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• pp.17-30
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• 2011

King Hyeonjong, the 18th king of the Chosun Dynasty, reigned for 15 years. During his reign, he underwent a political incident named the Controversy about the Confucian Funerary Rituals. This incident was carried out 2 times: 1 time during early days of his reign and 1 time during later days. Although it started out as a trivial dispute over the period Queen Dowager Ja-eui(stepmother of King Hyojong, Hyeonjong's father) had to wear a mourning dress, it advanced to a political incident concerning the acknowledgement of King Hyeonjong's legitimacy and political pride of the king and the vassals. Although existing researches focus on the historical context of this incident, this study focuses on the relationship between this incident and King Hyeonjong's disorders. During the First Controversy about the Confucian Funerary Rituals, King Hyeonjong was treated for various symptoms concerning hypochondria. During the Second Controversy, he suffered from septicemia as well as diabetic complications. This study is based on the texts of "The Daily Records of Royal Secretariat of Chosun Dynasty".

• 한국의상디자인학회지
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• 제6권1호
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• pp.73-87
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• 2004

In the designing stage, the HANBOK CHIMA is created using a flat pattern with linear shapes. However, when worn, the skirt creates a fluid and organic silhouette. According to the wearing method(wrapping), HANBOK CHIMA can create various shapes and movements. In comparison to the general skirt, It is more effective in revealing the wearer's sense of beauty. The method of wrapping the skirt from the rear is a suitable way of wearing the garment in accord with the Korean ON-DOL(온돌) culture and it creates mystique eroticism. We can devide the silhouettes according to six different period of time. The silhouette of HANBOK CHIMA is affected by the following elements: length, width, pleats, textures and the usage of underwear. [1. Koguryo (5C∼6C) - The first Tent silhouette. 2. The South Dynasty Silla (7C∼8C) - The second Tent silhouette. 3. Kyoryo dynasty (l4C) - Cylinder silhouette. 4. The first Chosun dynasty (late 14C∼17C) - Bell silhouette and Cylinder silhouette. 5. The second Chosun dynasty (mid 18C∼mid 19C) - Bell silhouette and Barrel silhouette. 6. The third Chosun dynasty (late 19C∼the beginning of 20C) - Tent, Cylinder and Bell silhouette.]

• The International Journal of Costume Culture
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• 제4권2호
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• pp.94-114
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• 2001

Men's Po of (he Chosun period became simple and stable in shape as the nation moved from its early to late period. Re lines of the external structure of the clothing shows the beauty of the garment. Re lines generally derive their beauty from curved lines, gradually replacing the straight lines of the earlier part of the Chosun period. The linear beauty of the external structure of men's Po is found in the outline and silhouette. Generally in the early Chosun period it could be seen that H-shaped silhouettes, narrowed strips and flexible drapes descending to the ankles were still in use from the period of the Koryo dynasty And in the 17th century, or the mid Chosun period, considerable numbers of H-shaped drapes with wide sleeves and side Moo were seen. At the beginning of the 18th century, voluminous A-shaped outlines appeared. From the late Chosun period through the mid and late Chosun period, or the 18th and 19th centuries, the from silhouette changed from voluminous A-shapes to narrower H-shapes. The beauty of the lines of the external structure of men's Po is due to its harmonising with the straight body lines of men. The straight Git of the early Chosun period harmonises beautifully with the straight Baerae and Doryun and the curved Git of the later Chosun period similarly harmonises with the curved Baerae and Doryun lines. The shape of men's Po has a balance betweon right and left, centering around the Sup lines. The sleeves have the balanced beauty of vertical lines. Git and Sup have beauty through the balance of oblique and straight lines while Baerae and Doryun have similar balances through curves. Jikrung, Chulik, Dapho's side Moo, coat strings, Doryun and sleeves drape, all of which are manufactured by means of plane cutting, Pow together beautifully. Re Git, Sup, and the silhouette and drape of men's Po, which are also manufactured through plane cutting, make the wearer look tall and at the same time express the beauty of mature manhood. The linear beauty shown in men's Po during the Chosun Period have beauty through harmonizing with straight and curved lines, beauty balance, beauty of flow, beutity of emphasis and beauty of optical illusion.

