• Journal of Sinology and China Studies
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• v.80
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• pp.117-150
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• 2019

The purpose of this study is to observe and analyze the Beijing dialect from the perspective of the lexicon. It sought to determine the lexical differences between the Beijing dialect and Putonghua. In the first part, it introduces the connection between the Beijing dialect and Putonghua and describes in details their individual developments in different historical stages. These imprints of the evolution of language in history have made distinctions between the Beijing dialect and Putonghua. The second part of this paper analyzes the lexical features of the Beijing dialect based on four aspects: the characteristic of word-formation, variant pronunciations of mono-syllabic words, usage of Measure words, and loanword from the Mongolian and Manchu language. First, in the basic Chinese vocabulary, there are about 47.11% of words that are different between the Beijing dialect and Putonghua. The differences between these words are mainly due to differences in partial morphemes, differences in the number of syllables, and the presence or absence of retroflex ending. Second, for the pronunciation of mono-syllabic words, the differences mainly occurs in tone sandhi, changes in finals or initials and dissimilation of the phoneme. Third, the characteristics of Measure words in the Beijing dialect use nouns indicating body parts. Fourth, most loanwords from the Mongolian or Manchu language are written in the way of phonetic loan characters. Some of the phonetic loan characters are associated with the meaning of the borrowing words, but some are not. The third part of this paper expounds on the direction of development of the Beijing dialect and Mandarin from the aspects of urban population structure; the people's attitudes toward language and the language environment in the Beijing dialect and Putonghua; and government policy intervention. In general, the vocabulary of the Beijing dialect is gradually losing its characteristics and becoming more and more like Putonghua.

• The Research Journal of the Costume Culture
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• v.4 no.2
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• pp.207-217
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• 1996

The founding of ching costume system starts from the rule issued in second year of Te-chong reign that the clothing of Manchu people is prohibited to be chinesized. It has undergone many revisions and is officially established in the 37th year of Chien-lung reign. This study is Emperor's costumes during the year in Chien-lung reign. The results are as follows: Emperor's costumes go to the travel are Chi-fu hat and Hsing-fu. Sea-dragon hat changes on otter skin or beaver hat and Ching-rong and ching-ni hat changes velvet hat. Light green informal wear is to be worn once a year. Name of sacrificial robes does not exist in Ching-hui-dien-tu but it take the place of Chao-fu I and Chao-dai II in Chuan-dai-dang-an. Sacrificial robes wear with indigo boots and the other cases wear blue boots and shoes and socks. The shape on ornaments in belt of sacrificial robes is tetragon style.

• Cross-Cultural Studies
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• v.41
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• pp.443-475
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• 2015

The subjects of analysis in this paper, the clan name roots "Baj," "Kim," and "Shama/Sama," while distributed commonly among the Altai, Ye i, and isolated language groups, are most widely distributed among the Evenki. The clan name root "Baj-" is widely distributed among indigenous Siberian nations, but is most frequently found among the Manchu-Tungus, especially the Evenki. Therefore, it appears that clans with this root originated from Pribajkal'e, known to be the origin of the Evenki, and spread widely among the nearby Buryats, Mongols, and Yakuts, later spread east to the Nivhi of the Amur River, to the Enisej Protoasiatic language nations such as the Yukaghir or Ket to the north, and the Samoyed language group nations such as the Ne and Selkup. According to the analysis results in this paper, the Evenki clan name "Kim" has the meaning of "person," but also is somewhat associated with gold, metal, or stone. On one hand, while the origin of the clan name "Kim" cannot be clearly established, the clan was assimilated into the Evenki near in ancient times, after which the clan name became widely known among the Manchu-Tungus nations, and furthermore in the Turk nations. The clan name Shama/sama is widely spread across Siberia, including the Manchu-Tungus language group nations of the Altai language family, the Turk language family, and the Samoyed language groups of the Ural language family. Moreover, this clan name is not associated with famous mythic ancestors or heroes of historically famous Asian nations, and it cannot be translated into contemporary language; thus the identification of the meaning and origins of this word is by no means an easy task.

