• Journal of architectural history
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• v.16 no.3
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• pp.115-131
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• 2007

Jeong Woo-tae(?-1809) was a military official who had worked as Byeol-Gan-Yeok in the governmental construction works during the late 18th century through the early 19th century. Byel-Gan-Yeok, literally a special technician, was an official post in the governmental construction works that carries specific technical tasks from the mid 18th century. Over 30 years, Jeong Woo-tae had devoted himself in the construction of various royal tombs, city walls, and palace buildings. He showed superb and various techniques in the works of stone carving and architectural details. After finishing the construction of the tomb of King Jeong-jo's father successfully, he was appointed as a governor of a rural town. Being on duty of the governor, he used to participate in the construction works as a technician. He also made a couple of innovative devices in the field of construction, like a carrying apparatus, Byel-Nok-No. His works secured the setting up of the post of Byel-Gan-Yeok in the governmental construction system in the 19th century. But his technical achievement remained as his own private works rather than developing to the universal growth of the craftsmen's skill. This might be a limitation of the Byel-gan-Yeok's role, whose position was remained in the midway between official and craftsman.

• Korean Association for Visual Culture
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• v.17
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• pp.65-92
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• 2011

This thesis investigates the complex functions of the magic lantern in illusionism and enlightment which was the most popular visual media and the direct ancestor of cinema. Especially, the thesis focuses on the characteristics of magic lantern's images which had been varied with the scientific and technological development. During the early period of the magic lantern, from the late 18th century to the beginning of the 19th century, it frightened viewers by showing magic images with ghosts and spectres, 'phantasmagoria', and wondered with images of natural catastropes and interesting stories like fables and fairy tales, which fulfilled the entertainment function. Since the mid 19th century the magic lantern began to show not only pictures of the 'scientific themes' on the earth, nature and human, but also them of the ethnological on the far, exotic worlds like Africa, Amazon and Syberia etc. from the European perspective. These contents conducted the educative function and contributed to the process of Enlightment to the peoples in the pre-modern age. The two functions of the magic lantern such as entertainment and education had been neither historically followed, nor clearly divided, but the one was predominant according to the development of lantern techniques as well as the changes of the world view and the culture of the time. The entertainment function of the magic lantern based on the visual fantacy did exist in the late 19th century further, and also in the late industrial society, even in the age of highly developed science and technology, viewers want rather 're-enchantment' by illusionism than facts and truths on the reality. This is an essential characteristic of the moving image media, as it had already been presented in the images of the magic lantern.

• Journal of architectural history
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• v.22 no.5
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• pp.7-22
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• 2013

Gimlyong-sa temple has played an important role of Buddhist culture in Gyeongsangdo Provinces(嶺南地域) in the late Joseon Dynasty as the 31st head temple(本山) in the Japanese occupation. There are lots of architectural documentary records remained nevertheless, most of cultural heritages are destroyed by fire in 1997. There were 85 articles in five kinds of books which contained historical achievements of Gimlyong-sa temple and hermitages(Daeseongam(大成庵), Hwajangam(華藏庵), Yangjinam(養眞庵), Geum seondae(金仙臺), Dosoram(兜率庵), Myeongjeogam(明寂庵)). It is possible to understand the five situational peculiarities in the 17~19th century. At the first, they were compiled in 1914 to around 1930 by Kwon Sangro(權相老) to clarify the historical facts. Second, confirmed the formation process of the foundation narrative. Third, the meaning of Seolseondang(設禪堂), Manseru(萬歲樓) and Hyangnojeon(香爐殿) were recorded, it is possible to look at the concept of people at that time. Fourth, the great masters portraits were enshrined in hermitages, not in Gimlyong-sa temple. It means that a hermitage is not for only self-discipline or living but assembly of religious orders(門派). Fifth, Chimgye(枕溪), the great Buddhist clergy and carpenter of Gimlyong-sa, was nationwide active worker in 19th century because he was also in a charge of investment manager for construction.

• The Korean Journal of Quaternary Research
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• v.15 no.1
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• pp.47-52
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• 2001

April∼August precipitation (141 years : A.D. 1858∼1998) of Mt. Sorak region (East-central Korea) was reconstructed using a tree-ring chronology of Pinus densiflora sampled from Beakdam Shelter area. During the reconstructed Periods, dry periods were 1880∼1887, 1893∼1901 and 1922∼1938, and wet one 1906∼1918. In the long-term variation, the late 19th and early 20th century were drier than the late 20th century. Major wet/dry periodicities in April∼August precipitation series reconstructed were 3.16 and 4.14 years, indicating that short-term variation were more prominent than long-term one.

