• Journal of Society of Preventive Korean Medicine
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• v.24 no.1
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• pp.15-25
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• 2020

Objective : The purpose of this study was to analyze the frequency and contents of each 'Yangseng(養生)' category appeared in 『The Annals of Joseon Dynasty』, based on the Yangseng-related terms used in the records. Method : We selected 11 terms with the same meaning as 'Yangseng(養生)' and searched each of them on the website of the Annals of Joseon Dynasty online search service. Among the total of 679 records, 343 were classified into five categories: 'Mind Yangseng(精神養生)', 'Food Yangseng(飮食養生)', 'Doin-angyo(導引按蹻)', 'Lifestyle Yangseng(生活養生)', and 'Herb Yangseng(藥草養生)'. The contents and characteristics of each Yangseng category appeared in the 『The Annals of Joseon Dynasty』 were studied. Results : The term 'Jo-seop(調攝)' was most frequently used in the same meaning as Yangseng(養生), followed by 'Jo-ri(調理)', 'Jo-ho(調護)', 'Jo-yang(調養)', and 'Seop-yang(攝養)'. The frequency of records categorized into specific Yangseng methods(養生法) was in the order of 'Lifestyle Yangseng', 'Mind Yangseng', 'Food Yangseng', 'Herb Yangseng' and 'Doin-angyo(導引按蹻)'. The contents of 'Mind Yangseng' included 'control of emotions and thoughts', 'control of self-interest', 'emphasis on the cultivation of mind', and 'avoidance of stress'. The contents of 'Food Yangseng' were related to the amount of food intake and types of food. The contents of 'Lifestyle Yangseng' were related to 'work-rest balance(勞逸)', 'seasons(季節)', 'residence(居處)', 'bath(沐浴)', 'sexual life', 'sleep', and 'clothing'. The frequency of 'work-rest balance(勞逸)' was among the highest. Conclusion : Emphasis on mental health and work-rest balance appeared in 『The Annals of the Joseon Dynasty』 can have significant implications on people of today.

• Atmosphere
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• v.23 no.1
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• pp.47-61
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• 2013

The Punggi (風旗) is one of the meteorological instruments made in the Joseon Dynasty (朝鮮王朝). Its purpose was to observe the direction of the wind. It is estimated that it started its operation in the $16^{th}$ century at least. But it does not remain in a perfect form, like the Chugugi (測雨器) and the Supyo (水標). The Punggi (風旗) can only be found at old document data, while the stone used to build the Punggi still remains. Since the stone had been named as the Punggi-dae (風旗臺) by 和田雄治 (1917), the name has not been changed until now. The Punggi is currently located in the Gyeongbok-gung (景福宮) and the Changgyeong-gung (昌慶宮). Meantime, there have been several transfers of its position. However, 和田雄治 (1917)'s paper and the "每日新報" (Maeil-Sinbo, 1929) articles have provided new clues. Also, the word 'Hupungso (候風所)' was found in the "朝鮮王朝實錄" (The annals of the Joseon Dynasty) and the "承政院日記" (Daily records of royal secretariat of Joseon dynasty). A designed harbor where the ship was staying was usually considered a special section for wind observations. It is assumed that the Hupungso was in most of the harbors at that time. This paper assumes the Punggi and the Hupungso had a lot of interest in wind observations in the Joseon Dynasty. In this study, we'll look for contained information about the Punggi and the viewpoints about wind during the Joseon Dynasty.