• Journal of the Korean association of regional geographers
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• v.10 no.2
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• pp.313-340
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• 2004

Namhansan fortress of Kwangju in Kyonggi Province has remained a traumatic historical landscape of Manchu invasion in the year 1636. Skirted by the mountain fortress and on the ground of the uplifted flatland was the county seat which was relocated in 16Z7 from Kogol at the underneath ravine and later removed in 1917 to a crossroad place at the low-lying river plain. Once a secluded mountain village, Sungnaedong was at the outset planned as a county town of Kwangju, achieving thereafter a dramatic transformation from a small town of three hundred households into a nascent urban settlement of approximately six hundred households by the mid-18th century. The townscape of Sungnaedong features shrines, a second palace, a magistrate-commander's office, administrative buildings, and a periodic marketplace which were all decreed by the Neo-confucian template of the scheme of county seats. Townspeople managed to live on tilling tax-alleviated crop lands, trading merchandise, and selling their labor. Changing socio-economic situations led to the relocation of the administration center to the gateway village of Jumakri, which consequently heralded the decline of the mountain-fortress settlement of Sansungri at Namhansan.

• Journal of Ginseng Culture
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• v.5
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• pp.1-20
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• 2023

In 1749, during an incident near the Tumen River in Hunchun, six people, all Qing ginseng pickers, were killed by seven Korean soldiers from the Chosŏn garrison. The Chosŏn soldiers encountered the ginseng pickers on the border and agreed to exchange goods, but when they failed to receive the proper price for rice, the soldiers became angry and decided to attack the Qing ginseng pickers. The seven Korean criminals were executed a year and a half after the incident. The whole process regarding the arrest and investigation of the criminals, as well as the official exchanges between the Qing and Chosŏn governments, were recorded in detail in the Chosŏn document written in Chinese and the Qing documents written in Manchu. In dealing with this murder case, the Qing local officials focused on identifying the murdered victims, clarifying the victims' responsibilities, and disposing of their remaining belongings. On the other hand, the Chosŏn government focused on providing reports quickly to the Qing officials about the investigation of the criminals. In doing so, it tried to reduce the risk of any possible problems that the murder case on the border could cause in its relations with the Qing government. The relevant records on this murder case show various aspects of the Qing and Chosŏn relations, including the contacts between the people along the Tumen River, border trespassing, material exchanges, rules about ginseng picking, and border patrols. This case also reveals that the Qing and Chosŏn people from various classes had different relationships depending on their respective interests.

• Journal of Fashion Business
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• v.6 no.1
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• pp.71-82
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• 2002

The purpose of this study was to correctly understand the costume of Qing dynasty in the court painting. The starting point of this study was that the painting typically reflects the cultural values, social significations, costume and aesthetic outlook of that period when the paintings were done. Based on this regard, this study analyzed the costume of figure paintings in the court painting of the Qing dynasty that complied and edited by the Palace Museum. The court dress of Qing dynasty represented not only the spiritual world of Manchu tribes but also the influences of Chinese traditional culture. The court dresses of Kangxi and Qianloug showed definitely the luxury of life of Qing court. The everyday dress of Qing dynasty reflected the nomadic environments and it was very simple. The hunting dress of Qing dynasty was very developed and also represented horse riding and hunting activities of their traditional life. The ladies of Qing dynasty enjoyed to dress the costume of old Chinese style. The appearance of noble women was fragile and slim.

• Journal of architectural history
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• v.21 no.5
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• pp.69-82
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• 2012

This study is basically about four-guardian-statutes-building-gate in 17th Century. In the field of art-history, there are four-guardian-statutes made of clay in order that the statutes are so gigantic and grotesque enough to threaten all the devils. This purpose of this study is to make sure that the similar variation occurred at the four-guardian-statutes-building-gate in 17th century. The results of this study are as follows. First, only Da-Po style four-guardian-statutes-building-gates were built in famous four temples separately from 1612 until the Manchu war of 1636. And there are gigantic four-guardian-statutes made of clay in the building. Second, there are Chul-mok Ik-gong style buildings were built in 1660s at Bo-Rim-Sa and Neung-Ga-Sa. The buildings including four-guardian-statutes-building-gate of Song-gwang-sa built in 1636 probably are all similar to earlier Da-Po style four-guardian-statutes-building-gates in the viewpoint of structural type and size of building. Third, it began to build Ik-gong style four-guardian-statutes-building-gates in 1676 at Su-ta-sa.