• Journal of the Korea Fashion and Costume Design Association
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• v.6 no.2
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• pp.49-62
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• 2004

By delivery means of fashion information, fashion dolls appeared in 18th century. According to development of printing, delivery means of fashion information changed from fashion dolls to fashion plates. Fashion plates offer a colorful and in depth view of the stylish fashions of the past. First fashion plate was Hollars print that was inserted to $\ulcorner$La Galerie des Modes et Costumes Francais$\lrcorner$ and that was published at England in 1643. First fashion plate in France could assumes as winter deshabill that was inserted to $\ulcorner$Le Mercure Galant$\lrcorner$ in 1678. The widespred publication of fashion plates began in England and France in the late 18th century. The first true fashion magazine $\ulcorner$The Ladys Magazine$\lrcorner$ was published at London in 1770. And suddenly similar plates were being published all over Europe. Fashion plates reached their height of popularity in the mid-1800s. Modern age in Europe for fashion magazines golden age, hundreds kinds of fashion magazines published in Europe. Copyright laws in Europe were not enforced, resulting in widespread piracy of fashion designs and plates. After 19th century, America and Europe used much Paris imitation plate. $\ulcorner$The Ladys Magazine$\boxUl$, $\ulcorner$La Gallerie des Modes et Costumes Francais$\lrcorner$, $\ulcorner$Les Cabinet des Modes$\lrcorner$, $\ulcorner$Journal des Dames et des Modes$\lrcorner$, $\ulcorner$The Ladys Monthly Museum$\lrcorner$ were the important fashion magazines in 18th century. $\ulcorner$The Ladys Pocket Magazine$\lrcorner$, $\ulcorner$La Mode$\lrcorner$, $\ulcorner$Le Follet$\lrcorner$, $\ulcorner$La Mode Illustree$\lrcorner$, $\ulcorner$$\ulcorner$The Queen$\lrcorner$ were the important fashion magazines in 19th century. $\ulcorner$Journal des Dames et des Modes$\lrcorner$, $\ulcorner$Gazette du bon ton$\lrcorner$ were the important fashion magazines in early 20th century.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.121-150
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• 2004

As genre of Buddhist paintings that express generally mountains and waters, there are Eight Scenes from Life of the Buddha(八相圖), Eternal Life Painting(甘露圖), Avalokitesvara Painting(觀音菩薩圖) includes Sixteen Lohans painting(十六羅漢圖), and Hermit Painting(獨聖圖), or Mountain God Painting(山神圖) which is especially appeared in late Chosun Period. These Buddhist paintings had various backgrounds including mountains and waters, the tradition of Water Ink Painting still remains after 18th century, however the trends got complicated to express various landscapes including splendid color, waters and mountains, and it appeared to have historical trend with introduction of factors of Minhwa(民畵) so called in 19th century. Sixteen Lohans painting painted from late 19th to early 20th century, still contains the traditional factors in terms of describing background among above trends, however the main factors of expressing the background are different from other Buddhist painting which reflects historical art trends in colors and its materials by drawing various background distinctively. That is, Sixteen Lohans painting is distinct at describing the background of blue & green colored mountains and waters that is appeared in trend of Minhwa(民畵) and the royal which were popular at that time It also shows broad acceptance with introduction of new background expressions such as Sipjangsang(十長生, Picture of 10 different things of Sun, Mountain, Water, Stone, Cloud, Pine, Plant of eternal youth, tortoise, Crane, and deer to hope the eternal life) Unryoung(雲龍, Dragon Cloud), Mangho(猛虎, Wild Tiger), Gweseck(怪石, Oddly shaped stone), Hwajo(花鳥, Flowers and Birds), Chaekgoeri(冊巨里, The books and bookshaves). In terms of its materials, positive representations of eternal life, wealth and luck were mainly appeared, this is closely related with Self-Search of Buddhist which was the trend at that time that Buddhist turned into the popularized religion in Chosun Period, especially the cooperation of popular belief with Taoism. This is appeared on various Taoists that is expressed in Buddhist paintings of Sixteen Lohans painting at that time. It would provide some clauses to infer the painted years of existing Minhwa at the fixed type of folk story paintings appeared on Sixteen Lohans painting painted mainly from late 19th to early 20th Century. There is also a possibility of the active participation of Buddhist painters(佛畵僧) as painters of Minhwa by request and demands from common people. Inquiry into factors of folk story paintings among Buddhist paintings started from similarity of the materials and shapes, however it doesn't seem to have dramatically expressed comic or exceptional techniques. But, the fact that there are similar types of decorative pictures in the Royal Court rather seemed to be possible for Buddhist paintings to have functions as religion.

• Journal of the Korean Society of Costume
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• v.40
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• pp.67-80
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• 1998

Being located in the east of the Mediterranean Sea, Cyprus used to play a bridge role of cultural exchanges between the East and the West during period of being occupied. As a consequence the fact that the style of costume might be changed at certain levels during the time is broadly accepted. Basic structure of Cypriot men's clothes during the late of the 19th century to the middle of 20th century is composed of\circled1 baggy trousers(vraka) \circled2 shirt(chemise) \circled3 jacket(ziboune/zibouna) \circled4 waistcoat(yilekko) \circled5 headdress(fez, kourouklin) \circled6 accessories. General composition of women's wear is \circled1 pantaloons(vrandzin) \circled2 shift(poukamiso) \circled3 outer garment(sayia, foustani, Amalia, costume) \circled4 waist kerchief(mandili tis koxas)\circled5 boots(podines)/pumps(goves) \circled6 scarves and accessories. As reviewed above, although men's clothes are still worn on a day to day basis, women's wear continues to exist only for festivals or as a tourist attraction. It was understood that this was an accepted consequence of 20th century modernization and reformation.