• 건축역사연구
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• 제2권1호
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• pp.25-41
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• 1993

This study was made to analyze the housing adjustment phenomenon in the first half of Chosun Dynasty by applying Microsociological approach. By reviewing the housing adjustment theory of Morris and Winter, research model for the period was developed in terms of socioeconomic characteristics, normative housing deficit (=cultural norm-housing condition+family norm), constraints, behavioral propensities, and housing adjustment mechanism with the following results : 1. In the first half of Chosun Dynasty the size of the house, the house site and decorating items were specified by law (cultural norm) according to the social status. Although the law was constraints for the housing phenomenon, it was not applied universally. Frequantly the law was violated by the upper class. By the middle of the Dynasty the family norm became more important for the housing phenomenon than the cultural norm. 2. Efforts were made to practice the Confucianism as a cultural norm in the first half of Chosun Dynasty At that time Husband-Living-in-Wife's-House was more popular than Wife-Living-in-Husband's-House. Because the customs were against the Confucianism, the latter was encouraged by law. But it did not change. Instead a compromised system became popular in the middle of the Dynasty. The house shrine was practiced to increase the symbolism of the family, which, in turn, exerted influences in deciding the housing site (cultural norm). These cultural norm was not accepted as the family norm untill the second half of the Dynasty. These trends forced the man and woman use separate areas of the house, and formulated a hierarchic positions within a house. 3. It was shown that the settlement of Confucianism as a family norm was closely related to the popularization of the Ondol system in the house, which functioned as one of the behavioral propensities to encourage diversity of space for many purposes. Though the Ondol system was accepted as a useful heating system earlier, this became more popular in the middle of the Dynasty because the housing pattern with Ondol fitted very well with a large family system with patriarchism. Ondol system for one or two rooms substituted Ondol for all rooms in the second half of the Dynasty. 4. From the beginning of the Dynasty housing adjustment of the family was determined by the social status and by law (cultural norm). Within this cultural norm each family decided its adjustment mechanism according to its economic ability (family norm). Family norm was more important factor than the cultural norm to determine the micro-space pattern in the house. But this period witnessed the formations of new conditions by the ruling class's efforts to implement new ethics for hierarchy and sexual discrimination. According to these conditions the Confucianism overruled the family norm in the later period.

• 한국식생활문화학회지
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• 제25권4호
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• pp.428-455
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• 2010

Radish kimchi is a typical side-dish in Korean traditional food and is a way of keeping vegetables for a extended period using fermentation. This study examined the classification, usage, eating history, variety, and recipes of Korean radish kimchi through ancient and modern era literature. The Korean radish kimchi were categorized into six groups: kkakttugi, seokbakji (or nabakkimchi), dongchimi, jjanji, jangachi, and jangkwa. According to the record, the eating history of radish kimchi comes from before the age of the Three Kingdom period. Radish was preserved in salt, vinegar, soybean paste or lees of fermented liquor in the early times. This pickled radish was not supposed to be watery. Radish kimchi was divided into watery kimchi (dongchimi) during the period of United Silla and the Koryo Dynasty. Kimchi was mixed with Chinese cabbage to make seokbakji or nabakkimchi. Up to the early Chosun Dynasty, the key ingredient of kimchi was radish. After the middle of the Chosun Dynasty, kimchi was mixed with red pepper powder, salted fish, soybean sauce, and various ingredients. There were many kinds of radish kimchi during the late Chosun Dynasty. In the 11 Korean recipe books published within the past 100 years, there are nine kinds of kkakttugi, three kinds of seokbakji, four kinds of dongchimi, three kinds of jjanji, nine kinds of jangachi, and five kinds of jangkwa. Kkakttugi (cubed, sliced or julienne radish) was pickled with salt, red pepper powder, garlic, green onion, oyster, sugar, salted fish, and more. Seokbakji and nabakkimchi were not as salty, so they could not be preserved as long. Dongchimi (watery radish kimchi without red pepper powder) was made of radish, water, salt, 18 side ingredients, 13 condiments, and seven garnishes. Jjanji was pickled to be very salty and was eaten during summer. Jangachi can be used as a regular side dish and is made of radish or dried radish slices pickled or seasoned with salt, soy sauce, vinegar, soybean paste, lees of fermented liquor, and spices. Jangkwa is used as a stir-fry method and has been segregated from jangachi relatively recently.

