• 기호학연구
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• no.54
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• pp.119-145
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• 2018

This paper attempts to divide the narrative into three levels and review the approach methodology to understand Princess Bari as a narrative. If the stratification of the narrative, the analysis of each levels, and the integrated approach to them are made, this can contribute to suggesting new directions and ways to understand and study Princess Bari. The story level of Princess Bari, the surface structure, is shaped by the space movement and the chronological sequential structure of the life task that started from the birth of the main character. This story shows how a woman who was denied her existence by her father as soon as she was born finds an ontological transformation and identities through a process. Especially, the journey of finding identity is mainly formed through the events that occur through the relationship with family members. This structure, which can be found in the narrative level, forms a deep structure with the oppositional paradigm of family members' conflict and reconciliation, life and death. The thought structure revealed in this story is the problem of life is the problem of family composition, and the problem of death is also the same. In response to how to look at the unified world of coexistence of life and death, this tradition group of myths makes a relationship with man and God. This story is mainly communicated in the Korean shamanistic ritual(Gut) that sent the dead to the afterlife. Although the shaman is the sender and the participants in the ritual are the receivers, the story is well known a message that does not have new information repeated in certain situations. In gut, the patrons and participants do not simply accept the narrative as a message, but accept themselves as codes for reconstructing their lives and behavior through autocommunication. By accepting the characters and events of as a homeomorphism relationship with their lives, people accept the everyday life as an integrated view of life and death, disjunction and communication, conflict and reconciliation, and the present viewpoint. It can not change the real world, but it changes the attitude of 'I' about life. And it is a change and transformation that can be achieved through personal communication like the transformation of Princess Bari into god in myth. Thus, Princess Bari shows that each meaning and function in the story level, composition level, and communication level is related to each other. In addition, the structure revealed by this narrative on three levels is also effective in revealing the collective consciousness and cultural system of the transmission group.

• Journal of the Korean Society of Food Culture
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• v.34 no.5
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• pp.495-507
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• 2019

This study investigates the Gabo Jaedong Jemuljeongnyechaek, which is the recording of the darye executed over a period of a year in 1834 ($34^{th}$ year of reign by King Sunjo) in the latter part of the Joseon Dynasty, two years after the death of Princess Bokon, the $2^{nd}$ daughter of King Sunjo. Accordingly, we examined the types of darye (tea ceremonies) and the characteristics of the composition of foods at ancestral rites of the royal families of Joseon. Moreover, we also analyzed the cooking methods and characteristics of food terminologies used in the darye. This includes 39 categories of food and ingredients used for tea ceremonies held for one year, on behalf of the deceased Princess Bokon in 1834. The darye for the monthly national holiday was held along with the darye on the $1^{st}$ and the $15^{th}$ day of every month. The darye for rising up and the birthday darye were held on May $12^{th}$ and October $26^{th}$ of the lunar calendar, being the anniversaries of the death and the birth of Princess Bokon, respectively. The birthday darye and the darye for New Year's Day, Hansik ($105^{th}$ day after winter solstice), Dano ($5^{th}$ day of the $5^{th}$ month of the lunar calendar), and Thanksgiving "Chuseok" were held in the palace and at the burial site of the Princess. During the darye for rising up in May and the Thanksgiving darye at the burial site in August, rituals offering meals to the deceased were also performed. The birthday darye at the burial site of Princess Bokon featured the most extensive range of foods offered, with a total of 33 dishes. Foods ranging 13~25 dishes were offered at the national holiday darye, while the darye on the $1^{st}$ and the $15^{th}$ of the month included 9~11 food preparations, making them more simplified with respect to the composition of foods offered at the ceremony, in comparison to the national holiday darye. The dishes were composed of ddeok, jogwa, silgea, hwachae, foods such as tang, jeok, jjim, hoe, and sikhae, and grain-based foods such as myeon, mandu, and juk. Foods offered at the burial site darye included 12~13 dishes comprising ban, tang, jochi, namul, chimchae, and jang. Meals offered at the darye had a composition similar to that of the daily royal table (sura). Darye recorded in the Jemuljeongnyechaek displayed characteristics of the seasonal foods of Korea. Jemuljeongnyechaek has detailed recordings of the materials, quantities, and prices of the materials required for preparations of the darye. It is quite certain that Jemuljeongnyechaek would have functioned as an essential reference in the process of purchasing and preparing the food materials for the darye, that were repeated quite frequently at the time.

