• Journal of the Korean Geographical Society
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• v.39 no.3
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• pp.473-493
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• 2004

In Korea, Jeongho Kim is the most noted scholar who studied on a map and a topography during the 19th century. He arranged the merit and the defect of the former maps systematically through such studies and made Cheonggudo(‘do’ means an atlas) in 1834. Accordingly, it reflected the result of many scholars's efforts to make accurate a complete map of Joseon. Especially, it referred to Haedongyeojido which had been made during 1776-1787. Of course, Haedongyeojido also referred to Joseonjido which had been made by Gyeongjun Sin(1712-1781) in 1770. Jeongho Kim did not copy Haedongyeojido as it was but edited it newly.

• Journal of the Korean Society of Costume
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• v.59 no.10
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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.

• Journal of the Korean Society of Costume
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• v.64 no.6
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• pp.78-90
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• 2014

This paper examines the way that the principles of coloration for Hoecha(繪次) and Sucha(繡次) were applied for shoe making in ancient China and Korea. Hoecha is the principle of drawing, and Sucha is the principle of embroidery. Hoecha and Sucha is the application principle of the five colors(五方色) from the five elements(五行: metal, wood, water, fire, and earth). Hoecha matchs a color with the opposite side color, and Sucha matchs a color with the beside color. A shoe consists of Sinul(body of shoe) and ornaments attached to it. According to the ratings of shoes, Hoecha and Sucha were differently applied for coloration of Sinul and its ornaments. In general, shoes were classified into Seok and Gu. For Seok, which was the high-ranked shoes, Hoecha was applied, while Sucha was applied to Gu, the low ranked shoe. As Hoecha was originally a principle of coloration for patterns on tops(jacket. 上衣), it was applied to the high ranked shoes i.e., Seok. Also, as Sucha was a principle of coloration for patterns on bottoms(skirt. 下裳), it was applied to the low ranked shoes i.e., Gu. Thus, black was decorated on red Seok, blue on white Seok, red on black Seok, yellow on hyeon(玄: a kind of black color) Seok, and white on blue Seok, all of which were applications of the principle of Hoecha. As the application of the principle of Hoecha to Seok was also done for red Seok for males and females in late Joseon, and red Seok for the crown prince in the period of the Korean Empire, black decorations were used for red Sinul. However, for blue Seok, worn by females in the period of the Korean Empire where Ming's systems prevailed, black decorations were used, which was an application of Sucha. Though there had been no discrimination between genders in the application of Hoecha and Sucha originally, the low ranked principle of coloration was applied to Seok for females.

• Conservation Science in Museum
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• v.22
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• pp.85-96
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• 2019

The restoration of ceramics excavated in fragments is limited by the difficulty of inferring the overall shape of the original object. However, recent innovations in digital technology can help to overcome the limits of conventional restoration using handwork. This study explored the potential of digital technology by digitally restoring a shard from a white porcelain water dropper excavated at a kiln site at Sindae-ri. In order to complete the digital restoration, 3D scanning was applied to obtain scan data, and 3D modeling and texture mapping were performed. In this way, three-dimensional data with patterns and color information was acquired and the original form of the water dropper could be ascertained based on the shard. The study found that the data acquired from digital restoration can be used for various purposes, including for obtaining data on cross-sections or missing portions of a relic.

• 보존과학연구
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• s.30
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• pp.137-147
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• 2009

Mireuk temple site is located in Iksan, on the North Jeolla province in Korea, and confirmed tiles, potteries, metals, glasses and other materials that are remaining between Baekje Kingdom and Joseon period after excavations. It is also detected that production and supply of the materials in this era were started inside the country(domestic) at that time. This is important information for the understanding of the production and circulation systems. In this study, lead isotope ratios of 18 samples includedlead glass, crucibles and glazed rafter tiles excavated from Mireuk Temple Site of Baekje era were analyzed for the provenance study of raw glass material supply and distribution of glass products. The results of lead isotope ratio analysis have shown that all raw materials were located in the distribution area of Baekje region and also confirmed to be accord with the previous research results. As comparing the lead isotope ratios of glass and glass materials excavated from Mireuk Temple Site with Miyajidake tomb from Fukuoka Prefecture in Japan, it is found that the same raw materials were used for glass production. It means that there is the active connection between Mireuk temple site and Miyajidake and that these areas are sharing the same materials at the same period. It also shown that artifacts excavated from Miyajidake were strongly influenced from Baekje culture. And it is estimated that there is a possibility of the use ofsame materials whether the supplies of them are from a specific place of Baekje or not

• Journal of the Korean association of regional geographers
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• v.8 no.4
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• pp.451-467
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• 2002

The Yeongsan River is one of major rivers in South Korea, and its basin is one of core areas that produce foods for the nation. The Yeongsan River Basin has flood plain and hill areas well developed, and areas surrounding the Yeongsan Lake has a tidal mud-plat widely dispersed. The flood plains are called 'Deul'. In particular, at the upstream of 'Mulmok' with a narrow valley are widely spread flood plain. The flood plains were developed into rice paddies until the end of Joseon Dynasty. Local core cities were created against these agricultural lands. Hills are called 'Deung', 'Kkageum' and 'Yasan' and in particular, are widely distributed in Naju City and Yeongam County. Forest land on hill began to be seriously developed into agricultural land from the 1960s, and this development is being pursued even today. Much fanning are conducted in the form of leased fanning by outside people. Tidal mud-plats were widely distributed along the downstream of the Yeongsan River, Namhae Bay. Tidal mud-plat is called 'BBeolbat' and tidal channel is called 'Gaeong.' After the estuary dyke of the Yeongsan River was built in 1981, the tidal mud-plat was developed into agricultural land in large-scale reclamation projects, and changed into 'Yeongsan Plains,' With the appearance of new plains, locals' life fundamentally changed, turning all villages into pure farm villages.

