• 건축역사연구
• /
• 제14권4호
• /
• pp.197-211
• /
• 2005

The purpose of this study is to find out the plan type of traditional folk housing in Jeoun-Nam Province. The building time of these houses is mainly from early 19C to early 20C and about 1,000 houses have been investigated. The conclusion of this research is 1. Small house is composed of kitchen, one or two rooms and Marae(the place of storage and sacrificial rite). Big house has one more room and one more storage in comparison with the small house. Marae and Jeoungjibang(a room which is in front of kitchen) are characteristic rooms of folk house in Jeoun-Nam Province. 2. The plan type varies in Jeoun-Nam Province. '-'type is a main type of layout and it is arranged a kitchen, a big room, a Marae and a small room in order. In the big house, jeoungjibang(the third room) is added. 3. In the southwestern Island area, no room is arranged beside Marae. Marae has characteristic confucian order because it is the place of sacrificial rite. Therefore there is a great difference in comparison with other area. 4. In the mountain area such as Gurae, there are some houses which have two rooms arranged up and down in one side; that is, upside is Marae and downside is small room. This type is called Kyump Jip.

• 대한통합의학회지
• /
• 제9권4호
• /
• pp.291-298
• /
• 2021

Purpose: The Pedisole is a newly developed shoe-mounted wearable assessment system for analyzing balance and gait. This study aimed to determine the reliability and validity of the parameters provided by the system for static balance and gait analysis of healthy adults. Methods: This study included 38 healthy adults (22.4±1.9 years) with no history of injury in the lower limbs. All participants were asked to perform balance and gait tasks for undertaking measurements. For analysis of balance, both the smart Pedisole and Pedoscan systems were concurrently used to analyze the path length of the center of pressure (COP) and the weight ratio of the left and right for 10 s. Gait was measured using the smart Pedisole and GaitRite walkway systems simultaneously. The participants walked at a self-selected preferred gait speed. The cadence, stance time, swing time, and step time were used to analyze gait characteristics. Using the paired t-test, the intra-class coefficient correlation (ICC) was calculated for reliability. The Spearman correlation was used to assess the validity of the measurements. In total, data for balance from 36 participants and the gait profiles of 37 participants were evaluated. Results: There were significant differences between the COP path lengths (p<.050) derived from the two systems, and a significant correlation was found for COP path length (r=.382~.523) for static balance. The ICC for COP path length and weight ratio was found to be greater than .687, indicating moderate agreement in balance parameters. The ICC of gait parameters was found to be greater than .697 except for stance time, and there was significant correlation (r=.678~.922) with the GaitRite system. Conclusion: The newly developed smart insole-type Pedisole system and the related application are useful, reliable, and valid tools for balance and gait analysis compared to the gold standard Pedoscan and the GaitRite systems in healthy individuals.

• 건축역사연구
• /
• 제20권3호
• /
• pp.59-82
• /
• 2011

Based on travel literatures written by the Joseon literati, the different picture of seventeenth- and eighteenth-century Buseok monastery from the one today emerges. Not only do the buildings removed from the monastery today reappear, but the quite different way of the monastic operation comes to light. This observation leads to a speculation that the monastery was functionally and spatially divided into two territories; that of the Immeasurable life hall and of the Dharma hall. The Immeasurable life hall's precinct was built at the site open to the west providing a grand vista of mountainous area. This siting, originally having a close relation with the visualization such as the Sixteen contemplation, not simply gave such a special attraction that the first built architectural composition has lasted through the centuries to the late Joseon, but also granted to the Chwiweon pavilion located at the western side of the precinct a special meditative quality. As the monastery has suffered from a number of heavy duties in the Joseon period, the architectural attraction of the precinct was mobilized to promote the monastic identity as the legitimate monastery first built by Uisang, the founder of Hwaeom Buddhsim. Especially, the Chwiweon pavilion offered a mental space so that the literati might form an affirmative attitude toward the monastery and the monks. The Dharma hall's precinct was built based on the direct replication of the architectural layout presented in liturgy books for the Water and Land rite as well as the Vulture Peak rite. This layout is generally called the Court-type enclosed by four buildings, which has been widely fashioned in the late Joseon period. This characteristic gave to the Dharma hall precinct an arbitrary and anonymous quality, which helped not only avoid the tourism of the literati, but also secure the sacrality and ritual efficacy at occasions of Buddhist rites. This division of territories of the monastery can be understood as the strategic reaction from the monks in order to survive in the age of oppression against Buddhism. In result, the identity of Buseok monastery in the late Joseon was established as the Nine-rank sanctuary where Bodhisattvas permanently resided.

