• 복식
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• 제58권7호
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• pp.151-163
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• 2008

This study was undertaken to design Ginyeo's character and costume in the early-middle Goryeo Dynasty which had a few relics, and to make practical cultural contents. The famous Goryeo Ginyeos who had real names are costume characters. Goryeo women dressed in delicate white ramie jarket in "Goryeo-dokyung", and the shape of Jacket can be two kinds: long-wide jacket enough to tie a belt, and long caftan cover the knee. Goryeo women enjoyed wide yellow skirt, but Ginyeo in "Dongguk-isanggutjip" put on pink, flower, pomegranate, red skirt for high class ladies. In the case of Mong-su(a head cloth with black gauze train), it is thought that Ginyeo fold up train like lower class or just hang down like ordinary women, because of their status. As underwear, a ramie jacket and wide underpants were set up. It is needed that many Golden bells and jade trinkets must be attached to Goryeo Ginyeo's waist to stress their characteristics. Ginyeo's hair style can be designed so that a bunch of right hair was dropped down and the rest hair was rolled on reft shoulder. To design a Ginyeo's costume chatacter of the early-middle Goryeo, the richness of wide skirt, delicacy of white ramie, a great deal of trinkets must be emphasized correctly as a characteristic of Goryeo women's costume in that period.

• 한국농촌건축학회논문집
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• 제22권4호
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• pp.17-25
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• 2020

This preliminary study examines historical background of construction, establishment process, and destroy process for the Goryeo-sa-haeng-guan in Myeong-Ju during the Song Dynasty. The research was conducted based on local journals at that time. The Myeong-Ju is one of the famous port cities for marine trade. The Myeong-Ju had a good relationship with the Goryeo. Especially, the Song Dynasty built the Goryo-sa-haeng-guan for Goryeo envoys and traders to maintained a good partnership with Goryeo. A comprehensive review on records and historical issues of the Goryeo-sa-haeng-guan helps us to understand foreign policy and inter-relationship between Korean and China.

• 한국의류학회지
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• 제39권1호
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• pp.133-146
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• 2015

King and Crown Prince's Gwanbok (冠服) written in "Goryeosa" Yeobokji was the bestowment of robes and crowns by the Son of Heaven who yielded hegemony over East Asia. It designated the King and Crown Prince of Goryeo as real and authentic as well as confirmed the political status of Goryeo in East Asia. In "Goryeosa" Yeobokji, the King's Gwanbok is of higher stature than the adornments of the King's ritual robes (祭服) and court robes (朝服) which held a domestic political significance. In East Asia, bestowment of voiture (車) and robe (服) usually appeared in the multistate system. In the $10^{th}$ century, the Later Jin (後晋) spread the idea of investiture and bestowment to Khitan (契丹). The Liao (遼) or Khitan and the Jin (金), the Conquest Dynasties, endeavored to establish the legitimacy of the Son of Heaven by imitating Sinocentrism by means of investiture and bestowment. In the reign of XingZong (興宗) and DaoZong (道宗) of Liao, the ritual of investiture and bestowment for Goryeo was in the making, adding titles and bestowments in the occasion of the elevation of Emperor Liao's honorific title. King Munjong (文宗) of Goryeo reached 9-bestowment which symbolized the first of the feudal lords in East Asia. This exceptional respect for Goryeo went on to Jin's investiture and bestowment. From then, 9-bestowment was defined as an international decorum (禮) toward Goryeo. This historical study of Gwanbok (冠服) of "Goryeosa", indicates: First, the King's Ceremonial Robe with Nine-symbol Design were designated from the early to middle of the Goryeo Dynasty by investiture and bestowment from the Conquest Dynasties. Second, the bestowed King's Robe and Crown had simultaneous functions for domestic order and international order. Goryeo did not follow ideological Sinocentrism but followed practical interest by accepting Confucian Li (禮) philosophy passed on through the Conquest Dynasties.

• 건축역사연구
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• 제25권5호
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• pp.15-25
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• 2016

The color that painted on the ground of Dancheong becomes Gachil(basecoat)-Dancheong and underpainting of Moro-Dancheong or Geum-Dancheong. So, the color of underpainting is the most important element that determines impression of the building. Thus, the architecture after using "Sangrokhadan" has different characters from what it had been. In the existing perception toward the background color of Dancheong, it was considered the characters of Korean Dancheong so-called "Sangrokhadan" that paint vertical elements like columns red and upper part of the columns green. But this study examined the color of Dancheong according to the era and region before and after Goryeo Dynasty era, then it reveals that Sangrokhadan technique was applied from the 14th century in the late Goryeo Dynasty. One of the Goryeo architecture, Geungnakjeon Hall of Bongjeongsa Temple is thought to be a previous style that is not applied "Sangrokhadan" technique because old elements are painted red pigment.