• The Journal of the Convergence on Culture Technology
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• v.2 no.4
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• pp.1-21
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• 2016

This article examined the different types of Jeonuhwa as recorded in 16 royal palace studies from the Joseon dynasty (1392-1909). The ingredients used in Jeonuhwa during the Joseon dynasty were categorized as follows: 16.0% for gray mullet(秀魚) and fish(生鮮), 14.2% each for liver and cow stomach, 12.3% for sea cucumber(海蔘), 4.7% each for crab(蟹), clam(生蛤), and chunyup(千葉), 3.9% each for pork meat(豬肉), octopus, 2.8% each for oyster(石花), pheasant(生雉), and chicken(鷄), 2.0% each for croaker(民魚), and brain (骨), 0.9% each for duck(鴨子), pigeon(山鳩), dobi(都飛), snapper, white fish(白魚), mussel(紅蛤), haeran(蟹卵), quail(鶉鳥), egg(鷄卵), and sesame(實荏子). This observation may be associated with commercial industrial development that prevailed during the late Joseon dynasty. Further studies will be conducted on recipes and ingredients recorded in Euigwe in order to develop a standardized recipe for Jeonuhwa.

• The Journal of Korean Medical History
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• v.26 no.2
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• pp.1-7
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• 2013

There are three kinds of books written by different authors in different regions in the 19th century. These books include "BonChoYuHam (本草類函)" (1833), "BonChoBuBangPyeonRam (本草附方便覽)" (1855) and "BonChoBang (本草方)" (1860?). However, these books are very similar in terms of content and format. They were written in the format of large medical books and they contained prescriptions made up with 1-2 kinds of herbals depending on diseases. These three books which could not affect each other appear to have these commons. The reason is that these books were newly edited based on Bubang (附方) in "BenChaoGangMu" depending on diseases and "BenChaoWanFangZhenXien" (1712) written by Cai, lie Xian (蔡烈先) was used as the reference. Woodblock printed book of "BenChaoGangMu" viewed by medical practitioners in Joseon Dynasty in the 19th century mostly had "BonChoManBangChimSun" which could be called '"BenChaoGangMu" Bubang index' as the appendix. All authors of three books tried to make 'reorganization of "BenChaoGangMu"' by using "BonChoManBangChimSun" as the important reference. Work of 'reorganization of "BenChaoGangMu"' focusing on symptoms being made in the 19th century was made a few times in the 20th century. "YangMuSinPyeon" and "SuSeBiGyeol" published in 1928 were outcomes of these works in the 20th century. 'Reorganization of "BenChaoGangMu"' being made in 19th-20th centuries showed great interest for "BenChaoGangMu" in the medical community in the late Joseon Dynasty. In addition, the practical scholarship of Joseon Dynasty gave "BenChaoGangMu" the value as the collection of prescriptions rather than the concept of book for herbal medicine. Prescriptions of reorganized "BenChaoGangMu" have been spread out to many books in the late Joseon Dynasty. Thus, the impact of "BenChaoGangMu" on society in the late Joseon Dynasty seems to be much larger than what has been known so far.

• The Journal of the Convergence on Culture Technology
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• v.3 no.2
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• pp.1-13
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• 2017

This article examines the types of Eumchungru as recorded in 16 royal palace studies of the Joseon dynasty (1392-1909). The types of Eumchungru during the Joseon dynasty appeared Hwachae(花菜), Sujunggwa(水正果), Isug(梨熟), Sumyeon(水麵), Sangseolgo(霜雪膏), Gareun-sujeonggwa(假蓮水正果), Hwamyeon (花麵), Cheongmyeon(淸麵), Semyeon(細麵), Saeng-isug(生梨熟), Osaeg-sudan(五色水團), Sudan(水團), Maeg-sudan(麥水團), Bogbunjago(覆盆子膏), Milsu(蜜水). The frequency of the Eumchungru types during the Joseon dynasty in order were; Hwachae(花菜) 26.4%, Sujunggwa(水正果) 20.7%, Isug(梨熟) 17%, Sumyeon(水麵) Sangseolgo(霜雪膏) each 5.6%, Gareun-sujeonggwa(假蓮水正果) Hwamyeon(花麵) Cheongmyeon(淸麵) each 3.8%, Semyeon(細麵) Saeng-isug(生梨熟) Osaeg-sudan(五色水團) Sudan(水團) Maeg-sudan(麥水團) Bogbunjago(覆盆子膏) Milsu(蜜水) each 1.9%. Through this study, through new lighting and menu development for hwachae used as a basis for hope to contribute to the globalization of Korean food.