• Journal of the Korean Institute of Landscape Architecture
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• v.27 no.4
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• pp.101-107
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• 1999

In 1994, Songbuk-gu Office of Seoul held a design competition for Miarigogae-Park, Miarigogae has a special sense of place. It was a place where bararians had crossed the boundary to this country during the Manchu war of 1636. It was a public cemetery where only Koreans had been buried under the rule of Japanese imperialism. It was a place where national patriots had been kidnapped to the North during the Korean War. It's sorrows have been sung in the name of song-'Danjangeui-Miarigogae'(one of the most popular song in Korea). It's sense of place has been kept in every Korean people's mind in the form on 'non-physical image'. Even though, the site itself was a small space - only 1000㎡, the meaning of park-making was very significant. It meant that it would create a physical 'setting' to express the sense of place which has been existed only in our mind as a form of 'non-physical image'. In the winning scheme proposed by the author, the sense of place of Miarigogae was expressed in the form of 'castle walls' which could be easily come into everyone's mind as an image of war. The scope of work also included a crossing bridge and symbolic features. It was meaningful that a landscape architect won the competition including on those items which were not usually handled in pure landscape architectural offices. The purpose of this paper was to articulate the concept of the winning entry in detail and to describe how the concept actualized in reality.

• Journal of the Korean Society of Costume
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• v.54 no.8
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• pp.113-128
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• 2004

This study examined textiles used for ancient costumes of the $16{\cdot}17th$ century in Joseon period, focusing on fabric types and patterns of the costumes from tombs. The purpose of this study was focused on investigating the relationship between fabrics and social backgrounds, especially change in using fabrics through the war from Hidyoshi's Invasion of Korea in 1592. Since the war must have had an effect on the life of people's. The result of the study is that silk occupies $69{\%}$ of all textiles, and cotton, linen follow The weaving method of silk was primarily Plain and satin weaves. However the use of twill, gauze, and double weave, that had led weaving methods of silk during the Koryo Period, were considerably decreased in Joseon Period. Types excavated fabrics in the $16{\cdot}17th$ century Joseon period can be said various. Of this, silk was the most remarkable one till Hidyoshi's Invasion of Korea in 1592, when the ratio of patterned silk dramatically decreased. Contrarily, the ratio of cotton and plain fabric increased rapidly in Hidyoshi's Invasion of Korea in 1592. It is supposed that the result is largely due to unusual condition of the war time. After the war, it is estimated that use of pattened fabric as well as silk was decreased. Patterns of textile fabrics in $16{\cdot}17th$ century were various. In result of surveying a trend of increment and decrement, it is known that the ratio of patterned textile fabrics decreased dramatically in Hidyoshi's Invasion of Korea in 1592 and Manchu war of 1636. Tendency of textile use by social Position is more notable. It is appeared that a lot of silk fabrics were used in High hierarchy. The excavated remain and ratio of silk were the highest in Kyonggi Province including Seoul.

• Industry Promotion Research
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• v.5 no.1
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• pp.165-170
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• 2020

This study concerns of how the Qing dynasty overcame the national inferiority on the process of the Ming-Qing war in the East Asia during the early 17th century. Historically the Qing came forward in succession the total 12 Emperors whose posthumouses were recorded according to a respective independent system. These studies will be commented the alliance between Manchurian and Mongolian tribes. As the researching result, it will be commented that the Qing's emperors possessed the names of the Emperor of Han's race, Khan of Mongolian tribe, Han of Manchurian clan at the same time. Furthermore in other to follow the war against the Ming dynasty the Qing dynasty promoted positively the strategic alliance through the marriage connection with Mongolian royal family. And the Qing dynasty succeeded in organizing the Military Eight Banners so that Qing dynasty could utilize the reorganized social civilian groups into the avaliable groups to the battle. Thus this Eight Banners were comprehended all members who were not only the Mongolian clans allianced but also the submitted soldiers from the Ming in the war.