• Conservation Science in Museum
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• v.28
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• pp.51-64
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• 2022

This study aims to identify the impact of optical energy on cultural properties when the light energy irradiates cultural assets during augmented reality (AR) or media façade performances as activities designed to garner public interest. The 10-story Gyeongcheonsa Pagoda was used for this study, and the impact was evaluated by comparing the optical energy irradiated during a media façade performance with the energy irradiated under normal conditions. For comparison, this study measured the illuminance in lux for each light source that irradiated the ten-story stone pagoda and used the data to calculate illuminance in lux-hours. The results showed that the pagoda receives 786.4 lux per hour when both sunlight and artificial light are present, while 13.2 lux of energy is irradicated by the media façade for each performance. The result indicates that the pagoda receives about 29.8 times more optical energy from sunlight and artificial light sources than during media façade performances on an hourly basis, when the performance is carried out twice a week. This study therefore concludes that the optical energy of media façade performances inflicted trivial damage to the ten-story stone pagoda.

• MISULJARYO - National Museum of Korea Art Journal
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• v.100
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• pp.50-80
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• 2021

This paper critically examines the history of the theories connected to the Wongaksa Temple Pagoda that have developed over the last 100 years focusing on the original number of stories the pagoda would have reached. Part II of this paper retraces the dynamic process of the rediscovery of the Wongaksa Temple Pagoda by Westerners who traveled to Korea during the port-opening period. Koreans at the time viewed the Wongaksa Temple Pagoda as an object of no particular appeal or even as an eyesore. However, Westerners appreciated it as a wonder or magnificent sight. Since these Westerners had almost no prior knowledge of Buddhist pagodas, they were able to write objective travelogues. At the time, these visitors generally accepted the theory common among Joseon intellectuals that Wongaksa Temple Pagoda once had thirteen stories. Part III focuses on Japanese government-affiliated scholars' academic research on the Wongaksa Temple Pagoda after the proclamation of the Korean Empire and the Japanese Government-General of Korea's subsequent management of the pagoda as a cultural property during the colonial era. It also discusses issues with Japanese academic research and management. In particular, this portion sheds light on the shift in theories about the original number of stories of the Wongaksa Temple Pagoda from the ten-story theory supported by Sekino Tadashi (關野 貞), whose ideas have held a great influence on this issue over the last 100 years, to the thirteen-story theory and then to the idea that it had more than thirteen. Finally, Part IV addresses the change from the multi-story theory to the ten-story theory in the years after Korea's liberation from Japan until 1962. Moreover, it highlights how Korean intellectuals of the Japanese colonial era predominantly accepted the thirteen-story theory. Since 1962, a considerable quantity of significant research on the Wongaksa Temple Pagoda has been published. However, since most of these studies have applied the ten-story theory suggested in 1962, they are not individually discussed in this paper. This retracing of the history of theories about the Wongaksa Temple Pagoda has verified that although there are reasonable grounds for supporting the thirteen-story theory, it has not been proved in the last 100 years. Moreover, the number of pagoda stories has not been fully discussed in academia. The common theory that both Wongaksa Temple Pagoda and Gyeongcheonsa Temple Pagoda were ten-story pagodas was first formulated by Sekino Tadashi 100 years ago. Since the abrasion of the Wongaksa Temple Stele was so severe the inscriptions on the stele were almost illegible, Sekino argued that the Wongaksa Temple Pagoda was a ten-story pagoda based on an architectural analysis of the then-current condition of the pagoda. Immediately after Sekino presented his argument, a woodblock-printed version of the inscriptions on the Wongaksa Temple Stele was found. This version included a phrase that a thirteen-story pagoda had been erected. In a similar vein, the Dongguk yeoji seungnam (Geographic Encyclopedia of Korea) published by the orders of King Seongjong in the late fifteenth century documented that Gyeongcheonsa Temple Pagoda, the model for the Wongaksa Temple Pagoda, was also a thirteen-story pagoda. The Wongaksa Temple Stele erected on the orders of King Sejo after the establishment of the Wongaksa Temple Pagoda evidently shows that Sekino's ten-story premise is flawed. Sekino himself wrote that "as [the pagoda] consists of a three-story stereobate and a ten-story body, people call it a thirteen-story pagoda," although he viewed the number of stories of the pagoda body as that of the entire pagoda. The inscriptions on the Wongaksa Temple Stele also clearly indicate that the king ordered the construction of the Wongaksa Temple Pagoda as a thirteen-story pagoda. Although unprecedented, this thirteen-story pagoda comprised a ten-story pagoda body over a three-story stereobate. Why would King Sejo have built a thirteen-story pagoda in an unusual form consisting of a ten-story body on top of a three-story stereobate? In order to fully understand King Sejo's intention in building a thirteen-story pagoda, analyzing the Wongaksa Temple Pagoda is necessary. This begins with the restoration of its original name. I disprove Sekino's ten-story theory built upon flawed premises and an eclectic over-thirteen-story theory and urge applying the thirteen-story theory, as the inscriptions on the Wongaksa Temple Stele stated that the pagoda was originally built as a thirteen-story pagoda.

• Conservation Science in Museum
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• v.29
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• pp.81-98
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• 2023

This study was conducted to examine the effect of the light source for the media facade of the 10-story Gyeongcheonsa Stone Pagoda on the pagoda's restoration materials. To restore the pagoda, two types of epoxy resin-L-30, Araldite (AW106, and HV953U)-were used, and the photostability of the restoration materials and the acceptable lighting irradiation time were estimated through accelerated aging experiments of the restoration specimens. Six types of specimens were used in this process: a specimen painted with blue and yellow pigments for each resin type, and an unpainted specimen. Among them, the ΔE of the unpainted specimens (BA) of Araldite AW106 and HV953U was the highest of 4.66, and the acceptable light irradiation time was about 130,000 hours if the change rate of ΔE is limited to about 1. It was confirmed that the BA specimens were losing their characteristics due to light, as their reflectance and transmittance increased and the absorbance decreased, making them more transparent than their original color. It was found that the painted specimens had a low change rate of ΔE, with insignificant changes in their reflectance, transmittance and absorbance. Therefore, the use of pigments with high photostability provides more restoration materials options.