• KOMUNHWA
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• no.57
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• pp.157-194
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• 2001

Taeshil means the facility where tae is buried through appropriate rituals and procedures when a descendant of royal family is born. Tae has been taken care of very carefully from old times being considered as lifeline and origin of the owner. Especially,

• Journal of architectural history
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• v.18 no.5
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• pp.41-58
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• 2009

The purpose of this study is to investigate the symbolic meaning of pattern designs attached on the main building of Chungcheongnam-do Provincial Government (CPG). While most of researches mainly focused on the value and evaulation of the CPG building in terms of architectural history, relatively little insight has been gained on the symbolic meaning and mature of the pattern designs. What king of connections are related between the emblem of Governor-General of Chosun(Korea) and those of CPG? What symbolic meanings are engraved on the pattern designs? The researcher then took up the task of elucidating symbolic meanings of patterns and their relation to the building. The existing pattern of the outer wall of the CPG building consists of the symbol of sun(太陽輪), mums(菊花輪), and angle of stairs(雁大角). According to the Japanese Studies of emblems, these visual elements symbolize 'the sun of Japan'((日の丸) or 'the emperor', 'the royal family', and 'rays of the sun'. Based on these preliminary findings, the researcher considered the following in-depth connections: (1) relations with the emblem of Governor-General of Chosun, (2) relations with the emblems of local autonomous entity, Kyoungsung in Chosun. (3) relations with the emblem designs of the local provinces in Japan etc. In conclusion, patterns of the main building were not just an architectural decoration, but they had significant meanings utilizing design elements and methods adopted by local autonomous entities in Japan, The patterns found at the ceilling and floor of hall in the CPG building were associated with the emblem of Governor-General of Chosun. Therefore, all the patterns of the CPG building are powerful symbols that have meanings for the colonial rule by using the shape and method of city identities that Japanese local provinces had enacted. That is, it came out into the open that they were designed for special meanings that Korean and Japanese are united as a single body(內鮮一體) for a subject of the Emperor of Japan(皇國臣民).

• Journal of the East Asian Society of Dietary Life
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• v.1 no.1
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• pp.53-75
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• 1991

To examine the main party of royal family in the Man Kyong Jeon, the authors analyzed“Jin Chan Eui Gue”, which is a historical record published in 1887(King Go-Jong). The results obtained from the study were as follows, 1. The dining tables were divided into two:fixed arranging tables(131) and taking-away tables. 2. Food and flowers were distributed to the 1238 attendants. 3. According to the status or class of the attendants, the pattern or size of table settings were differentiated in the kinds of food, hights of food, flowers china ware etc. 4. The seat of the King's Grand Mother was located facing the south. 5. Red silk table cloth was used in the main party. 6. At the main party for the King's Grand Mother, dishes were arranged in the following sequence, the first line : cakes made of flour, oil and honey etc. the second : oil and honey pastry the third : fruits the fourth : rice cake etc. the fifth : cooked meat and fried fish etc. the sixth : sliced raw fish and beverage etc. the seventh : noodles, soup and soy bean sauce the eighth : spoon and chopsticks. 7. In the arrangements of tables for the King's Grand Mother, the heights of food on the dishes were as following level, a dish : 1 chok and 5 chon (1척 5촌) 27 dishes : 1 chok and 3 chon (1척 5촌) 7 dishes : 1 chok. (1척)

• The Journal of Fisheries Business Administration
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• v.46 no.1
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• pp.41-62
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• 2015

Though the debate of the establishment time, place and characteristic of the first fisheries cooperatives in Korea has been existed, it is clear that they had been established in the neighborhood of Tongyeong during the period of Japanese colonial rule. But the objective, motive and historical background of the first fisheries cooperatives are still slightly vague. To explain and explore that of fisheries cooperatives, over 1,000 articles of media, about 100 document of the Japanese government-general of Korea and the annals of the Joseon dynasty, many of research paper and others were included and refined. Through the result of that process, three core factors were founded that affect both the emergence of fisheries cooperatives and relationship of the them. The first one is about the royal family's fishing area where in the neighborhood of Tongyeong. The next one is Kentaro Kashii who was called king or devil of the Korean fisheries industry and the last one is fishermen and their organizations including fisheries cooperatives. Some of the above and the fishing rights conflict that make a guidance for understanding them has not been clearly mentioned. The result of this study shows that the birth of the first fisheries cooperatives were caused by not only the Japanese government-general of Korea but mainly Korean fishermen's voluntary activity and free will against fishing rights conflict between them. And both of the first fisheries cooperatives had somewhat difference in their constitution of organization and their characteristics but it was a tragic irony that the more exploitation and despoliation were conducted by Japanese government-general and Japanese capitalist the more movement and activity of Korean were frequently and severely occurred. Even though the findings and results of this study would be a proof and helpful material for understanding the establishment and their activity of fisheries cooperatives in Tongyeong, more research and contribution would be need by members of fisheries academic and business world.

