• 한국HCI학회:학술대회논문집
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• 2006.02a
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• pp.355-361
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• 2006

In large scale environments like airport, museum, large warehouse and department store, autonomous mobile robots will play an important role in security and surveillance tasks. Robotic security guards will give the surveyed information of large scale environments and communicate with human operator with that kind of data such as if there is an object or not and a window is open. Both for visualization of information and as human machine interface for remote control, a 3D model can give much more useful information than the typical 2D maps used in many robotic applications today. It is easier to understandable and makes user feel like being in a location of robot so that user could interact with robot more naturally in a remote circumstance and see structures such as windows and doors that cannot be seen in a 2D model. In this paper we present our simple and easy to use method to obtain a 3D textured model. For expression of reality, we need to integrate the 3D models and real scenes. Most of other cases of 3D modeling method consist of two data acquisition devices. One for getting a 3D model and another for obtaining realistic textures. In this case, the former device would be 2D laser range-finder and the latter device would be common camera. Our algorithm consists of building a measurement-based 2D metric map which is acquired by laser range-finder, texture acquisition/stitching and texture-mapping to corresponding 3D model. The algorithm is implemented with laser sensor for obtaining 2D/3D metric map and two cameras for gathering texture. Our geometric 3D model consists of planes that model the floor and walls. The geometry of the planes is extracted from the 2D metric map data. Textures for the floor and walls are generated from the images captured by two 1394 cameras which have wide Field of View angle. Image stitching and image cutting process is used to generate textured images for corresponding with a 3D model. The algorithm is applied to 2 cases which are corridor and space that has the four wall like room of building. The generated 3D map model of indoor environment is shown with VRML format and can be viewed in a web browser with a VRML plug-in. The proposed algorithm can be applied to 3D model-based remote surveillance system through WWW.

• Journal of Conservation Science
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• v.36 no.2
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• pp.123-142
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• 2020

We attempted an experimental study of lost-wax casting to reconstruct the Gilt-bronze pensive Bodhisattva; The main object we aimed to reconstruct was the Korean national treasure No.83, Gilt-bronze pensive Bodhisattva(Maitreya); thus, we scientifically analyzed and measured the alloy ratio and casting method. Initially, the alloy ratio we used during the preliminary experiment was Cu:Sn:Pb = 95.5:4.0:0.5; we then increased tin and lead by 2.5% to consider vaporization during the main experiment. After applying lost-wax casting, we realized that 30% rosin contributed to proper hardness after the wax hardness experiment. The microstructure revealed normal casting character(α-Cu, δ), and the results of the chemical analysis are identical to those of previous studies. The analysis of the mold suggests the presence of quartz powder for structural stability and fire-resistance along with other organic materials whose contribution is still unknown. We expect that our research will serve to provide basic data for advanced studies in the future.

• Journal of Conservation Science
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• v.27 no.4
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• pp.421-430
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• 2011

Thermal conditions in practice at the traditional bronze workshop of the Korean Folk Village in Yongin were examined along with the microstructures of some high tin bronze objects made there. Laboratory experiments approximating the conditions of the workshop were also carried out and the results were compared. The operating temperature of the workshop furnace was measured to range from $750^{\circ}C$ to $850^{\circ}C$ while the surface temperature of an object, upon its removal from the furnace for additional thermo-mechanical treatments, was generally in the range of $600^{\circ}C$ to $685^{\circ}C$. This variation in working temperatures was reflected in varying microstructures developed upon quenching. The products of the Folk Village were found to consist of microstructures where the ${\alpha}$ grains of the Cu-Sn system were distributed in the background of different phases including the ${\beta}$-martensite phase, retained ${\gamma}$ phase, ${\alpha}+{\delta}$ eutectoid or their mixtures. This variability, which is also identified in objects made in ancient times as well as in our laboratory experiments, suggests that the actual thermal conditions given during the quenching treatments are much more complicated than is inferred from the temperature measurements. This paper will present detailed accounts of the thermo-mechanical treatments as observed in the high tin bronze workshop of the Korean Folk Village and discuss the evolution of varying microstructures in terms of the substantial variability involved in the implementation of the traditional forged high tin bronze technology of Korea.

