• Journal of the Korean Society for Library and Information Science
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• v.40 no.3
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• pp.391-413
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• 2006

This study analyzed the procedures and contents of digitalization of sinological resources owned by major sinological resource institutes in Korea. It investigated the united organizations that use such sinological resources It also assessed governmental policies and future Plans for digitalization of sinological resources. Finally, it proposed steps and conditions necessary for successful digitalization of sinological resources. (1) The level of digitalization of library management, searching, and usage system of national library, university library, and research library that has been applied since 1980s has already been highly advanced. The amount of sinological resources collected is significant and its substance value is very high. The digitalized resources are already distributed on internet partially. However, the level of digitalization of sinological resources still lacks some aspects and requires further effort. (2) The data base for digitalized sinological resources already available can be grouped into bibliographic information, contents and annotation, and full text. and it includes both domestic and foreign resources. The quantities of resources are as described in the body (3) The types of digital sinological resources include antient books. archives, micro, and book blocks. (4) The encoding DB methods of digital sinological resources include text. image, PDF. and etc. (5) The united organizations of sinological resources enable us to avoid duplicated investigation and enhance service efficiency. Here are some factors to consider in order to accomplish ideal digitalization of sinological resources. (1) First of all, it is necessary to organize a control center for digitalization procedures of old materials, and allow it a certain degree of authority to develop and Proceed a comprehensive Plan. (2) Both short- and long-term plans need to be developed in order to analyze various aspects of digitalization process. and their steps need to be taken gradually (3) It is necessary to train experts for old materials and let them construct and manage DB.

• Journal of the Korean association of regional geographers
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• v.14 no.3
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• pp.254-268
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• 2008

Jang Sang-Hoon(장상훈) concluded that Dongyeo(東輿) seemed to be made between 1859 and 1866 but it was ahead of Cheonggudo(靑邱圖) in terms of the content and format. Accordingly he insisted that Cheonggudo was compiled based on the original version of Dongyeo which was supposed to be drawn between 1790 and 1834. This paper reappraised critically the previous researches and got several findings. Firstly, the changes of place names-4 places names were selected for the Jang Sang-Hoon's research and 2 were added in this paper-are reflected in the Yeodobiji(輿圖備志) and Dongyeo compiled by Choi Seonghwan(최성환) and Kim Jeongho(金正浩) between 1853 and 1856. Secondly, the sectioning format of Dongye shows some transitional character from the book style such as Cheonggudo to the folding style that was shown in Dongyeodo(東輿圖) and Daedongyeojido(大東輿地圖). Thirdly, the expression of the mountains in Dongyeo shares the same style which is shown in Dongyeodo and Daedongyejido. Fourth, Dongyeo contains the same information about old military bases and the castle locations in small local town centers that appear in Dongyeodo and Daedongyeojido but not in Cheonggudo and similar kinds of maps. In conclusion, Dongyeo and the original version of it are likely to be drawn by Kim Jeongho between 1853 and 1856 after Cheonggudo was made.

• Journal of Conservation Science
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• v.37 no.2
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• pp.167-178
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• 2021

For the preservation and efficient content sharing of 5 volumes (2,866 pages) of Yu Kil-Chun's book published in 1971, which provides an important collection of data for the study of modern Korean history during the late 19th century (enlightenment period of Joseon dynasty). The books were purchased and its preservation status investigated and documented electronically by scanning for permanent preservation of content and to determine the condition of preservation at the time of documentation. The degree of deterioration and damage, such as discoloration, hardening, breakage, and damage in these 50 years old modern printed books was quantified through image analysis and made attempts to visualize the damaged areas. It was observed that the degree of deterioration and damage depended on the material and the surface condition of the paper used, the degree of exposure to light, and the storage environment. The comparison of the preservation status at the time of the photographing (or scanning) and judgment as to whether or not the image under investigation was artificially modified was accomplished by comparing the electronically documented images of Seoyugyeonmun (西遊見聞) in Volume 1 of Yu Kil-Chun's works with images provided on other websites. Practical problems encountered while considering the effective preservation of electronically documented data and publicly sharing it, in the course of this study, with other academic researchers around the world were also summarized.

