• The Research Journal of the Costume Culture
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• v.5 no.1
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• pp.19-28
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• 1997

The purpose of this study was to identify and to trace the origins and meanings of sok (速) and bosal (菩薩). Comparative linguistic analytical approches were employed for this research. The analysis of this study indicted that sok (速) of Koryo was derived from sok (速) of Chinese. the phonetic value of sok (速) and sok (速) in Chinese are su⁴. The word sok (粟) refers to kok 곡 (穀) and kok (穀) refers to ra (羅). The bosal (菩薩) of Koroyo was related ot textile terminologies of many languages such as Hebrew, Mongolic, Manchu, Gilyak, Turkish and so on. Therefore, the bosal of Koryo was identified as a fabric term used in Koryo.

• Journal of the Korean Society of Costume
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• v.21
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• pp.19-30
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• 1993

There are record that ancient Korean WOOl fabrics male from sheep, camel, rabbit. bear, horse. calile, raccoon dog, fox and so on. Wool fiber fabriher were also reported Kye, Gal, China, Tap Dung, Kuyu anul ram. These wool fabrics wre named amongling to their fineness and weaving method in the fabric. Technology of wool fabric weaving was developed and from Sam Kuk dynasties to to Koryo Dynasty wool fabrics were reported to weave and trade to China, Japan and Arabia. These fabrics were mainly used as clothes, rugs or blankets. In Koryo Dynasty, especially Kye Kurn was used for trading goods to China. There is another record that two thousand sheep, camels offord Koryo by Yo and Kum Dynasty. In this study, the characteristics of Korean wool fabrics will be disscussed from the literature survey of the relevant references.

• Journal of architectural history
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• v.6 no.3 s.13
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• pp.23-44
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• 1997

There are two main halls in the Main Palace of the Koryo Dyansty in the 11th and 12th century. One, named Hoekyongjeon, was served only for special ceremony ; hundred Buddhist priests' sermons or receiption of Chinese emperor's letters. The other one, Kondukjeon, was used as ordinary throne hall. The ordinary throne hall was built when the palace was erected at the beginning era of the Koryo Danasty, while the special ceremony hall built after the reconstruction in the 11th century. The throne hall was located at northwest side of the special ceremony hall. Audience chamber and King's bedroom were located at west and northwest side of the throne hall. The basic layout of the Palace showed unsymmetrical shape. It seemed mainly effected by its undulating terraine. The acess road from main gate to the throne hall showed zigzag way, by following a stream penetrating the site obliquely, It could be said that the Main Palace of the Koryo Danasty achieved its originality on the aspect of unsymmetrical layout and zigzag acess road, which was not found in the former palaces.

• Economic and Environmental Geology
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• v.16 no.4
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• pp.253-256
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• 1983

Recently, excavation of ancient pottery kiln of Koryo celadon of the Koryo dynasty have been continued since 1979 in Hang-dong, Daegu-myun, Gangjin-gun, Jeonnam Province, south-western part of Korea. The authers carried out an archeomagnetic study using the baked earth of the floors of the kiln, togimi and fabrics of rocks which were placed firmly on the floors of the kiln. These specimens were measured using the astatic magnetometer. The results of measurements are: declination, $0.3^{\circ}W$; inclination, $52.9^{\circ}C$. Referring to the secular change curves drawn from the studies of the south-western Japan, the last period when the pottery kiln was fired finally is estimated to be around A.D. 1170. Many potsherds of Koryo celadon were excavated around the kiln. According to the shape of these potsherds, the age of the pottery kiln is estimated to be 10-12 C, which is consisted with this study.

• Korean Journal of Human Ecology
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• v.13 no.2
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• pp.301-316
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• 2004

