• Journal of Conservation Science
• /
• v.23
• /
• pp.39-51
• /
• 2008

Adding chemical additives in bamboo paper making procedure in China became common in last decades to increase productivity. Supply of repair paper for paper based artefacts became more and more difficult due to this tendency. Furthermore, stains and spots on paper which happen to appear during dying procedure make it difficult to use modern bamboo paper for repair treatment. In this research, lime fermentation and sun bleaching were main elements which affect texture and color of paper. Impurities, however, add some effects on paper quality. Less thouroughly washed raw materials after fermentation also affects texture of paper substrate. One most significant impurity is lime. Minimum residue of lime can make stains and spots after dying. Reproduction of white bamboo paper would become useful resource in various conservation treatments as a repair paper, and also, for reproduction of paper woven painting. However, further research to improve quality at early stage of paper making procedure in China required.

• Journal of the Korean Home Economics Association
• /
• v.38 no.11
• /
• pp.137-149
• /
• 2000

The Purpose of this study was to investigate actual condition about the modem adaptation of interior elements(floor, wall, ceiling, door & window) in traditional thatched roof house. The examined objects were interior space of 36 restaurants and cafes in Seoul and Kyung-Ki Do area. 1. Floor: Jang-pan was mostly alternated with linoleum which huts Jang-pan pattem. Wumul-maru was adapted from the original and Jang-maru was alternated with wood or linolium which has western state Jang-maru pattern. Mud was adapted from the original or alternated with slate stone or rough finish cement. 2. Wall: Rice proper was alternated with rice paper book witch has chinese character, paper for parcels or modem wall paper. Plaster-white paint or white handy coat. Mud-mud color paint or bamboo stick witch located in the mud wall orginal. Log-half cut log. Wooden board-without cross bar or irregular form. 3. Ceiling: Yondung-Chongang was mostly adapted from the original and Banja-Chonjang was alternated with rice paper book which has Chinese character or modem wall paper. 4. Door and Window: Ttisal-mun and Panjang-mun were adapted from the original. Wan and A’character door and window were simplified character itself.

• Korean Journal of Human Ecology
• /
• v.22 no.6
• /
• pp.649-658
• /
• 2013

Various paper ornaments appear in Gut, the rite of shaman in Jeju, and these are frequently called Gime, Gimekijeon or Gimejeonji. Gime are slips of white or colored paper, made to resemble the shape of god and used in the ritual shaman dances of Jeju. These Gime are hung around an altar, fastened to the end of a green bamboo pole, or held in the shaman's hands when they dance. The purpose of the study is to develop textile design based on the formative features of Gime, as a way of using Myth of shaman in Jeju. This study is used Gime made by 'Kim Yoon-Su' Simbang (shaman) who plays a role of Intangible Cultural Assets of The 71th 'Jeju Chilmeoridang Yeongdeunggut'. As a result, it was to develop the Komusaljang pattern, Seongjukkot pattern, Jijeon pattern, Jowoangki pattern and Cheoljjukdae pattern design of Jeju image using Gime that is one of the unique, indigenous pattern of Jeju.

• Conservation Science in Museum
• /
• v.15
• /
• pp.96-121
• /
• 2014

Portrait of Sim Huisu is a seventeenth-century Joseon portrait of a meritorious vassal. The National Museum of Korea currently owns two portraits of Sim Huisu, which are the eldest son's family and by the eldest grandson of the family's second eldest son. Both were donated in 1980. Portraits were still in its original mounting, but the supporting silk had been damaged and stained in a flood. Conservation treatment was undertaken to restore the original style, and scientific analysis, such as, X-ray, XRD, XRF and Graff "C" stain, was conducted to study the materials and painting techniques. The support silk was found to be refined fibroin and a plain weave consisting of two weft threads and one warp thread. The lining papers were found to be bamboo fiber paper of first layer in China and Korean traditional mulberry paper in second. Various pigments were identified in the painting, including white lead, cinnabar, atacamite, ink stick, azurite, silver, and gold. The study also confirmed the use of the back painting, with colors such as white ^{White Lead}, green ^Atacamite, orange ^Minium, black ^{Ink Stick}, and yellow ^Dye. Also, it was found that stick ink or dye was used with white lead.

