• Korean Journal of Heritage: History & Science
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• v.44 no.1
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• pp.4-29
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• 2011

Paleoenvironments of the shell deposit-bearing sequence in the Hasandong Formation at Daesong-ri area, Hadong-gun, Korea, are interpreted on the basis of sedimentary facies and taphonomy of the shell deposits, with a discussion of their stratigraphic implications. A shell deposit-bearing sequence without reddish beds is mostly grayish, and the bedding is laterally extensive. These deposits are interpreted to have been formed in sandflats, mudflats, and shallow lakes generated by flooding on an alluvial plain. The shell deposits are classified into three types according to the occurrence, and the concentration of a single species of Brotiopsis wakinoensis in the shell deposits is deemed to have been attributed to the exclusive inhabitation of the genus Brotiopsis. Type 1 and 2 shell deposits are interpreted to have been fossilized in sandflats and mudflats after death in their habitat of shallow lakes and subsequent transformation by sheetflooding and lake flooding. Type 3 shell deposits are interpreted to have been fossilized in their habitat of shallow lakes during a stabilized period of lake development. The development of the shell deposit-bearing lacustrine sequence in a few tens of meters in thickness in the Hasandong Formation of fluvial deposits is compared to the shift of depositional environments from the Hasandong Formation (fluvial deposits) through the Jinju Formation (lacustrine deposits) to the Chilgok Formation (alluvial plain deposits), which suggests that additional lithostratigraphic classification is needed in the Hasandong Formation. The shell deposits at the study area can provide valuable data to understanding the paleoenvironments during the Early Cretaceous Period of Korea, and should give basic data to evaluate the value of the Cretaceous mollusc deposits in Korea as a geological heritage.

• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.102-123
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• 2013

This paper is a study about the Gang Sehwang's (姜世晃 1713~1791) Ink Orchid Painting. Gang Sehwang is a representative literati gentleman who painted Four Gentlemen, for the first time, during the late Joseon Dynasty. There are 20 pieces of Ink Orchid Painting of his in Korea. His recognition of the Ink Orchid Painting can be understood through his records and analysis of his Ink Orchid Painting. He considered the sketch from the nature (寫生), practice of old paintings (古畵), and copy-training of the manual of paintings (畵譜). Particularly, Gang Sehwang focused on the copy-training of old paintings (古畵臨倣) which integrates the will and spirit of old literati gentlemen. This means that he had recognized the picture as a means of 'literature carrying morality (載道). Also, we could read self-discipline (修己的) values from his continuative copy-training of the manual of paintings (畵譜臨倣). Next, his Ink Orchid Painting were divided into the first half of the term (his 30s to 40s) and the second half of the term (his 60s to 78 years old). He had polished up on the Jieziyuanhuazhan ("芥子園畵傳") during the first half of the term and on the Shizhuzhaishuhuapu ("十竹齋書畵譜") or the Maejuknanguksabo ("梅竹蘭菊四譜") during the second half of the term. Therefore, it could be understood that he had depended on the manual of paintings (畵譜) for a long time. Nevertheless, he had completed the elegant and graceful Pyeoam Orchid (豹菴蘭)' based on his skill of the manual of paintings (畵譜) in his 70s. Finally, the 18th century Ink Orchid Painting and painters who lived (worked) at that time were investigated. He made?? the Albums of Calligraphy and Painting (書畵合壁帖) with Shim Sajeong (沈師正) and Choi Buk (崔北). They also interacted with each other by Calligraphy and Painting (書畵). Also, Yi Insang (李麟祥) and Im Heeji (林熙之) contributed to the diversification of the 18th century Ink Orchid Painting style by imitating Ink Orchid Painting with the manual of paintings (畵譜). Moreover, it is meaningful that the Ink Orchid Painting of Gang Se-hwang and the18th century Ink Orchid painters influenced the foundation of the 19th century Ink Orchid Painting fashion.

• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.76-101
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• 2013

In this article, we examine the Taeshil of King Jungjo, the 22nd King of the Joseon dynasty located in Yongwol, Gangwondo. The Jangtae culture - burial of the navel cord - is a unique Royal ritual which began during the Shilla dynasty and continued to be carried out for a long period until the Koryo and Joseon dynasties. Until today, about 300 Taebong sites have been discovered, most of which are the Taebong of the decedents of the royal family of the Joseon Kingdom. Most Taeshils built for Kings of the Joseon dynasty were destroyed during the Japanese colonial period, among which only a few have been recovered and managed across the nation. The Taeshil of King Jungjo is one of the leading examples among existing Taeshils in Korea which has managed to preserve well enshrined relics as well as literature documents including stone relics in perfect sets. Thus, in order to examine the Taeshil of King Jungjo comprehensively, first of all literary materials related to the construction of King Jungjo's Taeshil such as the Josunwangjosilrok - "Annals of the Choson Dynasty (朝鮮王朝實錄)". "Jungjongdaewang Taesilgabong Euigwe (正宗大王胎室加封儀軌) - Royal activities related to Taeshil, and local historic documents etc were searched and put together, while a focus was placed on examining the geographical location and state of the Taebong, including the specific style of each part of the Taeshil stone and characteristics of enshrined relics. Such materials are believed to have important utility in the future as a basic material to be used for research, maintenance, and restoration of Taeshil relics. So far, Taeshil relics is a field that has not been able to attract much attention from the academic world, however attention has begun to be paid to Taeshil relics due to recent archaeological excavations as well as an approach to artistic history. Academic research results are expected if Taeshil relics are able to be examined comprehensively in future covering various areas such as literature history, archaeology, and artistic history etc.

• Korean Journal of Heritage: History & Science
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• v.43 no.4
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• pp.24-55
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• 2010

Jangmyeongdeung Lantern (貞陵長明燈) refers to the stone lantern placed in front of the royal tomb. It serves both symbolic and decorative purposes; symbolic because it is supposed to guard and illuminate the buried, and decorative because it is a work of sculpture that adorns the entire graveyard. The Jangmyeongdeung of Jeongneung was the earliest stone lantern to be produced during the Joseon period. Its square shape is unique among those from the early to mid-Joseon period. The three major parts of Jangmyeongdeung - the stand, the lantern, and the roof-shaped cover parts - are square in shape, differing from the octagonal shaped Jangmyeongdeung. The stand consists of three single stone blocks, the Hadaeseok(下臺石), Ganjuseok(竿柱石), and Sangdaeseok(上臺石). The Hwasaseok(火舍石), or the lantern part, is also a single stone block. Jangmyeongdeung of Jeongneung succeeds the style of those of Hyeon-neung and Jeongneung(玄正陵) of the Goryeo period and is of a better artistic quality. As the first Jangmyeongdeung lantern, it is a refined work of art that marks the foundation of the Joseon Kingdom. This paper tries to ascertain the stylistic origin of the square-shaped Jangmyeongdeung of Jeongneung and compare it with those of Buddhist temples. Consequently, similarities were found among the stone lanterns of Zen priests 'Jigong'(指空) and 'Nawong'(懶翁) in the Hweamsa Temple(檜巖寺) site from the late Goryeo period, those of Zen priest 'Muhak'(無學) of the Hweamsa Temple site, and those of national priest 'Bogak'(普覺) of Cheongnyongsa Temple(靑龍寺) from the early Joseon period. Primarily, this is because the three components(the stand, the lantern part, and the roof-shaped cover) are essentially square-shaped. Second, as the Ganjuseok(one of the components of the stand) became shorter, the stand took a more stable form. Third, the Hwasaseok(the lantern part) consists of two stone blocks joined together. Fourth, the roof-shaped cover is also in square in shape. Similarly, the Jangmyeongdeung of Jeongneung contains Buddhist elements as well. The three-bead pattern that decorates the Ganjuseok stand is an example. The three-bead pattern is one of the symbolic elements related to Tantric Buddhism. It is found on the diadems worn by Bodhisattvas from the Goryeo and early Joseon periods. The Jangmyeongdeung of Jeongneung in early Joseon directly influenced the production of the square-shaped stone lanterns used to decorate the tombs during the Joseon period. After the latter half of the 15th century, however, the octagonal-shaped Jangmyeongdeung style began to prevail. The Jangmyeongdeung of Jeongneung reflects the succession of the tradition of royal tombs from Goryeo to Joseon, the introduction of square-shaped stone lanterns to Buddhist temples, and the influence of the Buddhist philosophy of the time. It is a living testimony to various elements of each time and corresponding cultural trends.

