• Journal of the Korea Fashion and Costume Design Association
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• v.9 no.1
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• pp.141-148
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• 2007

As Backje(B.C. 18-A.D. 600) is the whole area of Chungcheong, Jeonra, Kangwon and Gyeongsang provinces, the son of the founder of Goguryeo, King Onjoe, making the castle Wu'irae capital of the nation, founded Backje. The capital was transferred to Hansung by B.C. 5 and then to Gongju by A.D. 475. Backje governed the east of China and the northeastern coast. Due to the effect of Chinese culture there are remarkably Chinese cultural elements in dress and its ornament of Baekje. Therefore on the side of cultural part, the noble culture was formed more polished than that of Goguryeo, which affected the culture of dress and ornament. And also there were class differentiation noticeably. Baekje created splendid culture and affected the culture development of Shinra and Japan. The motive of culture creation could be the top of three countries in the foreign trade because there were geographically the widest vast plain and coastline which stretches out from north to south. Although there haven't been many materials about the cultural heritage and records more than other countries, through the modern visual point its design is fresh and more elegant those of other countries. But the fact is that there are few materials related to Baekje. What is worse, there rarely remains all original form and most of them are broken and lost. According1y, we cannot understand not only an original form of Baekje culture and but also the meaning included in it. It goes without saying that there are few materials about the clothes and fabrics. As understanding the culture of Baekje itself is insufficient, a culture enterprise utilizing it - to improve both the added value and economical achievement while combining the latest culture resources with other fields - hasn't been successful. In this study, the purpose is to improve economic power through commercialization and industrialization of the sources of the culture of Baekje. By reanalyzing a form and an image of Baekje relics, it is designed with new motif and modem preference on the condition of our peculiar cultural heritage. And while using this motif with Jacquard pattern, we made it possible to be applied to real life such as interior trinkets, etc.

• Sijohaknonchong
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• v.22
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• pp.57-83
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• 2005

This article reviewed ‘Gojangsijoseonju(고장시조선주)' which was written by Gojeong-ok(.고정옥), a scholar of Korean literature. and showed the features and importance in the history of Korean literature. Gojeong-ok was not properly studied in the history of Korean literature for the time being because he went to North Korea during the Korean war. Even for the researcher on Korean literature.' the literary works of Gojeong-ok were not introduced properly. However, the systematic studies on Gojeong-ok and his literary works should be done, and should be well appreciate his work in the history of the research for Korean literature by his achievements. This article considered his literary achievement through his book, 'Gojangsijoseonju'. 'Jangsijo(장시조), that was named by Gojeong-ok for 'Saseolsijo(사설시조), stood in highly important position to explain the history of literarature in late period of Chosun(조선) Dynasty. He tried the analysis on the fifty (50) selected 'Saseolsijo' and made commentaries on them in his book. And he suggested the original and creative theory on 'Saseolsijo' at the time of the book published. This article considered his understandings on the poems of classical literature, revealed in his literary works, and especially, the features on the theory for the 'Jangsijo'. Through this process, it could be clearly understand his views on literary works in itself. By considering the analysis of literature that was introduced with the commentaries, it could be seen the aspects of the specific analysis on each literature. Through these works, it could be looked forward to getting more detailed investigating clue on the view of Gojeong-ok for the poems of classical literature.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.3
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• pp.1-17
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• 2016

The main aim of this study is to provide an overview of the characteristics the Oungak (五雲閣) area on the north of rear garden of Gyeongbokgung Palace which was constructed during the time of king Kojong. This study also consider the aspect of functional elements of Ocryucheon (玉流川) located in Changdeokgung Palace and how the Oungak area was used as a substitute for the Ocryucheon. The Oungak area is the private space of the king. It was built in a natural setting which used existing environment including spring water and the rock carved with inscriptions 'Cheonha-Jaeil-Bokji (天下第一福地). King Kojong tried to replace Ocryucheon with Oungak area which had played a important role of relaxation and leisure for royal family at the Ocryucheon to reconstructed Gyeongbokgung Palace. Despite being away from each other, Oungak area seems quite similar to Ocryucheon area. Oungak area and Ocryucheon have a common conditions of a location and structure of the building. Both constructed on the northernmost part of rear garden, composition of buildings and the design of waterway estimated to function as Curve-Stream Banquet. Oungak area was consisted of Ocryeonjeong (玉蓮亭) Pavilion, Oungak Building, Byeokhwasil (碧華室) Building and Cheonha-Jaeil-Bokji-Cheon (天下第一福地泉) Spring and Streams. Except Byeokhwasil Building, spatial compositions of Oungak area showed pattern that were similar to Ocryucheon area. The area was developed, moreover, to unconventional space that depended on the conditions of topography, slope, water system. First, The Ocryeonjeong Pavilion constructed to view the landscape of Seoul to Namsan Mountain. Second, the peculiar form of Cheonha-Jaeil-Bokji-Cheon Streams is estimated the shape imitated from Curve-Stream Banquet on Ocryuchon. Third, Oungak Building was constructed like a habitable house with Nongsanjeong Building in Ocryucheon. The Oungak area was constructed to improve Gyeongbokgung Palace, Consequently, the Oungak area specially characteristic of Joseon palaces's rear garden.

