• 제목/요약/키워드: Paper records

검색결과 1,649건 처리시간 0.032초

A Study on the clarification of the name of Anapji(雁鴨池) and Anapbupyeong(雁鴨浮萍) - Focusing on Anapji through its Appearance in Poems(題詠詩) ('안압지'의 이름과 '안압부평(雁鴨浮萍)'의 의미 연구 - 안압지(雁鴨池) 제영시(題詠詩)를 중심으로 -)

  • Kang, seog-keun
    • (The)Study of the Eastern Classic
    • /
    • 제68호
    • /
    • pp.145-171
    • /
    • 2017
  • This study aims to clarify the meaning of the Anapji which was one of the scenic places of historical interest during Silla Dynasty and of the Anapbupyeong(雁鴨浮萍) which was one of the greatest seven miracles (Dong-do-chil-gue(東都七怪) through appearance of the Anapji in poems. Anapji lies its original meanings on Anhaji(安夏池) and then it was shortened to Anji(雁池), apji(鴨池) while Dongho(東湖) has also been called since it is located in the South of Gyeongju. As of July 2011, the Ministry of Culture officially renamed Anapji and Imhaejeon Hall Site(臨海殿址) as the palace of Crown Prince-Gyonegju Donggung(慶州 東宮) and Wolji(月池) (Historical Site No. 18) and Wolji became the current name. While pond was made during Munmu of Silla, the name Anapji did not exist. Kim Si-Seup (1465~1471) in the early Chosun period referred to the pond as Anhaji(安夏池) and its name started being called as Anapji in the Geography of Korea (Sinjeung dongguk yeoji seungnam,(新增東國輿地勝覽)(Jungjong 25, 1530). Though modern scholar states that it was being called Anapji since there are always many ducks and wild geese in the pond, they fails to present the literature evidences. The author found the line in the poem -Anapji composed by writer Kim Chul Woo, which means that a wild duck and water bird get in and off the pond on their own and the record saying which means Dong-ho(東湖) from the phrase of Dongho-saw-sar-gi(東湖書社記) of Lee Su In(李樹仁)(1739-1822)-Confucian Scholar of Gyeongju was created due to the fact that many wild geese and ducks are flying over. Based on the facts foresaid, the literature evidences for the name of Anapji are presented in the paper. Anapji is a combined word between the Anapbupyeong(雁鴨浮萍) which is a flooding weed and Dong-do-chil-gue(東都七怪). Dong-do-chil-gue is an ancient form of Modern Eight Scenic Views. Eight Scenic Views -Gyeongju Parlgyong is just well-known as scenic places without grotesque elements Dong-do-chil-gue had before. However, the author also found the passage of Ilseongnok: Records of Daily Reflections saying that Anapji has a clod that is as wide as rock(盤石) and the clod also has moneywort on, which are undulating in the wind and clarified how the Anapbupyeong became one of the one of the greatest-seven miracles Dong-do-chil-gue and why the Anapbupyeong frequently appears in the poems of many writers.

Southeast Asia and ASEAN in 2016: Disappointing Records and Increasing Uncertainty (동남아와 아세안 2016: 기대와 혼돈 속에 커져가는 불확실성)

