• Journal of the Korean Society of Costume
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• v.59 no.9
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• pp.71-86
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• 2009

This study examines plant patterns expressed on the fabrics during the Goryeo Dynasty and many countries in the Chinese continent and analyzes their symbolism and formativeness. This study deals with clothes which is one of the most fundamental aspects in a culture and plant patterns on them; it examines the overall formativeness of plant patterns in East Asia from the 10th century to the 14th century by studying plant patterns in the Goryeo Dynasty and the contemporaneous dynasties in the Chinese continent - Five Dynasties, Song Dynasty, Western Xia Dynasty, Liao Dynasty, Jin Dynasty and Yuan Dynasty. The plant patterns of each country were categorized by the type of plant. The composition and expression of plant patterns were examined and statistically analyzed. Small flowers were found in Goryeo fabrics twice more than other types that could be clearly identified, and peony was the most popular flower used in Chinese fabrics. In terms of composition of plant patterns, both Goryeo and Chinese fabrics had plant only patterns more frequently than the patterns mixed with animals or jewels. Regarding expression methods of plant patterns, the most common one in Goryeo fabrics was the petal-type, while the branch-type is the most common one in Chinese fabrics. The plant patterns of the Goryeo Dynasty show beauty of simplicity with minimalism and simplification while expressed with brilliant sold threads on dark background, such as purple or light green, so the overall feeling of fabrics was simple yet nobel.

• Journal of the Korean Society of Costume
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• v.63 no.1
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• pp.135-146
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• 2013

The purpose of this study is to investigate the meaning and possible shape of Goryeo-Achungunsura-jisun(高麗鴉靑雲袖羅質孫) through the details regarding its color, fabric, and pattern in the $13-14^{th}$ century writings and costume relics. Goryeo-Achungunsura-jisun was the summer dress coat that government officials wore during the Jisun feast of Yuan, and it was symbolic of the political strategy of Yuan as well as the excellent Goryeo fabric material, but no relics remain. During this period, Achung (dark blue)was the color that was used to dye silk, dress coats of upper class men, and background fabric of the embroidered official patch. And, the term, Yunsu (cloud sleeves), was probably sleeves with cloud pattern. The most typical cloud pattern in the 13 and the $14^{th}$ century was the 'flowing, gathering-headed cloud'. The Ra(silk gauze) weaving technique of Goryeo was developed rapidly in the $12^{th}$ century, and the quality of the Ra in the late Goryeo was good enough to be used for making the official's dress coat in the golden age of Yuan. According to the characteristic of jisun and man's formal-suit style in the Mongolian-Yuan, the possible styles for Goryeo-Achungunsura-jisun can be summarized as follows: a basic Mongolian gown with narrow sleeves and deep crossed diagonal opening, a Mongolian gown with waist pleats, the combination of half sleeved gown and long sleeved Mongolian gown. These styles would be made of delicate Goryeo Ra, cloud patterned sleeves, fabrics dyed in dark blue color, and shawl or embroidered patch ornaments for officials of Yuan, which was more simple than materials for Khan's Jisun to avoid rebellions.

• The Journal of Korean Medical History
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• v.25 no.2
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• pp.1-10
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• 2012

The late Goryeo and Early Joseon period marks the development of Hyang-yak medicine in medical history in Korea. There have been not a few outcomes in organizing Hyang-yak medicine through the hitherto research works, but there has hardly any attempt to view the medicine in the late Goryeo and Early Joseon period from a different standpoint besides Hyang-yak. This writer, in the middle of doing research on 'Book for Alimentotherapy' named "Sikuisikgam", came to know that not a few parts of this book were quoted in a large volume of "Biebaekyobang" in the late Goryeo, "Hyangyakjipseongbang" which compiled the early Joseon Hyangyak medicine, "Uibangyuchi" which wrapped up the medical knowledge in East Asia before the early Ming Dynasty, and "Sikryochangyo" which was a representative book for alimentotherapy in the early period of Joseon Dynasty. The reason that the representative medical books written in the period of Late Goryeo and Early Joseon thought much of the knowledge contained in "Sikuisikgam" is that they showed a great concern for prevention and treatment of diseases through alimentotherapy. When we say that Hyangyak medicine, which has provided the Late Goryeo and Early Joseon medicine, bases its standard on 'Regionality' and 'Properties of Medicinal ingredients', then alimentotherapy puts its focus on a 'Remedial method' itself. As for food, they might have given priority to the food that was easy to get nearby, so there is no way for alimentotherapy but to have the realm which is overlapped with Hyangyak medicine in some measure, That's the very reason why alimentotherapy has remained inseparate from Hyangyak medicine. Through 'Alimentotherapy' and Late Goryeo and Early Joseon medical books, this writer thinks that it might be possible for us to take a view of the Late Goryeo and Early Joseon not only from the perspective of Hyangyak medicine but also from a new perspective of so-called alimentotherapy.