• Journal of the East Asian Society of Dietary Life
• /
• v.6 no.2
• /
• pp.235-255
• /
• 1996

Natural substances, exploited in our daily life, have been applied to drugs to treat diseases and developed to functional foods by appropriate preparations, and these foods give beneficial effects on physical activities. In this paper, the utilization of traditional functional foods was studied with refer ring to old ancient writings published in the front-end of Chosun dynasty. The utilized vegetables were march mallow, turnip, radish, Chinese cabbage, lettuce, spinach, cucumber winter buds, flesh of a cabbage, eggplant, taro, burdock, Parsley, watershield plant, crown daisy, bamboo shoots, garlic, scallion, onion, acorn, bark of a tree, white goosefoot leaf, leaf of bean, pine mushroom, bracken. yam, mugwort, tea, ginseng, peppermint, fruit of the Maximowiczia chinensis, smartweed and pepper. The utilized fruits were chestnut, Chinese date, pine nuts, walnut, gingko nut, citrus. crab apple, pear, peach, grape, pomegranate, plum, Chinese quince, fig and watermelon. The utilized cereal were rice, barley, bean, buckweat and Job's-tears. The utilized sweetenings and seasonings were honey, wheat-gluten, sugar, oil, salt, soy sauce and vinegar. Our ancestors had a balanced diet using the various foods, and especially had a fundamental concept of "Foods have the efficacy of a remedy".edy".uot;.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.29 no.4
• /
• pp.67-74
• /
• 2001

This paper presents a landscape design for the citizen plaza around the ˝Woojeongchongkuk˝(the 1st Korean postal building) where the ˝Gapsinjeongbyeon˝(1844 coup d´etat) occurred and which was once used as the ˝Jeoneoigam˝(a palace hospital). The site is located in 39 Kyeonji-dong, Jongno-gu, Seoul, and of which area is about 2,013$m^2$. The landscape design goals are to build traditional spaces which fit the traditional buildings and where people feel the old atmosphere; to build interesting spaces where people can learn the post and telegraphic history; and to build nature-friendly green rest spaces in the city. To achieve these goals, symbolic, traditional, educational, historical, and environmentally-friendly concepts are developed. With this concept the space is divided into two axis of the pst and telegraph of Korea. Along the two axis the Postage Stamp ˝Madang˝(yard), the Letter Garden, the Telegraphic ˝Ddeul˝(garden), the Communication Plaza, and the ˝Jeoneoigam˝(old palace hospital) and the ˝Gapsinjeongbyeon˝(1884 coup d´etat) Memorial Place are arranged. The Postal Stamp Madang which symbolizes the first Korean postage stamp is a space for studying history and evolution of stamps in Korea. The Letter Garden which symbolizes and formalizes a letter paper is composed with white bamboo trees which are planted linearly and long granite benches on which famous letters are carved. In the Telegraphic Ddeul which symbolizes the telegraph, the history of the telegraphic instrument and the telephone is exhibited. In the Communication Plaze which symbolizes future post and telegraph service extending to the world, the images of satellite communication, internet, webmail etc. are exhibited. The Jeoneoigan, and the Gapsinjeongbyeon Memorial Place is for memorializing the historic place and events. Throughout the whole place, various models and ceramic picture tiles about the post and telegraph and exhibited for effective education. In conclusion, sustainable management schemes for the site are suggested.

• Korean Journal of Heritage: History & Science
• /
• v.51 no.2
• /
• pp.4-21
• /
• 2018