• 건축역사연구
• /
• 제8권3호
• /
• pp.9-22
• /
• 1999

The purpose of this study is to analyse the architectural character of JE-DAMG at farm village in Ulsan. JE-DANG means the building for DONG-JE (the sacrificial rite of a village). The regions of this study are KANG-DONG MYEN, and UNG-CHON MYEN in Ulsan. The method of this study is the analysis of them after the actual field surveys of 47 JE-DANGs in these regions The survey contains the area, the height, the period of the erection, the architectural structure, the roof shape, the material, the landowner, SHIN-CHE (means a god's name and shape), DANG-SU tree and so on. Methods of the survey are the field survey, the interview of villager, the analysis of reference data and so on. Results of the study are below. JE-DANGs(buildings) of these regions had been built first in the period of Japanese occupancy and erections of them had continued until 1970's. Since then, they have been rebuilt. The primary JE-DANG is characterized by a tiled roof, a wooden post lintel, a mud-plastered wall, and a wooden door. After rebuilding, characters are a flat slab, a tiled roof, a structure of using red bricks, and the area is getting larger than the primary JE-DANG, but 1 KAN persists without variety. Most of houses in the inland area like UNG-CHON MYEN face the south, and ones in the coastal area like KANG-BONG MYEN face the east. Generally there is DANG-SU tree behind JE-DANG. That proves DANG-SU tree to be the object of the rite. The species of DANG-SU is a pine in general ,but various in UNG-CHON MYEN. In general names of the god are DONG-SHIN , DANG-SAN SHIN and SUNG-HWANG SHIN. I think that the landownership of JE-DANG should change the private ownership into the village ownership to preserve JE-DANG though most of lands of JE-DANG are private ones.

• 복식
• /
• 제61권4호
• /
• pp.52-62
• /
• 2011

This study is about the history of costumes depicted on the book Goryosa(高麗史) Ye-Ji(禮志). Researches about the costumes of Goryo dynasty are very rare and are mostly based on Goryodogyung(高麗圖經) and Goryosa Yebok-Ji(與服志). However, records about suitable costumes for a special scene of a rite can also be found in Ye-Ji besides Yebok-Ji. Therefore, this study analyzes Ye-Ji and categorizes the results into character and situation. Characters that can be found are king, officials, crown prince, aristocrat, commoner and envoy. Situations that can be found, according to the original text, are Gilrye(吉禮), Hyoongrye(凶禮), Goonrye(軍禮) and Garye(嘉禮). The results of the study are as follows; $\blacktriangleright$ The king had to change clothes in order to suit the situation according to the precise sequence of rituals. Therefore the king had to wear different clothes in the same rite, optionally, depending on the situation. This also applies to the case of officials. $\blacktriangleright$ The crown prince and aristocrats generally wore the same clothes as officials. $\blacktriangleright$ In the important ritual of Garye(嘉禮), many cases can be found where officials wore Jobok(朝服) and hands-on worker wore Gongbok(公服). $\blacktriangleright$ It is remarkable that on the New Year's day, the winter solstice and Sungsoojul(聖壽節; the emperor's birthday) the envoy of Ming Sangbok(常服); whereas the king and the officials of Goryo wore the Myunbok(冕服) or Jobok(朝服).

