• Journal of the Korean Society of Clothing and Textiles
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• v.13 no.2 s.30
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• pp.166-179
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• 1989

This study was undertaken to discuss the frameworks of the gorgeous and magnificent royal procession ceremonies in the Yi Dynasty, thereby exploring the classification systems of 'three stages and five segments' on the basis of cultural anthropology and Korean traditional shamanism of ancestral sacrifices. The ceremonies were classified into three phases of (1) cleanup stage, (2) primary objective attendance stage, and (3) completing stage. Among these phases, p. :mary objective attendance stage was further distributed into five segments of (1) road guide, (2) dressing, (3) royal procession, (4) attendants' procession, and (5) back row procession. The isolates and functions of the royal procession ceremonies in the Yi Dynasty were studied through the application of Levi Strauss's structural methodology.

• Journal of the Korean Society of Costume
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• v.64 no.7
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• pp.11-28
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• 2014

Chinyoung(親迎) is one of the detailed procedures of a wedding ceremony, of which the bridegroom visits the bride's home to receive and bring her to his home. And, Procession Illustration (班次圖) is a type of drawing that shows how people of various social classes are arranged in their predetermined positions in a royal ceremony. Thus, 'Chinyoung Procession Illustration(親迎班次圖)' refers to the drawing of the march in the course of Joseon's royal wedding ceremony, in which the bridegroom receives and brings the bride to his home. This paper aims to reconstruct the Chinyoung Procession Illustration for a princess as an image, which has never been done. There are no drawings or pictures of the princesses' Chinyoung Procession, but only written records. Thus, we completed the Procession Illustration by dressing the participants in accordance with their social classes and arranging them in the march. The arrangements were based on historical records of social classes, positions, number, and costumes. As for the princesses' weddings in the late Joseon period, a total of 18 wedding records remain. We selected Princess Bok-On's (福溫公主: 1818~1832) wedding as the subject of reconstruction as it had the greatest number of participants. In addition, due to the great number of participants, this study limits its focus to the female participants, with the male participants to be examined in future research. The result confirmed that the number of participants in Princess Bok-On's Chinyoung Procession was 184, including the bride and bridegroom, and the number of female participants was 26 in total, including the princess and women placed around her. The women participants wore Rip(笠), Neoul(羅兀), Jeonmo(氈帽), Garima(加里磨), Noeui(露衣), Hwaleui(豁衣), Dangeui(唐衣), Jeogori(赤古里), Chima(赤亇), Malgun(袜裙), Daedae(大帶), Onhye(溫鞋), Dokhye(禿鞋).

• Journal of the East Asian Society of Dietary Life
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• v.2 no.2
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• pp.201-220
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• 1992

To analyze royal nad Chinese envoy procession, and sacrificial rite of Chinese envoy for Choson Dynasty, the author studied historic book-Youngjeob Dogam Sajechong Euigwae of Choson Dynasty(1609 year) in which Chinese envoy procession for sacrificial rite in Choson Dynasty were described. The results obtained from this study were as follows. 1. Sacrificial rite of Chinese envoy for Choson Dynasty were Yellow paper burning and performing a sacrificial rite of chinese envoy. 2. Order of Chinese envoy procession for Yellow paper burng and performint a sacrificial rite of Chinese envoy, was civil and military officers, flag procession, drum, palanquin of incense, palanquin of guneral oration, palaquin of material for guneral expenses, palanquin of rich viands and sumptuous fare and Chinese envoy. 3. Things offered in sacrifice of Yellow paper burning were fried cake made of wheat flour, honey and oil, fried gutinous rice cake, patterned savory cake, fruits, meat fish and others broil, slices of boiled beef, soup, stew, noodles, 3cups of alcohol, rice cake and water. 4. Things offered in sacrifice of performing a sacrificial rite of Chinese envoy were a cattle, a hog, a sheep, 3 cups of alcohol and etc.