This paper reviewed the legitimacy of the name of those sixteen pieces of hat artifacts known in Korean as pyeongjeongmo and currently housed by the National Palace Museum. This was undertaken in order to rectify the error of calling them pyeongjeongmo. Also, the paper suggested pyeongjeongmo's production method to apply representation of the artifacts or production of Joseon officials' hats as representation of ritual costumes in the royal court. The name pyeongjeongmo originated from pyeongjeonggeon. Gyeongguk Daejeon recorded that noksas wore yugak-pyeongjeonggeon and seoris wore mugak-pyeongjeonggeon, but the pyeongjeongmo artifacts housed in the National Palace Museum have been found irrelevant to those pyeongjeonggeons put on by both noksas and seoris. Rather, they has been confirmed as corresponding to dugeon or jogeon worn by byeolgams or suboks who served at the palace of the crown prince or princess. Through the investigation of the artifacts, the researchers could find out the tailoring and sewing methods, the finished look, and the folding manner of pyeongjeonggeon. Although the structure of pyeongjeonggeon was generally consistent, the frontal look was slightly different depending on the folding manner, resulting in three distinguished types of pyeongjeonggeon. Regardless, the pyeongjeongmo was made with one piece of fabric by a flat tailoring and folding method to create a three-dimensional hat. The finished shape appeared low in the front and high in the back side structure. The head girth was 55~59 cm, and the height was 19.4~21.5 cm. To make it with one piece of fabric, the head girth part was tailored in the same direction as the strands. Based on the artifact Changdeok 23820, this paper has also suggested a finished reproduction through the processes of preparing the materials, mounting, making the center ornaments, sewing and folding. The tailoring was completed with black silk fabric which was cut in a unique shape designed in advance, and hemp fabric which was mounted to the former. The top part of the head was finished with black threads, and the center line at the back was fixed with decolored cotton threads by blanket stitches with 3.5~4 cm intervals. Bamboo strands were inserted in the inside of the front-folded part, which then was fixed by patterned stitches with white cotton thread. At the back, a small bamboo clasp was attached so that one can lock it to the headband and prevent it from falling off.

• Korean Journal of Heritage: History & Science
• /
• v.51 no.1
• /
• pp.48-65
• /
• 2018

The authors of this paper aim to make a record of the construction process, its symbolic meaning, and the changes in the status of the landscape plants at the Pasanseodang according to the Report on the Pasanseodang written by Park Gyu-hyun in 1874. First, the construction of Samgahun Pavilion, which is located in Myo-ri, Habin-myun, Dalsung-gun, Daegu, took about 90 years and spanned the lifetimes of Park Sungsoo, an 11th-generation descendant of Park Paengnyun (1417~1456) through to Park Kyuhyun, a 14th-generation descendant. It was called the shape of dragon, with its head facing the tail (回龍顧尾形), in feng shui. Second, the village of Pahwoe was founded in 1769, the 45th year of the reign of King Yeongjo, by Park Sungsoo for the purpose of socializing with his friends at his thatched home, and was named after his own courtesy name (Samgahun). Park Kwangseok, the second son of Park Sungsoo, built the sarangchae in 1826 and the anchae in 1869 after his marriage (in 1783). Then, Park Kyuhyun, the grandson of Park Kwangseok, built the pond and planted it with lotus flowers, and built the Hayeopjeong in 1874. The Pasanseodang, as the precursor of the Hayeopjeong, may be related with the name of the hillside region behind Samgahun. Third, a quadrangular-shaped pond with a length of 21m and a width of 15m was also built and planted with lotus flowers. In the center of the pond is a small round island that reflects the world view of the Chosun dynasty, i.e. that the sky is round and the landmass is quadrangular. Meanwhile, the name of the Hayeopjeon reflects the value system of aristocrats who lived a life of leisure and artistic indulgence. They called the eastern room "Yeeyeonhun" (怡燕軒) and the western room "Mongyangjae" (蒙養齋), names which embody their wishes for a good life as a member of the nobility and a bright future for one's descendants. Fourth, in Confucian terms, the authors infer the points of view reflected in the kinds of trees that were planted according to Confucian norms (pine tree, lotus, bamboo), the living philosophy of sustainability (willow), the ideology of seclusion and the search for peace of mind (bamboo), and relief efforts for the poor and a life of practicality (chestnut, oak, wild walnut, lacquer). The authors assert that this way of planting trees was a highly effective design feature of landscape architecture that drew on the locational and symbolic significance of the Seodang. Fifth, the majority of the trees that were initially planted withered and were replaced with different species, except for the locust and lotus, at this point. Nevertheless, a review of the process of construction, symbolic meaning, and original architectural landscape of the Samgahun is of value in demonstrating the extended symbolic meaning of their descendants in terms of the practical loss of the function of the Seodang, the values of Feng Sui (red in the east, white in the west, based on the principles of Feng Sui), the function of repelling evils spirits (kalopanax, trifoliate orange), aesthetic and practical values (sweetbrier, apricot, pear, peach, and oriental oak trees), and the prosperity of the family and the timeless value of honest poverty (silk, crape myrtle, and yew trees).