• (The)Study of the Eastern Classic
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• no.68
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• pp.209-235
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• 2017

This study was conducted for a review of Park Se-chae's Theory of Rituals and eclectic features. He was in agreement with Song Si-yeol's allegation and Seoin's theory of rituals(西人禮論) in the 1659 controversy over propriety(己亥禮訟) and the 1674 controversy over propriety(甲寅禮訟). After that, he was cautious and criticized for Song's claims in 1683 discussion of Hyojong's sacrifices and Taejo's posthumous name. This tendency can be seen in his paper of rituals. He wrote "服制私議"(Private opinion of mourning clothes) etc. in his early life and wrote "關西昏喪契約束"(Covenant on wedding ceremonies and mourning ceremonies in the Gwanse province), "喪祭値疫痘說"(Mourning ceremonies and sacrifice when there is an epidemic) etc. in his later life. By comparing the books, we can identify changes in Park Se-chae's eclectic features. Early in life, he reviewed Gorye(古禮, Rituals of the old such as Liji) and the timely institutions(時制) on the "朱子家禮"(A book written by Zhuzi about family rituals). However, later in life, he reviewed Gorye and the Zhuzi Jiali on the timely institutions. The following is a summary of the above. His theory of rituals can be said that the eclectic features have changed from 'on Zhuzi Jiali' to 'on the timely institution'.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.32 no.4
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• pp.189-212
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• 2021

The purpose of this study is to analyze an usage behavior for the public library website through web traffic. For this purpose, using Google Analytics and growth hacking technique, the data of A public library website log was analyzed for three months from August 1, 2021 to October 31, 2021. As a result of the study, the young age group of 18-24 years old and 25-34 years old recorded a high rate of new member registration, & it was found that the inflow rate through SNS was high for external inflows. As a result of analysis for the access rate by time, it was found that the time with the highest inflow rate was between 10 am and 11 am both on Wednesday and Friday. As a access channel, the access rate using mobile (64.90%) was quite high, but at the same time, the bounce rate (27.20%) was higher than the average (24.93%), & the rate of duration time (4 minutes 33 seconds) was lower than thee average (5 minutes 22 seconds). Finally, it was found that the utilization rate of reading program events and online book curation service, which the library focuses on producing and promoting, is very low. These research results can be used as basic data for future improvement of public library websites.

• Sim-seong Yeon-gu
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• v.29 no.1
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• pp.46-81
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• 2014

The 'Woencheongang-Bonpuri' is one of the shamanistic myths in Cheju Island. That is a history of ancestor God of the 'Woencheongang'. This myth contains a shaman's initiation. And we can find important archetypal images in it. There are a child, old wise woman, book, water, tree, snake, Yakwangju which is a gem that emits light in the dark, dragon, hierogamy, goddess, time, etc. I've tried to interpret these images through the method of amplification from the perspective of analytical psychology. A heroine of this shamanistic myth is 'Ohnuri' that means 'today'. When she came out from the earth, she was a 'abandoned child' which is a 'hero-motif' in the fairytale and also a theme of individuation process in the analytical psychology. In the mean time, she grew up with helps of the nature, crane, and 'Yakwangju'. One day, she was found in the field by the people. They gave her a name of 'Ohnuri' and one day, an old wise woman told her how to go to her parents. On her way to the 'Woencheongang' where her parents regulate four seasons, she had met many characters which were in stuck. They told willingly Ohnuri a way to go to the 'Woencheongang'. Instead, they wanted to get solutions of their difficult problems. Finally, she met her parents in the 'Woencheongang' with joy and they taught her how to solve problems. Therefore, all characters in this myth could go on their own individuation process fortunately with help of the Whoencheongang's wisdom. In the meanwhile, Ohnuri got Lotus and Yakwangju and then she transformed to the goddess of the highest of the heavenly gods. Then she had helped people who get in trouble. In this way, the 'Woencheon-Bonpuri' was psychologically interpreted from aspect of analytical psychology.