• (The) Research of the performance art and culture
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• no.18
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• pp.513-557
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• 2009

The procession depicted in Goguryeo's ancient tomb mural consists of guards, honor guards, music band, and performing artists. Since this coincides with the royal processions of Goryeo and Joseon Dynasties, the relationship of its impact can be examined. The performing arts appearing in such street procession were mostly sanakbaekhui. During the Goryeo Dynasty, the king visited Bongeunsa templ when the lotus lantern festival was celebrated. At such time, on the left and right sides of the road travelled by the king were installed mountains made of lanterns and trees made of lanterns. The procession was quite large in scale and was accompanied by colorful music and performances. In the narye ceremony of the Goryeo Dynasty, as in China, street procession and performing arts took place. The jisinbarbgi performed by a peasant band in early January is a custom of narye. A new character appears in the royal narye during the first half of the Joseon period. Therefore the features of narye transforming according to the changes of the times can be examined. In the Joseon Dynasty's procession of a king returning to the palace, the royal band in front and behind the carriage of the king played marching music, and led by a sanbung this street procession headed toward the palace. Various performances also took place during this time. The samilyuga and munhuiyeon were festivals of the yangban class(nobility). Those who passed the state examination hired musicians and performers and paraded around town in Seoul for three days to celebrate the auspicious outcome for their family and to show off their family's power. In the Joseon's dongje and eupchijeui ceremonies, street processions were carried out with a shrine deity image or symbolic flag at the head. The dongje in a Korean village, combined with jisinbarbgi, incorporated a procession with the flags ymbolizing the guardian deity of the village at the head, and this went from house to house. The procession of suyeongyaru had the publicity impact of a mask play performance, and by creating a sense of unity among the participants, heightened the celebratory atmosphere. At the core of the bukcheonggun toseongri gwanweonnori was as treet procession imitating the traveling of high government officials. The toseong gwanweonnori has the folk religion function of praying for safe human living and abundance of grains for the village, the entertainment function of having fun and joy through street processions and various performances, and the social function of creating unity and harmony among the residents. In all the aforementioned events, the street procession had a large role in creating a celebratory atmosphere, and the performance of traditional performing arts in the middle of the procession or after the procession enabled the participants to feel united. The participants of the street procession felt cultural pride and self-confidence through the various events and they were able to have the opportunity to show off and proudly display their abilities.

• 지역과문화
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• v.7 no.2
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• pp.133-154
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• 2020

In this study, we reviewed the preparation process and the main Uimul involved in the procession of Gyeongsang Gamsa Doim in the late Joseon Dynasty. We reviewed the Yeongyeong- Ilgi, written by Cho, Jae-ho, and the Miam-Ilgicho, wtitten by Yoo Hee-chun. Those who had been appointed as a Gamsa by the Sammang System went through the Saeun and Sajo procedures to thank and say goodbye to the king before leaving for his assignment. The Gyoseo and Yuseo were usually received from the king at this time, but in some cases, they were received in the Seungjeongwon, or the Seori of Seungjeongwon brought them directly to the place where the Gamsa works. The Milbu with the Eoab was received along with the Yuseol, and the principle was to return the Milbu later. The procession of Gamsa is divided into the pre-and post-Gyoinsik procession and the Sunryeok procession. It was confirmed that the pre-Gyoinsik procession was made more compact than the post-Gyoinsik procession. In the study, we reviewed Ilsan, which is necessary for the officials' procession, and also examined the Gyoseo, Yuseo, Jeol·Wol, and Milbu received from the king. We also looked at the Gwan-in and Byeongb given by the former Gamsa at the the Gyoinsik. The Jeol, which means the command and the Wol, which means killing power, were given to the Gamsa. And unlike previous studies, it was confirmed that the Jeol was a perforated hexagon and and the Wol was a trident. Also, it was found that Ilsan is white, and there are two rows of Yuso on each of the six ribs of the umbrella. It is thought that the results of this study, which looked at the Doim process and Uimul by dividing the Gyeongsang-Gamsa Doim procession in the late Joseon Dynasty pre-and post-Gyoinsik, will be helpful in understanding the process of Gasmsa Doim. In addition, it is expected that it can be used as basic data for reproduction event of traditional culture related to Gwana, such as the reproduction of Gyeongsang-Gamsa Doim-Sunlyeok procession and Gyoinsik.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.485-507
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• 2012