• 한국수학사학회지
• /
• 제24권1호
• /
• pp.15-29
• /
• 2011

본 연구는 동양수학의 뿌리를 찾기 위한 목적의 일환으로 인도의 술바수트라스 기하학에 대해 살펴보았다. 술바수트라스(끈의 법칙)는 고대 인도의 베다시대 (BC 1500~600) 문헌으로 힌두교의 경전 중 하나이다. 이 경전 속에 있는 기하학은 성스런 제단이나 사원을 설계하거나 건축하가 위해서 연구되었다. 이 경전은 간단하고 명백한 평면 도형의 명제부터 도형의 작도법, 제단의 작도법과 같은 기하학적 내용뿐 만아니라, 피타고라스 정리와 활용, 도형의 변형, 분수와 무리수, 연립부정방정식 등과 같은 대수적 내용이 포함한다. 따라서 본 논문에서는 일반적인 술바스트라스 기하학의 특징과 희생제단과 불의제단의 건축을 위한 술바스트라스 기하학을 살펴보고 술바수트라스의 기하학과 다른 문명권의 기하학의 발전을 비교하여 그 특징을 조사하였다.

• 복식문화연구
• /
• 제10권2호
• /
• pp.160-177
• /
• 2002

Wedding ceremony is a most basic and significant rite of religion. Clothing fur the ceremony is also assumed religious in essence. Thus this study focuses on ideas and religious qualities implied in wedding dresses for women in the latter period of Chosen. Among those wedding dresses for women in the public class, in this study, Yeom-Eui(염의), Won-Sam(원삼) in green and Hwal-Ot(활옷) are discussed. Yeom-Eui seemed preferred by only some of the nobel class who still considered manners and customs as very important. The rest people often wore a brilliant Hwal-Ot rather than Yeom-Eui under influences of a loosened social position system and sumptuous moods. Since a wedding is the reflection of social condition and at the same time a religious rite, the above mentioned difference in wedding dresses between the class of scholars obsessed with Confucianism and the rest public seems attributable to differences in values and religious views between the two groups. Of course, Hwal-Ot was also transmitted from the Chinese nation of Tang, so it complied with a contemporary flunkeyism about Chinese culture. Won-Sam and Hwal-Ot were designed with patterns representing the very significance of wedding and those wishing worldly blessings more children and more sons, longevity and wealth and prosperity. The fact that wishes of more children and more sons were more often implied by patterns of wedding dress in the latter Chosen indicates the legitimate oldest son-oriented patriarchical family system at that time influenced to such contemporary dresses. Meanwhile, those patterns used for Won-Sam and Hawl-Ot were influenced mainly by Confucianism, but sometimes based on Buddhism and Taoism. It suggests that the Chosun dynasty emphasized Confucian manners and customs to restore previous values which had been about to be collapsed since wars with the Chinese Ching and Japan, but nevertheless in the public class, Buddhism and Taoism were more deeply prevailed. This was supported by patterns and colors shown in wedding clothing.

• 복식문화연구
• /
• 제29권2호
• /
• pp.204-221
• /
• 2021

The morning ritual was a rite whereby a morning audience with the emperor was held for feudal lords sovereigns and subjects living in the precincts, monarchs or foreign envoys of the outskirts of the capital, and other ethnic group. Distinction between the main and subordinate rituals, changes in the ceremony according to the times, and the position or rank of those participating in the rite, were factors that directly affected the costumes worn for ritual. Accordingly, in this paper, the costumes worn by members of the Ming dynasty (emperor, prince imperial, prince) were examined in terms of the period and detailed ceremonies with a focus on the morning ritual and costume systems presented in the official historical records. Through this study, only Mian-fu (冕服) and Pi-bian-fu (皮弁服) were defined by the costume system ase costumes worn in the morning ritual. However, through comparative analysis with the morning ritual system, it was confirmed that Tongtian-guan-fu (通天冠服), Yishan-guan-fu (翼善冠服), and Bianfu (便服: slightly casual wear) were also worn. It is worth noting that the color of Gunlong-pao (袞龍袍) was differentiated according to status; the Emperor wore yellow, the Prince Imperial and lower levels wore red, which was the traditional perception of academia. However, following confirmation of the custom costume for the morning ritual, it was confirmed that the color of this differentiation appeared during the 3rd year of Emperor Yongle of Ming (1305). Previously five traditional colors (blue, red, yellow, white, and black) were used for the season.

