• Journal of the Korean Society of Clothing and Textiles
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• v.40 no.5
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• pp.855-866
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• 2016

This study explored the concept and use of two kinds of textiles goods (Cheongpo [blue textile] and Samseung) sold by Cheongpo-jeon merchants in the Joseon Dynasty of Korea. Research was conducted based on an analysis of relevant documents published during the Joseon Dynasty. The Cheongpo-jeon was a merchant group that predated 1637. They sold various imported goods such as Cheongpo, Samseung, cotton textiles, felts, hats, incense, and needles. Cheongpo and Samseung were the main products among these imported goods. Cheongpo was a blue cotton textile imported from China that was sold by Chengpo-jeon merchants. The Samseung sold by merchants was a kind of imported textile whose surface provided a feeling like cotton flannel. The concept of the two textiles were different from existing ideas. Generally, the Cheongpo was believed to be a hemp fabric dyed in blue and the Samseung was a textile with a density of three seung (a traditional density unit of textiles). Cheongpo was used as a currency for war supplies during the two Japanese invasions of Korea (1592 to 1598). In addition, it was also used to make military uniforms, tents, and flags after the Japanese invasion. Samseung was used in the combat uniforms of Chinese soldiers from Ming China during the Japanese invasion of Korea. In addition, it was continuously used to make quilted gambeson amour and some of military uniforms until the $19^{th}$ century.

• Journal of the Korea Fashion and Costume Design Association
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• v.16 no.1
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• pp.139-151
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• 2014

Storytelling contributes to easy flowing of cultural contents, and cultural original materials offer the creative subjects of cultural content. Now, in Korea, thanks to the Korean wave and etc, new kinds of cultural contents are requested and the demand for the original materials of storytelling has been increasing.A 5,000-year-old history, Korean traditional culture is the storage of the original materials of storytelling that can offer the creativity and the competitiveness, which are able to secure the national competitiveness. Particularly, there are different kinds of cultural archetype materials in the wedding ceremony and wedding costumes. This research, thus, is aimed at providing the subject materials for the cultural content development which are various and interesting by developing the original materials of storytelling on the wedding ceremony and wedding costumes during the Joseon dynasty. In the study for the wedding procedures in the late of Joseon Dynasty, the original sources within wedding ceremony created in the process where wedding customs in Joseon Dynasty and China were compromised are suggested. Further, in the research for the original sources on the wedding costumes associated the wedding ceremony, the original source of storytelling which are showed in a nation and an individual in the process where the wedding ceremony symbolizes the most important marriage one of the fomalities performed in one's life is suggested.

• The Journal of Korean Medical History
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• v.33 no.1
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• pp.11-20
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• 2020

The Office for Saving Lives (活人署) (OSL) was the office in charge of the treatment and relief of the poor in the Joseon Dynasty. This study disputes prior scholarship on the OSL by analyzing the use of a ready-made prescription and by focusing on the personality of the OSL's medical institutions. The work of the three government offices, the Office of Great Mercy (大悲院) (OGM), which was the formal office of OSL, the Office of Benefiting People (惠民署) and the Office of Aiding Life (濟生院), overlapped in the area of relief of the common people. But OGM was different from the other two in that it was not a purely medical office, had no educational function, and did not manage medicine. By analyzing a standing prescription, this article argues: 1) Heojun's influence on the composition of a standing prescription is absolute. 2) Epidemic warm disease (溫疫) was a major social problem in terms of emergency medical care at the time. 3) In the late Joseon Dynasty, the treatment of epidemic warm diseases became more sophisticated than the previous era.

• Journal of architectural history
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• v.17 no.4
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• pp.25-42
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• 2008

The Gyeongbok Palace was completed during the reign of King Taejo and King Sejong in the early Joseon Dynasty. The most remarkable spacious feature of the palace is that it has an inner palace wall without an outer palace wall. The absence of the outer palace wall had its origin in the palace of the late Goryeo Dynasty which did not provide the outer palace wall. Gwanghwamoon was the main gate of the palace, and the office buildings of the Six Ministries were arranged on the right side in front of the main gate. A wide road called Six Ministries Avenue was made between the builidings. The avenue was completed during the reign of the third king of Joseon, Taejong, and it was assumed that this arrangement was influenced by the government office arrangements of Nanjing, the early capital city of the Ming Dynasty. Gwanghwamoon held national rituals as well as the civic and military state examinations nations in front of the gate. The avenue was decorated with flowers and silks when kings and the royal families, or Chinese envoys enter the gate, and the civilians watched the parade, Because there was no outer palace wall, all the events held at Gwanghwamoon and the Six Ministries Avenue ware opened to the public, it was the unique feature of Gyeongbok Palace that the palaces of Goryeo dynasty and China did not have.

• Journal of architectural history
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• v.21 no.5
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• pp.7-18
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• 2012

On behalf of the royal women, SangGung(尙宮:The head of female servants in the palace) and NaIns(內人: Female servants caring for royal families in the palace) were dispatched in order to attend a funeral at the royal tomb. The NaInGaGa(內人假家) is the temporary building for SangGung and NaIns in the royal tomb. It is comprised of lodgings for them and also workrooms and warehouses to prepare ritual offering for the dead King or Queen. In the early Joseon dynasty, the NaInGaGa was utilized until a funeral at the royal tomb. Since 1674, NaInGaGa for the 3 years-period lamentation was started constructing separately. At these processes, the plan and placement of NaInGaGa was changed. This study based on the SanReungDoGam-EuiGwae (山陵都監-儀軌: The report on constructing royal tomb). The SanReungDoGam-EuiGwae written since 1800 have illustration about NaInGaGa. The illustration and explanation about NaInGaGa become a important clue that make suppose detailed space of NaInGaGa.