In this study, 2,238 incidents from History of the Three States, Prehistory of the Three States, History of Koryo, True Records of Chosun Dynasty had been analyzed in order to examine the bathing styles of Koreans. The results were as follows. In the period of Three States, baths were taken for the purposes of cleanness, remedy, and beauty culture as well as etiquettes. And spa, rainwater, rivers, streams, and bath tubs were used. In the period of Koryo, it included not only reasons for etiquettes as in the period of the Three States but also reasons for medical care and daily life. In spa, temples, and homes, baths were taken by using perfumes and towels. In Chosun Dynasty, daily baths were for hygiene, health, and bodily charms. Before religious ceremonies, they made sure that they took baths, and spa baths were popular for the medical care. The ways to take baths included the order which area was the first to be washed, time, and areas concretely, and seasons, weather, and conditions of body were considered before taking baths. Moreover, the places included natural places such as streams, reservoirs, rivers, as well as artificial places such as temples, places for envoys, and palaces. Especially, in spa areas, bathing buildings were constructed. Considering all these, baths were taken for the purposes of ceremonies and medical care in the period of the Three States, and daily baths took down their roots in the period of Koryo. In the period of Chosun Dynasty, spa baths for cures, prays and rituals, hygiene and bodily charms were considered as a reason. How to take baths and means were decided carefully. Therefore, the results above demonstrated that baths took down their roots in people's daily life in Korea since the period of Koryo.

• Korean Journal of Heritage: History & Science
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• v.33
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• pp.182-208
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• 2000

Kwan-gyongdo is a pictorial presentation of a $s{\bar{u}}tra$ that teaches the Buddhist way for a person to be reincarnated in the paradise of $Amit{\bar{a}}bha$ Buddha. It consists of a preface (Kwan-gyong sobun pyonsangdo) and 16 scenes of $S{\bar{a}}kyamuni$ preaching. The preface, a painting illustrating the motivation behind the production of tile kwan-gyongdo, illustrates the "Legend of King $Aj{\bar{a}}tasatru$", a tragic story in which the prince of India's Magadha kingdom murders his father, the king, to usurp the throne. The 16 subsequent scenes show $S{\bar{a}}kyamuni$ teaching the distressed queen how a person can be reborn in paradise through meditation and praying. In the kwan-gyongdo in the Mogao Cave No. 17 in Dunhuang, China, painted during the Tang dynasty (618-907), the preface and the 16 scenes are presented in one painting, whereas they are presented in two paintings in those painted in Korea during the Koryo period (918-1392). The difference is attributed to the stylistic disparity of the two periods. Despite the temporal gap between the Koryo paintings and the Mogao Cave paintings, a comparison of the two can show the characteristic development of kwan-gyongdo. Kwan-gyongdo of the Koryo period do not have the "enmity created in the previous life" scene featuring a heavenly figure and a hare, a result that shows the influence of the Tang school that deleted the scene. The scene of $S{\bar{a}}kyamuni$ preaching on the Mountain of Spirit is included in kwan-gyongdo of both the Koryo period and the Mogao Cave, but the scene of $S{\bar{a}}kyamuni$ emerging from the earth to the Magadha palace is not included in Koryo kwan-gyongdo. Kwan-gyongdo of Koryo are generally a simpler but more faithful rendering of the $s{\bar{u}}tra$.

• Research in Community and Public Health Nursing
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• v.14 no.3
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• pp.432-444
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• 2003

Purpose: This study attempted to verify the effect of Koryo hand therapy on menstrual cramps and dysmenorrhea among college students. Method: This study performed the quasi-experimental design with nonequivalent control group and the pre and post-test design from August 28 to November 4, 2002. The subjects of this experimental study consisted of 64 college students in the nursing college of K University in D city and K college students in K city, who had more than 5.0 GRS score of menstrual cramps. Among them, 16 people belonged to the experimental group A by using Ceramic Seo Am moxa therapy, 16 to the experimental group B by using Seo Am pellet therapy, 16 to the experimental group C by using combination of Ceramic Seo Am moxa therapy and Seo Am pellet therapy and 16 to the control group. Three different kinds of methods were used three times per week for $5{\sim}6$ weeks(a total of $15{\sim}18$ times) interventions were completed. For the experimental group, A Ceramic Seo Am moxa therapy was given for 40 minutes per each treatment; for the experimental group, B Seo Am pellet therapy was given for 4 hours: for the experimental group, C combination of Ceramic Seo Am moxa therapy and Seo Am pellet therapy was given. To measure menstrual cramps, the graphic rating scale (GRS) was used and to measure dysmenorrheal, a dysmenorrhea scale (15 contents) was used, which was modified from Han &Hur's scale (13 contents). Cronbach's was 0.78 in the pre-test, 0.83 in the first post-test, 0.89 in the following post-test. Data were analyzed by one-way ANOVA, 2 test, repeated measures ANOVA, time contrast test and Sheffe test with the SPSS/Win 11.0 program. Results: ? The first hypothesis, 'Among the experimental group A by using Ceramic Seo Am moxa therapy, the experimental group B by using Seo Am pellet therapy and the experimental group C by using combination of Ceramic Seo Am moxa therapy and Seo Am pellet therapy will have different graphic rating scores of menstrual cramps', was supported (F=6.77, p=0.000, Interaction: p=0.000). ? The second hypothesis, 'Among the experimental group A by using Ceramic Seo Am moxa therapy, the experimental group B by using Seo Am pellet therapy, the experimental group C by using combination of Ceramic Seo Am moxa therapy and Seo Am pellet therapy and the control group will have a significantly different level of dysmenorrhea', was supported (F=6.88, p=0.000, Interaction: p=0.000). From the above results, it can be an effective nursing intervention to give Koryo hand therapy to college students who have menstrual cramps and dysmenorrhea. Conclusion: These findings indicate that Koryo hand therapy could be applied to improve the quality of life and to prevent drug misuse among college students who are physically, mentally and psychologically suffering from menstrual cramps and dysmenorrhea. Furthermore, Koryo hand therapy could be developed as an effective Korean alternative and complementary care in the future. and it could also provide a guideline to apply Koryo hand therapy to other pain and difficulties.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.6 no.10
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• pp.449-456
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• 2016