• 복식
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• 제59권10호
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• pp.1-9
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• 2009

One piece of Jeogori and several books of the Goryeo dynasty were found inside of the wooden Buddhist Goddess of Mercy Statue of the Bogwang temple and they were designated as national treasure of Korea, No. 1571. The jeogori was the Jeogsam as the kind of underwear and conjectured as for women by considering its size. The collar of the jeogori was 3cm-wide square-shaped collar without gussit and the sleeve was close to straight line. Also the jeogori was designed without breast ties and could be adjusted by knot button. The fabrics for the jeogori showed similar pattern as complex silk gauze in 1302. It has not been reported yet that the complex silk gauze was used for the Jeogsam from Goryeo Dynasty to Joseon Dynasty. Comparing the Jeogori of the Bogwang temple to those of Goryeo Dynasty, it can be appropriately estimated as the remains of the Goryeo Dynasty since its shape and materials are very similar to those found in the Jeogori's of the Goryeo Dynasty and it was found between the books of the Goryeo Dynasty inside of the knee part of the wooden Buddhist Goddess of Mercy Statue of the Bogwang temple. Although only one piece of Jeogori was found, it's importance in cultural value or in the study of the fabric history cannot be underestimated considering the fact that the Jeogories of the Goryeo Dynasty are scarce, and that the used fabric was not commonly used complex silk gauze, and especially that this Jeogori is the only existing Jeogsam made of complex silk gauze.

• 한국의류학회지
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• 제37권5호
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• pp.691-703
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• 2013

The costume culture of ladies in late Goryeo is an important and rare source for cultural fashion souvenir design. This study investigates the historical costume design sources of late Goryeo to suggest high quality traditional and practical ornament souvenir designs for female dolls as well as examples of coordination with doll costumes. The costume culture of late Goryeo contained golden Buddhism and a revival of $12^{th}$ century Goryeo costume characteristic after the period of Mongolian influences from the Yuan. The main sources for doll ornament designs are $14^{th}$ century Buddhist paintings, a few ornament relics of Goryeo, ancient literature, and portraits of ladies in the $14^{th}$ century that originated from five doll's traditional ornaments (lotus hairpin, cloud-shaped hairpin, Buddhist flower hair ornament, vase-shaped Binyeo, and bell of animalhuman face) and three wig designs (wigs from Buddhist paintings and portraits, and hairpiece) with bleached gilding silver, silk, various gemstones and synthetic hair. These doll ornament and wig designs imply the symbol of Buddhism, exorcism, and costume culture of $14^{th}$ century Goryeo ladies that can be matched with two doll gowns, half-sleeved jacket, skirt, two Jogoris, apron, under trousers as formal, semi-formal, and town-wear according to the T.P.O of late Goryeo; in addition, five ornaments can be used as owner's ornaments. The partial changing colors and materials due to the characteristics of doll ornament goods as well as better communication between researcher and constructor remain to be improved.

• Acta Via Serica
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• 제4권2호
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• pp.29-59
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• 2019

As 'a total social fact,' drinks and drinking may serve as a lens through which we can view a distant society. Although not frequently discussed, drinking vessels serve the same function for accessing a past world hidden or forgotten behind written records. The present article is an art history attempt to seek a cultural link between liquor vessels used in medieval Korea and the political and social change of the period. The Goryeo period (918-1392) saw an unprecedented abundance of drinking vessels in various forms and decorations. Goryeo artisans and craftsmen produced ewers, pitchers, flasks, bottles, and others in addition to the pre-existing shapes of vessels mainly consisting of jars and bowls. I argue that this sudden burst of creativity during the Goryeo period was closely related to Goryeo's constant and diverse contacts with foreign powers. Their zone of international connections was not confined to the Chinese world, as we have commonly presumed. Even before the Mongol intervention, Goryeo was in contact with regions beyond East Asia through the northern nomadic states. Khitan Liao was recorded as having worked as a kind of international intermediary to link the Chinese and Islamic worlds. This medieval global culture became a norm in Goryeo society when it became an important part of the Mongol Empire. These nomadic powers brought global trends to Goryeo, and foreign drinks were among them; kumis, araq, and grape wines are just three cases of them discussed in this article. The change of alcoholic drinks led to, or was accompanied by, a new range of drinking vessels. Three types of ewers, familiar to East Asian consumers but foreign in their origin, are discussed in the main text to highlight such social change. Three more cases of drinking cups are also presented. The article shows that medieval Korean society was far more open to international art and culture than our usual understanding, and in their drinking vessels, Goryeo culture embraced global trends reaching China, the Islamic world and Europe.