  • SHIN, Yoon Hwan
    • The Southeast Asian review
    • /
    • 제27권1호
    • /
    • pp.95-129
    • /
    • 2017
  • This study surveys and reviews political change, economic performance, and regional cooperation that were carried out in 2016 by Southeast Asian countries and ASEAN. This paper reports that what has followed the inauguration of new governments in Myanmar, the Philippines, Vietnam, and Laos fails to live up to the expectation and optimism that arose in the aftermath of elections and party congresses that took place in the first half of the year. In other countries such as Malaysia, Thailand, and Cambodia, where authoritarian regimes are faced with strong oppositions, the prospects for democratic change worsened to a substantial degree, as schisms and internal strives complicated the opposition camp as a result of instigation and intervention by the authoritarian leaders and their followers. In stable political systems, both democratic and authoritarian, no significant changes that may entail serious political implications were noticed. In 2016, the national economy of almost each and every country continued its slow but steady recovery that had started in 2014 and grew by 5% on the average. For 2017 onward, however, the earlier optimism that it would grow at least as fast dimmed down as uncertainty about the world economy looms larger due to the unexpected win by Donald Trump as U.S. president and the expected 'hard landing' of the Chinese economy around 2018. ASEAN declared the launch of the ASEAN Economic Community (AEC) only one day before the New Year, but its track record looked already bad and unpromising by the end of 2016. ASEAN leaders were tied up by their domestic politics and affairs too tightly to take time off to work seriously to observe the schedule as laid out in the AEC Blueprint 2025. Korea's relationship with Southeast Asian countries and ASEAN was "as good as it gets" in 2016 as ever but could become subject to tough review in the near future, if the Ministry of Foreign Affairs is found out to have been implicated in the ongoing Choi Sun Sil scandal and if the opposition wins the next presidential election to be held by this year.

Re-conservation of the Iron Sword with Ring Pommel with Three-Pointed Leaf Decoration Excavated from Tomb No. 55 at the Dalseong Ancient Tomb Complex in Daegu and a Study of Its Production Method (대구 달성 55호분 출토 삼엽문이자태도의 재보존처리와 제작 기법 연구)

  • Lee, Huisung;Huh, Ilkwon;Ro, Jihyun;Park, Seungwon
    • Conservation Science in Museum
    • /
    • 제24권
    • /
    • pp.1-16
    • /
    • 2020
  • This paper presents the process of re-conservation and the results of research on the production method of the Iron Sword with Ring Pommel with Three-Pointed Leaf Decoration, one of the excavation findings from Tomb No. 55 in the Dalseong Ancient Tomb Complex in Daegu. This iron sword is a double weapon with two large swords housed within a single sheath. Four smaller swords are attached to the surface of the sheath, two on the upper portion and the other two below. It is the only such two-in-one weapon excavated intact thus far from an ancient Korean tomb. The records show that it underwent conservation treatment twice in the past. In this study, it was subjected to conservation treatment again to replace the stiffener in some cracking areas, and its material, composition, and production method were analyzed by CT, XRF analysis, and stereoscopic microscopy. The sword is mainly made of copper, but the golden component contains both gold and mercury, which suggests that the copper was plated in gold using mercury amalgamation. The examination of the production methods indicates that it was intended more to demonstrate the authority of its owner rather than to serve any practical use. The two upper small swords on the sheath were made in the same manner as the main swords, and the two small lower swords were cut from a single metal sheet. The sheath was made by cutting two metal sheets. Supports were used to attach the two small swords to the upper portion of the sheath, while the lower portion of the sheath was slit to allow the other two small swords to be inserted into it. The ring pommels of the main swords have a three-pointed leaf decoration. As for the other designs, the handle of the main sword features a series of semicircles, the decorative bands on the sheath have waves in dots, and the fish tail of the sheath shows diagonal lines of dots.

A Study on Maewoldang, Kim Si-seup's Maniac Tendency (매월당(梅月堂) 김시습(金時習)의 '광자(狂者)' 성향에 관한 연구)