• Fashion & Textile Research Journal
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• v.8 no.3
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• pp.258-268
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• 2006

The purpose of this study is to consider incense culture found in costume and life in forms of carrying and decoration. Here, incense for carrying and decoration is classified into two cases, using it as a costume accessory and life space. Hyangjumony, Hyangnorigae, Hyangjul, Hyangdae and Hyangseonchu were costume accessories. Hyangjumony was not only used for the royal palanguin, but also for bedroom. When Poetic Literature, and other ancient publications were reviewed in regard to incense for carrying and decoration, it was estimated that incense began to be carried for the first time before the late period of Shilla(9C). In addition, it was found that incense was not just a personal taste, but one of important gifts exchanged between states, envoys of different nations and between sovereign and subject and that incense was a necessary costume accessory for men. Types of incense for carrying and decoration used in this nation are classified into Hyangjumony, Hyangnorigae, Hyangjul and Hyangseonchu. Hyangjumony is a fabric pouch that contains incense. Hyangnorigae is Norigae whose main material is incense. Hyangjul is a string to which incense is hanged. Hyangseonchu is Seonchu whose main material is incense. Incense for carrying and decoration was based on five colors that symbolize cosmic order and harmony, of which red and purple were mostly used. Red strongly suggests expelling Yin with Yang, or exorcism. The color gives a strong impression, so it was often used to make a carried incense more decorating. Main materials of incense for carrying and decoration were gold, silver, precious stone and horsehair. They are different in characteristics, but were used appropriately for incense fragrance and decoration. Patterns mainly used for the incense had shapes of animal, plant, sipjangsaeng and letter. These were all auspicious patterns that symbolize human wishes and desires, especially individual and family happiness.

• Journal of the Korea Fashion and Costume Design Association
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• v.21 no.2
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• pp.123-138
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• 2019

The hat on the back of the upper jacket in Scythian, in of northern region surrounding the Black Sea, is described as a typical woolen hood, but until now has been overlooked in Korean costume studies. The purpose of this study is to analyze the hat on the upper jacket in Scythians and to recognize the meaning of the hat. A further purpose is to complete the basic framework of research concerning the Scythian costume by adding the part that was overlooked previously As for the research method, we collected literature, previous research results, the exhibition catalog, and the related artifacts for analysis. The literature was collected at the German Archaeological Research Institute. The analysis of artifacts was based on data collected by the researchers at the Heremitage Museum in Russia and data was taken by the staff of the Heremitage Museum. The conclusions of this study are as follows: Among the artifacts in the northern region of the Black Sea, it was perviously believed that Scythians status was signified by the wearing of hat-tops. Regardless of age, warriors and knights all wore upper jackets with hats, so it appears that the people who are active wore upper jackets with hats. On the other hand, it was assumed that the royal family, who wore ornamented, colorful, and decorative hats were not observed to have worn upper jackets with hats, and therefore did not require a hat. Therefore, it is considered that the hat in the Scythian society was a costume element emphasizing practicality, not necessarily a class symbol.

