• Journal of architectural history
• /
• v.32 no.5
• /
• pp.51-58
• /
• 2023

This study was conducted to examine the architectural characteristics of Hak-seong Lee Family's Geun-jae-gong Historic House located in Seok-cheon-ri, Ung-chon-myeon, Ulju-gun, Ulsan. The house is said to have been rebuilt in the early 20th century after it was built in the 18th century, and now there are nine buildings left, including the An-chae, Sa-rang-chae, Sa-dang, storehouses and etc. This house is a large-scale house that is difficult to find similar cases in near region. The division of areas on each building is clear, and it is evaluated that it retains the typical characteristics of the head family in the late Joseon Dynasty in terms of its overall size and layout. In addition, the current wooden structure, which is said to have been rebuilt in the early 20th century, shows the composition method and space utilization method of the 3-Dori type upper structure, which have become more diverse since the late Joseon Dynasty. This has not been dealt with in the previous survey, and should be considered in detail through this paper.

• Journal for History of Mathematics
• /
• v.32 no.6
• /
• pp.259-270
• /
• 2019

Haidao Suanjing was introduced into Joseon by discussion in Yang Hui Suanfa (楊輝算法) which was brought into Joseon in the 15th century. As is well known, the basic mathematical structure of Haidao Suanjing is perfectly illustrated in Yang Hui Suanfa. Since the 17th century, Chinese mathematicians understood the haidao problem by the Western mathematics, namely an application of similar triangles. The purpose of our paper is to investigate the history of the haidao problem in the Joseon Dynasty. The Joseon mathematicians mainly conformed to Yang Hui's verifications. As a result of the influx of the Western mathematics of the Qing dynasty for the study of astronomy in the 18th century Joseon, Joseon mathematicians also accepted the Western approach to the problem along with Yang Hui Suanfa.

• The Journal of Korean Medical History
• /
• v.32 no.2
• /
• pp.79-90
• /
• 2019

In many periods of Korean history, state-sponsored medical books played a crucial role in terms of distributing medical knowledge as well as systemizing medical information. This study uses comparative analysis to examine the tables on contents of state-sponsored medical publications in Korea. These tables of contents reveal the placement and categorization of medical knowledge, which implicates the ways in which diseases were classified. Historically, Korean medicine has been influenced by Chinese medicine, and at the same time, it has made steady efforts to localize Chinese medicine. This paper argues that Korean medicine adopted the Chinese styles of categorizing medical knowledge in the middle of 15th century for the first time and shows the tendency to Koreanize medical knowledge through the early 17th century. In the 18th century the Complete Records of Medicine (醫部全錄) shows the trace of referring the style of Korean medical book, the Treasured Mirror of Eastern Medicine (東醫寶鑑) in terms of categorizing medical knowledge.

• Korean Institute of Interior Design Journal
• /
• v.18 no.5
• /
• pp.164-174
• /
• 2009

Since the end of 19th century, The form and inner space for the religious ceremony; liturgical space of Catholic churches in Busan diocese have been changed as various styles by several outer and inner factors. The changing of historical, social, and religious environment, such as Opening Harbor, Japanese Occupation, Korean War & Rehabilitation Period, and Vatican II are generally regarded as main outer factors, and the locality that lay behind the flux of those events is considered as the main inner factor. The former has usually operated as a momentum for showing general trend of Catholic church, while the latter has made local singularity expressed as unusual style and somewhat modified liturgical space compared with Its contemporary churches. In the context, this paper attempt to analyze the transformation process of style and liturgical space of Catholic churches in Busan diocese focused on revealing local singularity with main five churches, Bumil Church, Samrangjin Church, Milyang Church, Jungang Church, and Dongrae Church, constructed between the end of 19th century and 1962.