  • Jo, Min-hwan
    • Journal of the Daesoon Academy of Sciences
    • /
    • 제35집
    • /
    • pp.331-358
    • /
    • 2020
  • This paper is a study of Kim Si-seup's maniacal tendency. The properties of mania can be divided into two categories. One is mental mania wherein the mind has fallen into madness, and the other is morphological mania wherein madness is revealed in real world actions. This thesis analyzes two aspects of the madness of Kim Si-seup, who showed madness in the morphological dimension as well as madness of the mind in the Joseon Dynasty. One notion that is analyzed is 'Longing to never return', and the other is 'To live in obscurity, yet practice wonders.' Kim Si-seup was a promising talent when he was young and was a so-called "infant prodigy." However, when 'Saejo' took the throne of 'Danjong,' he left the house on the road to 'burn all the books' and became a monk as a way of disappearing from the world. Thereafter, Kim Si-seup gave up on the test to become a bureaucrat and lived in hiding while doing strange things while he falsely pretended to be "crazy." He never felt regret hearing others describe him as a strange person. He lived a life of not returning to the mundane world for a long time as he traveled through famous mountains and streams. Also, he pursued a life in 'the world outside the world' without any greed. Sometimes he expresses his own free spirit and madness through poetry with 'what he talks about' and 'wonderful words.' This life was far from a form of neutralization aesthetics achieved by pursuing a 'gentle and magnanimous' life as claimed by Confucian scholars. Kim Si-seup, sometimes referred to as 'a maniac with mental clarity,' directed his efforts at 'false maniacal behavior,' 'weird behavior,' 'life pursuing the world outside the world,' and 'life of breaking off one's relationship with the world.' This maniac-like life of Kim Si-seup was not crazy but conveyed a deep desire to criticize the absurd reality of Joseon society at the time. Regarding Kim Si-seup, Li Hwang criticizes him for wishing 'to live in obscurity yet practice wonders.' Unlike Li Hwang, Yi Yi, who wrote The Records of Kim Si-seup when commissioned to do so by Sun Jo, positively evaluated Kim Si-seup as "a Confucian who followed Buddhism." Although the contents of these evaluations of Kim Si-seup were different, both agreed that Kim Si-seup was a maniacally-oriented individual. Kim Si-seup, who was mentally maniacal and morphological maniacal, represents a unique case in the study history of the Joseon Dynasty, wherein the 'the doctrines of Zhu Zi' exerted great influence.

A Relative Study of 3D Digital Record Results on Buried Cultural Properties (매장문화재 자료에 대한 3D 디지털 기록 결과 비교연구)

  • KIM, Soohyun;LEE, Seungyeon;LEE, Jeongwon;AHN, Hyoungki
    • Korean Journal of Heritage: History & Science
    • /
    • 제55권1호
    • /
    • pp.175-198
    • /
    • 2022
  • With the development of technology, the methods of digitally converting various forms of analog information have become common. As a result, the concept of recording, building, and reproducing data in a virtual space, such as digital heritage and digital reconstruction, has been actively used in the preservation and research of various cultural heritages. However, there are few existing research results that suggest optimal scanners for small and medium-sized relics. In addition, scanner prices are not cheap for researchers to use, so there are not many related studies. The 3D scanner specifications have a great influence on the quality of the 3D model. In particular, since the state of light reflected on the surface of the object varies depending on the type of light source used in the scanner, using a scanner suitable for the characteristics of the object is the way to increase the efficiency of the work. Therefore, this paper conducted a study on nine small and medium-sized buried cultural properties of various materials, including earthenware and porcelain, by period, to examine the differences in quality of the four types of 3D scanners. As a result of the study, optical scanners and small and medium-sized object scanners were the most suitable digital records of the small and medium-sized relics. Optical scanners are excellent in both mesh and texture but have the disadvantage of being very expensive and not portable. The handheld method had the advantage of excellent portability and speed. When considering the results compared to the price, the small and medium-sized object scanner was the best. It was the photo room measurement that was able to obtain the 3D model at the lowest cost. 3D scanning technology can be largely used to produce digital drawings of relics, restore and duplicate cultural properties, and build databases. This study is meaningful in that it contributed to the use of scanners most suitable for buried cultural properties by material and period for the active use of 3D scanning technology in cultural heritage.