• Journal of the Korean Society for Library and Information Science
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• v.25
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• pp.445-476
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• 1993

This paper is written to clarify the specific details of the Sabu-Songyu­Mongnok(사부송유목록). which is a reading list for recitation and appreciation of Chinese classics edited by Hong Suk-Chu(1774-1842) when he was 56 years old for the stimulation of his younger brother Hyun-Ju (1793-1865)'s reading life. In this study the catalogue's title interpretation. the time of the editing, the motive for the editing and the analysis of the contents are revealed as what they actually are. The main details are as followings. There is no date written on the Sabu-Songyu-Mongnok but the writer estimate it to be around 1829. After Hong Suk-Chu recognized the fact that although his younger brother Hyun-Ju was interested in reading but felt that he was a little too old to begin to read all the books of the whole classes. he selected the classic works from whole subjects, i.e. history, philosophy and anthology, that he thought which would best represent each subject. From these selected works he then picked out the most important chapters or parts of the works. Another motivation of the editing was for the stimulation of the reading life for Hong Suk-chu himself and for people like himself who were getting old and losing their vitality. The Sabu-Songyu-Mongnok consists of four categories. i.e. classics category, history category, philosophy category and anthology category, and in the catalogue, 26 different works are entered. The classics category has ten, the history category has six, the philosophy category has six and the anthology category has four. Each of the works are entered under the title of the book, and hen the chapter heading. The Sabu-Songyu-Mongnok was edited 19 years later than Hong-ssi toksorok(홍씨독서록) or an Annotated Bibliography of Korean and Chinese Books. Comparing each category of the catalogue with the Hong-ssi toksorok, the writer could catch the following characteristics. 1. Although there was no indication of the class heading, the sequence of the arrangement of the entries in the classics categories was the same as the sequence of the classes in the Hong-ssi toksorok. 2. The Zuo-shi Chun-qiu-zhuan(좌씨춘추전) is recorded in the class of Chunqiu of the classics category in the Hong-ssi toksorok, but in the Sabu-Songyu­Mongnok, it belongs to the history category. 3. In the philosophy category of the catalogue, Chuangtzu(장자) writings are included because it is so well written. 4. Unlike the categories of classics, history and anthology, the philosophy category is recorded under the author's name. This is fascinating because it unites with the conventional cataloguing practice of the west. 5. In the anthology category, the writings with the best styles from the Chuci(초사) or the poems of Chou, Wen-xuan(문선), wen-yuan-ying-hua(문여영화) are selected and classified into four parts: (1) poems, (2) proses of Han, Wei and Pre-Qin dynasties. (3) Si-liu-pian-li-wen(사육병려문), (4) classic style of writings of Tang and Song dynasties (당송고문). 6. There was an unusually large number of Han Yu's writings selected from the great eight poets of Tang and Song dynasty writings. (20 categories out of $43: 47\%)$ After comparing the entries of the Sabu-Songyu-Mongnok, it can be concluded that all the entries were also included in the Hong-ssi tokrorok. The fact that the sequence of the entries in the classics category and that the literary works were sequenced under the same subject by the year of editing or writing like as the Hong-ssi toksorok Also it is unusual that there was not even one literary work of a Korean in the catalogue. Anyhow this catalogue is the first recitation catalogue in our country that was edited for the people in the prime of life as well as for old people and is the only one existing today.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.2
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• pp.1-8
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• 2010

"Dokseoyeoga Do"(An Enjoyable Pleasure with Reading) is a work included in a collection book of both poems and works called as "Gyunggyo Myungseung Cheop"(Collections of Beautiful Scenary in the Suburb of Seoul) with a promise that a great painter Gyumjae Jung-Sun(謙齋 鄭敾) and his lifelong friend, Sacheon Lee Byung-Yeon(李秉淵) should hopefully exchange their poems and painted works. So far, general perspective of art history toward this work is either self-portrait of Gyumjae himself or genre painting of the aristocrat. The purpose of this study is to interpret in-depth meanings implied in this work with various considerations of plant elements appeared in this work. As a result of this study, We could draw newer and additional meanings beyond the existing perspectives of art history research categories, and the details can be summarized as following below. First of all, we could approach a new interpretation implying that Gyumjae and Sacheon hopefully wished their well-being, friendship, and reunion. Second, as a means of expressing this meaning, plant elements like old juniper(Juniperus chinensis L.), orchid(Orchidaceae), and peony(Paeonia lactiflora var. hortensis) were used. Third, each plant element can be literally seen as an icon implying message that Gyumjae desired to give to Sacheon. To be more detailed, experience and greenness of old juniper imply well-being of two people, and orchid implies fragrant friendship, and peony implies the feeling that Gyumjae hopefully desired to make a reunion with a parted friend. The significance of this study is that throughout old paintings, we could observe substantial examples of recognizing the meanings of plant elements in a category of traditional landscaping and utilizing them. Moreover, adding various point-of-views of many professional categories like Korean Landscaping history in the traditional painting research, we could also recognize the potentials for making rich interpretation toward implicated meanings of old paintings.