In this study we recomposed the life story of Min Tatyana who is a Koryo-saram, or in other words, an ethnic Korean residing Kazakhstan. The life story of an overseas Korean, or Koryo-saram to be exact, includes in itself their multi-level identity which consists of the period of the immigration of Koryo-sarams, the special incident of deportation, as well as life as people of the Soviet Union and Kazakhstan, and life as a Korean race. In this study, we were confirmed the texture of the Korean race thought ordinary korean Min Tatyana life who living in Kazakhstan. The life story of Min Tatyana was reconstituted into two stories as "growing up in a multicultural society as Koryo-Saram" and "to live a life as the descendants of independence activist". She was born in historically region Kyzylorda, where living Korean groups and now she is living in Almaty, where living the many koreans ethnic groups of Kazakhstan. Also, her parents were respected to the local residents and her grandfather of husband was famous independent activist. These aspects have helped keep her Korean ethnic identity. The life story of Min Tatyana is personal story and qualitative text, which shows social, cultural background of korean ethnic who living in Kazakhstan. This study is expected to help to confirm the Koryo-Saram characteristics and aspect of their multilayer life.

• Journal of the Korean Society of Food Culture
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• v.30 no.2
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• pp.158-169
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• 2015

Tean Mado Shipwreck No. 3 is presumed to have been shipwrecked between 1260 and 1268. It departed from a Southern costal area of Yeosu in Jeonnam Province to Ganghwa Island, its final destination at which the temporal regime of Koryo Dynasty was located. In the shipwreck, a total of 35 wooden tablets were found, and forwarding places, senders, receivers, descriptions, and quantities of freight were written on the wooden tablets. The names of receivers included Kim Jun, who was influential in the late Musin Era of the Koryo Dynasty, and key institutions such as Junmin and Sambyulcho of the Musin force. Twenty wooden tables had lists of food items such as barley, abalone, salted-fermented abalone, mussel, dried mussel, salted fermented mussel, dried shark meat, fish oil, pheasant, and dried dog meat. The food items in the late 13th century were systematically examined using scientifically determined food organic remains and records of wooden tablets among the marine relics of Mado Shipwreck No. 3.

• Journal of the Korean Society of Costume
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• v.58 no.10
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• pp.52-64
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• 2008

The purpose of this study is to analyze the characteristics of Seon that was expressed in the costumes of worldly figures illustrated in Koryo Buddhist paintings. Findings of the study can be summarized as follows. Out of the above mentioned costumes, except those for Buddha and Bodhisattava, most were actually worn by people of Koryo. Shown in the paintings, the patterns and decorations of Seon are more brilliant and diverse in part of worldly figures than in that of Buddhist figures. For men, Seon was mainly used to robes for Buddhist priest while, for women, costumes for the queen and noble women. Seon was applied to costumes for both men and women, especially Po for ritual purposes. Besides, it was sometimes used to Buddhist priests' robes and women's Banbi and chima. The patterns of Seon were usually single in composition style and scattering in arrangement style. Whether applied to costumes for men or women, Seon usually had complementary colors that were harmonized.