• Economic and Environmental Geology
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• v.42 no.1
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• pp.73-84
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• 2009

The stone Buddha and Shrine of Unjusa temple (Korean Treasure No. 797) at Hwasun formed in Koryo Dynasty is unique style which faces each other the back parts of south and north within the stone Shrine. The stone Buddha and Shrine is highly evaluated in historical, artistic and academic respects. But, the stone properties have been exposed in the open system various aspects of degradations weathered for a long time without specific protective facilities. To inquire into relative deterioration and environmental factor, air temperature and relative humidity of the stone Buddha and Shrine were monitored for a year of the indoor and outdoor, respectively. As a result, the temperature shows increase and decrease according to the seasons in the tendency to clear. While the relative humidity is high to keep all four seasons. Highly relative humidity environment induces dew condensation on the interior of stone Buddha and Shrine. The dew condensation is recorded at the spring, summer and winter season. The summer season is double the total of spring and winter season. In the case of summer, dew condensation is long time continued due to high temperature and relative humidity that is kept by more than nearly 100%. There is progress towards chemical weathering throughout dissolve rock properties and alteration on the rock surface. In the case of winter, dew condensation is not kept for a long time as summer. In the winter, which showing a below zero may add physical weathering throughout moisture that happen by dew condensation to repeat freezing and thawing. Therefore, the reduction plan of the relative humidity effect on dew condensation should be prepared.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.4
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• pp.33-50
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• 2013

The purpose of this study was to seek the spatial organization and prototype landscape through literature reviews, historical evidences, and field surveys for Donggwanwangmyo(東關王廟) shrine in Seoul. The results were as follows : First, the basic layout of the main buildings in Donggwanwangmyo which is the remains influenced by China had bilateral symmetry on the central axis between the north and south. Second, the Chinese forms and features were found at Jeong-jeon and middle gate in Donggwanwangmyo, and the symbolic elements of royal authority was also found in each space of Donggwanwangmyo. Third, spatial organization was classified as the entrance and the ritual area, and the entrance area was maintained by administrators and was used as the place of ritual ceremony preparation. Fourth, the original form of Donggwanwangmyo had been damaged due to the project for making urban park in the 1970s. The most of the existing trees and shrubs which are not suitable to the shrine should be removed to recover the original landscape of Donggwanwangmyo and chui-byoung(翠屛), pond, landscape facilities also needed to be restored. Fifth, Donggwanwangmyo needed to reorganize the pious atmosphere to recover of the shrine environment, and needed to be reclassified as historical site. Finally, some criticizes that Donggwanwangmyo is the result of Toadyism, but Donggwanwangmyo can be used as the valuable tourism resource through the awareness that Donggwanwangmyo was built under the situation of Joseon Dynasty, and organization and understanding that Donggwanwangmyo is a symbolic remains for the exchange between Korea and China.

• (The)Study of the Eastern Classic
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• no.33
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• pp.437-470
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• 2008