• Journal of the Korean Society of Costume
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• v.66 no.3
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• pp.162-179
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• 2016

This study examined the 17th century wedding ceremonies of princes and princesses recorded in the "Garyedeungrok(嘉禮謄錄)". The Joseon dynasty royal weddings were held outside the palace, so it could have influenced wedding ceremonies of commoners. Royal weddings for princes and princesses were considered to be on a level between that of a king and commoners. Wedding procedure of princes and princesses was carried out under the leadership of the royal family who officiated at a marriage with the king's approval. In addition, kindred of the king and high-ranking officials participated as the maid of honor in the wedding parade. This was completely different between the royal wedding and the scholar-gentry ones. A difference between the prince and the princess was that the princess paid her respect to the shrine of the house of her groom after the wedding ceremony. However, there was no process for the prince's bride. There also existed a wide disparity in the wedding goods of princes and princesses. The prince and the king's son-in-law both held a wedding ceremony to wear Chopo, but there was a difference in decoration or quantity of Danlyeong(團領) Cheollik(帖裏) Hoseul(護膝) belts. Only princes were allowed to use the ornamental knife and the embroidered pouch. While both the princess and prince's wife wore No-ui(露衣) and Jangsam(長衫) as the wedding clothes, there was discrimination of position in terms of hair decoration, Hwalhansam(闊汗衫), skirt, Hosu(胡袖) and Ni-ui(裏衣). There was also a difference of quantity of Jeogori and skirts, as well as various styles of gold decorations in order to distinguish the Gongju(daughter of the king) and the Gunju (daughter of the crown prince)'s position.

• Korean Journal of Plant Tissue Culture
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• v.24 no.1
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• pp.53-55
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• 1997

The shoot tips of Delphinium cv. Princess Caroline were cultured on the MS medium supplemented with cytokinin and auxin alone or in combination. Among cytokinins, BA was most effective in shoot multiplication, adequqte concentrations being 1.0-5.0 mg/L. Shoot multiplication was very favorable on the media with 1.0-3.0 mg/L BA and 0.1-0.5 mg/L IAA. Additions of BA and IAA did not stimulate shoot multiplication, but increased a little fresh weight. Shoots were scarcely rooted on the media with IBA or NAA, and were not done utterly on the media containing activated charcoal. Therefore, shoots were treated by Rootone and planted in the cultural media for in vivo rooting. The highest rate of rooting was 68% in the mixed cultural medium composed of Perlite 1 and Vermiculite 1.

• The Research Journal of the Costume Culture
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• v.19 no.3
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• pp.597-611
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• 2011

The purpose of this study is to propose a design method for one-piece dress patterns with high body fitness through an appearance evaluation of one-piece dress patterns with the application of the 3D Virtual Clothing System known as i-designer. Measures consisted of an optical illusion effect in visual imagery and mutual influence according to a change in the length and princess line, in a silhouette of a one-piece dress. The data was assessed by a t-test and a multi-way ANOVA and factor analysis using SPSS 17.0. The results were as follows; The design of the study pattern was done by modifying the ease of the bust circumference, ease of the abdominal circumference, ease of the hip circumference, the position of the side seam line, and the appearance of horizontality in the hem line, which received a low evaluation in appearance evaluations of a one-piece dress pattern. As a result of analyzing the visual image according to a change in the length and princess line, in the form of a silhouette of a one-piece dress, four factors were selected; the whole-body optical illusion factor, the upper-body optical illusion factor, the bust optical illusion factor, and the lower-body optical illusion factor. As a result of analyzing the effect of the interaction in the visual image according to the design variables, the influence of the main effect was found to be great in each factor. In the upper-body optical illusion factor, a significant difference was not noted in the two-way interaction between the length and the princess line. However, the influence on three-way interaction among the length, princess line, and silhouette was significant.

• Journal of the Korean Society of Costume
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• v.60 no.6
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• pp.48-61
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• 2010

Pearl gowns(Jeanju-eui)' of Princess Jekukdaejang which were imported from Yuan to Goryeo in 13'th century, but correct shape and detail were unkown. Princess Jekukdaejang was a queen of Goryeo and a daughter of Kublai Khan of early Yuan period, and pearls were the most precious jewel in Mongolia of medieval time. It is possible that the shapes of Jeanju-eui were nomadic mogolian women's costume or very new style yet in early Yuan just like sleeveless long vest. In the period of Yuan, pearls were beaded on the stiff thin fabric for summer or ornaments of ladies. Big pearls were made use of point spot of pattern or line of pattern, and small pearls were usually used to fill up devided parts or to bind outline. The shapes of deducted pearl gown are five kinds of women's deel and four kinds of long vest, and deducted parts for pearl decoration are golden band from shoulder to wrist and on the knees of gown, cloud shape collar, patches on the breast and on the back, slant collar, and patterns of fabric. Red color(the favorite color of Yuan ladies), artifical pearls, ramie, and golden brocade with the gloss of satin are selected as stuffs for sample of pearl gown, but 'reproducting old fabrics' was the most important problem in making correct pearl gowns. Suggested is a cooperation with fabric makers to develop alternate fabircs with patterns just like Yuan's.