• Journal of Navigation and Port Research
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• v.43 no.4
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• pp.243-249
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• 2019

Seonhwa Bongsa Goryeodogyeong written by Seogeung of Song nationality is the most vivid record of sailing in the West Sea of Goryeo. Seogeung who visited Goryeo on a ship sailed from Heuksando to Byeokrando using a fire signal of the islands area. Fire signal was installed in the Goryeo area, was located nearby the sea route at that time, and was marked by smoke during the day and torched at night so that the navigators could identify it 24 hours. In addition, it was installed at the top of the mountain so that the navigators could easily identify it from a distance. Goryeo fire signal is satisfied by qualification of modern aids to navigation and Visual range is checked about 29-39 miles, Luminous intensity of fire signal estimates to approximately 9,105-168,610cd. Therefore, the fire signal of Goryeo was very easy to use and was highly reliable as operated by the nation and its role in aiding navigations facility as an essential for safe navigation.

• Journal of architectural history
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• v.29 no.3
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• pp.67-78
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• 2020

This study examines the transitional situation that can be seen from the palace operation in early Joseon Dynasty. The first decades of Joseon after the nation was founded differ from the Joseon Dynasty as a whole, but rather similar with the Goryeo Dynasty. By examining "The History of Goryeo(高麗史)," it showed that palace operation during the Goryeo Dynasy was marked by the fact that a separate palace was built and resided in despite the existence of the Bongweol(本闕, main palace) as the central palace. The separation of the parent's generation and the children's generation was shown through the establishment of one's own palace. Such trait of Goryeo affected palace construction directly after the founding of Joseon. This can be shown from the characteristic of palace operation by generation. The construction of the Changdeokgung Palace(昌德宮) of King Taejong, as his own palace, is an example. Afterwards, the palace system of Joseon was established, and the space of the king and the crown prince was merged through ritual reform during the reign of King Sejong. However, the space for the parents of the king were considered separate, and this influence continued to the reign of King Seongjong. The construction of Changgyeonggung Palace(昌慶宮) during the reign of King Seongjong is an event where the king proclaimed the separation with his mother and grandmother.

• Journal of architectural history
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• v.25 no.6
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• pp.45-60
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• 2016

Sangnyang-mun(上樑文) is not only a memorial address for the ceremony of putting up the ridge beam, namely the sangnyang-ceremony(上樑式) but also the executional record of building construction. This paper aims at researching on the oldest five sangnyang-muns written for the constructions of palaces and government offices in Goryeo Dynasty, especially viewed in the architectural history. The results of that are as follows: First, it is supposed that sangnyang-mun originated in the ancient Chinese ceremonial songs for the celebration of building construction. Second, as compared against the former times, the sangnyang-muns in Goryeo Dynasty were written to the advanced establishing forms and literary patterns, so to speak, these were the more developed styles. Third, in the 12th century, sangnyang-mun was introduced from Chinese Song to Goryeo. To the late period of J oseon Dynasty, sangnyang-mun had been to write for the sangnyang-ceremony as necessary memorial address. Fourth, the writers of five sangnyang-muns in Goryeo Dynasty were the new civil ministers appointed by the soldier rulers. They wrote the contents of their sangnyang-muns, especially focused to the king's achievements. And in the yugwi-song(六衛頌), they recited six poems in which were complicated the world view and aesthetics of the time.

• Journal of the Korean Society of Clothing and Textiles
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• v.31 no.3 s.162
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• pp.351-363
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• 2007

Most of the proceeded research of jogories in the Goryeo era are about the total clothing system of the men and women's dress and not many have studied of the developing process of the jeogories specific structures. Therefore, the purpose of this study is to figure out the origin and the alteration of a git, gil, seop and gorem which forms a jeogori after the Unified Shilla era. The range of this study os from 918 to 1392, Goryeo era and 80 pieces 7 portraits and 5 Buddhist relics were for references. This study reached the following conclusions. First, oat git, gil, seop, somae and gorem forms the Goryeo era's jogori. Second, as the length of the joegori got shorter then the past, the ryeongem also got shorter and changed to an oatgit. Third, as most of the opening side of the jeogori started to fix on the right. Forth, an extra cloth attached on the gil developes a seep that be originates in Unified Shilla when get shoter. Fifth, there were wide and very long sleeves that came all the way down to the hand, narrow sleeves and long sleeves. Sixth, Goryeo era's jeogori had ribbons and cloth buttons to fix the form instead of a belt.