• Journal of Fashion Business
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• v.15 no.5
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• pp.69-86
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• 2011

The objective of this research is to unveil the dynamic changes of the trends in wedding dresses during the 20th Century. The studies were carried out in two forms; firstly by observing the actual wedding dresses worn by people at that time, and secondly by conducting formative comparisons between those dresses with the ones appeared in movies corresponding to that period. Movies provide an invaluable insight into the era's wedding dresses fashion trends since they function as intimate bridges in connection with the time's audience, and the visible imageries accurately reflect the characteristics embedded within that time frame. As there are no precedent studies regarding this topic, this thesis can serve as vital research data for the wedding dress industry. Research data regarding the actual wedding dresses were collected from books and museum web sites. The object of movies were films produced before World War II that contained both the background settings of the 20th Century and wedding dresses, of which photographic imageries were captured. Research analysis was then conducted by merging these data with findings from relevant books and internet materials. The results of the thesis are as the following: The 1900s was an extension of the 19th Century's popular fashion trend which can be characterized as the S curve silhouettes of the Edwardian period when long trains and long veils symbolized wealth and social power. In the 1910s, high waist silhouettes with soft wrinkles were prevalent as attire suitable for active mobility with practical functionality were highly regarded. During the 1920s, the flapper style became the dominant trend. Hem lines of the skirts were curled in the form of the scallop and laces were the most widely used raw materials. By the 1930s, wedding dresses that reinterpreted the glamorous sheath lines, practical two piece styles, and retro-styles became predominant. The 1940s saw the advent of ready-made wedding dresses made of synthesized materials; practical military style suits and casuals sometimes substituted the wedding dresses. And although the wedding dresses in the movies were primarily costumes to express the personalities of the characters, they were also reinterpreted as manifestations of the formative characteristics of each relative period that pursued very distinct and diverse features.

• Journal of Conservation Science
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• v.31 no.2
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• pp.131-145
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• 2015

Cultural assets restoration is being considered highly as a practical way to extend the lifespan of damaged cultural assets and re-highlight their value. However, restoration process has been mostly dependent on the manual work involving the experience and skill of a person performing restoration, thereby requiring much time and effort. In recent, it became possible to apply a method allowing restoration to be performed more accurately and easily according to the material characteristics and shape of cultural assets. Namely, it is to use a method of printing out the 3D shape data computed in computer as real object by using 3D printer for the restoration that has been performed manually. The missing part of a cultural asset is computed into computer data first and is printed out by using 3D printer to undergo a simple shaping process. The result of 3D printer application showed that repetitive output and shape and figure revision of digital data were possible, and it was possible to improve the degree of completedness of restoration through test output using various types of restoration materials using various materials. For the purpose of verifying the possibility of applying 3D printer to restore missing part of earthenware, two pieces of modern reproductions, namely, the Seven Treasure Incense Burner and Earthenware with Wagon Wheel Decoration, were artificially damaged. The restoration result showed that compared to manual work, it showed better effectiveness in curtailing work time and reproducing accurate shape. On the other hand, secondary manual work was slightly needed for detailed binding and to vividly express surface texture.

• KOMUNHWA
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• no.70
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• pp.109-132
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• 2007

Taking the Yosu Peninsula where prestige goods were prevalent and more dolmen were excavated and surveyed than other regions as object of the research, this dissertation investigated the hierarchy of dolmen society. The dolmen groups were excavated and surveyed at some 20 positions in Yosu Peninsula Analyzing the number, weight of upper stone, location, the buried relics of dolmen, the hierarchy for each dolmen group can be summarized as follows. It seems that the large group with a lot of dolmen and big upper stone which is located on the plane with stream or on the lower part of hill might be the central group with abundant buried relics. However, the size of individual upper stone does not coincide with buried relics sometimes. Thus, it is required to review the entirety of dolmen group rather than individual upper stone in the relation between the scale of upper stone and buried relics. Then the scale of tomb is proportionate to the prestige goods. Meanwhile, the discrepancy between dolmens can be verified by the difference among upper stone, tomb, burial accessories, etc in the unit dolmen group. Since dolmen is the tomb of some inhabitants in the Bronze Age, the existence of stone coffin tomb with buried bronze sword, jade or stone sword compared to the stone coffin with no relics means that there was powerful representative of one generation even in one kindred group on the basis of wealth or authority. It can be concluded that the upper stone or large tomb or prestige goods among the persons buried in dolmen were fixed as high class, those with relatively small stone coffin with no or scanty burial accessories were fixed as medium class and multitudinous class who were not buried in dolmen were fixed as low class. Therefore, the dolmen society in Yosu Peninsula shows that there was division of class in the unit dolmen group as well as hierarchy in the group.

