• International journal of advanced smart convergence
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• v.11 no.4
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• pp.185-192
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• 2022

We presented the research analysis results and policy recommendations for this study as follows. First, we findings it was analyzed that the cremation number in public cremation facilities increased at a high ratio of 7.5% per year on average. Therefore, policies to expand the supply of public cremation facilities in preparation for the continuous increase in cremation demand must be implemented as soon as possible. Second, in this study we users of public enshrinement facilities accounted for 21.0% of total cremation number, and it was analyzed that the ratio increased at an annual average of 9.0%. Therefore, as the supply reaches its limit within 1 year in Suwon City and within 2 years in Seongnam City, policies to expand the supply of public enshrinement facilities in Suwon City and Seongnam City must be implemented urgently. Third, it was analyzed through we research users of public natural burial sites accounted for a very low percentage of 1.6% of total cremation number. Therefore, policies such as creating a pleasant environment for public natural burial sites, improving facilities, and public relations activities to promote the use of public natural burial sites at the government-wide should be preceded.

• Journal of the Korean Society of Clothing and Textiles
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• v.40 no.5
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• pp.801-814
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• 2016

This study uses the "Sejong chronicles" ritual manual to investigate the movements and roles of provincial governors during the enshrinement rituals of the royal portrait, the official uniforms of the provincial governors in their roles, and the characteristics of the official uniforms system for local governors in the early Joseon Dynasty. The results of this study are as follows. Provincial governors who participated in the enshrinement rituals of the royal portrait were governors 'en route' and governors 'in destination'. The movements of the governor 'en route' followed the provincial borders, official residences, and neighboring provincial borders. The movements of the governor 'in destination' followed the provincial borders, the official residence, and jinjeon. The roles of the governors included the welcoming ceremony, the bow-down ceremony, the front guard, and the farewell ceremony. The governors 'en route' wore Jobok in the welcome ceremony, and a Sibok in the bow-down ceremony before the farewell. The governor 'in destination' wore Jobok in the welcome ceremony, and Jobok (or Sibok if Jobok was not available) in the bow-down ceremony before the farewell. The characteristics of the official uniforms system for local governors in the Joseon Dynasty were as follows. First, the governors wore different uniforms depending on the importance of the rituals in the early Joseon Dynasty. Second, the names of official uniforms Sang-bok and Si-bok were used interchangeably in the early Joseon Dynasty. Third, local governors were allowed to wear Sangbok (or Sibok) instead of Jobok.

• International journal of advanced smart convergence
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• v.10 no.3
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• pp.198-206
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• 2021

Based on the results of the survey and analysis of this study, we suggested a plan to activate the use of Capital Area Public Charnel Facilities as follows. First, the elderly population in Korea increased from 11.9% in 2013 to 16.4% in 2020, and the number of deaths also increased from 266,257 in 2013 to 305,127 in 2020. The supply of Public Charnel Facilities should be expanded, reflecting the cremation demand in the future and condition for the supply and increasing demand of Public Charnel Facilities after cremation, due to an increase of 14.6%. Second, it is urgent to expand the supply because the available period of using Capital Area Public Charnel Facilities is a short period of at least one year up to five years. However, as it is difficult to build Public Charnel Facilities due to location conflicts with local residents, joint construction plans between local governments should be promoted along with renting Private Charnel Facilities. Third, the enshrinement number ratio of the Public Charnel Facilities to the total cremation number of Capital Area Public Cremation Facilities is 16.3%, which is low. Therefore, when building Public Charnel Facilities, improvement plans for the use of public funeral facilities, such as modernization and promotion of facility level, quality improvement of service level, and creation of a pleasant environment, should be actively promoted.

• Korean Journal of Heritage: History & Science
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• v.55 no.2
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• pp.24-48
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• 2022