• Korean Journal of Heritage: History & Science
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• v.43 no.4
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• pp.56-77
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• 2010

The tortoise pedestal for the memorial monument of Choe Jin-rip(an army officer in the mid-Joseon Period) in Ijo-ri, Naenam-myeon, Gyeongju is known to have been made in 1740. As such, it was originally understood to be a Joseon imitation of a tortoise pedestal made in the Unified Silla Period. The style of the Ijori Tortoise Pedestal differs from other tortoise pedestals dating back to the same period, and bears no resemblance to the Unified Silla pedestals of which it is a copy. Mullu ilgi, a record of the production of the pedestal, explains that the monument was made before the pedestal. Traces show that the two sides of the bottom of the monument were cut off so that it would fit into the smaller space made on the pedestal. It is scarcely conceivable that they made the pedestal and the platform without considering the bottom size of the monument. The record only states that the monument was made at a temple site named Baegundae, without explaining the details of the production process. This leaves some doubt as to whether its production was undertaken systematically. The cloud patterns engraved on this pedestal look similar to the temporal seriation found on the Tortoise Pedestal of the Royal Tomb of King Muyeol and the Seoangni Tortoise Pedestal of Gyeongju. The lotus pattern decorating the square pedestal on the back of the tortoise is one of a number of patterns that were widely used on roof-tiles in the 8th century, the heyday of the Unified Silla Kingdom. The Ijori Tortoise Pedestal, which represents a tortoise moving forward, displays a liveliness the like of which is rarely found in its cousins remaining in Gyeongju. The layout of the patterns in a queue on the tortoise-shell looks much better schematized than those made at an earlier date. It also looks like a more developed form, with the use of space taken into account. Such factors as the style of the patterns, the incongruity between the monument and its pedestal, and what is stated in the historical record indicate that the Ijori Tortoise Pedestal of Gyeongju was made in the mid-8th century(i.e. during the Unified Silla Period), rather than in the Joseon Period(i.e. the 18th century), as an imitation of earlier ones, including changes in the style unique to the Silla Period.

• Korean Journal of Heritage: History & Science
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• v.44 no.4
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• pp.42-55
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• 2011

The basic approach of this study was to take the theory of cultural fluctuations to investigate the early modern and modern patterns of the use of ox carts and@ the social and economic appropriateness and cultural significance of ox carts. The study chose a village that was the only place that used ox carts in Bugye-myeon. The findings will help to understand how traditional cultural elements would continue or change according to the natural, geographical, economical, and cultural characteristics of a village. Located in Gaho-2-ri, Bugye-myeon, Gunwi-gun, Gyeongbuk Province, Dongrim Village started to use ox carts during the Japanese rule and replaced the traditional version with an improved one in 1972 when a reservoir was built. Until the 1970s, they used ox carts to carry agricultural products and luggage and to visit the markets in distant Bugye-myeon or Gunwi-eup. In the early 1980s when a cultivator was first introduced into the village, ox carts gradually disappeared in the village and eventually remained as a mere means of transportation. As the younger generations were active in introducing modern means of transportation, a cultivator became the main means of transportation in the village in the 1980s and a truck since the latter half of the 1990s. Despite those changes, however, the elderly in their seventies or older continued to use ox carts. With aged labor and inability to use modern means of transportation, they grew cows and oxen to cultivate the inclined fields and gain easy access to fields distributed in distant locations and continued to ox carts through reform. In Dongrim Village, the heritage of using reformed ox carts is the practice of appropriate technology by the old farmers and a cultural representation of an aged agricultural society. That is, the elderly recognized the appropriateness and practicality of traditional culture and renewed a traditional means of transportation called an ox cart. The phenomenon of the old men and women frequently using ox carts in an agricultural village in the mountain with geographical limitations has settled down as a cultural representation of the elderly in Dongrim Village. The continuing usage of ox carts in Dongrim Village is attributed to the fact that ox carts well suit the natural, geographical, and economic aspects of the village and the cultural inertia of the elderly with the aging of the farmers. Thus it is once again shown that human beings transmit and alter culture according to their overall situations and conditions.