• Korean Institute of Interior Design Journal
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• v.26 no.6
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• pp.210-221
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• 2017

First, we can define how our body perceives the external world and embodies its senses through the philosopher Merleau - Ponty. These philosophical orientations of Merleau-Ponty also appear to urban theorists such as Jane Jacobs, Gordon Cullen, and Juhani Pallasmaa. In other words, after the Second World War, people began to pay attention to human emotions and perceptions while opposing human rational thinking. Especially, they reject the abstract space of modernism and explore the everyday city space where the local character of the area lives. This place is a space where the collective memory of the group is shared over several generations. So, in this space, people's active perceptual system works actively. In the sense of this continuity of time, their ideas intersect with the concept of urban. Specifically, Jacobs criticizes massive development and proposes the development of a small block-based city with a commonality of old and new. In addition, we argue that urban space can be a visually interesting object through the continuous visual concept of urban theorist Cullen. In particular, he rediscovers the value of traditional urban space through visual experience between architecture and urban facilities. Finally, the architectural city theorist, Pallasmaa., criticizes the visual centrality of modern cities and thinks about the value of multidisciplinary space that can be experienced in architecture. This study examines the space of reproduction in detail on the perspective of the body philosophy and urban theorists. In other words, the play space inherits the natural city time, so when our body experiences this play space, we can actively sense and perceive the various senses. So we can invoke the active external actions of our bodies. Through the analysis of the size of the reconstruction space of the architectural city, various types of body senses and responses can be. Yoon Dongju Literary Museum, which renovated the old water tank of the city, can recognize the unfamiliar sense of body in everyday life through the traces and smells of water in the past and the restrained visuality. In addition, Seonyudo Park, which regenerates the waste water purification plant, can experience a phenomenal phenomenon through water space, old concrete and traces of steel. Finally, with the most recently played Seoul Road 7017 can experience interesting urban spaces in terms of a variety of plants, a human scale space creating movement, and a continuous visual.

• MISULJARYO - National Museum of Korea Art Journal
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• v.96
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• pp.123-154
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• 2019