• The Research Journal of the Costume Culture
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• v.21 no.4
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• pp.596-605
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• 2013

The purpose of this study is to classify and recreate the grooming styles of facial hair sported by noblemen during the Joseon Dynasty. Using existent portraits painted during this period as corroborative materials, this study has identified the traditional grooming styles of facial hair sought by noblemen in this age. This study has utilized 30 facial hair styles found in the portraits of noblemen inherited from the Joseon Dynasty, which take up the majority of the portraits currently remaining in Korea. To recreate grooming styles of facial hair, this study has divided facial hair into three types according to its location: beards, moustaches and whiskers. Based on the analysis of these divided grooming styles, this study has recreated grooming styles of facial hair by using artificial modelling heads, artificial hair, artificial glue, scissors, and a comb. The grooming styles of facial hair recreated by this study are closest to those that noblemen sought and did wear during the Joseon Dynasty. The results of this study are as follows. First, they groomed their moustaches in the 八 shape. Next, they wore their beards in the shape of an inverted triangle. Finally, they also grew and groomed whiskers. Though there are individual differences in the location, length, and volume of facial hair, noblemen in the Joseon Dynasty generally sought to wear their facial hair neat and long. Little research has been done to recreate and present noblemen's grooming styles of facial hair focusing on portraits. Thus, the findings of this study are expected to be utilized as basic materials for the education and research of grooming styles of facial hair according to ages. They can also be used as basic materials for recreating facial hair in historical dramas.

• Journal of the Korean Society of Costume
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• v.58 no.6
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• pp.12-23
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• 2008

This study reports the costume changes and the factors of the changes from stone status in joseon dynasty. It can be summarized as follows: First, the artisan for the statues is one of the most important factors for the costume changes. The artisans who were involved in building the King's tomb were also made the stone statues for scholars' tombs. This results in that the style of the King's tomb influenced the costumes of stone statues for scholars' tombs. Some craftsmen who were buddhist monks also influenced the introduction of buddhist arts. Second, the stone statues are classified into 3 types according to the dead's social position: the civil officer statues, the military official statues, and the servant statues are installed for the civil officer, the military officers, and others, respectively. This principle was applied well. However, the civil official statues are mainly installed in late joseon dynasty because the civil officers are socially preferred to the military officers in late joseon dynasty. Third, there are two types of civil officer statues; Gongbok type and jobok type. Civil officer statues of Gongbok type were mainly installed in early joseon dynasty and civil officer statues of jobok type were begun to be installed in the early 16th century. Civil officer statues of Gongbok type were fade out after the late 17th century. Fourth, there are three reasons why civil officer statues of jobok type were installed at the officers's tombs 270 years earlier than at the Kings' tombs: 1) Introduction of Daemyunghoejeon and its application, 2) an establishment of a system that requires to prepare jobok individually, and 3) self-confidence of scholars' class on political and cultural maturity.

• The Journal of the Convergence on Culture Technology
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• v.1 no.4
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• pp.1-11
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• 2015

