• The Journal of Korean Philosophical History
• /
• no.31
• /
• pp.321-346
• /
• 2011

This is a preliminary study in order to deal intensively with the overall characteristics of Korean military science in the future days. First off, the history of military science of China based on the precedent studies was recapitulated, and a comparative study on the acceptance process of the books on military art and science, as well as on understanding patterns of literati on the subject through literature searches, ranging from the Three Kingdoms Period to the Goryeo Dynasty in Korean peninsula, was conducted. In case of Korea, the Chinese books on military strategy, including Sun Tzu's the Art of War, had already been passed down during the Three Kingdoms Period, and broadly read by scholarly people. They had utilized diverse methods based on their knowledge of Confucianism. In the reference materials, the authors of Korean military strategy books had greatly relied upon the Chinese books on military strategies, however, they had made the military principles run in their own way. At the end of Goryeo Dynasty, 'Military Science' had been well established as a subject in academia, and this curriculum had been taught not only at the National Confucian Academy, Seonggyun-gwan, in the capital but also at the country public school ("Hyanggyo") in the province together with Confucianism. Because of the limits of reference materials, however, it was difficult to confirm whether or not such strategic experiences were actually led to the publication of the books on military art and science, or how many books on military strategies and tactics had been published up until the end of Goryeo Dynasty. But, the facts that there were not many publications of the books on military strategies during the era of Three Kingdoms and of Goryeo Dynasty don't mean that Korean military science had entirely relied upon the Chinese military art and science. For instance, such strategies, tactics and leaderships as exhibited in the process of the Great Victory at Salsu River ("Salsu Daecheop") achieved by General Eulji Mun-deok, as well as the Great Victory at Gwiju ("Gwiju Daecheop") achieved by General Kang Gam-chan could never happen by chance.

• Korean Journal of Heritage: History & Science
• /
• v.57 no.1
• /
• pp.38-51
• /
• 2024

Although the bottle gourd (Lagenaria siceraria) is a crop with a cultivation history of about 10,000 years in the Old and New Worlds, archaeological considerations on the cultivation and use of bottle gourds on the Korean Peninsula are extremely rare. Accordingly, we reviewed previous reports on bottle gourds and examined the morphological characteristics of seeds and rind fragments from the Korean Peninsula. The investigation yielded several conclusions. First, bottle gourd cultivation likely began during the Bronze Age alongside the introduction of so-called southern crops. Evidence suggests that bottle gourd remains were more prevalent during the Three-Kingdoms period, indicating its significance as a crop during the historical era. Second, bottle gourd seeds from the Three-Kingdoms period exhibit characteristics of both African and Asian subspecies, showcasing a high level of morphological diversity. Third, rind thickness indicates that bottle gourds found at the Bongseon-ri site were of varieties with large fruits. Taken together, it is concluded that the bottle gourd was introduced to the Korean Peninsula during the Bronze Age, and people cultivated a range of bottle gourd varieties during the Three-Kingdoms period.

• Journal of the East Asian Society of Dietary Life
• /
• v.8 no.4
• /
• pp.536-553
• /
• 1998

Korea supposed the place of origin of soybean. Although it is speculated that it was edible in the era of the Three Kingdoms(A.D. 5-9C), there is no documentary evidence. The first record about the edibility of tofu was written down in the Goryeo dynasty, and there was several documents that tofu was exported to China and Japan in the Chosun dynasty due to excellent manufacture skills for tofu. Tofu has been a good source of protein as a food for the common people, though there were not many traditional kinds. Especially, tofu has been an important vegetarian foodstuff in a Buddist temple, and has been used for vegetable soup and skewered greens necessary for the sacrificial rites of the humbler class as well as of the royal court. We frequently made sliced raw tofu and fried tofu, and it was used for broil, stew, and casserole as well as stuffing. In addition, tofu and its bean-curd dregs were applied of making soy. In China it is assumed that tofu has been eatable since the time of the Han(AD. 1C). Chinese tofu and its products are various and generally 20 different varieties are used. There are many dishes applied of tofu. salted and plain tofu were used as Chinese appetizer dishes. Plain, salted, skinned or deep-fried tofu was stir-fried in an hot oiled pan with vegetables, meats and fishes. Additionally, there are a variety of tofu dishes utilized stewing, frying, steaming, and soup cookeries. Tofu first appeared in the era of the Nara(8C) of Japan and was come into wide use in the era of the Aedo(Tokyo). In Japan tofu and its products are various and introduced in Shojin cookeries prevalent in the Buddist temples. It is especially noticeable that frozen or skinned tofu was used for these. Japanese tofu cooking is more delicate than Korean and Chinese ones, and Japanese people do not use oil. Instead, they in general utilize steaming and broiling cookeries. In the western countries the history of tofu edibility is short. However, their practical application of tofu in the dietary life is very positive.