Ancestral Burial Ground on the Inwangsan Mountain is a ten-panel folding screen with images and postscripts. Commissioned by Bak Gyeong-bin (dates unknown), this screen was painted by Jo Jung-muk (1820-after 1894) in 1868. The postscripts were written by Hong Seon-ju (dates unknown). The National Museum of Korea restored this painting, which had been housed in the museum on separate sheets, to its original folding screen format. The museum also opened the screen to the public for the first time at the special exhibition Through the Eyes of Joseon Painters: Real Scenery Landscapes of Korea held from July 23 to September 22, 2019. Ancestral Burial Ground on the Inwangsan Mountain depicts real scenery on the western slopes of Inwangsan Mountain spanning present-day Hongje-dong and Hongeun-dong in Seodaemun-gu, Seoul. In the distance, the Bukhansan Mountain ridges are illustrated. The painting also bears place names, including Inwangsan Mountain, Chumohyeon Hill, Hongjewon Inn, Samgaksan Mountain, Daenammun Gate, and Mireukdang Hall. The names and depictions of these places show similarities to those found on late Joseon maps. Jo Jung-muk is thought to have studied the geographical information marked on maps so as to illustrate a broad landscape in this painting. Field trips to the real scenery depicted in the painting have revealed that Jo exaggerated or omitted natural features and blended and arranged them into a row for the purposes of the horizontal picture plane. Jo Jung-muk was a painter proficient at drawing conventional landscapes in the style of the Southern School of Chinese painting. Details in Ancestral Burial Ground on the Inwangsan Mountain reflect the painting style of the School of Four Wangs. Jo also applied a more decorative style to some areas. The nineteenth-century court painters of the Dohwaseo(Royal Bureau of Painting), including Jo, employed such decorative painting styles by drawing houses based on painting manuals, applying dots formed like sprinkled black pepper to depict mounds of earth and illustrating flowers by dotted thick pigment. Moreover, Ancestral Burial Ground on the Inwangsan Mountain shows the individualistic style of Jeong Seon(1676~1759) in the rocks drawn with sweeping brushstrokes in dark ink, the massiveness of the mountain terrain, and the pine trees simply depicted using horizontal brushstrokes. Jo Jung-muk is presumed to have borrowed the authority and styles of Jeong Seon, who was well-known for his real scenery landscapes of Inwangsan Mountain. Nonetheless, the painting lacks an spontaneous sense of space and fails in conveying an impression of actual sites. Additionally, the excessively grand screen does not allow Jo Jung-muk to fully express his own style. In Ancestral Burial Ground on the Inwangsan Mountain, the texts of the postscripts nicely correspond to the images depicted. Their contents can be divided into six parts: (1) the occupant of the tomb and the reason for its relocation; (2) the location and geomancy of the tomb; (3) memorial services held at the tomb and mysterious responses received during the memorial services; (4) cooperation among villagers to manage the tomb; (5) the filial piety of Bak Gyeong-bin, who commissioned the painting and guarded the tomb; and (6) significance of the postscripts. The second part in particular is faithfully depicted in the painting since it can easily be visualized. According to the fifth part revealing the motive for the production of the painting, the commissioner Bak Gyeongbin was satisfied with the painting, stating that "it appears impeccable and is just as if the tomb were newly built." The composition of the natural features in a row as if explaining each one lacks painterly beauty, but it does succeed in providing information on the geomantic topography of the gravesite. A fair number of the existing depictions of gravesites are woodblock prints of family gravesites produced after the eighteenth century. Most of these are included in genealogical records and anthologies. According to sixteenth- and seventeenth-century historical records, hanging scrolls of family gravesites served as objects of worship. Bowing in front of these paintings was considered a substitute ritual when descendants could not physically be present to maintain their parents' or other ancestors' tombs. Han Hyo-won (1468-1534) and Jo Sil-gul (1591-1658) commissioned the production of family burial ground paintings and asked distinguished figures of the time to write a preface for the paintings, thus showing off their filial piety. Such examples are considered precedents for Ancestral Burial Ground on the Inwangsan Mountain. Hermitage of the Recluse Seokjeong in a private collection and Old Villa in Hwagae County at the National Museum of Korea are not paintings of family gravesites. However, they serve as references for seventeenth-century paintings depicting family gravesites in that they are hanging scrolls in the style of