• Journal of Korean Medical classics
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• v.3
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• pp.218-247
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• 1989

As mentioned above, I got the next conclusion since I had considered the medical contents of the ancient period(上古時代) and the era of the old-Korea(古朝鮮時代) through several bibliographic records. 1. There were Pung-baeg(風伯), Uh-sa(雨師), Un-sa(雲師) that were the names of the governmental officials during the ancient period of Whan-ung(桓雄). Among them, Uh-sa specially managed the treatment for diseases. When we think of the significance of Pung(風)-which means the winds, Uh(雨)-which means the rain, Un(雲)-which means of clouds, we will find out that the human life will be affected by all kinds of phenomena of the nature. So I can infer that ancestries could prevent and treat diseases with adjusting them tn the changes in the weather. 2. There were five government officials(五事) in the ancient period of Whan-ung(桓雄上古時代). They are Uh-ga(牛加), Ma-ga(馬加), Ku-ga(狗加), Cheo-ga(猪加) and Yang-ga(羊加), and had charges of five important duties. Among them, Cheo-ga was set to a charge of treatment for diseases. So we can notice that there existed people who treated for diseases professionally. When we think of the meanings of Uh(牛)-which intends cows or bulls. Ma(馬)-which intends horses, Ku(狗)-which intends dogs, Cheo(猪)-which intends wild boars and Yang(羊)-which intends sheep, we can see that livestocks would be raised at that time, and they came to have more chances to digest meat. Since the digestion of meat became to be a burden on the stomach and the intestines, it might cause a lot of indigestive troubles. 3. When I compared Tan-gun Pal-ga(檀君八加) with the Oh-ga(五加) in the ancient period of Whan-ung(桓雄上古時代), I could tell that the community of Tan-gun's period is more advanced and specialized than one of Whan-ung's. When I think of the next sentence ; "The Prince Imperial, Bu-u(夫虞) become to be a Ro-ga(鷺加), who treat for diseases professionally.", I am sure that the treatment for diseases was more importment than any other things, because he was the third son of Tan-gun(檀君). 4. According to Tan-gun(檀君) mythology, Whan-ung(桓雄) came down from the heaven of the pure Yang(純陽) to the earth and then changed into a man who had had more Yang(陽) than Yin(陰). And a bear came up from the underground(or the cave) to the ground and then changed into a women who had had more Yin(陰) than Yang(陽). So both of them became to hold together. This story implicated that ancestors had taken a serious view of each of them, namely the ancestors didn't give the ascendance to the one side of them, and made much account of the mutual harmony. So I am sure that this fact coincided with the basic theories of oriental medical science. To refer to two proverbs of Tan-gun mythology that are "Ki-Sam-Chil-Il(忌三七日)" which means caring for twenty one days, and "Pul-Gyon-Il-Gwang-Baeg-Il(不見日光百日)" which means keeping indoors for one hundred days, I can tell you that "twenty-one-day" involves the principle of the birth of life, and "one-hundred-day" contains a preparatory period or the period of death to bear another life. 5. From the medical stuff, such as wormwood(艾), garlic(蒜), or wonder-working herbage(靈草), that had been written at the bibliographic papers of the ancient period(上古時代) and the era of the old-Korea(古朝鮮時代), I consider that many people might get a lot of women's diseases, indigestive troubles, and other diseases that were caused by the weakness, but with using various spices, such as the leaves of water pepper(蔘), they could prevent the occurrance of all kinds of diseases previously. So I regard this treatment as the medicine from food. 6. One of the sayings at Nae-gyong(內經) is that "The stone accupuncture(砭石) came from the orient." We can see both "wonder-wor-king wormwood(靈草)" and "dried wormwood(乾艾)" in the several bibliographic papers of the ancient history of the old-Korea(朝鮮上古史). From these records, I can be convinced that ancestors would utilize the acupuncture(針) and the moxa cautery(灸) to cure a patient of a disease. 7. Even though someone claimed that the book, "medical science and chemistry(醫學化學)" and "medical treatment(醫學大方)" had had been written during the ancient period of the old-Korea(上古朝鮮時代), such a fact can't have been ascertained historical evidence. But it has been handed down that there existed the original phonetic alphabet, such as the "Ka-Im-To alphabet(加臨土文字)" at that time. The terms about the diseases, which had been occurred at the community of the old-Korea(古朝鮮地域), were recorded fragmentarily at other records after that time. The origin of confucianism came from the race of the eastern barbarians, and Tae-Ho-Pok-Hi(太嗅伏義) and the king. Sun(舜) came from the eastern barbarians, too. The divination of tortoise shells at the country of Un(殷) is another from which was developed at the eastern barbarians' fortune-telling of animal bones. From these facts, I can infer that, by all means, they might record the medical knowledge which had been stored for thousands of years while contacting with china directly.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.2
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• pp.1-13
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• 2022