• Journal of architectural history
• /
• v.2 no.2 s.4
• /
• pp.77-88
• /
• 1993

This study has to do with the architectural exchanges between the ancient Korea and China. There are two parts in this paper. The first part is concerned with bibliographical and archeological studies between two regions. The latter part is to compare and syudy the architectural style of china with the architectural style of BAEGJE in those days. At any rate, this paper is related to the first part of them. The most important purpose of this paper is more clearly to inquiry the BAEGJE Architecture. BAEGJE Architecture is the most insufficient in researches of the era of Three Kingdoms' architecture of Korea until now. Because the architectural Matrrials is also the most insufficient condition in Three Kindoms, in order to inquiry the architectural style of BAEGJE clearly, we will be able to get the clue as inquring the relations of the chinese which they exchanged most frequently. The first part of this paper is $appraoc{\sim}ed$ in two methods of the study. One is the biblilographical research and the other is the archeological research. The writer could find that there were many exchage relations in the bibliographocal and archeological fieds, as a result of this study. The writer could confirm that there were nearly coexisting similiar styles of the Architecture.

• Korean Journal of Human Ecology
• /
• v.12 no.4
• /
• pp.509-518
• /
• 2003

Gasa was a surplice of Buddhist monk. It was usually worn in the religious ceremony. Gasa was such a religious cloth that was ruled strongly by Buddha's Commandments, and a kind of cloth that was also reflected by historical, cultural, and ideological factors of each nation. Korean Gasa had various features comparing to the Original Gasa or to that of South Asia which is the birthplace of Buddhism. One of them was 天 王 embroideries that we could find upon the regular square base in the four comers of Korean Gasa. These figures symbolized the Four Devas which were believed guarding Buddhist sanctum. These Devas appeared from the era of the Three Kingdoms when Buddhism imported. Buddhism as a alien religion had been developed through conflicting and fusing with Korean traditional religious characteristics into type of 'Faith to Three Treasures' (Buddha, Buddhist Commandments, Buddhist monk). They believed that embroidering 天 王 figures upon the regular square bases in the four corners were able to protect Buddhist monk by the help of Four Devas. We might say this as a kind of Faith to Buddhist monk.

• Journal of the Korean Home Economics Association
• /
• v.19 no.2
• /
• pp.123-133
• /
• 1981