This article examines the types of Sujeonggwa as recorded in 15 royal palace studies of the Joseon dynasty (1392-1909). The types of Sujeonggwa during the Joseon dynasty appeared Sujeonggwa(水正果), Geunsi-Sujeonggwa, Saengri-Sujeonggwa(生梨水正果), Weigamja-Sujeonggwa(倭柑子水正果), Gareun-Sujeonggwa(假蓮水正果), Yuja-Sujeonggwa(柚子水正果), Jabgwa-Sujeonggwa(雜果水正果), Duchung-Sujeonggwa (杜沖水正果), Yukyeldo-Sujeonggwa(六月桃水正果), Bokbunja-Sujeonggwa(覆盆子水正果), Aengdo-Sujeonggwa(櫻桃水正 果), Sansa-Sujeonggwa(山査水正果. The frequency of the Sujeonggwa types during the Joseon dynasty in order were; Geunsi-Sujeonggwa(20%), Saengri-Sujeonggwa(生梨水正果)r(15%), Sujeonggwa(水正果)(10%), Weigamja-Sujeonggwa(倭柑子水正果)(10%), Gareun-Sujeonggwa(假蓮水正果)(10%). The other Sujeonggwa each(5%). Through this study, through new lighting and menu development for Sujeonggwa used as a basis for hope to contribute to the globalization of Korean food.

• Journal of the Korean Society of Clothing and Textiles
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• v.36 no.7
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• pp.767-777
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• 2012

This study analyzed the system and arguments on the light-pink official uniforms and investigated the backgrounds and principles on the changes of the Sibok system. A study on light-pink danryeong in the latter part of the Joseon Dynasty is a de facto study on Sibok since the name of the light-pink official uniforms (implemented at the time of King Seonjo) changed from Sangbok to Sibok. Sangbok is discussed to explain the name change from Sangbok to Sibok and distinguish their usages; in addition, Gongbok is examined to understand the characteristics of the Sibok system. The Annals of the Joseon Dynasty (books written by scholars) and related laws are used as research materials. The research results are as follows. The name of the light-pink uniforms (a custom before the Japanese invasion in 1592) changed from Sangbok to Sibok at the time of King Gwanghaegun and the light-pink uniform was used as a relatively light formal uniform compared to Sangbok. Sibok was added to the law Sok-dae-jeon at the time of King Yeongjo (because the king respected the custom) and its color rank system was denoted from light-pink and red. Sibok was revised to light-pink, blue, and green under the law Dae-jeon-tong-pyeon that was promulgated at time of King Jeongjo. In the development of the Sibok system in the latter part of the Joseon Dynasty, the color rank system of Gongbok was reflected. The sovereign ideas in the official uniforms in the latter part of the Joseon Dynasty (revealed in the study of the system and arguments on the light-pink official uniforms) were the thoughts that respected the custom and the principles that distinguish ranks to establish a Confucian based hierarchy.

• The Journal of Korean Medical History
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• v.34 no.2
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• pp.1-10
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• 2021

During the Joseon Dynasty, Jeju had a unique aspect that differentiated it from other regions in terms of their medical system, such as the exclusive deployment of shimyak dispatched to Gamyeong and Barracks units due to the uniqueness of being an island. This study uses various historical sources to verify that these differences existed throughout the medical system and procedures of Jeju in the late Joseon Dynasty. The following significant conclusions were drawn: 1) Looking at the work and characters of Jejushimyak reveals the inherent limitations of Jeju medical care in the Joseon Dynasty. Compared to other regions' shimyak, Jejushimyak had two limitations: it was difficult to engage in only medicine and the quality of medical doctors declined due to the avoidance of major medical doctors' households. 2) The establishment of public health care in Jeju through Medical Cadets failed. Jeju medical science obviously played an essential role in public health care in the early 18th century. However, there was no continuity in the garden, etc. Hyangri, who was in charge of Medical Cadets, was in charge of various fragrances as needed. Thus expertise in medicine was lacking. 3) The cultivated herbs of Jeju's herb field show the failure to supply herbs for institutional medicine. It was impossible to supply enough herbs to implement institutional medicine in Jeju. In that case, it would have been necessary to discover alternative local herbs or to bring them in from outside, but there was barely any such effort. In conclusion, in the late Joseon Dynasty, Jeju failed to establish a foundation for centrally administered institutional medicine. There was a lack of all the entities that provided medical care and herbs that could be used for medical care. The reason that Jeju continued to follow traditional shaman medicine in the late Joseon Dynasty was because there was no other alternative.