This paper examined the history and development of Gyeongbokgung Palace's back garden based on historical materials and drawings such as Joseon Ilgi(Diaries of Joseon Dynasty), Joseon Wangjo Sillok(the Annals of the Joseon Dynasty), Doseongdaejido(the Great Map of Seoul), Bukgwoldohyeong(Drawing Plan of the Northern Palace), the Bukgung Palace Restoration Plan, Restoration Planning of Gyeongbokgung Palace and the following results were derived. First, it was confirmed that the Back Garden of Gyeongbokgung Palace was famous for its great location since the Goryeo Dynasty, and that it was named Namkyeong at that time and was a place where a shrine was built, and that castles and palaces were already built during the Goryeo Dynasty under the influence of Fengshui-Docham(風水圖讖) and Zhouli·Kaogongji(周禮考工記). Although the back garden of Gyeongbokgung Palace in the early Joseon Dynasty stayed out of the limelight as a back garden for the palace, it has a place value as a living space for the head of the state from King Gojong to the present. Second, in order to clearly identify the boundaries of back garden, through literature such as map of Doseongdo (Map of the Capital), La Coree, Gyeongmudae Area, Japanese Geography Custom Compendium, Korean Photo Album, JoseonGeonchukdoJip(The Illustration Book of Joseon Construction), Urban Planning Survey of Gyeongseong, it was confirmed that the current Blue House area outside Sinmumun Gate was built outside the precincts of Gyeongbokgung Palace. It was found that the area devastated through the Japanese Invasion of Korea in 1592, was used as a space where public corporations were combined through the process of reconstruction during the King Gojong period. In Japanese colonial era, the place value as a back garden of the primary palace was damaged, as the palace buildings of the back garden was relocated or destroyed, but after liberation, it was used as the presidential residence and restored the place value of the ruler. Third, in the back garden of Gyeongbokgung Palace, spatial changes proceeded through the Japanese Invasion and Japanese colonial era. The place with the greatest geographical change was Gyeongnongjae area, where the residence of the Japanese Government-General of Korea was built, and there were frequent changes in the use of the land. On the other hand, the current Gyeongmudae area, the forests next to the small garden, and the forests of Baekak were preserved in the form of traditional forests. To clarify this, 1:1200 floor plan of inner Gyeongmudae residence and satellite images were overlapped based on Sinmumun Gate, and as a result, it was confirmed that the water path originating from Baekak still exists today and the forest area did not change. Fourth, in the areas where the traditional forest landscape was inherited, the functional changes in the topography were little, and major old-age colonies are maintained. The old trees identified in this area were indicator tree species with historical value. Representatively, Pinus densiflora for. multicaulis Uyeki, located in Nokjiwon Garden, is presumed to have been preserved as one of Pinus densiflora for. multicaulis Uyeki planted next to Yongmundang, and has a historicality that has been used as a photo zone at dinners for heads of state and important guests. Lastly, in order to continuously preserve and manage the value of Gyeongbokgung Palace in Blue House, it is urgent to clarify the space value through excavation of historical materials in Japanese colonial era and establish a hierarchy of garden archaeology by era. In addition, the basis for preserving the historical landscape from the Joseon Dynasty to the modern era from Gyeongbokgung Palace should not damage the area of the old giant trees, which has been perpetuated since the past, and a follow-up study is needed to investigate all the forests in Blue House.