If we are to define that the traditional costume is a comprehensive expression of the culture, thoughts, and arts of a country, it is needless to say that the traditional costume would have always reflected the social and cultural aspects of the times. In order words, the cultural contemplation of a certain people at some point the history is only possible when we observe the distintive features of the costume worn by the people of respective times. Although the Korean people had the native costume of its own from the times of the Ancient Choson to the Three Kingdoms of Koguryo, Paekche, and Silla, the Chinese influence on Korean traditional costume became somewhat pronounced ever since the Silla strenghtened the political ties with the T'ang dynasty in China, and it came to a climax when the dual structure in Korean native costume, being compounded with the Chinese touch, continued to be prevailed from the era of the Unified Silla to the Koryo and throughout the succeeding Yi dynasty, thereby copying the typical aspects of Chinese pattern in clothing and dresses worn by the ruling classes, namely the goverment officials including the Kings. Therefore, it is our aim to study the pattern of Chinese influence on our traditional costume, as well as social and cultural aspects by way of contrasting and comparing our official outfit system, which had been developing in dualism since the era of the Unified Silla, with that of China, and to trace in part the Korean traditional costume. In comparing our traditional official outfit system with that of China, we have basically concentrated on the comparison of the official outfit systems during the periods of the Three Kingdoms, the Koryo, and The Yi dynasty with that of corresponding era of Chinese history, namely the dynasties of T'ang, Sung, and Ming, and followed the documentary records for the comparison. Koreans had fallen into the practice of worshipping the powerful in China and begun to adopt the culture and institutions of the T'ang dynasty since the founding of the Unified Silla. From this time forth, Korean people started to wear the clothes in Chinese style. The style of clothing during the period of the Koryo Kingdom was deeply influenced by that of the T'ang and Sung dynasties in China, and it was also under the influenced of the Yuan dynasty(dynasty established by the Mongols) at one time, because of the Koryo's subordinative position to the Yuan. At the close of the Koryo dynasty, the King Kongmin ordered the stoppage on the use of 'Ji-Joung', the name of an era for the Yuan dynasty, in May of the eighteenth year of his rule in order to have the royal authority recognized by a newly rising power dominating the Chinese continent, the Mind. Kind Kongmin presented a memorial, repaying a kindness to the Emperor T'aejo of the Ming dynasty in celebration of his enthronement and requested that the emperor choose an official outfit, thereby the Chinese influence being converted to that of the Ming. As a matter of course, the Chinese influence deepened all the more during the era of the Yi dynasty coupled with the forces of the toadyic ideology of worshipping the China, dominant current of the times, and the entire costume, from the imperial crown and robe to the official outfit system of government officials, such as official uniforms, ordinary clothes, sacrificial robes, and court dresses followed the Chinese style in their design. Koreans did not have the opportunity of developing the official outfit system on its own and they just wore the official outfit designated on separate occasions by the emperors of China, whenever the changes in dynasty occurred in the continent. Especially, the Chinese influence had greatly affected in leading our consciousness on the traditional costume to the consciousness of the class and authority. Judging from the results, Koreans had been attaching weight to the formulation of the traditional outfit system for the ruling classes in all respective times of the history and the formulation of the system was nothing more than the simple following of the Chinese system.

• Journal of the Korean housing association
• /
• v.15 no.1
• /
• pp.15-23
• /
• 2004

Namdo castle located in Namdong-ri, Imhoi-myon, Chindo-kun Cholla South Province is 610 meters long 5.3 meters high, and 20,000 square meters wide. This castle hasn't an accurate built year record. But there is still a great possibility of its having been built in the Sam-kuk (Three Kingdoms) era (around A.D. 300∼700). This castle seems to have been enlarged after 1438 because Manho-pu (lower unit of government office in Chosun dynasty) in Namdopo first appeared in the 20th year of King Sejong's reign. The main office, guest rooms, official residency of the castle were removed during the Japanese colonial rule and the land of the castle was sold separately for housing in the name of liquidation of Korean history. Thus, the Namdo castle that served as a naval base to defeat the Japan-based pirates' invasions throughout the Chosun period disappeared. As of Oct. 2000. 28 houses including a town hall occupy the site of the castle and are expected to be removed according to the restoration program of the castle. In this thesis, I'd like to study about the characteristics of housing in the site of the castle. To figure out the direction of the restoration program. I interviewed a few relating public officials in Chindo County Office. To examine the characteristics of housing, I surveyed the residents for the surrounding of housing.