the paintings of literary gatherings and they illustrate geomancy. As an object of worship, Ancestral Burial Ground on the Inwangsan Mountain recalls a portrait. As indicated in the postscripts, the painting made Bak Gyeong-bin "feel like hearing his father's cough and seeing his attitudes and behaviors with my eyes." The fable of Xu Xiaosu, who gazed at the portrait of his father day and night, is reflected in this gravesite painting evoking a deceased parent. It is still unclear why Bak Gyeong-bin commissioned Ancestral Burial Ground on the Inwangsan Mountain to be produced as a real scenery landscape in the folding screen format rather than a hanging scroll or woodblock print, the conventional formats for a family gravesite paintings. In the nineteenth century, commoners came to produce numerous folding screens for use during the four rites of coming of age, marriage, burial, and ancestral rituals. However, they did not always use the screens in accordance with the nature of these rites. In the Ancestral Burial Ground on the Inwangsan Mountain, the real scenery landscape appears to have been emphasized more than the image of the gravesite in order to allow the screen to be applied during different rituals or for use to decorate space. The burial mound, which should be the essence of Ancestral Burial Ground on the Inwangsan Mountain, might have been obscured in order to hide its violation of the prohibition on the construction of tombs on the four mountains around the capital. At the western foot of Inwangsan Mountain, which was illustrated in this painting, the construction of tombs was forbidden. In 1832, a tomb discovered illegally built on the forbidden area was immediately dug up and the related people were severely punished. This indicates that the prohibition was effective until the mid-nineteenth century. The postscripts on the Ancestral Burial Ground on the Inwangsan Mountain document in detail Bak Gyeong-bin's efforts to obtain the land as a burial site. The help and connivance of villagers were necessary to use the burial site, probably because constructing tombs within the prohibited area was a burden on the family and villagers. Seokpajeong Pavilion by Yi Han-cheol (1808~1880), currently housed at the Los Angeles County Museum of Art, is another real scenery landscape in the format of a folding screen that is contemporaneous and comparable with Ancestral Burial Ground on the Inwangsan Mountain. In 1861 when Seokpajeong Pavilion was created, both Yi Han-cheol and Jo Jung-muk participated in the production of a portrait of King Cheoljong. Thus, it is highly probable that Jo Jung-muk may have observed the painting process of Yi's Seokpajeong Pavilion. A few years later, when Jo Jungmuk was commissioned to produce Ancestral Burial Ground on the Inwangsan Mountain, his experience with the impressive real scenery landscape of the Seokpajeong Pavilion screen could have been reflected in his work. The difference in the painting style between these two paintings is presumed to be a result of the tastes and purposes of the commissioners. Since Ancestral Burial Ground on the Inwangsan Mountain contains the multilayered structure of a real scenery landscape and family gravesite, it seems to have been perceived in myriad different ways depending on the viewer's level of knowledge, closeness to the commissioner, or viewing time. In the postscripts to the painting, the name and nickname of the tomb occupant as well as the place of his surname are not recorded. He is simply referred to as "Mister Bak." Biographical information about the commissioner Bak Gyeong-bin is also unavailable. However, given that his family did not enter government service, he is thought to have been a person of low standing who could not become a member of the ruling elite despite financial wherewithal. Moreover, it is hard to perceive Hong Seon-ju, who wrote the postscripts, as a member of the nobility. He might have been a low-level administrative official who belonged to the Gyeongajeon, as documented in the Seungjeongwon ilgi (Daily Records of Royal Secretariat of the Joseon Dynasty). Bak Gyeong-bin is presumed to have moved the tomb of his father to a propitious site and commissioned Ancestral Burial Ground on the Inwangsan Mountain to stress his filial piety, a conservative value, out of his desire to enter the upper class. However, Ancestral Burial Ground on the Inwangsan Mountain failed to live up to its original purpose and ended up as a contradictory image due to its multiple applications and the concern over the exposure of the violation of the prohibition on the construction of tombs on the prohibited area. Forty-seven years after its production, this screen became a part of the collection at the Royal Yi Household Museum with each panel being separated. This suggests that Bak Gyeong-bin's dream of bringing fortune and raising his family's social status by selecting a propitious gravesite did not come true.