Parodos, the side entrances to orchestra (acting space), was one of the intrinsic elements for the ancient Greek theatre structure. It is worth noting that parodos was the sole structural component that remained the original form while all the other elements such as orchestra, skene, and theatron experienced drastic or gradual changes in form throughout the passage of time. On the reason for parodo's maintenance of the original form, this study suggests a possibility that parodos could be the most intrinsic among the elements for Greek theatre buildings. For evidence, this paper indicates the historical fact that the procession tradition was the key event in the national or civic festival known as City Dionysia, and that the single-direction passageway, as seen in the Panathenaic Way passing through the City Athens, could be the easiest and most efficient way to realize the cause for the procession tradition that is the citizens' participation and subsequent unification. This study suggests another possibility that the single-direction passageway in the procession could be the archetype of parodos. For evidence, this study finds that this type of passageway was ubiquitous around the City Athens especially in the Agora, the most popular place in the city and the gateway to the processional event for Dionysian Cult as well as the space for the earliest Greek theatricality and, therefore, was familiar to the citizens. From the discussion, this paper argues that the Greek theatre should be the miniature of the Agora in terms of form (single-direction passageway) and function (civic participation and unification), and that parodos was the theatrical version of the processional passageway in the Dionysian Cult. In conclusion, this paper argues that parodos played a double role. It satisfied the theatrical necessity by functioning as the passageway to dramatic action (entrance and exit of actor/chorus) and as the literal door for the entrance of the audience members. At the same time, it satisfied the social cause, that is civic participation and subsequent unification, by functioning as the processional passage to relay the theatre space to civic events for the national religious cult.

• (The) Research of the performance art and culture
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• no.39
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• pp.669-700
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• 2019

Farmers' band music is a religious ritual in Korea. It is a solemn ritual to exhibit the auspicious holiness of the people to the God. Most of the ritual is accomplished by music. The music of the farmers 'band, in this sense, has its meaning as the expression of holiness by sound. In this paper, I will explore the principle to make various rhythms of farmers' band music, especially focusing on the chaegut (lit. "stroke music"). It is very symbolic because the name of the music shows the strokes of the gong, called jing, in a rhythmic phrase. In this sense, the chaegut is man-made music based on the specific principles in accordance with the strokes of the gong. Among many chaegut rhythms, samchae (lit. "three strokes") to chilchae (lit. "seven strokes") are the main rhythms. They were made after the principle of 'forward with drums, backward with gongs' in Five way procession. It the basic principle of military procession from the early Joseon Dynasty. The procession follows with the sound of the drums and gongs. There was always a principle of "five strokes" to control the procession. The "five strokes" became the basis of the making of chaegut rhythms. The rhythms of the samchae to chilchae are based on the rhythm of samchae. The samchae has three gong strokes in a cycle, which exhibits the chaotic moment with the rhythmic noise. The name of the rhythm exhibits the correspondence of the signifiant, that is the name "three strokes" and the signifié, that is the real three strokes of gongs in music. Other four rhythms has made up from the samchae with half cycles are added in accordance with the strokes of the gongs. In this way, the chaegut shows the principle of "five strokes" in the military procession. The rhythm of ochae jilgut is a mixture of ochae (lit. "five strokes") and jilgut (lit. "road music") which is usually performed on the road to a mountain shrine. The musical structure of ochae jilgut corresponds to the colotomic structure of Southeast Asian music and the 15th-century music of old musical scores. The rhythm of gilgunak chilchae is a mixture of gilgunak (lit. "road military music") and chilchae (lit. "seven strokes"). The rhythmic structure is similar to other regional music, sijo ("short song") of the literati music and norae garak (lit. "some melody") of the shaman music. In sum, the chaegut is very artistic music made from the military procession of the Joseon Dynasty. The name of the rhythm corresponds with the strokes of the gong in a cycle. In this way, the chaegut shows the principle of music-making to exhibit the ritual characteristics of the Korean people.