• The Korean Journal of Food And Nutrition
• /
• v.12 no.4
• /
• pp.387-396
• /
• 1999

Dog meat was begun to be edible by the Chinese, Japanese, the French, Belginan, German Philippines Vietnamese, North-Americans African-Indians Canadian-aborigines Alaskan aborigines including Kor-eans. According to the record, Korea has a long history to have eaten dog meat from the era of Sam-kug(three kingdoms BC 57∼AC 668) and so there are numerous languages proverbs, and customs re-lated to the dog meat. Over the long history there have been many records and recipes about the edib-leness of dog meat. But at present time only the way of cooking such as Bosintang(a soup) Suyuk(a boiled meat) Duruchighi(boiled meat added spice and slightly roasted) Muchim(boiled meat added by spice and mixed) Gaesoju(an extract) Jeongol(boiled meat mixed with spices vegetables and water on the pot) remains. Koreans eat dog meat following the traditional customs n the Boknal(hottest day in summer). Also the areas of Buyo. Sochon, Boryong adn Chongyang of Chungnam province and the ad-jacent areas like Kongju, Iksan, and Nonsan have customs to kill the dog and offer dog meat to the gue-sts in time of small or big occasions such as funeral ceremony Hoigap(anniversary of one's 60th birth-day) and one's birthday. This range of customs is expanding larger and larger. These areas are the cen-ter of past Baekche(BC 57∼AC 660). In spite of this it is unreasonable, and excessive action for foreig-ner to fine fault with the dog meat or Korean food culture.

• The Research Journal of the Costume Culture
• /
• v.8 no.6
• /
• pp.887-898
• /
• 2000

Mourning & funeral ritual means a various kinds of ritual procedures which begins at the time of death, buried and created a graveyard, a manner of wearing funeral garment being mourning the death, finally go back to everyday life. Our mourning & funeral custom was burial at first time. After going through the era of the Three kingdoms, The unified Shilla and Korea dynasty, cremation method has been prevailed. However, based on Chu-tzu celebration in Chosun dynasty, the burial custom has been widely spread again. Nowadays, due to effective land utilization issue, excessive cost for burial and the change of thinking for cremation, the cremation is recognized as remedy of righteous funeral system. At this point, a shroud following existing burial custom burdens considerably for quality, price, size and design of it. Accordingly, it needs anew style of shroud corresponding to cremation system. As an alternative, the shroud is required simplification and standardization ; Firstly, in size, a shroud should be larger than plain clothes and differentiated in small, medium and large. Secondly, the material of a shroud would be white cotton, which can keep from pollution during burning time. Thirdly, it unifies the item. In case of man, 바지(把特, those are trousers), 저고리(赤古里, Korean-style jacket) and Durumagi(周衣, Korean topcoat). In case of woman, 치마(赤　, those are skirt), 저고리(赤古里, Koran-style jacket) and Durumagi(周衣, Korean topcoat).

• Journal of the Korean Society of Clothing and Textiles
• /
• v.19 no.2
• /
• pp.297-316
• /
• 1995

The system and symbolizing ideologic meanings of the metallic Kwon in period of the Three-Kingdoms were comsidered by comparing to their cultural path and structal styles throughout the tree and the deer worship ideology. The results of this study are as followings; Firstly, the beginning of the Korean, mostly northern style was originated from metal tools of the Bronze age in BC 6c-7c. The maJ;lufature of the metallic adornment brought the pr-evailing use of metallic objects of craftwork after the supply of ironmongery. Secondly, the cultmal characteristics of the metallic Kwan in the kor-ean Peninsula were influenced f-rom the northern chinese tribes, Momg Go, Hung No, and Sien-pi who were transmitted from the scythian of the southern Russia having a prefenence for gold. Thir-dly, the metallic Kwon of the Kogmgo and the Baekje era was ideologically based on the ar-t of Buddism of the pattern of blazing flame, the carved pattern of flower- of herb, and the honey. sukle which were tramsmitted to china thr-ough the silk noad. Fourthly, the metallic K wam of the silla era consisted of the tree and the antler types in closely nelated to the tree and the deer ideology which were based on the background of shamanism. It should be raid that the metallic Kwan of the silla esa are connected to the type of nor-them ancient K wan. Lasthy, the metallic Kwan-Mo of the Kaja esa was mosthy original type of flower of herb even if kome of these ar-e similiar to the tree adornment type of silla. This type of flower of herb in based on the scythian type with a statue im silveer founded at Alexandnopol in the southern russia.