• MISULJARYO - National Museum of Korea Art Journal
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• v.100
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• pp.50-80
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• 2021

This paper critically examines the history of the theories connected to the Wongaksa Temple Pagoda that have developed over the last 100 years focusing on the original number of stories the pagoda would have reached. Part II of this paper retraces the dynamic process of the rediscovery of the Wongaksa Temple Pagoda by Westerners who traveled to Korea during the port-opening period. Koreans at the time viewed the Wongaksa Temple Pagoda as an object of no particular appeal or even as an eyesore. However, Westerners appreciated it as a wonder or magnificent sight. Since these Westerners had almost no prior knowledge of Buddhist pagodas, they were able to write objective travelogues. At the time, these visitors generally accepted the theory common among Joseon intellectuals that Wongaksa Temple Pagoda once had thirteen stories. Part III focuses on Japanese government-affiliated scholars' academic research on the Wongaksa Temple Pagoda after the proclamation of the Korean Empire and the Japanese Government-General of Korea's subsequent management of the pagoda as a cultural property during the colonial era. It also discusses issues with Japanese academic research and management. In particular, this portion sheds light on the shift in theories about the original number of stories of the Wongaksa Temple Pagoda from the ten-story theory supported by Sekino Tadashi (關野 貞), whose ideas have held a great influence on this issue over the last 100 years, to the thirteen-story theory and then to the idea that it had more than thirteen. Finally, Part IV addresses the change from the multi-story theory to the ten-story theory in the years after Korea's liberation from Japan until 1962. Moreover, it highlights how Korean intellectuals of the Japanese colonial era predominantly accepted the thirteen-story theory. Since 1962, a considerable quantity of significant research on the Wongaksa Temple Pagoda has been published. However, since most of these studies have applied the ten-story theory suggested in 1962, they are not individually discussed in this paper. This retracing of the history of theories about the Wongaksa Temple Pagoda has verified that although there are reasonable grounds for supporting the thirteen-story theory, it has not been proved in the last 100 years. Moreover, the number of pagoda stories has not been fully discussed in academia. The common theory that both Wongaksa Temple Pagoda and Gyeongcheonsa Temple Pagoda were ten-story pagodas was first formulated by Sekino Tadashi 100 years ago. Since the abrasion of the Wongaksa Temple Stele was so severe the inscriptions on the stele were almost illegible, Sekino argued that the Wongaksa Temple Pagoda was a ten-story pagoda based on an architectural analysis of the then-current condition of the pagoda. Immediately after Sekino presented his argument, a woodblock-printed version of the inscriptions on the Wongaksa Temple Stele was found. This version included a phrase that a thirteen-story pagoda had been erected. In a similar vein, the Dongguk yeoji seungnam (Geographic Encyclopedia of Korea) published by the orders of King Seongjong in the late fifteenth century documented that Gyeongcheonsa Temple Pagoda, the model for the Wongaksa Temple Pagoda, was also a thirteen-story pagoda. The Wongaksa Temple Stele erected on the orders of King Sejo after the establishment of the Wongaksa Temple Pagoda evidently shows that Sekino's ten-story premise is flawed. Sekino himself wrote that "as [the pagoda] consists of a three-story stereobate and a ten-story body, people call it a thirteen-story pagoda," although he viewed the number of stories of the pagoda body as that of the entire pagoda. The inscriptions on the Wongaksa Temple Stele also clearly indicate that the king ordered the construction of the Wongaksa Temple Pagoda as a thirteen-story pagoda. Although unprecedented, this thirteen-story pagoda comprised a ten-story pagoda body over a three-story stereobate. Why would King Sejo have built a thirteen-story pagoda in an unusual form consisting of a ten-story body on top of a three-story stereobate? In order to fully understand King Sejo's intention in building a thirteen-story pagoda, analyzing the Wongaksa Temple Pagoda is necessary. This begins with the restoration of its original name. I disprove Sekino's ten-story theory built upon flawed premises and an eclectic over-thirteen-story theory and urge applying the thirteen-story theory, as the inscriptions on the Wongaksa Temple Stele stated that the pagoda was originally built as a thirteen-story pagoda.

• Journal of Conservation Science
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• v.25 no.1
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• pp.1-16
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• 2009

Jeollabuk-do is bounded by the sea, and Mahan Baekje culture have been established around a wide plain. Also, in southeastern, it was closed by Gaya kingdom where iron culture was prosperous at that time, a variety of the handles of swords with round pommel is excavated at present. The handles of swords with round pommel is the best amount of excavated objects among the swords with round pommel and producted object for the time. It supposes them to become the foundation of making the decorated swords with round pommel. But, the handles of swords with round pommel that don't have a pattern in handle is indifferent to study because the production method is simple in spite of that the value of archaeological data is sufficient. Therefore, in this study, it examined changed production techniques with the change of times concerning the handles of swords with round pommel of Mahan Baekje Gaya period(before 6C) excavated from Jeollabukdo through using X-rays in order to clarify a variety of production techniques of the handles of swords with round pommel correctly in accordance with a period of production and excavated place. As a result, identified production techniques using X-rays of the handles of swords with round pommel excavated around remains of Mahan Baekje Gaya period shows that production progress improved in order of all-in-one shape, hammer welding shape of the handle of round pommel, and two in body formation in accordance with age. Especially, in two in body shape, it products the handle of round pommel separately, after that it welds the handle of swords and then links the sword blade like a riveting or bottleneck and so on. Despite of improved hammer welding technique, the reason why it didn't utilize is it regards as inlay or gilt will be damaged. And it is judged by using riveting or bottleneck. Also, it appears to techniques of metal craft such as decoration of the handle, decoration of point of sword, inlay, and silver-plating in the period of appearing two in body shape. As clarifying correctly, it provides fundamental database of scientific research about a study of production techniques of handle of swords with round pommel.