• Journal of Society of Preventive Korean Medicine
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• v.17 no.1
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• pp.125-135
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• 2013

Objectives : Medical treating with eating foods is one of important therapies in East Asian traditional medical knowledge and is referred as a therapy to treat diseases through foods. Since the food cannot be separated from ordinary people living, the medical treating with eating foods is a therapy with strong locality and contains many autogenous parts. Methods : Recently, the world is showing much interest for genetic resources, and the concept of intellectual property is rapidly expanding as the field of 'new knowledge property right' as well. Thus, the knowledge of medical treating with eating foods recently draws much attention in the economic aspect beyond the scholarly interest for traditional medicine. Here, I would like to summarize and report the contents related to medical treating with eating foods on "Yi, SeikKan experience prescriptions" which was discovered before. Results & Conclusions : First, medical treating with eating porridge on "Yi, SeikKan experience prescriptions" is classified into one with nonglutinous rice as the main ingredient and the other with other grains as the main ingredient. It is differently utilized depending on the nature of the grain. Second, medical treating with eating rice on "Yi, SeikKan experience prescriptions" was born from our nation's unique way of living and is classified into one way to eat rice mixed with ground medicinal herbs, another one to cook and eat rice with mixed grains and the other way to use as the external application. Medical treating with eating rice is assumed to replace the meal. Third, "food section" was given separately and discussed in this book. There were some parts different from existing medical knowledge due to the accumulation of experience using medicinal herbs. Fourth, we should pay attention to experience a book on medicine where vibrant medical information has been recorded in order to discover and process our traditional knowledge resources as a useful form.

• Journal of the Korean Society for Library and Information Science
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• v.45 no.4
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• pp.235-251
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• 2011

The aim of this article is to outline the history and importance of the Korean rare books in Coll$\grave{e}$ge de France. With this purpose in mind, the historical background and the process of how these books came to Coll$\grave{e}$ge de France were studied through cataloguing the list, and then analyzing them by subject, printing type, and timeline. We examined the relationship between the private collections of Maurice Courant(1865-1935) and the Korean rare books held in Coll$\grave{e}$ge de France. The Bibliographie Cor$\acute{e}$enne written by Maurice Courant is the most important reference book for studying the publication of the late Joseon dynasty and finding the whereabouts of the Korean books in France. Also, we tried to figure out the best way to implement and make use of a bibliographic database, and contribute to the exploration and study of Korean Cultural Heritage scattered outside Korea.

• Journal of the Korean Society of Clothing and Textiles
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• v.30 no.1 s.149
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• pp.94-105
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• 2006

This study is focused on the man's costumes of Sadangpae(the troupe of performers) shown in Gamrotaenghwa (감로탱화) during the late Chosun dynasty. Originally Gamrotaenghwa was used as a painting for a Buddhist praying ceremony, 또Young-ga-cheon-do-je(영가천도제). It shows us the lives of the commoners in those days. Gamrotaenghwa reflects the changes of costume style in the late Chosun period. The early styles of po(포, coat) for male performers in the 17th century were changeui(창의) and dopo(도포), which had the front panels(seop) overlapped deeply and sleeves that got wider as time passed. After the 18th century, Male performers wore a simpler coat such as sochangeui(소창의), which had narrow sleeves and long slits on the both sides. Especially the coats of acrobats were fastened on the center front with buttons. Heuklip(흑립: black hat), somoja(소모자: small cap) and jeonlip(전립: wool hat) were used as hats for the male performers. Originally, heuklip was the hat that represented the noble status: yangban(양반). However, it was popularized among the commoners in the late Chosun period. As time passed on, the heuklip became more popular and its shape also changed. Somoja and jeonlip were shown throughout the entire Gamrotaenghwa. Unlike heuklip, those were common hats for Sadangpae. The costumes of entertainers shown in Gamrotaenghwa were very similar to those of the commoners. However, it seems that there were some differences of the costumes depending on the roles they performed.

• Journal of Science and Technology Studies
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• v.5 no.2 s.10
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• pp.69-95
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• 2005

Eunsa Memorial Science Museum is a political space to justify ruling colony. Japanese imperialism made use of science museum in ruling colony under the cloak of propagating science thoughts. The science museums made it natural to rule the inferior Joseon(Korea) by bring the concept of 'Great Science Empire' into relief. The exhibition, lecture, experiment and science movies propagated those colonial ruling ideology. This transplantation of the colonial science museumraised the following problems. First, the science museum was used as means for the propagation of political power. All the aspects of the architecture, exhibition, and operation of the colonial science museum propagated and supported the direction of political authority, and furthermore planted a rosy phantasm of 'Development' and 'Progression' into the colony. Second, The science technology of science museum was treated as 'Result' and 'Instrument'. Japanese imperialism denied that the science is a historical and cultural staple product; it instilled only the 'Instrumental Rationality' in the colony. Third, the science technology dealt in the colonial science museum was below the level. What they educated and set forth as domestic science was to cultivate the laborers people for the political power by internalizing modernistic discipline.