• Proceedings of the Korean Operations and Management Science Society Conference
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• 2006.11a
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• pp.618-629
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• 2006

This Paper is about optimizing preventive maintenance period of connected (r,s) out of(m,n) : F lattice system that one of multi-component system, (m,n) matrix failure of whole system is occurrence when parts that belong in (r,s) matrix part procession of parts arranged with procession are breakdown all. The preventive maintenance about system is very important viewing from system reliability and operational expense viewpoint. Preventive maintenance that misses a time calls big loss by system failure and expense of frequent full equipment is paid excessively in preventive maintenance itself but expense is paid much in preventive maintenance itself and whole expense escalation can be achieved preferably. Through this research, reliability model is constructed that do expense by smallest under full equipment policy chosen through comparison of each full equipment policy and preventive maintenance expense full equipment cycle and r ,s value are made using simulated annealing algorithm and simulated annealing algorithm that converge fast in multi-component system certified most suitable to optimization decision

• Journal of East-Asian Urban History
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• v.2 no.2
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• pp.235-271
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• 2020

Tainan was the capital of Taiwan and was the largest commercial city in Taiwan with a significant number of ports. However, after the end of the Qing era, the functions of the capital and major ports were shifted to Taipei and Kaohsiung, thus leading Tainan to lose its position. This article focuses on festivals in the city. The Qing dynasty administrative agency set up a local government that grouped multiple villages based on the religious beliefs which were closely related to the concept of the urban space as the primary temple. Mazu is an object of worship that attracted the attention of city residents from the Taisho era to the colonial era. At the Mazu temple in Tainan, which has acquired a new mystery, a Mazu festival was conducted with Mazu patrols. This festival was conducted from 1915 to 1937, when it was canceled due to the temple reorganization movement. At the festival, multiple participating groups used to compete to earn the luxury of running the pavilions. The procession ran through the north side of the city on the first day and the south side of the city on the second day. During this festival, in addition to going around the villages of the old city, a touring route was planned for the procession to pass through major landmarks related to the colonial administration and the Ginza-dori Shopping Street, which was newly created during the Taisho era. Therefore, this procession was unique because it ensured that people could explore the old and new streets that were transformed through urban remodeling during the colonial period. Moreover, passing through the licensed quarters called Shin-machi, which was relocated through urban remodeling by the administrative agency, allowed people to visualize the urban structure of colonial Taiwan. Tainan city was renewed through remodeling during the colonial period, thus leading to the formation of a new commercial area. The spirit of the people in Tainan city can be gauged based on the fact that the festival was financially and religiously supported by the merchants who promoted it. The restoration of Mazu during the colonial period indicates the restoration of urban commerce in Tainan, which had fallen from its position as the primary port city in Taiwan since the end of the Qing period. Therefore, it can be considered to represent the restoration of the city.

• Biomolecules & Therapeutics
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• v.28 no.3
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• pp.259-266
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• 2020

The present research work primarily investigated whether spinosin has the potential of improving the pathogenesis of Alzheimer's disease (AD) driven by β-amyloid (Aβ) overproduction through impacting the procession of amyloid precursor protein (APP). Wild type mouse Neuro-2a cells (N2a/WT) and N2a stably expressing human APP695 (N2a/APP695) cells were treated with spinosin for 24 h. The levels of APP protein and secreted enzymes closely related to APP procession were examined by western blot analysis. Oxidative stress related proteins, such as nuclear factor-erythroid 2-related factor 2 (Nrf2), and heme oxygenase-1 (HO-1) were detected by immunofluorescence assay and western blot analysis, respectively. The intracellular reactive oxygen species (ROS) level was analyzed by flow cytometry, the levels of Aβ_1-42 were determined by ELISA kit, and Thioflavin T (ThT) assay was used to detect the effect of spinosin on Aβ_1-42 aggregation. The results showed that ROS induced the expression of ADAM10 and reduced the expression of BACE1, while spinosin inhibited ROS production by activating Nrf2 and up-regulating the expression of HO-1. Additionally, spinosin reduced Aβ_1-42 production by impacting the procession of APP. In addition, spinosin inhibited the aggregation of Aβ_1-42. In conclusion, spinosin reduced Aβ_1-42 production by activating the Nrf2/HO-1 pathway in N2a/WT and N2a/APP695 cells. Therefore, spinosin is expected to be a promising treatment of AD.