• Journal of architectural history
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• v.24 no.1
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• pp.61-70
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• 2015

This is a study on the construction of the Heungcheon-Temple. The results are follows. 1) The Heungcheon-Temple was anticipated to be the Jeongneung. However, when completed, the Heungcheon-Temple was symbolized Buddhism; moreover, there was a stupa enshrined sarira. The stupa was a land mark in Hanyang. While king Sejong repaired the stupa, it disappeared during the regin of King Jungjong. Before it disappeared the stupa signified a Buddhist event and a rite of good fortune. 2) The stupa was constructed using a double-frame, and there was a stone-stupa in an octagonal multi-layer temple. This single location consisted of a sarira space and a worship space. 3) Buddhist Relic(Sarira) worship was to witness holiness and therefore reics could be moved according to need. It appeared as though Buddhist Relic worship occurred in Southeast Asia. 4) The Heungcheon-Temple stupa was considered a new and superior architectural-symbol to comfort people and recognize the new order of Ming and neo-Confucianism. Therefore, the stupa was a good alternative to politics, religion, and external relations during the early Joseon era.

• Journal of the Architectural Institute of Korea Planning & Design
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• v.34 no.1
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• pp.41-52
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• 2018

The purpose of this study is to examine the circumstances of repair works after enacting "Low for Conservation of Joseon Treasure, Historic Site, Scenic Beauty & Natural Monument (朝鮮寶物古跡名勝天然記念物保存令)". For this purpose, the official documents produced by the Government-general Museum of Joseon were analyzed. They included the contents of repair works of Hwaumsa Kakhwangjeon(華嚴寺 覺皇 殿). As a result, this study reveals that the repair work of Hwaumsa Kakhwangjeon had become a momentum of introducing specific guidelines such as "Guidelines for Architectural Treasure's Repair 寶物建造物修理施行準則", "Regulations for administration of Hwaumsa Kakhwangjeon's repair work 華嚴寺覺皇殿修理工事取扱手續)". The guidelines and regulations systematized the planning phase of the repair works and provided to organize the field office formed by experts. In spite of these positive changes, the repair works were controlled by the central government to the certain extent, and the Japanese repair techniques were mingled with traditional techniques recklessly.

• Journal of the Architectural Institute of Korea Planning & Design
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• v.34 no.7
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• pp.79-88
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• 2018

In the late Koryo Dynasty~early Joseon Dynasty, nationwide distribution of Ondol prompted the formation of ㄱ-shaped corner space. From this background, the spatial form changed according to the space function. In the case where the ondol is located in the bent portion, it would have formed a similar spatial form nationwide at the beginning of the 16th century. Until the middle of the 16th century the receptionists and the family rituals were carried out in the inner of the house, so ㄱ-shaped corner space gradually expanded. Also a special structure type using fultile rafters was used to cover the upper structure of the extended folded space. From the 17th century, ㄱ-shaped corner space was varied from wide and high to narrow and low. In addition to this, the space function of ㄱ-shaped corner is a small hall, a wooden floored room, and the kitchen. And Their spatial form also changes over time.

• Journal of Korean Medical classics
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• v.35 no.1
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• pp.155-172
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• 2022

Objectives : Contents on the 64 trigrams in major medical texts from early to late Joseon such as the Uibangyuchwi(醫方類聚), Donguibogam(東醫寶鑑), Somundaeyo(素問大要), Gyeokchigo(格致藁) were analyzed to examine their characteristics and historical context. Methods : Related contents in each medical texts were collected, sorted and analyzed for thorough examination. Results : The study of Changes which was widely applied in the field of medicine throughout the Joseon period focused more heavily on each of the trigram patterns, especially in regards to the qi interaction between the upper and lower axis of the body, rather than the various meanings of the ten wings[十翼]. This is a result of the Jing-Qi-Shen perspective of the body and the universe that transcends the Daoist inner cultivation method[內丹術], under which concepts related to qi circulation such as the opening and closing[闔闢] of the Heaven[乾] and the Earth[坤], the interaction between Water[水] and Fire[火] were considered more important. Conclusions : The historical context of the study of medicine and Changes[易] of Korea could be grasped through analysing the 64 trigrams in medical texts of each period in Joseon. Further research with the field of History of Changes studies is much anticipated.

• Journal of architectural history
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• v.32 no.3
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• pp.53-62
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• 2023

Jogyeongmyo Shrine is the Sijomyo Shrine of the Joseon royal family. It is a representative building that symbolizes Jeonju, the hometown of the Joseon royal family. This study comprehensively analyzes a variety of literature, old maps, and figures, and it investigates the meaning of Jogyeongmyo Shrine as an architectural example as well as its architectural characteristics. The Jogyeongmyo Shrine was built to symbolically demonstrate the superior virtue of the royal ancestors compared to the ancestors of the gentry. King Yeongjo built Jogyeongmyo Shrine, which he considered his greatest achievement, to raise the status of the royal family and exact loyalty from the vassals. Jogyeongmyo Shrine is a unique example of an ceremonial architecture that cannot be observed in China or the previous Korean dynasties. In addition, its architecture looks different from that of ordinary shrines because both Confucian ceremonies and the function of each building were taken into consideration during construction. Although Jogyeongmyo Shrine was preserved without significant changes until the late Joseon dynasty, major modifications were made in all areas except the main shrine area during the Japanese colonial era.