• Korean Journal of Heritage: History & Science
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• v.46 no.4
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• pp.4-23
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• 2013

Songsalli Ancient Tombs of Gongju consists of seven tombs. King Muryeong's tomb, the seventh tomb, is a brick chamber tomb discovered during the drainage works for the fifth and the sixth tombs in 1971. The excavation at the time focused on topographic surveys of the tomb entrance and the inside of the burial chamber as well as collection of the remains. The burial mount survey confirmed the status of some stone slab remaining and lime-mixed soil layers, but the survey did not examine the exterior structure of the whole tomb as the mounds were removed even more deeply. The excavation revealed damages to the bricks and mural damages due to moisture and fungus in the sixth and the seventh tombs. Between 1996 and 1997, Gongju National University conducted a comprehensive detailed survey of Songsalli Ancient Tombs including a geophysical survey, with an aim to identify the root causes of such degradation. Based on the results, repair took place in 1999 and the fifth, sixth and seventh tombs were placed under permanent conservation to conserve the cultural assets. General public is currently denied access. The purpose of this study was to conduct a three-dimensional resistivity and GPR surveys on the ground surface of the fifth, sixth and seventh tombs of Songsalli Ancient Tombs in order to understand the underground status after repair. The study also aimed to understand the thickness of all the tomb walls and exterior structure based on GPR inside King Muryeong's tomb. The exploration on the ground surface found that the three tombs and soil adjacent to the tombs had resistivity as low as 5 to $90{\Omega}m$, which confirmed that the soil water content was still as high as that prior to the repair work. Additionally, GPR found that the wall construction of the burial chamber of King Muryeong's tomb was approximately 70cm in thickness, while the structure was of 2B with two bricks, about 35cm in length, put together longitudinally(2B brick masonry). The pathway to the burial chamber was of the 2B structure just like that of the burial chamber walls, while its thickness was 80cm with an eyebrow-type arch connected to it. Also, the ceiling exterior appears to have an arch structure, identical to the shape inside.

• Science of Emotion and Sensibility
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• v.21 no.4
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• pp.25-36
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• 2018

Nowadays, it is hard to imagine one's life without smart phones or the internet. Furthermore, not only do people form groups offline, but also online. Based on the cognitive dissonance theory, there have been many studies about how an offline group's initiation affects attitudes toward the group. However, there has not been a study about how an online group's initiation can affect attitudes toward the group. Therefore, this study aims to find out how cognitive dissonance aroused by initiation affects the attitudes toward the online community, which represents groups that are formed online. In addition, this study examined how perceived similarity affects changes in attitude aroused by cognitive dissonance. Participants were assigned to a group in three ways as follows: without a registration process, with a simple registration process, and/or with a complex registration process. Perceived similarity was calculated by the difference between the current body mass index (BMI) and the target BMI of the participant. Attitudes toward the online group were measured by perceived source credibility, perceived information quality, satisfaction, information usefulness, and continuance intention. Contrary to the cognitive dissonance theory, the results showed that when applied to offline social groups, there were conflicting results. There were cases where there was no difference in the evaluation between initiation conditions. However, other cases showed that groups with the most complex registration process were found to have the worst evaluation. People were more favorable toward the group when the perceived similarity was larger. Interestingly, people who had higher perceived similarity had more positive attitudes toward the groups that had been assigned with a registration process compared to the group formed without a registration process. Conversely, people with lower perceived similarity had more positive attitudes toward the group when there was no initiation process. Online communities may use the results of this study to design more suitable registration processes for their communities.

