• Textile Coloration and Finishing
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• v.22 no.4
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• pp.306-313
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• 2010

To achieve color diversification of natural dyeing, color mixture dyeing with Indigo and Japanese pagoda tree is applied to wool and silk fabrics. After dyeing with Japanese pagoda tree extract solution of 5~25%(o.w.f.), the indigo dyeing was carried out up to four times. Alternatively after repeat dyeing with indigo one to seven times, the dyeing with Japanese pagoda tree extract solution was applied in 5 steps(5~25%). In color mixture dyeing, the dye uptake of wool fabrics appears higher than that of silk. The sequence of Japanese pagoda tree extract dyeing after Indigo dyeing was generally higher dye uptake compared with that of Indigo dyeing after Japanese pagoda tree extract dyeing. For wool and silk fabric, the pre-dyeing with Japanese pagoda tree solution was more effective for color diversification but the pre-dyeing with Indigo was more effective for the exhibition of intermediate color shade.

• Proceedings of the Korean Society of Dyers and Finishers Conference
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• 2008.10a
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• pp.93-94
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• 2008

The color mixture by using indigo and Japanese pagoda is worked on rayon, which is made of cellulose, to diversify colors of natural dyes. The process which is using indigo first and then Japanese pagoda can be allowed various possibilities of color combination than that of using Japanese pagoda first. And also the color mixture with the use of mordant which is using indigo first and then Japanese pagoda can be expected more effective to get diverse colors than that of using Japanese pagoda first.

• The Research Journal of the Costume Culture
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• v.11 no.3
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• pp.423-430
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• 2003

Cotton fabric md nylon fabric were chosen as base fabric specimens for dyeing using Japanese pagoda tree colorants through chitosan, treatment. With the chitosan treatment, the dye-uptake of the treated fabric increased. This treatment is also expected to be effective in terms of environment-friendliness. The effect of the dyeing methods, mordanting or non-mordanting, and chitosan treatment on the dye-uptake and air permeability of the treated fabrics was investigated. In case of cotton fabric, Al mordanted dyeing resulted in higher dye-uptake through the chitosan treatment. Therefore, the chitosan treatment is effective in this case. Japanese pagoda tree seems to have direct affinity for nylon fabric without the mordanting treatment. In case of cotton fabric, it seems that the cellulose molecules, colorants, and the chitosan make a complex, thereby reducing the air permeability. In case of nylon fabric, due to the fact the Japanese pagoda tree colorant molecules form direct physical bonding with the nylon molecules, it seems that there is not much of air permeability reduction.

• Textile Coloration and Finishing
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• v.21 no.2
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• pp.29-39
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• 2009

The color mixture, obtained from Indigo and Japanese pagoda tree, was applied to cellulose fibers such as cotton, linen and rayon to diversify color gamut of natural dyes. The color mixture was tried with two different methods. The first process was that cellulose fibers were dyed with $5{\sim}25%$ owf Japanese pagoda tree solution, and then dyed 1 to 4 times with Indigo. The second process was dyeing 1 to 7 times with Indigo, followed by dyeing with $5{\sim}25%$ owf Japanese pagoda tree solution. K/S value of the dyed fibers with one colorant and color mixture increased in the order of linen, cotton, rayon. It was also found that the first process could give higher K/S values than the second process.

• Journal of architectural history
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• v.27 no.3
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• pp.59-72
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• 2018

The detailed names and meanings of Korean stone pagodas have not yet been properly studied or clearly defined. Therefore, an aim of this report is to compare the detailed names of Korean, Chinese, and Japanese stone pagodas by focusing on content used previously by Ko and his students and content that is currently in use (i.e., since the Japanese colonial era). Additional objectives are to assess the significance of these names and propose an appropriate detailed draft regarding names of stone pagodas. The discussion will proceed by dividing the stone pagoda into three parts: the podium, main structure, and finial. First, the content in Luo Zhewen(羅哲文)'s "Ancient pagodas in China(中國古塔)" (1985) is considered; then, "朝鮮の石塔" (1943)-published by during the Japanese colonial era-is explored. The thesis written by Yu-Seop Ko regarding Korea's first stone pagoda and the content in "A Study of Korean Pagodas(朝鮮塔婆의 硏究)" (1948), which contains Yu-Seop Ko's posthumous works published in book form by his student Su-Yeong Hwang, Heu-Kyoung Kim are examined. to pagodas that are used today, are compared and reviewed. Since Korea, China, and Japan influence each other, pagoda-related terms are shared to some extent. In this study, these were applied to stone pagodas, and names used thus far that have not drawn criticism were studied and proposed as suitable alternatives.