A Study on the Ethics of Reproduction in Alain Resnais's Film -Focusing on , , and (알랭 레네 영화로 본 재현의 윤리 연구 -<밤과 안개>, <히로시마 내 사랑>, <뮤리엘>을 중심으로)

  • Choi, Eun-Jeong
    • Journal of Popular Narrative
    • /
    • 제25권1호
    • /
    • pp.393-425
    • /
    • 2019
  • This paper focuses on Alain Resnais's representative works (1955), (1959), and (1963), and analyzes how he implements a representation of memory though cinematic apparatus. These three films deal with horrific memories that seem impossible to reproduce aesthetically such as the Holocaust, the Hiroshima Atomic Bomb, World War II, and the war in Algeria. The reappearance of events that stripped humans of even their minimum dignity can naturally be associated with ethical issues. These events can never be reproduced because they cannot be explained in the human language. It is also impossible to reproduce in a way that doesn't invade other peoples' sufferings, nor displays the pain of others as spectacles. Alain Resnais was a director who realized that if factual representation was not possible from the beginning, truthfulness would have to be approached through cinematic form. Therefore, he tries to overcome these problems through cinematic forms. First, he shifts to action films to avoid the obscenity of documentary. shows the records of camps captured by German forces in the past, while shows the pain of others in a fictional form of representation. Next, he describes how the trauma affects the identity of the main character through a flashback in , but also shows a main character who is experiencing trauma without a flashback in Flashbacks have the effect of showing the effects of trauma on the main character, but at the same time they involve the obscenity of enjoying the suffering of others. Nonetheless, the absence of flashbacks highlights the impossibility of representation. This is because it is not silent in the impossibility of representation but is constantly approaching. The attitude that repeatedly circles around impossibility is an ethical form that maximizes the impossibility of representation. In conclusion, this is the ethics of representation that Alain Resnais showed in his films.

A Study on the Interactive Narrative - Focusing on the analysis of VR animation <Wolves in the Walls> (인터랙티브 내러티브에 관한 연구 - VR 애니메이션 <Wolves in the Walls>의 분석을 중심으로)

  • Zhuang Sheng
    • Trans-
    • /
    • 제15권
    • /
    • pp.25-56
    • /
    • 2023
  • VR is a dynamic image simulation technology with very high information density. Among them, spatial depth, temporality, and realism bring an unprecedented sense of immersion to the experience. However, due to its high information density, the information contained in it is very easy to be manipulated, creating an illusion of objectivity. Users need guidance to help them interpret the high density of dynamic image information. Just like setting up navigation interfaces and interactivity in games, interactivity in virtual reality is a way to interpret virtual content. At present, domestic research on VR content is mainly focused on technology exploration and visual aesthetic experience. However, there is still a lack of research on interactive storytelling design, which is an important part of VR content creation. In order to explore a better interactive storytelling model in virtual reality content, this paper analyzes the interactive storytelling features of the VR animated version of <Wolves in the walls> through the methods of literature review and case study. We find that the following rules can be followed when creating VR content: 1. the VR environment should fully utilize the advantages of free movement for users, and users should not be viewed as mere observers. The user's sense of presence should be fully considered when designing interaction modules. Break down the "fourth wall" to encourage audience interaction in the virtual reality environment, and make the hot media of VR "cool". 2.Provide developer-driven narrative in the early stages of the work so that users are not confused about the ambiguous world situation when they first enter a virtual environment with a high degree of freedom. 1.Unlike some games that guide users through text, you can guide them through a more natural interactive approach that adds natural dialog between the user and story characters (NPC). Also, since gaze guidance is an important part of story progression, you should set up spatial scene user gaze guidance elements within it. For example, you can provide eye-following cues, motion cues, language cues, and more. By analyzing the interactive storytelling features and innovations of the VR animation <Wolves in the walls>, I hope to summarize the main elements of interactive storytelling from its content. Based on this, I hope to explore how to better showcase interactive storytelling in virtual reality content and provide thoughts on future VR content creation.

Research on Archive Opening and Sharing Projects of Korean Terrestrial Broadcasters and External Users of Shared Archives : Focusing on the Case of the 5.18 Footage Video Sharing Project 〈May Story(Owol-Iyagi)〉 Contest Organized by KBS (국내 지상파 방송사의 아카이브 개방·공유 사업과 아카이브 이용자 연구 KBS 5.18 아카이브 시민공유 프로젝트 <5월이야기> 공모전 사례를 중심으로)