• 교육시설 논문지
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• 제18권4호
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• pp.33-43
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• 2011

The purpose of this study is to clearify the architectural pattern of the Dogsedang(讀書堂) and it's characteristics of the Place which based on the historical background of the Saga-reagingsystem(陽假讀書制度) in the early Chosun Dynasty. The Saga-reaging(賜暇讀書) was given vacation to read books for young scholars who serve in a Royal institution chartered an academic society that we call the Giphyunjeun(集賢默). Due to the consciousness of preference about the old Documment on the history of Chosun Dynasty such as, whangchoshillok(朝蘇王朝實錄) and giligie(地理誌) and so on, I could find a clue that would lead to the solution of the problem. So to speak the division into periods about historical background of the Saga-reagingsystem(賜暇讀書制度) is analysed by questionnaire of scholars who is in. By the analysis, there were two types of the Saga-reagingsystem(賜暇讀書制度) and three places in the Dogsedang(讀書堂). Vacation to read books at the single schalor's home is we called jaegadogse(在家讀書), reading area at the temple in the deep mountain district is the Sansadogse(山寺讀書). The first place reading area at the temple in the deep mountain district was the temple of Jinkwan(律寬寺), the second place was the temple of Jangyue(藏義寺) the third was the temple of youngsan(龍山寺) so called the Namhodang(南湖堂). There is a certain difference of viewpoint with each site. These results show that the site of the Dogsedang(讀書堂) has deep consideration in relation with picturesque scenery.

• 복식
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• 제27권
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• pp.53-74
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• 1996

The Doryon-Line is the lowest line of the Chechori and Dangeu and the length of the Chechori and the Dangeu have wide influence on the Doryon-Line. Also the change of the Doryon-Line is re-lated to the proportion the length the depth that is the curved proportion and the two curved proportion 0.04 and 0.13 are related to the roof style of the traditional architecture in Chosun Dynasty. The Chosun people have made a change the Doryon-Line monotonous in the 14C-15C but the Doryon-Line have been full of variety every fifty years in the 15C-18C. Especially Chosun people have been at war in the mountains and fields in the Doryon-Line are 0.06 and 0.07 in this period I think that the curved proportion 0.06 and 0.07 are symbolized the natural beauty in the mountains and trees of the Korea.

• 건축역사연구
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• 제8권4호
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• pp.9-24
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• 1999

This study is on architectural characteristics of the existing ㅁ-shaped Yo-Sa with two stories in Buddhist temple. The Yo-Sa has had the function of space for not only monasticism but also living of buddhist priests and been one of the important spaces in Buddhist temple from the beginning of it. The Yo-Sa with two stories appeared mostly in the later Chosun Dynasty, so the origin of the Yo-Sa with two stories is thought that it might relate to the circumstances of temples in the later Chosun Dynasty. Having got in the period of Chosun Dynasty, Buddhism lost the power that he has enjoyed since Korea Dynasty was established and the economic power of temples as well. Because of a change for the worse, the Buddhist priests should manage with reduced income and combine many buildings with various functions into a singular to overcome their circumstances. Therefore a waekened economic power might be a primary factor which urged to change form of Yo-Sa from one-storied to two-storied. The ㅁ-shaped Yo-Sa with two stories have the Dae-Bang-Chae for worship, Seung-Bang for Buddhist's living room in the bottom floor and garnering spaces to store up the agricultural produce, miscellaneous article, etc in the top floor. The composition methods depend on the condition of the lay of land, intentional design, and so on. Therefore, the ㅁ-shped Yo-Sa with two stories shows the diversity of space composition and architectural characteristics.