• 한국식품영양과학회지
• /
• 제44권5호
• /
• pp.716-724
• /
• 2015

본 연구에서는 한국 차례 및 제사에 이용되는 식단의 엽산 함량을 분석하기 위하여 trienzyme 추출과 Lactobacillus casei를 이용한 microplate assay법을 검증하고, 이를 적용하여 분석하는 동안 분석 품질관리를 수행하여 분석 결과의 신뢰도를 확보하였다. 인증표준물질을 이용한 정확성 검증으로 분석값이 인증값의 상대표준 오차 범위 안에 포함되는 값을 얻었으며 식품군을 대표하는 시료를 선정하여 엽산 표준용액을 첨가한 시료와 첨가하지 않은 시료를 함께 분석하여 엽산 회수율을 측정 시 96.0~106.2%를 얻어 정확성이 높은 분석법임을 확인하였다. Repeatability와 reproducibility로 측정한 미생물학적 분석법의 정밀성 모두 5% 미만의 값을 얻어 정밀성이 우수함을 확인하였다. 제사 음식 중의 엽산 함량은 국 및 탕류($4.62{\sim}18.84{\mu}g/100g$)에서는 토란국이 가장 높은 함량을 나타내었으며, 나물류($6.13{\sim}48.40{\mu}g/100g$)에서는 미나리나물, 적 및 전류($5.49{\sim}49.50{\mu}g/100g$)는 홍합산적, 찜류($10.34{\sim}38.88{\mu}g/100g$)에서는 도미찜, 후식류($3.33{\sim}49.55{\mu}g/100g$)에서는 송화다식이 엽산 함량이 가장 높은 것으로 나타났다. 이러한 한국 의례 음식의 섭취는 1회 100g 섭취 시 성인 일일 권장 섭취량의 0.8~12.4%의 수준까지 엽산을 섭취할 수 있으며, 한상차림으로 섭취 시 평균 약 28.1%의 엽산을 섭취할 수 있는 것으로 보인다. 본 연구가 진행된 약 10개월 동안 분석 품질관리를 수행하였으며 품질관리도표(quality control chart)의 관리를 통하여 본 연구에서 진행된 모든 분석이 관리 하에 진행되었음을 확인할 수 있었으며 이는 본 논문에서 보고하는 총 59종의 한국 차례 및 제사 음식의 엽산 함량이 신뢰도 높게 분석되어 국가 엽산 함량 데이터로 활용될 수 있을 것으로 사료된다.

• 가정과삶의질연구
• /
• 제13권4호
• /
• pp.199-213
• /
• 1995

Multi-religious situation with one of the greatest characteristics in Korea society is forming the basic to induce the conflict among the religious, The outline of the research is as follows; 1. The religious conflict are occurred between Christiianity and Buddhism·Shamanism·Nonchurch 2. The problems of sacrificial rite oneself's persistent demand for religion and the other side's disallowance against the religion and so on are indicated as one of the complication problems with the heaviest weights. 3. The power structure in family the status of branch family the rank of sibling oneself's religion and so on are related as major variables which influence the religious conflict. 4. The outcomes from religious conflict are forming on tacit consent boycott discontinuation frequent quarrels and so on. 5. Most of the persons concerned about the religious conflict are put a great value on both home and religion and they are endearing for the harmony of them.