• Journal of Fashion Business
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• v.10 no.2
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• pp.27-39
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• 2006

In this study, physical/chemical characteristics of the fabrics dyed using Japanese pagoda tree which is a yellowish dyestuff was investigated. We tried to estimate the dyeing mechanism among fiber macromolecules, mordants, chitosan, and dyestuffs by measuring the change of air-permeability according to the dyeing process. Also wash fastness and light fastness were measured in order to estimate the fastness according to the dyeing characteristics. When the chitosan pre-treatment was introduced, the wash fastness increased significantly in the cotton fabrics while the fastness did not change in the nylon fabrics significantly. The light fastness was not improved by the chitosan treatment. when the antibacterial activity was measured for the dyed cotton fabrics, Japanese pagoda tree itself did not exhibit antibacterial activity. However, chitosan treated dyed fabrics exhibited low antimicrobial activity.

• The Research Journal of the Costume Culture
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• v.10 no.4
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• pp.433-440
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• 2002

Natural gardenia and Japanese pagoda tree have been known as them of the most widely used yellow vegetable dyes. Cotton and silk fabrics(KS K 0905) were chosen as specimens. Those were dyed with natural gardenia and Japanese pagoda tree. The conditions of dyeing were varied according to the kinds of mordants, using mordants or not and the concentrations of the natural dyes. Sn, Al, Fe and Cu were chosen for the mordants. 5%(owf), 10%(owf), 15%(owf) and 20%(owf) were used as for the concentration of the natural dyes. The color differences were measured by the Spectrometer(UV-VIS-NIR) before and after dyeing. The results are as follows: 1. Deeper colors were proportionately shown up to the concentration of the natural dye. 2. Silk was shown the higher dye affinity than the cotton at the same concentration of the dye. 3. The color difference between the Sn-mordanted specimens and the Al-mordanted specimens were significant. When the concentration of the dye increased, the colors got darker, specially in b* value. 4. The color difference between the Fe-mordanted specimens and the Cu-mordanted specimens were significant in L* value and b* value. 5. The deeper or lighter yellow were controllable under the concentration of the natural dye and the mordants. 6. The most effective and the economic concentration of the natural dye was 10% owf through the experiments.

• Journal of the Korean Society of Clothing and Textiles
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• v.29 no.6
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• pp.868-876
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• 2005

Silk fabrics were dyed with yellow natural materials. Gardenia, turmeric, amur cork tree, safflower, Japanese pagoda tree, and onion were used as natural materials. Color image of natural dyed silk fabrics was classified by 4 factors(Cheerfulness, Comfortness, Pastrol, Revealation). Cheerfulness factor affected significantly with color image. Amur cork tree or turmeric dyed fabrics were shown as light and cute, safflower or gardenia dyed fabric shown as comfort, and onion dyed fabrics shown as mature and simple. Color image with specialty was significant difference in Preference and Revelation factor. Preference was appeared as amur cork tree>turmeric>gardenia>safflower>Japanese pagoda tree>onion.

• Journal of architectural history
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• v.19 no.4
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• pp.55-70
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• 2010

Although scholarly terminology should have clear meanings as signs, Korean pagoda terminology has become jargon and is creating difficulties in communicating meanings which are far from the originally intended meanings; this terminology is sometimes notated in dead language, meaning old Chinese characters, or Japanese styled Chinese characters. Nobody has asked questions on the terminology itself which has long been commonly used for a century, since the Japanese-ruling period. One of the main reasons for this error is that the Indian Buddhist scriptures in Sanskrit has been translated into Chinese with vague understanding of form and meaning of stupa since 3rd Century A.D. On the other hand, the English-language terminology, already built by Indology scholars since the beginning of the 20th century, consists of easier language and clearer meanings. This paper examines misunderstanding and mistranslation of the original Indian stupa terms and suggests new terminology in current, easier language.