• Fashion & Textile Research Journal
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• v.16 no.2
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• pp.255-265
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• 2014

This study developed and proposed a pattern that can fit the body and compensate for the defects of the body type by applying shoulder princess line to the torso pattern and including formative characteristics of each object on the study of body shape's change in 40-59 year old middle aged women. The results of this study are as follows; First, according to the analysis of 'Size Korea 2010' such as average, standard deviation, minimum value, and maximum value of 48 items, women showed increase in most of the items except height as they became aged. Second, factor analysis was made to understand the shape component factors of middle aged women and to use them for the body type classification. Third, cluster analysis was made according to the shape of front and sides which should be considered in pattern production based on the factor analysis results, and the body type with the measurement values most similar to the average of direct measurement of 'Size Korea 2010' was set as standard. Fourth, in designing torso patterns through the $1^{st}$ and the $2^{nd}$ wearing experiments according to the body type, body shapes such as Chest Circumference, Waist Circumference, Hip Circumference, and Waist Back Length were considered in pattern design, goodness-of-fit was enhanced with difference in margin according to body type and different margins in front and back, and fitting satisfaction was improved by applying princess line.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.8
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• pp.1255-1263
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• 2008

Study on Hwal-ot, woman's wedding robe of the Joseon Dynasty, has been limited to the Princess Bock-on's Hwal-ot and some folk remains. In this study, I tried to identify formative characteristics of Hwal-ot by studying embroidery design patterns in the royal Hwal-ot. On Mar 26, 2007, I inspected total of 15 pieces of embroidery design patterns for Hwal-ot held at the National Palace Museum of Korea. I classified them into three types of Hwal-ot by considering characteristics in embroidery design patterns as well as composition of embroidery design patterns held by the private. For the Hwal-ot embroidery design pattern type I, there is a calligraphy called "Embroidery Design Pattern of Red Long Robe for leo-dong Palace", which is presumed to be the embroidery design pattern of Princess Deok-on, the third daughter of King Sunjo and a little sister to Princess Bock-on. Its patterns are very similar to that of Princess Bock-on's, with similar flower patterns and treasure patterns, as well as overall stripy structure. The Hwal-ot embroidery design pattern type II maintains the same flower patterns and butterfly patterns as in the type I, but does not have the striped decorative. The Hwal-ot embroidery design pattern type III has illustrative design with waves and mountain at the background and a pair of water birds flying around lotus. In particular, the type III design has a nine phoenix pattern at the front part of the robe, illustrating nine baby phoenixes (four in the left, five in the right) under a mother phoenix, which is closer to characteristics found in the Hwal-ot embroidery design patterns at the end of the Joseon dynasty.

• Journal of Korea Game Society
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• v.16 no.4
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• pp.45-56
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• 2016

"The Legend of Princess Bari" mostly accepted the story and character of the Myth of Baridegi. Each player has their own storyline from the beginning. "The Legend of Princess Bari 2" was released less than a year after the release of "The Legend of Princess Bari 1," but it fell short of creating additional contents from its original version. However, "The Persona4" applied and transformed the Myth of Inajagi & Ijanami according to our present time. The protagonist's each have their own designated "Persona" skills and Ijanami is their ultimate enemy. Interestingly, each player starts with the same storyline but all have different endings. Based on the existing story elements of Persona series, various genres of games were produced through remakes and spinoffs.

• Archives of Plastic Surgery
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• v.42 no.1
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• pp.4-10
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• 2015

Mammary implants marketed by Poly Implant Proth$\grave{e}$se (PIP) were found to contain industrial grade silicone and this caused heightened anxiety and extensive publicity regarding their safety in humans. These implants were used in a large number of patients worldwide for augmentation or breast reconstruction. We reviewed articles identified by searches of Medline, PubMed, Embase, and Google Scholar databases up to May 2014 using the terms: "PIP", "Poly Implant Proth$\grave{e}$se", "breast implants" and "augmentation mammoplasty" "siloxanes" or "silicone". In addition the websites of regulating bodies in Europe, USA, and Australia were searched for reports related to PIP mammary implants. PIP mammary implants are more likely to rupture than other implants and can cause adverse effects in the short to the medium term related to the symptoms of rupture such as pain, lumps in the breast and axilla and anxiety. Based on peer-reviewed published studies we have calculated an overall rupture rate of 14.5% (383/2,635) for PIP implants. However, there is no evidence that PIP implant rupture causes long-term adverse health effects in humans so far. Silicone lymphadenopathy represents a foreign body reaction and should be treated conservatively. The long-term adverse effects usually arise from inappropriate extensive surgery, such as axillary lymph node dissection or extensive resection of breast tissue due to silicone leakage.