Woo-Suk Hwang Jong-Ha(友石, 黃宗河 1887-1952), Woo-Chung Hwang Sung-Ha (又淸, 黃成河, 1891-1965), Gook-In Hwang Kyung-Ha (菊人, 黃敬河, 1895-?) and Mi-San Hwang Yong-Ha(美山 黃庸河, 1899-?) were not only renowned writers and painters but also brothers spaced four years apart The Hwang brothers were not specially trained by educational institutions, but studied on their own, relying on picture books from China and the artpieces of masters. Even though brothers each born only four years from the next, they preferred different techniques, and the subjects they were proficient at drawing were all different to some extent: Tiger Painting by Hwang Jong-Ha, Finger Painting by Hwang Sung-Ha, Ginseng Painting by Hwang Kyung-Ha and Painting of Four Gracious Plants (plum, orchid, chrysanthemum, bamboo) by Hwang Yong-Ha are an example of this. They also showed differences in their manner of holding various exhibitions. They did, however, forge strong familial ties by holding the Exhibition by Four Brothers or by producing joint paintings. In particular, they established an art school called the Song-Do Society for the Research of Writings and Paintings in Gaesung, North Korea as a means to nurture young artists and to offer opportunities to introduce their own artwork. They were both friends and artists, as they spent their childhood together and share their thoughts and hobbies as well as their own individual and unique works of art. Moreover, they went the through ups and downs of Korean history from the end of the Joseon Dynasty through the Japanese occupation however, they strove to keep the tradition of Korean paintings alive, and even persevered in writing and drawing countless artwork with paper, brush and Chinese ink until the day they each died.

• Korean Journal of Heritage: History & Science
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• v.49 no.3
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• pp.104-135
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• 2016

This paper aims to consider history and value of the Mingshansi Grottoes, a complex of Buddhist rock sculptures in Anyue County, Sichuan Province, China. Mingshansi Shiku, not that far from Baodingshan Grottoes at Dazu District, Chongqing City, is an important art work of Liu Benzun sect. Even though there are not many niches and sculptures in the Mingshansi Shiku, it was designated as a Major Historical and Cultural Site Protected at the National Level due to its large scale and highly valued art works in it. In the Mingshansi Grottoes there is not any information inscribed on the rockface about when the grottoes were established. Because a stone pagoda, which had information about when and by whom they were established, was collapsed, some scholars considered them to be made in North Song or early Southern Song Dynasties based only on the artistic style of sculptures of the grottoes. The School of Archaeology and Museology at Peking University recently carried out a survey documenting the Mingshansi Grottoes, and thereby the school gives an important material for studying the grottoes. The grottoes consist of a Dharma-protection Warrior niche, a statue of Guanyin and Dashizhi seated together, a standing Mahavairocana statue, a standing Manjushuri statue, a standing Wenshu and Puxian statue, a Turning Dharma-wheel pagoda (轉法輪塔 Zhuanfalunta) of Zhao Zhifeng, the founder of Liu Benzun sect. These statues are considered to be produced by an overall master plan in the Middle or Late Period of the Southern Song. The Shiku is believed to be a site at which Zhao Zhifeng performed some Buddhist rites such as Water and Land Rituals (水陸法會 Shuilufahui). Income of the ritual was also a major part of the funding for establishing large-scale Baoding Shiku at Dazu District, Chongqing City.

• The Journal of the Convergence on Culture Technology
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• v.5 no.1
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• pp.227-234
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• 2019

Hyochang Park was the royal tomb of the Joseon Dynasty, where were the tombs of Prince Munhyo and his birth mother Ui-bin Seong, king Soonjo's concubine Sook-Ui Park and Youngon princess by a concubine. It was upgraded from Hyochang tomb to Hyochangwon at King Gojong. The Japanese imperialism destroyed Hyochangwon and made it into a park, also moved to Seosamneung in 1944. After returning from Chongqing after liberation, Kimgu made the independence movement tomb in the empty space of Hyochang Park. There were 3 martyr's tomb, provisional government figure tomb. Kimgu himself was buried in Hyochang Park after his death in 1949. During the regime of Rhee Seung-man and Park Jeong-hee, there was a constant attempt to change the identity of Hyochang Park, where independence activists were buried. Hyochang Stadium, Wonhyo buddhist priest's Statue and North Korean Anti-Communist Tower were established. After democratization in 1987, the independence activist tomb of Hyochang Park began to gain meaning again. The 6th Republic succeeded the provisional government in the Constitution, also the national cemetery and independent park of Hyochang Park were attempted but the social consensus could not be achieved. This study focuses on the historical middle layer and symbolism of Hyochang Park and aims to contribute to social consensus on the identity of Hyochang Park by making a storytelling on the theme of 'Independence Road'.