  • Choi, Hyojin
    • The Korean Journal of Archival Studies
    • /
    • 제78호
    • /
    • pp.197-249
    • /
    • 2023
  • This paper focus on the demand for broadcast and video archive contents by users outside broadcasters as the archive openness and sharing projects of terrestrial broadcasters have become more active in recent years. In the process of creating works using broadcasters' released video footage, the study examined the criteria by which video footage is selected and the methods and processes utilized for editing. To this end, the study analyzed the the case of the 5.18 footage video sharing project 〈May Story(Owol-Iyagi)〉 contest organized by KBS in 2022, in which KBS released its footage about the May 18 Democratic Uprising and invited external users to create new content using them. Analyzing the works that were selected as the winners of the contest, the research conducts in-depth interviews with the creators of each work. As a result, the following points are identified. Among the submitted works, many works deal with the direct or indirect experience of the May 18 Democratic Uprising and focus on the impact of this historical event on individuals and our current society. The study also examined the ways in which broadcasters' footage is used in secondary works. We found ways to use video as a means to share historical events, or to present video as evidence or metaphor. It is found that the need for broadcasters to provide a wider range of public video materials such as the May 18 Democratic Uprising, describing more metadata including copyright information before releasing selected footage, ensuring high-definition and high-fidelity videos that can be used for editing, and strengthening streaming or downloading functions for user friendliness. Through this, the study explores the future direction of broadcasters' video data openness and sharing business, and confirms that broadcasters' archival projects can be an alternative to fulfill public responsibilities such as strengthening social integration between regions, generations, and classes through moving images.

  • PDF

Guanyin Faith in the Hangzhou Area during the Tang and Song Dynasties (당·송대 항주지역의 관음신앙)

  • Kim Sung-soon
    • Journal of the Daesoon Academy of Sciences
    • /
    • 제46집
    • /
    • pp.123-152
    • /
    • 2023
  • This paper will examine how the Avalokitesvara faith of India was restructured into the doctrines and practices related to the Sinicized version of the deity as Guanyin (觀音) Bodhisattva. Particular focus will be given to the Hangzhou area of China, when the Guanyin faith was still in the process of gaining establishment in China. In the Hangzhou area, Buddhist Orders grew significantly due to the wealth accumulated from commerce using canals and maritime trade, and the Chan (禪 typically known as Zen in English) Orders were particularly active during the Song Dynasty. Zhiyi (智顗), a prominent master from the Tiantai Order (天台宗), based his activities out of Hangzhou. He composed the text known as the Commentary on the Guanyin Petitioning Sutra (Qingguanyinjing-shu 請觀音經疏) based on a reinterpretation of a scripture related to Guanyin, and he systematized the Guanyin Repentance Ritual (Guanyin-chanfa 觀音懺法) by combining the Doctrines of Tiantai with the Guanyin faith. In addition, Ciyin Zunshi (慈雲遵式) reformulated that Guanyin Repentance Ritual into the Guanyin Petitioning Repentance Ritual (qing-guanyin-chan 請觀音懺) to make it into a common ritual that was more accessible to everyday people. The book, Records Regarding the Personal Conduct of the Chan Master Zhijue (zhijue-chanshi-zixing-lu 智覺禪師自行錄), which is written by Yongming Yanshou (永明延壽), a figure from the Fayan Order (法眼宗), one of the Chan Buddhist orders in the Hangzhou area during the Northern Song Dynasty, reveals the acceptance of the Guanyin faith as a daily practice within the 108 daily rituals (108事). In Chinese Buddhism, there were historical examples of monks being worshipped as incarnations of Guanyin Bodhisattva. An example of this includes iconography depicting Baozhi (寶誌), a figure from Jiliang (濟涼) who lived during the Southern Dynasties, as Ekādaśamukha (十一面觀音, Eleven-faced Guanyin Bodhisattva) in keeping with the belief that he was an incarnation of that deity. Monks of the Tiantai and Chan orders operating in the Hangzhou area actively utilized the transmission of Buddhist tales about Guanyin Bodhisattva as related to monks that exhibited miraculous powers (神異僧). This can be understood as a phenomenon demonstrating how Song Buddhism tried to attract more believers through the popularity of the Guanyin Faith.