• Journal of the Architectural Institute of Korea Planning & Design
• /
• v.35 no.7
• /
• pp.73-80
• /
• 2019

This paper tried to investigate the features of French garden pavillons (jardin pavillons) in the 17th and 18th centuries, in which the royal built them, publicly enjoying culture or privately having a refuge. The scope of the garden pavilions covered those associated with a pleasure place that accommodated performances, dancing, and dinners. They included not only rustic, Chinese, Turkish and Gothic pavilions but also grottos, nymphaeums, and artificial ruins built for banquets and festivals. This paper identified the features of the 17th and 18th century French garden pavilions as follows: Those pavilions firstly established French Neoclassicism, secondly applied the techniques of pastiche, thirdly reflected women's influence, and lastly revealed the short cycles of their vicissitudes. In conclusion this study, with the summary of the main text, explained the influence of the French pavilions on Europe and America.

• (The)Study of the Eastern Classic
• /
• no.72
• /
• pp.157-183
• /
• 2018

The purpose of this study was to investigate the existence aspects of the Hyangri class in Imsilhyeon, Jeolla Province in the latter half of Joseon based on Woonsuyeonbangseonsaengan, which provides lists of Hyangris in Imsilhyeon from the fourth year(1724) of King Gyeongjong's reign to the early 20th century. It contained the names of total 704 Hyangris, who included 119 Kims, 103 Eoms, 103 Jins, 87 Parks, 86 Muns, 66 Lees, 31 Baeks, 27 Hwangs, and 17 Taes. In addition, there were 12 more family names that produced fewer than ten Hyangris. Based on the share of representative family names among the Hyangris of the area, it is estimated that the dominant family names were Kim, Eom, Jin, Park, Mun, and Lee. Another interesting aspect is that the Jeon and Yang families produced no Hyangris in the 19th century, whereas the Hwang family produced 5% of Hyangris in the century with the Jin family accounting for 10% or more. These findings show that little changes were consistent within the community of Hyangris despite the fact that a couple of families were dominant. The family clans of the family names were checked in Nosogyean, which records that they were the Kim family of Gyeongju, Eom family of Yeongwol, Jin family of Namwon, Park family of Hamyang, Mun family of Nampyeong, and Lee family of Gyeongju. The study then examined the family names of 76 Hojangs that were recorded to hold the Hojang title in Woonsuyeonbangseonsaengan to see whether the family names that produced higher-level Hyangris were the same as the ones above. There was an overall agreement between the family names that produced a lot of Hojangs and those that produced the most Hyangris, but there were differences according to the periods. Six family names produced Hojangs in similar percentage in the 18th century, and only three family names, which were the Jin family of Namwon(13), Mun family of Nampyeong(9), and Eom family of Yeongwol(6), produced more than ten Hojangs in the 19th century. Other noteworthy changes in the 19th century include the rapidly rising frequency of Hojangs serving the term twice or more compared with the 18th century and the concentration of Hojangs on certain family names. These findings indicate that six family names coexisted in the active production of Hyangris in the community of Hyangris in Imsilhyeon in the latter half of Joseon, that there were changes to the family names of higher-level Hyangris internally according to the periods, and that a shift happened toward the leadership of certain family names in the society of Hyangris.

• Journal of the Korean Geographical Society
• /
• v.29 no.1
• /
• pp.46-64
• /
• 1994