• Phonetics and Speech Sciences
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• v.11 no.3
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• pp.69-76
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• 2019

This study aimed to investigate the effects of vocal aerobic treatment (VAT) on the improvement of voice in patients with voice disorders. Twenty patients (13 males, 7 females) were diagnosed with voice disorders on the basis of videostroboscopy and voice evaluations. Acoustic evaluation was performed with the Multidimensional voice program (MDVP) and Voice Range Profile (VRP) of Computerized Speech Lab (CSL), and aerodynamic evaluation with PAS (Phonatory Aerodynamic System). The changes in F0, Jitter, Shimmer, and NHR before and after treatment were measured by MDVP. F0 range and Energy range were measured with VRP before and after treatment, and the changes in Expiratory Volume (FVC), Phonation Time (PHOT), Mean Expiratory Airflow (MEAF), Mean Peak Air Pressure (MPAP), and Aerodynamic Efficiency (AEFF) with PAS. Videostroboscopy was performed to evaluate the regularity, symmetry, mucosal wave, and amplitude changes of both vocal cords before and after treatment. Voice therapy was performed once a week for each patient using the VAT program in a holistic voice therapy approach. The average number of treatments per patient was 6.5. In the MDVP, Jitter, Shimmer, and NHR showed statistically significant decreases (p < .001, p < .01, p < .05). VRP results showed that Hz and semitones in the frequency range improved significantly after treatment (p < .01, p < .05), as did PAS, FVC, and PHOT (p < .01, p < .001). The results for videostroboscopy, functional voice disorder, laryngopharyngeal reflux, and benign vocal fold lesions were normal. Thus, the VAT program was found to be effective in improving the acoustic and aerodynamic aspects of the voice of patients with voice disorders. In future studies, the effect of VAT on the same group of voice disorders should be studied. It is also necessary to investigate subjective voice improvement and objective voice improvement. Furthermore, it is necessary to examine the effects of VAT in professional voice users.

• Therapeutic Science for Rehabilitation
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• v.8 no.3
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• pp.57-68
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• 2019

Purpose: This study aimed to investigate the effects of a short-term group multimodal intervention program that mixes physical activity, cognitive motion, and social interaction, on the cognitive function and depression level of healthy over 75-year-old individuals. Method: This study used a one group pre-test-post-test design, and intervention was made for 70 minutes per session, once a week, for four sessions in total. To compare changes in cognitive function, depression level and physical function before and after intervention, this study used the Mini-Mental State Examination-Dementia Screening (MMSE-DS), Geriatric Depression Scale-Short Form (GDS-SF), and Berg Balance Scale (BBS). Result: After applying group multimodal interventions to healthy over 75-year-old individuals, there was a statistically significant improvement in their cognitive function (p < 0.01), and there was a statistically significant decrease in their depression level (p < 0.05). Also, there was an increase in the rating score of the degree of balance from $46.83{\pm}9.11$ points before the intervention, to $48.08{\pm}7.00$ points after the intervention; however, it was not statistically significant (p > 0.05). Conclusion: Short-term group multimodal intervention that mixes physical activity, cognitive motion, and social interaction had a significant effect on slowing down the deterioration of cognitive function in healthy over 75 year-old individuals, and decreased their depression level. This study is significant in that it presents a foundation for providing more systematic intervention for the prevention of dementia and depression in the healthy older individuals. Follow-up studies should verify the result through research on the effects of an occupational therapist's professional treatment, and experimental group-control research.