Broadening the Understanding of Sixteenth-century Real Scenery Landscape Painting: Gyeongpodae Pavilion and Chongseokjeong Pavilion (16세기(十六世紀) 실경산수화(實景山水畫) 이해의 확장 : <경포대도(鏡浦臺圖)>, <총석정도(叢石亭圖)>를 중심으로)

  • Lee, Soomi
    • MISULJARYO - National Museum of Korea Art Journal
    • /
    • 제96권
    • /
    • pp.18-53
    • /
    • 2019
  • The paintings Gyeongpodae Pavilion and Chongseokjeong Pavilion were recently donated to the National Museum of Korea and unveiled to the public for the first time at the 2019 special exhibition "Through the Eyes of Joseon Painters: Real Scenery Landscapes of Korea." These two paintings carry significant implications for understanding Joseon art history. Because the fact that they were components of a folding screen produced after a sightseeing tour of the Gwandong regions in 1557 has led to a broadening of our understanding of sixteenth-century landscape painting. This paper explores the art historical meanings of Gyeongpodae Pavilion and Chongseokjeong Pavilion by examining the contents in the two paintings, dating them, analyzing their stylistic characteristics, and comparing them with other works. The production background of Gyeongpodae Pavilion and Chongseokjeong Pavilion can be found in the colophon of Chongseokjeong Pavilion. According to this writing, Sangsanilro, who is presumed to be Park Chung-gan (?-1601) in this paper, and Hong Yeon(?~?) went sightseeing around Geumgangsan Mountain (or Pungaksan Mountain) and the Gwandong region in the spring of 1557, wrote a travelogue, and after some time produced a folding screen depicting several famous scenic spots that they visited. Hong Yeon, whose courtesy name was Deokwon, passed the special civil examination in 1551 and has a record of being active until 1584. Park Chung-gan, whose pen name was Namae, reported the treason of Jeong Yeo-rip in 1589. In recognition of this meritorious deed, he was promoted to the position of Deputy Minister of the Ministry of Punishments, rewarded with the title of first-grade pyeongnan gongsin(meritorious subject who resolved difficulties), and raised to Lord of Sangsan. Based on the colophon to Chongseokjeong Pavilion, I suggest that the two paintings Gyeongpodae Pavilion and Chongseokjeong Pavilion were painted in the late sixteenth century, more specifically after 1557 when Park Chung-gan and Hong Yeon went on their sightseeing trip and after 1571 when Park, who wrote the colophon, was in his 50s or over. The painting style used in depicting the landscapes corresponds to that of the late sixteenth century. The colophon further states that Gyeongpodae Pavilion and Chongseokjeong Pavilion were two paintings of a folding screen. Chongseokjeong Pavilion with its colophon is thought to have been the final panel of this screen. The composition of Gyeongpodae Pavilion recalls the onesided three-layered composition often used in early Joseon landscape paintings in the style of An Gyeon. However, unlike such landscape paintings in the An Gyeon style, Gyeongpodae Pavilion positions and depicts the scenery in a realistic manner. Moreover, diverse perspectives, including a diagonal bird's-eye perspective and frontal perspective, are employed in Gyeongpodae Pavilion to effectively depict the relations among several natural features and the characteristics of the real scenery around Gyeongpodae Pavilion. The shapes of the mountains and the use of moss dots can be also found in Welcoming an Imperial Edict from China and Chinese Envoys at Uisungwan Lodge painted in 1557 and currently housed in the Kyujanggak Institute for Korean Studies at Seoul National University. Furthermore, the application of "cloud-head" texture strokes as well as the texture strokes with short lines and dots used in paintings in the An Gyeon style are transformed into a sense of realism. Compared to the composition of Gyeongpodae Pavilion, which recalls that of traditional Joseon early landscape painting, the composition of Chongseokjeong Pavilion is remarkably unconventional. Stone pillars lined up in layers with the tallest in the center form a triangle. A sense of space is created by dividing the painting into three planes(foreground, middle-ground, and background) and placing the stone pillars in the foreground, Saseonbong Peaks in the middle-ground, and Saseonjeong Pavilion on the cliff in the background. The Saseonbong Peaks in the center occupy an overwhelming proportion of the picture plane. However, the vertical stone pillars fail to form an