Bronze mirrors found in pagodas were regarded as simple offerings and thus have received little attention in studies. Furthermore, the few studies on bronze mirrors enshrined in pagodas have focused on the line-engraved mirrors found in the pagodas of the Kingdom of Wuyue; therefore, it is difficult to understand the general characteristics of the bronze mirrors enshrined in the pagodas. This study assumes that the bronze mirrors found in many pagodas in the Kingdom of Wuyue and the Song dynasty were enshrined for a specific purpose. To explore this assumption and accurately understand the artifacts, this study focuses on the location and method of enshrinement. The number of bronze mirrors enshrined in pagodas increased during the Kingdom of Wuyue, with the mirrors expressing statues and inscriptions related to Buddhism rather than being simple offerings. This shows that the purpose of the bronze mirror changed. The influence of the Kingdom of Wuyue continued during the Song dynasty; however, the pattern of bronze mirror enshrinement changed due to the culture and social atmosphere of the time. The most common types of enshrined bronze mirrors were plain, and bronze mirrors from the Dang dynasty were also used consistently. Plain bronze mirrors were used more frequently in this period despite the lingering influence of the Kingdom of Wuyue because it was less laborious to engrave images and inscriptions such as the inscription of Buddha. Additionally, bronze mirrors were valued during this period because of the attention toward the imitation of the archaic bronze(仿古銅器) of the Song dynasty and the influence of the emperor. Moreover, it is believed that bronze mirrors were enshrined in pagodas as offerings as they were deemed valuable at the time. There was a change in the method of enshrining bronze mirrors in pagodas during the Kingdom of Wuyue and the Song dynasty. During this time, bronze mirrors that were positioned on the floor or in iron boxes were intentionally attached to walls or hung from the ceiling. This method was largely divided into two types: attaching to walls or the ceiling(嵌入鏡) and hanging from the ceiling(懸鏡). A typical example of hanging a bronze mirror from the ceiling can be seen in the Jingzhisa Temple Pagoda, and Teng County's Fushengsa Temple Pagoda contains an example of attaching a bronze mirror to the ceiling. The methods of hanging or attaching bronze mirrors to the ceiling were closely related to the methods employed in Chinese tombs. Song dynasty burial chambers had a high and wide structure, so to defend against evil spirits(辟邪用), bronze mirrors were used to protect the burial rooms. Bronze mirrors were, therefore, placed high to illuminate the burial room. This was achieved in the ways mentioned above. As underground chambers became wider and higher, mirrors also protected the important areas of the chambers and illuminated the interiors. Thus, it is believed that the methods of enshrining bronze mirrors in the pagodas during the Kingdom of Wuyue and the Song dynasty arose from the method of enshrining bronze mirrors in tombs at the time. Thereafter, pagodas, such as the Miaojuesa Temple Pagoda, in which the placement of a bronze mirror was actively considered from the design stage were constructed.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• Journal of architectural history
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• v.24 no.5
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• pp.33-40
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• 2015

The present study is aimed to reconsider the time of installation and the purpose of the square footstone located at the center of the wooden pagoda in Hwangnyongsa Temple, based on related precedent studies. Precedent studies are divided into two streams of assertions: one is that the square footstone was to support the major pillars at the time of building and the other is that it was installed to store Buddhist reliquaries inside the central foundation stone after the wood pagoda burnt down in the Invasion of Mongol. Summarizing the grounds with which the precedent studies support their assertions, they are the relation with Gaseopbul Yeonjwaseok, the emerging time of the square footstone, repairing work at the level of reconstruction, additional enshrinement of general Buddhist reliquaries and so on. The present study reviewed the key grounds suggested in the previous studies regarding the square footstone. First, it was determined that the square footstone has nothing to do with Gaseopbul Yeonjwaseok, after looking into the timings of appearance, condition and shape in literatures. Rather, it was assumed that Gaseopbul Yeonjwaseok resembles a stone column. Next, the square footstone is assumed to be installed after the 4th year of King Kwangjong's rule because the wood pagoda was lost in fire in the 4th year of Kwangjong's rule and it had been left alone for 68 years until the repair work finished in the 13th year of King Hyunjong. It is assumed that repair works at the level of reconstruction had been twice in total, say, once during King Kyungmun and Hyunjong, respectively. Next, looking into the establishment of the general Buddhist reliquaries and the repair work during King Kyungmun, it was not common then to enshrine additional Buddhist reliquaries when repair work progressed and so there was not an additional enshrinement of Buddhist reliquaries after King Kyungmun. However, it is hard to decide that there was no repair work at the level of reconstruction at that time. Last, we can find a similar case to the square footstone of the wood pagoda in Hwangnyongsa Temple in the copper pagoda in Japanese Yaksasa Temple. In conclusion, it is assumed that the wooden pagoda in Hwangnyongsa Temple was lost to the fire in the 4th year of King Kwangjong's rule and thus the square footstone had been used as Jinho stone to protect Buddhist reliquaries and used as a propping stone for the major pillars after King Hyungjong.

• Journal of architectural history
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• v.23 no.2
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• pp.81-90
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• 2014

This study aims to comprehend architectural peculiarity of the hermitage as the one of Buddhist architectural type in Korea. Although it has not defined properly, it has been demanded the architectural respondence according to the environment of times since the introduction from other countries. Gimryong-sa temple, founded in 1635, and the hermitages are the most appropriate objects for analysis because there are many documents still remained. It is possible to find out that there are some architectural peculiarity after review of the document and the field survey about Geumseon-am(金仙庵=金仙臺), Hwajang-am(華藏庵), Daeseong-am(大成庵), Yangjin-am(養眞庵). In the late of Joseon Dynasty, the group of buddhist proceeded the economical development and the extension of authority based on the family culture. The hermitage functioned for the self-discipline, the meeting of family, the enshrinement of portraits, the memorial ceremony of family at this point. In response to that, the architectural space which had combined residence and rite became preferred such as Inbeopdang(因法堂). And a Large Ondol room called Daejungbang(大重房) was applied and Ru(樓)-Maru was added as the place for rest.