• Korean Journal of Heritage: History & Science
• /
• v.41 no.2
• /
• pp.43-59
• /
• 2008

Sap(?, a funeral fan) is a funeral ceremonial object used in association with a Confucian ceremonial custom, which was crafted by making a wooden frame, attaching a white cloth or a thick paper onto it, drawing pictures on it, and making a holder for a handle. According to Liji(Records of Rites), Sap was used since the Zhou Dynasty, and these Chinese Sap examples are no big different than the Korean Sap examples, which were described in Joseon Wangjo Sillok(Annals of the Joseon Dynasty), Gukjo Oryeui(the Five Rites of the State), and Sarye Pyeollam(Handbook on Four Rituals). This study explored Sap excavated in lime-filled tombs and lime-layered tombs of aristocrats dating back to Joseon, as well as their historical records to examine Sap's characteristics according to their examples, manufacturing methods, and use time. The number and designs of Sap varied according to the deceased' social status aristocrats used mainly one pair of 亞-shaped Bulsap, and a pair of Hwasap with a cloud design depicted on it. A Sap was wrapped twice with Chojuji paper or Jeojuji paper, and for the third time with Yeonchangji paper. Then, it was covered with a white ramie, a hemp, a cotton, a silk satin, etc. Bobul(an axe shape and 亞-shape design) was drawn on both sides of Sap, and a rising current of cloud was drawn at the peripheral area mainly with red or scarlet pigments. Sap, which were excavated from aristocrats'lime-filled and lime-layered tombs, are the type of Sap which were separated from its handle. These excavated Sap are those whose long handles were burnt during the death carriage procession, leaving Sap, which later were erected on both sides of the coffin. The manufacturing process of excavated relics can be inferred by examining them. The excavated relics are classified into those with three points and those with two points according to the number of point. Of the three-point type(Type I), there is the kind of relic that was woven into something like a basket by using a whole wood plate or cutting bamboo into flat shapes. The three-point Sap was concentrated comparatively in the early half of Joseon, and was manufactured with various methods compared with its rather unified overall shape. In the meantime, the two-point Sap was manufactured with a relatively formatted method; its body was manufactured in the form of a rectangle or a reverse trapezoid, and then its upper parts with two points hanging from them were connected, and the top surface was made into a curve(Type II) or a straight line(Type III) differentiating it from the three-point type. This manufacturing method, compared with that of the three-point type, is simple, but is not greatly different from the three-point type manufacturing method. In particular, the method of crafting the top surface into a straight line has been used until today. Of the examined 30 Sap examples, those whose production years were made known from the buried persons'death years inscribed on the tomb stones, were reexamined, indicating that type I was concentrated in the first half of the $16^{th}$ century. Type II spanned from the second half of the $16^{th}$ century to the second half of the $17^{th}$ century, and type III spanned from the first half of the $17^{th}$ century to the first half of the $18^{th}$ century. The shape of Sap is deemed to have changed from type I to type II and again from type II to type III In the $17^{th}$ century, which was a time of change, types II and III coexisted. Of the three types of Sap, types II and III re similar because they have two points; thus a noteworthy transit time is thought to have been the middle of the $16^{th}$ century. Type I compared with types II and III is thought to have required more efforts and skills in the production process, and as time passed, the shape and manufacturing methods of Sap are presumed to have been further simplified according to the principle of economy. The simplification of funeral ceremonies is presumed to have been furthered after Imjinwaeran(Japanese invasion of Joseon, 1592~1598), given that as shown in the Annals of King Seonjo, state funerals were suspended several times. In the case of Sap, simplification began from the second half of the $16^{th}$ century, and even in the $18^{th}$ century, rather than separately crafting Sap, Sap was directly drawn on the coffin cover and the coffin. However, in this simplification of form, regulations on the use of Sap specified in Liji were observed, and thus the ceremony was rationally simplified.