organic relation and are segmented and flat. The painter of Chongseokjeong Pavilion had not yet developed a three-dimensional or natural spatial perception. The white lower and dark upper portions of the stone pillars emphasize their loftiness. The textures and cracks of the dense stone pillars were rendered by first applying light ink to the surfaces and then adding fine lines in dark ink. Here, the tip of the brush is pressed at an oblique angle and pulled down vertically, which shows an early stage of the development of axe-cut texture strokes. The contrast of black and white and use of vertical texture strokes signal the forthcoming trend toward the Zhe School painting style. Each and every contour and crack on the stone pillars is unique, which indicates an effort to accentuate their actual characteristics. The birds sitting above the stone pillars, waves, and the foam of breaking waves are all vividly described, not simply in repeated brushstrokes. The configuration of natural features shown in the above-mentioned Gyeongpodae Pavilion and Chongseokjeong Pavilion changes in other later paintings of the two scenic spots. In the Gyeongpodae Pavilion, Jukdo Island is depicted in the foreground, Gyeongpoho Lake in the middle-ground, and Gyeongpodae Pavilion and Odaesan Mountain in the background. This composition differs from the typical configuration of other Gyeongpodae Pavilion paintings from the eighteenth century that place Gyeongpodae Pavilion in the foreground and the sea in the upper section. In Chongseokjeong Pavilion, stone pillars are illustrated using a perspective viewing them from the sea, while other paintings depict them while facing upward toward the sea. These changes resulted from the established patterns of compositions used in Jeong Seon(1676~1759) and Kim Hong-do(1745~ after 1806)'s paintings of Gwandong regions. However, the configuration of the sixteenth-century Gyeongpodae Pavilion, which seemed to have no longer been used, was employed again in late Joseon folk paintings such as Gyeongpodae Pavilion in Gangneung. Famous scenic spots in the Gwandong region were painted from early on. According to historical records, they were created by several painters, including Kim Saeng(711~?) from the Goryeo Dynasty and An Gyeon(act. 15th C.) from the early Joseon period, either on a single scroll or over several panels of a folding screen or several leaves of an album. Although many records mention the production of paintings depicting sites around the Gwandong region, there are no other extant examples from this era beyond the paintings of Gyeongpodae Pavilion and Chongseokjeong Pavilion discussed in this paper. These two paintings are thought to be the earliest works depicting the Gwandong regions thus far. Moreover, they hold art historical significance in that they present information on the tradition of producing folding screens on the Gwandong region. In particular, based on the contents of the colophon written for Chongseokjeong Pavilion, the original folding screen is presumed to have consisted of eight panels. This proves that the convention of painting eight views of Gwangdong had been established by the late sixteenth century. All of the existing works mentioned as examples of sixteenth-century real scenery landscape painting show only partial elements of real scenery landscape painting since they were created as depictions of notable social gatherings or as a documentary painting for practical and/or official purposes. However, a primary objective of the paintings of Gyeongpodae Pavilion and Chongseokjeong Pavilion was to portray the ever-changing and striking nature of this real scenery. Moreover, Park Chung-gan wrote a colophon and added a poem on his admiration of the scenery he witnessed during his trip and ruminated over the true character of nature. Thus, unlike other previously known real-scenery landscape paintings, these two are of great significance as examples of real-scenery landscape paintings produced for the simple appreciation of nature. Gyeongpodae Pavilion and Chongseokjeong Pavilion are noteworthy in that they are the earliest remaining examples of the historical tradition of reflecting a sightseeing trip in painting accompanied by poetry. Furthermore, and most importantly, they broaden the understanding of Korean real-scenery landscape painting by presenting varied forms, compositions, and perspectives from sixteenth-century real-scenery landscape paintings that had formerly been unfound.