• (The)Study of the Eastern Classic
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• no.49
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• pp.261-295
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• 2012

In the past, 'Samcheong-Dong'(三淸洞) was the most beautiful place in Seoul. So this place appealed to everyone. Regardless of their position, people of all age and both sexes wanted to go Samcheong-Dong. And in Samcheong-Dong, the temple of Taoism(道敎) that named Sokeokseou(昭格署) hold ritual to Heaven. Many poets wrote poem about this temple. As a result, Samcheong-Dong has the aura of the sacred mood. Because of the breathtaking landscapes, many people meet in Samcheong-Dong, and hold the poetry club. Not only the upper ten, but also the middle class people composed poems and published many books of poem. The image of Samcheng-Dong that our contemporaries must remember is the next three distinctive qualities. In the first, the Korean unique temple of Taoism was located in Samcheong-Dong. Secondly, the house of royal family and the upper ten was adjacent to Samcheong-Dong, so this place has the aura of high culture. Thirdly, many poem was created in Samcheong-Dong, so this place leave a masterpiece of middle class that will go down in literary history.

• Journal of the Korea Fashion and Costume Design Association
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• v.22 no.4
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• pp.1-16
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• 2020

This study focused on front-blouse-type skirts from the 15th and 16th centuries and aimed to investigate their formative characteristics and wearing patterns. Previous studies, literature, records, paintings, and excavated clothing items were used as research materials. The researcher categorized front-blouse-type skirts into three types based on the construction method. The first has the front-center portion of the skirt folded up, the second has the center portion cut short, and the third has horizontal dart pleats on either side. An examination of 48 items from 18 excavation sites of front-blouse-type skirts showed that only the front-center portion folded up type appeared in the 15th century, and it was only in the 16th century that the other forms of skirts were worn. Finally, based on the analysis, the pattern of wearing front-blouse-type skirts and their changing factors was deduced. Front-blouse-type skirts were identified as ceremonial skirts that were popular in the 15th and 16th centuries among the types of long skirts available. The popularity and usage of this type of skirt began to spread gradually in the 15th century. In the 16th century, various types of front-blouse-type skirts were brought into vogue by the royal family and the external register. It can be inferred that the popularity of front-blouse-type skirts gradually declined in the 17th century as other types of long skirts, folding skirts, and Sran type skirts emerged.

• Journal of Society of Preventive Korean Medicine
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• v.26 no.3
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• pp.59-71
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• 2022

Objective : This study examines the historical changes of Ssangwha-'tang', traditional restorative medicine, to a type of tea in tea rooms(Da-bang) named Ssangwha-'cha' in the modern era in South Korea. The goal is to understand how traditional Korean medical culture has been related to the food culture of everyday life. Method : We analyzed traditional medical texts, newspaper articles and advertisements, literary works, and folk song lyrics in which Ssangwha-tang and Ssangwha-cha are mentioned. Results : Ssangwha-tang used to be mentioned as a medicine to tonify 'Yang' energy(Bo-yang) in traditional medical texts from the late Goryeo dynasty to the mid-Joseon dynasty. Since the late Joseon dynasty, it has also been prescribed for cold, as the tonifying method(Bo-beop) gradually prevailed from the royal family to the public. Since then, Ssangwha-tang has been more popular with the public, with the emergence of the patent medicine(Mae-yak) market since the Opening port period and the Colonial period. As the number of Da-bang sharply increased nationwide amid the period of the country's liberation, Ssangwha-tang has been included in the Da-bang menu served as Ssangwha-cha, corresponding to the increasing demands of the public and government policy that tends to favor traditional beverages over coffee. Conclusion : The historical process in which Sssangwha-tang, a type of herbal medicine, became also considered as tea, Ssangwha-cha, provides an example of how Korean traditional medical culture emphasizing the tonification of the body is interconnected with the daily lives of the public and food culture.

• The Southeast Asian review
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• v.29 no.3
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• pp.39-80
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• 2019

This article examines the reason why Indonesian Javanese are using their traditional medicine jamu. Tracing the cultural logic of Javanese, this study observes the space and the process in which the demand on jamu is culturally constructed. In order to address this, the article focuses on Javanese family and their royal court, the spaces where jamu originated from and has been used. Then, the discussion proceeds to identify jamu as a medium to construct rukun(harmony) and tentram(peace), as well as to express and ensure Javanese cosmology. Along with the research, the article argues that: 1) jamu is an embodiment of Javanese local knowledge system into which Javanese consciousness, notions, knowledge, and techniques integrate; 2) the health achieved by using jamu is what Javanese call tentram, which encompasses physical, mental, spiritual and social dimensions of health; 3) the health of tentram has the value of a resource that becomes the foundation to build a good, prosperous society.