• The Journal of the Korea Contents Association
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• v.20 no.6
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• pp.177-186
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• 2020

The number of Goryeo-in immigrants has been increasing recently. National attention and active interactions are required for them to settle down with the identity of Koreans. The purpose of this study was to develop volunteer activity for Goryeo-in immigrants based on service design. The study was performed in G metropolitan city from October to November 2019. The participants were 33 Goryeo-in immigrants and 3 stakeholders. Data was collected through a survey and interviews of Goryeo-in immigrants and stakeholder interviews. In the field surveys and interviews, it was found out that the main problems faced by Goryeo-in immigrants were communication difficulties, maladjustment, job insecurity and smoking. The core issue was defined as 'How Goryeo-in immigrant women can improve their communicate ability in Korean'. In order to solve this problem we developed a program called 'Goryeo-in Han-gul ssugssug' for volunteer activities, and the program delivered through a storyboard and a role play. Using the service design process, a meaningful volunteer activity was designed considering lots of situation of Goryeo-in immigrants and nursing students in various ways. This study shows that the service design methodology is a useful way to reflect the needs of consumers and volunteers in developing volunteer work.

• Asian review of World Histories
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• v.2 no.2
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• pp.169-195
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• 2014

This paper presents an investigation into cross-cultural transfiguration of Buddhist faith in Goryeo Dynasty, with a focus on $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra that used to be in vogue in East Asia. There are three major types of $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra faith in Goryeo: the first one was concerned about the scripture itself including its citation and publication and the compilation of its annotation books; the second one involved establishing Buddhist rituals related to the scripture; and the final one was to create Dh$\bar{a}$ran$\bar{i}$ stone poles with Dafoding Dh$\bar{a}$ran$\bar{i}$ in Volume 7 of the scripture engraved in stone. While it was the common practice to engrave Zunsheng Dh$\bar{a}$ran$\bar{i}$ in China, the number of stone poles on which Dafoding Dh$\bar{a}$ran$\bar{i}$ was engraved was overwhelmingly large. There are a couple of reasons behind the difference: first, there was a tendency of Zunsheng Dh$\bar{a}$ran$\bar{i}$ being worshiped at the national level in Goryeo, which probably explains why the percentage of Zunsheng Dh$\bar{a}$ran$\bar{i}$ stone poles designed to pray for a personal mass for the dead by engraving Dh$\bar{a}$ran$\bar{i}$ on a stone pole was considerably low. In addition, there were esoteric sects in Goryeo, and it is estimated that they must have got involved in the establishment of Dafoding Dh$\bar{a}$ran$\bar{i}$ stone poles in the former half of Goryeo. Furthermore, the Zen sects had a deep non-Zen understanding of Esoteric Buddhism and tended to practice Dh$\bar{a}$ran$\bar{i}$ in Goryeo. It is estimated that Dafoding Dh$\bar{a}$ran$\bar{i}$ stone poles were set up in large numbers in Goryeo as the prevalence of $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra faith that continued on since the former half of Goryeo was combined with the Zen sects' active position about Dh$\bar{a}$ran$\bar{i}$.

• The Research Journal of the Costume Culture
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• v.12 no.6 s.53
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• pp.1060-1069
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• 2004

We can study and judge the costumes of the Three Kingdom period through an ancient tomb murals and various burial mound(clay) figures, however, it is quite difficult to search for costumes of the Goryeo period ($960{\sim}1392$), because dresses from this era were rarely found, related antiquities are limited and hard to survive. This is the reason why people say that the Goryeo Dynasty is the period of undiscovered era for its history of costumes in Korea. Fortunately, these days, there are various kinds of buddhist statues discovered with its burial accessories such as costumes and dyed fabrics of the Goryeo era. Through these, we can glimpse through the Goryeo cloths and develop our researches on this field. In addition, a man called Seo Geung(서긍, the Chinese scholar Xu Jing) wrote a book in the 12th century about peoples lives in Goryeo and in this book, there are few documents about the people's costumes which help us to understand the period's traditional dresses. In this paper, we will look for the traditional costumes which were formed and developed through people's lives in Goryeo, using remains from various burial accessories in buddhist statues as well as the documents related to the costumes written in ${\ll}$Goryeosa 고려사${\gg}$. Moreover, costumes of a period usually developed and influenced by the atmosphere of people's lives both economically and mentally, therefore, in this study, we will especially focus on the dresses of the bureaucratic officials and their wives, who led comfortable lives and latitude of mind. Through the records, like Silla, Goryeo exported Sehjeo(세저) and Sehjoongmapo(세중마포) to China. And we found out that Silla's skillful weaving techniques of hemp and ramie cloths were succeeded to Goryeo. According to above facts, Goryeo people made clothes with various kinds of fabrics such as, different sorts of silks, ramie, hemp cloths and cottons. They also have very skillful manufacturing techniques for certain textiles. Their official robes were generally influenced by Tang and Song Dynasty, but, like ordinary people, we found out that the government officials also wore baji(pants) and a jeogor(jacket), which were traditional costumes since the Unified Silla Kingdom with various coats. Especially, women's costumes such as jeoksam(unlined summer jacket) and hansam(한삼), which are sort of jeogori(jacket), baji(pants) and chima(skirts) were made of various kinds of silks and ramie cloths, that were generated from the Goguryeo Kingdom, with jikryeongpo(a long jacket and striped skirt).