• Fashion & Textile Research Journal
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• v.13 no.1
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• pp.32-43
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• 2011

This study investigate the transition about Japanese national costume kimono. The prototype of the present kimono is a kosode. The origin of kosode dates back to the mid-Heian period, when this type of kimono served as the everyday wear of commoners and an undergarment for court nobles, both men and women. In the Muromachi period, particularly after the Onin war, the kosode began to be by people of all classes. In the Muromachi period, kosode consisted mainly of woven textiles. In the Momoyama period, kosode became very elaborate, employing such various techniques as tie-dyeing, embroidery, metallic leaf(surihaku) and free-hand painting. These were further combined resulting in such techniques as tsujigahana dyeing and nuihaku, which are now considered to epitomize Momoyama-period textile design. A category of kosode of the early Edo period, known as Keicho kosode, is fashioned mainly from black, white, or red figured satin(rinzu), or from figured satin segmented in these three colors. Books of kosode designs began to be published in the Kambun era, when the merchant class was becoming economically powerful, kosode began to reflect its taste. During its final stage of development in the late 17th and early 18th centuries, yuzen dyeing achieved wide acceptance. From the late 18th century toward the early 19th century, kosode worn by the merchant class underwent drastic changes, while those worn by the samurai class changed little. In the after the late 18th century, clear differences in design and decorative methods appeared between the kosode worn by rich merchants and those worn by middle and lower class merchants.

• Journal of the Korean Society of Costume
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• v.63 no.2
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• pp.29-44
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• 2013

This study is about the periodic characteristics of Wonsam in the Joseon Dynasty. Wonsam include the Danryeong-shaped Wonsam in the beginning, the compound Wonsam in a period of transition and the stereotyped Wonsam in the late Joseon Dynasty. The formative characteristics of Wonsam are divided into four stages. The first stage of the Wonsam is from the 15th to 16th century. The shape of Wonsam began to form and it was similar to one of Danryeong during this time. The formative characteristics of the first Wonsam included collars that looked like one of Danryeong, side pleats(called Moo) with multiple inner folds, straight cylinder-shaped sleeves, and a belt tied with the Wonsam. There were various fabrics that were used for the Wonsam from this stage. Second stage of the Wonsam is from the early 17th to mid 17th century. This period marked the beginning of the transition of the Wonsam and it served as a stepping-stone to the development stage in the Joseon Dynasty. The characteristics of the transitional Wonsam were a complex combination of the Danryeong and Wonsam. During this period, the Wonsam went through many changes and forms in a short period of time. Third stage of the Wonsam is from the mid 17th to early 19th century. The Wonsam was developed at this stage. The developed Wonsam went through a period of transition equipped with a stable form. The formative characteristics of Wonsam during this period included collars that faced each other, big and wide sleeves with multicolored stripes, Hansam, curve-edged side seam and the side pleats(Moo) with multiple inner folds had disappeared. It was a turning point from the single-layered clothes to double layered clothes and from dark blue to green color appeared at this time. The fabric patterns of this stage tended to consist of more simplified silk pattern. The fourth stage of the Wonsam is from the late 19th to 20th century. The Wonsam was expanded at this stage. The formative characteristics and fabrics were typically used for the standard Wonsam and were divided into two types; as a ceremonial robe used in courts and a wedding ceremonial robe for the common people. Phenomena such as sewing of double-layered clothes as one and straight-edged side seam during the late Joseon period developed into simpler and more practical fashion culture.

• Journal of the Korean Society of Costume
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• v.47
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• pp.143-160
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• 1999

The purpose of this dissertation is to interpret fashion through a socio-cultural phenomenon called kitsch by understanding its aesthetic characteristics and clarifying its significance in the modern consumer society and analyzing the examples of kitsch appearing in modern fashion. The following are the arguments and conclusion of this dissertation. First kitsch has negative meanings such as aesthetic inadequacy or bad tastes implying vulgar popular tastes of faked sensations just imitating elite culture and using things indiscriminately for inferior reproduction or at best the philosophical and aesthetic category that expresses the mass of people's attitudes toward life in accepting the consumer culture of the industrial society. It started from the art of romanticism accompanied by th commercializing of art with the bourgeois society background formed in the mid-19th century. Though kitsch started to prevail following the socio-cultural changes caused by the Industrial Revolution in the 19th century it is only in the late 20th century that kitsch has come tc our everyday life and has become an object of aesthetic arguments. Second formative characteristics of kitsch appearin in fashion have a cumulative inadequate romantic pleasure-seeking satirizing and multicomplex nature. Third the socio-cultural meanings of kitsch appearing in fashion are as follows: The extension of commercialism which gratifies the pleasure-seeking mass consumers the enlargement of the aesthetic category by inclining to everyday commonplace aesthetic sense the expression of one's identity through the gratification of desire and the new aesthetics of resistance and deviance by an anti-traditional and anti-elite tendency towards the traditional society and aesthetic values.