• International Journal of Internet, Broadcasting and Communication
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• v.12 no.1
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• pp.95-103
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• 2020

In the study, we show the six metropolitan cities, Incheon Metropolitan City had the highest annual average rate(3.2%) of the death toll, from 2011 to 2018, and the overall annual average rise rate was 2.6%. Also, the annual average rise rate of the number of cremators using E-Haneul funeral information system, Gwangju Metropolitan City had the highest rate(7.6%) and the overall annual average rise rate was 5.6%. The annual average rise rate of the cremation rate, Gwangju Metropolitan City had the highest rate(2.8%) and the overall annual average rise rate was 1.9%. Focusing on the actual state shown in the results of this study above, the policy measures for improving the efficiency of supply & demand policy of funeral facilities in six metropolitan cities in the whole nation could be suggested as follows. First, expanding the supply of cremation facilitiesin consideration of the installation period of cremation facilities. Second, given the increase in the number of cremators using E-Haneul Funeral Information System, it is necessary to expand the infrastructure for meeting the demand of using funeral facilities, such as enshrinement facilities of ash and natural burial sites. Third, in such metropolitan cities, it is difficult to resolve a conflict of location with local residents who recognize cremation facilities as unpleasant facilities. Therefore, it is necessary to devise and implement a plan for improving local residents awareness of cremation facilities and resolving the conflict of location in diversified ways. Fourth, it is predicated that Busan and Daegu Metropolitan City will face a lack of supply of cremation facilities in a short time due to the increased demand for them. Therefore, in order to meet the demand for cremation, it is necessary to construct more cremation furnaces in current cremation facilities or to jointly use and expand cremation facilities with their neighboring local government.

• Journal of architectural history
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• v.12 no.2 s.34
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• pp.7-20
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• 2003

The main buildings of the important Buddhist temples - the pagoda, the Buddhist sanctum, the lecture hall - was surrounded by the cloister until Koryo Dynasty. And the Buddhist sanctum was located the center. It meant that the Buddhist sanctum was important building. It is very important thing that we understand the usage of the interior space because the architectural space consists of the unified space by the organic function of the interior space and the exterior space. But there is not so much the study on the interior space of the Buddhist sanctum. So, the purpose of this study is to understand of the interior space of the Buddhist sanctum in Ancient and Medieval Times. Till now, it was impossible that the Buddhist monk or the General public entered the Buddhist sanctum in Ancient and Medieval Times because they regarded the Buddhist sanctum as the place of sacrosanctity and the floor was finished by bricks. But, we saw that they could enter the Buddhist sanctum. Of course the floor of the Buddhist sanctum was finished by bricks, but they spread mats on the floor, took off his shoes in the interior space and used the furniture for sitting on. The plan of the Buddhist sanctum was designed by the process of the ceremony and the way of the enshrinement of the Buddhist statues because it is the place to enshrine the Buddhist statues. They performed the ceremony like as pray, worship, offer food to Buddha, HaengDo - an act to turn round an object of worship - and so on in the interior space of the Buddhist sanctum.

• Journal of Korean Library and Information Science Society
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• v.6
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• pp.53-103
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• 1979

Kyujang-gak was an institution established by the King Jungjo's order to enshrine and edit the royal writings and autographs, and to help the revival of learning with more active services in collection, control, and use of the important materials. Furthermore, it was aimed in its establishment to promote the settlement of an innovative and ideal Royal Regime. In this paper, the Outer Kyujang-gak(外奎章閣) of Kangwha Magistracy(江華府), which was one of the lower branches of the Kyujanggak(奎章閣), will be treated, especially about its details of establishment, location, functions, the characteristics and value of its collection. After the Japanese invasion of Korea in 1592, the Historical Deposit Library(史庫) was established at the Kangwha Magistracy to take custody of the royal writings and autographs. An Annex(別庫) was built near by the Historical Deposit Library to enlarge the space in the reign of the King Hyojong. These spaces, however, become insufficient as the amount of materials deposited expanded, and custody for them was also not successful. Therefore, at the April of the 6th year of the King Jungjo's rule, the Outer Kyujang-gak was built at the east of the Temporary Palace(行宮) within Kangwha Magistracy, where the royal materials were deposited. This Outer Kynjang-gak was also called 'Kangdo Oe-gak(江都外閣)', 'Kyujang Oe-gak(奎章外閣)' or 'Simdo Oe-gak(心都外閣)', and its major function was to take custody of the materials and to hand them down to the next generations forever. The Kandwha Magistrate(江華留守) was responsible for the management of the Outer Kyujang-gak. Regular events for the book keeping were enshrinement, inventory and airing. In the 6th year in the reign of the King Jungjo, 4,892 volumes consisting of 762 titles were moved here from the Bon-gmodang(奉謨堂), the Seoseo(西序) in Main Palace, the Annex(別庫), the Deposit Library(史庫) mentioned above, the Kaegsa(客舍) and Chaeg-go(冊庫) within Kangwha Magistracy. By the end of the Joseon Dynasty, through fourteen times of addition altogether, the number of collection enshrined here reached 6,400 volumes consisting of 1,212 titles. The significance of this Outer Kyujang-gak established at the Kangwha Magistracy is in the point that this was one of the most important deopsit libraries of the Joseon Dynasty.