• MISULJARYO - National Museum of Korea Art Journal
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• v.100
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• pp.50-80
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• 2021

This paper critically examines the history of the theories connected to the Wongaksa Temple Pagoda that have developed over the last 100 years focusing on the original number of stories the pagoda would have reached. Part II of this paper retraces the dynamic process of the rediscovery of the Wongaksa Temple Pagoda by Westerners who traveled to Korea during the port-opening period. Koreans at the time viewed the Wongaksa Temple Pagoda as an object of no particular appeal or even as an eyesore. However, Westerners appreciated it as a wonder or magnificent sight. Since these Westerners had almost no prior knowledge of Buddhist pagodas, they were able to write objective travelogues. At the time, these visitors generally accepted the theory common among Joseon intellectuals that Wongaksa Temple Pagoda once had thirteen stories. Part III focuses on Japanese government-affiliated scholars' academic research on the Wongaksa Temple Pagoda after the proclamation of the Korean Empire and the Japanese Government-General of Korea's subsequent management of the pagoda as a cultural property during the colonial era. It also discusses issues with Japanese academic research and management. In particular, this portion sheds light on the shift in theories about the original number of stories of the Wongaksa Temple Pagoda from the ten-story theory supported by Sekino Tadashi (關野 貞), whose ideas have held a great influence on this issue over the last 100 years, to the thirteen-story theory and then to the idea that it had more than thirteen. Finally, Part IV addresses the change from the multi-story theory to the ten-story theory in the years after Korea's liberation from Japan until 1962. Moreover, it highlights how Korean intellectuals of the Japanese colonial era predominantly accepted the thirteen-story theory. Since 1962, a considerable quantity of significant research on the Wongaksa Temple Pagoda has been published. However, since most of these studies have applied the ten-story theory suggested in 1962, they are not individually discussed in this paper. This retracing of the history of theories about the Wongaksa Temple Pagoda has verified that although there are reasonable grounds for supporting the thirteen-story theory, it has not been proved in the last 100 years. Moreover, the number of pagoda stories has not been fully discussed in academia. The common theory that both Wongaksa Temple Pagoda and Gyeongcheonsa Temple Pagoda were ten-story pagodas was first formulated by Sekino Tadashi 100 years ago. Since the abrasion of the Wongaksa Temple Stele was so severe the inscriptions on the stele were almost illegible, Sekino argued that the Wongaksa Temple Pagoda was a ten-story pagoda based on an architectural analysis of the then-current condition of the pagoda. Immediately after Sekino presented his argument, a woodblock-printed version of the inscriptions on the Wongaksa Temple Stele was found. This version included a phrase that a thirteen-story pagoda had been erected. In a similar vein, the Dongguk yeoji seungnam (Geographic Encyclopedia of Korea) published by the orders of King Seongjong in the late fifteenth century documented that Gyeongcheonsa Temple Pagoda, the model for the Wongaksa Temple Pagoda, was also a thirteen-story pagoda. The Wongaksa Temple Stele erected on the orders of King Sejo after the establishment of the Wongaksa Temple Pagoda evidently shows that Sekino's ten-story premise is flawed. Sekino himself wrote that "as [the pagoda] consists of a three-story stereobate and a ten-story body, people call it a thirteen-story pagoda," although he viewed the number of stories of the pagoda body as that of the entire pagoda. The inscriptions on the Wongaksa Temple Stele also clearly indicate that the king ordered the construction of the Wongaksa Temple Pagoda as a thirteen-story pagoda. Although unprecedented, this thirteen-story pagoda comprised a ten-story pagoda body over a three-story stereobate. Why would King Sejo have built a thirteen-story pagoda in an unusual form consisting of a ten-story body on top of a three-story stereobate? In order to fully understand King Sejo's intention in building a thirteen-story pagoda, analyzing the Wongaksa Temple Pagoda is necessary. This begins with the restoration of its original name. I disprove Sekino's ten-story theory built upon flawed premises and an eclectic over-thirteen-story theory and urge applying the thirteen-story theory, as the inscriptions on the Wongaksa Temple Stele stated that the pagoda was originally built as a thirteen-story pagoda.