• 천문학논총
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• 제31권1호
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• pp.1-9
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• 2016

We investigate the records related to the reign style and the calendar day from the epigraphs of the Goryeo dynasty (918 - 1392) in Korea in order to verify and supplement the sexagenary cycle data of the first day in the lunar month of the dynasty. The database of the National Research Institute of Culture Heritage contains a rubbed-copy image, transcription statement, and translation statement for Korean epigraphs as well as 775 epigraphs corresponding to the Goryeo dynasty. The epigraph records are valuable in that, during this time, they were written differently from other historical literature such as the Goryeosa (History of the Goryeo Dynasty), which was compiled in the next dynasty. We find that the Goryeo dynasty, in general, had adopted the reign styles of Chinese dynasties at that time. We also find 159 calendar day records all showing good agreement with the work of Ahn et al. except for dozens of records. Through this study, we can verify the reign styles and the calendar days of the Goryeo dynasty.

• 한국의류학회지
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• 제46권2호
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• pp.272-291
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• 2022

The purpose of this study is to analyze the external characteristics of the clothes formed from the culture and worldview of Goryeo women and to identify the aesthetic characteristics. This paper posits the following: First, that the practice of Buddhism contributed to gender equality between Goryeo women and men; second, that Goryeo had a worldview of unified as in with the East and Korea differentiating from the dichotomous thinking of the West; and third, that the aesthetic characteristics of Goryeo women's clothing included (a) color contrast and an emphasis on patterns based on Pure Land Buddhism and Esoteric Buddhism; (b) The beauty of unitary convergence is the beauty of freedom as an expression of various cultural exchanges and the free and open ways of thinking of Goryeo women; (c) an expression of rhythmical beauty, with the shape of line led to straight to curve line and the change of line through human body's movements; and (d) a perfect balance of proportion and symmetry based on Pure Land Buddhism.

• Strategy21
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• 통권32호
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• pp.36-70
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• 2013

Waegu(倭寇)'s invasion in the Late Goryeo(高麗) Dynasty was huge damage for Goryeo's local society. And It was shock that Goryeo government's basic foundation of rules. Invasion background of waegu for Kyeong-in-yeon(庚寅年, 1350) was Kyushyu(九州)'s political divide because of Nihon(日本) government's confusion. Waegu was huge damage for Goryeo's Jo-wun(漕運, the shipping system of grain paid as a tax) system. So, government started military response, but it was turn out a failure and had great damage. When execution of military operations failed, Goryeo government sent diplomatic delegation to request the prevent of waegu, but the invasion continued. Since waegu invasion, Goryeo was got nowhere with defence of waegu. So, some people demanded for a new understanding of the ocean defence in the government. Lee-Saek(李穡), Woo-Hyeonbo(禹玄寶), Lee-Hee(李禧) and Jung-Ji(鄭地) were representatives of a new understanding of the ocean defence. Their demands were received attention when all operations had been failed. Therefore, Goryeo government began to reorganization of the naval forces and set up a special committee of gunpowder manufacturing named Hwa-tong-do-gam(火筒都監). This administrative reform was achieved substantial results since then. In 1380, the naval battle at Jin-po(鎭浦) was a big event that first gunpowder attack the waegu. Since Jin-po, Goryeo's naval forces gain confidence. In 1389, Dae-ma-do(對馬島) was attacked by Park-Wi(朴葳). It was meant that Goryeo's naval forces had huge offense power. Goryeo's defence system was focused on a northern race before 14th century waegu's invasion. So they were neglected their ocean defence. But after military operation of waegu's invasion was failure, they focused on the ocean defence. A new understanding of the ocean defence was foundation of that. It means to us to a new understanding of the ocean defence. Now, East Asia has maritime disputes. And we have high exposure to potential threats. So, we have a new understanding of importance of the ocean defence. And we fight for 21th century's ocean threats as foundation of sense of national security.