• The Journal of Korean Medical History
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• v.35 no.2
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• pp.69-82
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• 2022

Shin Hong-gyun was born on August 20, 1881. The second son of Shin Tae-geom (申泰儉) in Sangsang-ri, Sinbukcheong-myeon, Bukcheong-gun,Hamgyeongnam-do. His family had been practicing East Asian medicine as a family business. At that time, the families of East Asian doctors who passed the general examination of the Joseon Dynasty had been continuing the East Asian medicine business from generation to generation. Starting with exile in North Gando in 1911, he was located in Wangga-dong, 17 Doo-gu, Changbaek-hyeon. In 1915, he met General Choi Un-san in Bongo-dong, treated the soldiers suffering from cellulitis, and participated in the training process to prepare for the upcoming anti-Japanese war. However, because of a growing difference of opinion with General Choi Woon-san, Shin Hong-gyun left Bono-dong after a year and mets Sorae Kim Jung-geon and joined the founding of Wonjonggyo and Daejindan, an anti-Japanese armed group. It is said that Shin Hong-gyun established many schools in Korean villages destroyed by the Gyeongshin disaster and 14 schools were established under the names of Wonjonggyo and Daejin. After the Japanese established the puppet Manchukuo in 1931, the Manchurian Defense Forces were formed. Koreans and Chinese immigrants to Manchuria worked together to carry out a joint Korean-Chinese anti-Japanese operation towards the Japanese Empire. In 1933, 50 of the Daejindan members joined the Korean Independence Army, and among them, Shin Hong-gyun began to work as a medical doctor in earnest. During an ambush in Daejeonryeong Valley, he could not get a proper meal and, to make matters worse, got wet in the rainy season, so the situation was a challenge in various ways. At this time, Shin Hong-gyun showed his knowledge of herbal medicine, picked black wood ear mushrooms that grew wild in the mountains, washed them in rain water, and provided food to the independence fighters and relieved them of hunger. After the Battle of Daejeon-ryeong, the Japanese army's suppression of the independence forces intensified, and most of the independence fighters escaped from the Chinese army's encirclement and were scattered. Ahn Tae-jin and others led the remaining units and continued the anti-Japanese armed struggle in the forest areas of Yeongan, Aekmok, Mokneung, and Milsan.

• Journal of the Korean association of regional geographers
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• v.6 no.3
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• pp.53-81
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• 2000

The purpose of this study is to examine the chracteristics of the location of Zen Buddhist temples which are the Nine-Mountain Sects of Zen(九山禪門) from feng-shui perspective. A large number of temples have been built for about 1600 years since Buddhism had influenced on Korea. They have been built nationwide in different times by different sects of Buddhism. The pattern of location of Buddhist temples is different according to background of the times (political, economic, cultural aspect) and of tenet(difference in sects of Buddhism) when the temples were built. But the general location of Korean Buddhist temples is in accordance with feng-shui theory. Feng-shui is a traditional geographic thought in China and Korea. It is necessary to understand feng-shui in order to understand Korean landscape and cultural geography. It had given a tremendous impact on Korean landscape through choosing site of cities, settlements, houses, mounments, temples, pagodas, and so on. Before feng-shui was prevailing in Korea, Buddhist temples were mostly built on sacred place which was connected with folk beliefs. In the case of the late Silla Dynasty when Zen Buddhism was prevailing, feng-shui became popular and many. temples were built in accordance with feng-shui. The typical examples are found in the site of Nine-Mountain Sects of Zen temples. The interpretation of geomantic site of Nine-Mountain Sects of Zen temples will show us how feng-shui was applied to and reflected in the Korean peninsula. In Zen Buddhism, feng-shui was applied to the choice of the temple site. Also feng-shui theory was usually used to choose the site of stupa(Budo) where the remains of the founder of sect. In this study, I will interpret the geomantic characteristics of Nine-Mountain Sects of Zen temples. The geomantic interpretations of the temples are as follow. 1. The temples are located at the foot of a hill with surrounding mountains and a watercourse in front. Feng-shui texts often describe it as an ideal site. This geomantic situation is well equipped with natural drainage; protection from cold wind from the north or evil spirits; a good view with open space to the front; protection from unnecessary weather damage; and security and protection from strangers and invaders. 2. The sitting and facing direction of the temples correspond to the oncoming dragon's direction. 3. Many feng-shui texts discuss the types of Sa(surrounding mountains) in detail and morphologically describe them with certain animate and inanimate auspicious objects. In case of Nine-Mountain Sects of Zen temples, the geomantic landscape of these can be compared to auspicious objects. This is morphological marker for the description of configulation features of these temples. 4. Most auspicious places are not perfect, but the shortcomings can be overcome by many means. We can observe modification of landscape for the purpose of fulfilling the geomantic harmony of the temple.