Among every civilized people salt has been recognized as an essential foodstuff to the human society without which even man's survivor is unthinkable. The cultural-anthropological meaning of salt is estimated highly as well, and in geographical perspective salt itself symbolize regional interrelationship. Playing a decisive role in freeing innermost settlement from isolation, salt aiso made a contribution to expanding human habitats. This study tries to reconstruct historica geography of 18th and 19th century surrounding traditional salt-roasting (chayeom). The Joolpo Inlet area which is located on the mid-western coast in Honem Region is selected for study area. Established on the basis of optimum physical geographical conditions such as topography, climate and vegetation, salt-making of Joolpo Inlet area was run dynamically with the sudden turn of events in the 18-19th century which was chacterized as an age of transition from medieval society to modern one. In this paper the writer attempts to clarify mainly following three points: physical conditions and socio-economic background leading to the initiation and later development of roasting of salt in Joolpo Bay; distribution of saltworks; methods of saltmaking. Main points drawn from these analyses can be summarized as follows: of iron pan and cow-drawn tools rendered labour-saving and output growth. 1, Saltworks of Joolpo Inlet area in the 18-19th century were distributed evenly over Kobu, Puan, Mujang and Heungduck counties among which Kobu's was located in Puanmyon - a sort of exclave. All saltworks belonging to above four counties were clasified as most lucrative ones in Honam Region on government archives. In particular, Gumdang saltwork which belongs to Mujang county is noteworthy in that it was first introduced by one Paekje priest in 6th century and therefore it provides a clue to examine the history of salt-roasting of Joolpo Inlet area. In light of the fact that temple or monastery economy, regardless of East and West, has been closely connected with traditional industry, the case of Gumdang is not unusual. 2. The process of saltmaking follows this order: harrowing of salt field exposed to solar heat; construction of saltern mound with saline earth; acquiring of brine by leaching saline earth; roasting of salt. Salterns (saltworks) are consisted with various salt making facilities such as roasting shed, saltern mound, salt field, salt well) salt pit or brine pit) and seawater reservoir. Among them roasting shed which is constructed chiefly with hundreds of pieces of pine tree as a frame and with straw as roof and wall is customarily considered as an unit of saltwork. And inside it is saltpan made of two kinds of materials, that is iron pan or plaster pan. The area attached to one unit of roasting shed is approximately 1 ha, and that of saltern mound is a tenth of it.

• Journal of the Korean Society of Costume
• /
• v.3
• /
• pp.29-46
• /
• 1980

The purpose of this thesis is to find out how the upper garment styles in the Ancient East and est had been influenced with each other. Analytical studies conclude the fellowing findings: 1) Upper garment styles in the feat Asia and the Egypt already highly developed in 28th century B.C. and show us the original style of the wrap-over to the left and that of the round neckline(曲領). Upper garment of the open in the center front shown in Babylonia in 18th century B.C. had been inherited to the caftan of the Hebrew and later succeeded to the Persia. 2) The tunic styles of the round neckline, the wrap-over to the left and the open in the cotter front, which were the basic styles of the upper garment, had teen widely accepted to the central Asia and the East Asia, as well as the Northern Europe, from the West Asia. 3) The styles of the wrap-over to the right originated from China since it had begun to show in the Shang Dynasty(商代, 殷代). 4) The East and the West costumes had been very much intermixed in 4th century B.C. Alexander the Great of Macedoria in 4th century B.C. expanded his territory to the central Asia and built up the Bacteria, when the most western civilization had been greatly transmitted to the Orient. Meanwhile the tunic being clad in the West and Central Asia began to be worn by soldiers in the period of the Warring States in China (326-299 B.C.) and afterwards worn even by civil officials since the age of the T'ang Dynasty of China. 5) The Upper garments of the open in the center front, the wrap-over to the right, the wrap-over to the left and the round neckline were found in Korea, which mean that the upper garment styles in the Ancient Korea were intermixed of the factors from the West Asia, the central Asia and the East Asia. 6) The styles of costume in the East Asia were influenced by the West Asia through the central Asia. The upper garment styles Europe were also influenced by the West Asia. Thus the upper garment styles in the Ancient East and West had been mutually affected with each other.

• Journal of the Korean Society of Costume
• /
• v.64 no.3
• /
• pp.155-164
• /
• 2014

This paper discusses the social changes in the late 19th century that provided a historical background in the appearance of the ready-to-wear clothing in the West. It examines the social meanings of the appearance of the ready-to-wear clothing at the time and traces the origins of these social characteristics to the book published in the $16^{th}$ century by Thomas More, Utopia. The results of this study can be summarized as the following. First, the appearance and expansion of the ready-to-wear clothing coincided with the social transition from a class-based society to a democratic society in the west in the $19^{th}$ century. Second, uniforms were produced in the $18^{th}$ century Europe in order to distinguish different classes and ethnic groups, with the military uniforms being the most visible example. Frequent military campaigns in Europe resulted in the increasing demand and expansion of military uniforms, which later became the basis of the standardization of the men's clothing with uniforms. Third, the women's ready-to-wear clothing appeared later than their male counterpart and was made possible by the simplification of design, an important characteristic of women's wear in the later period. Fourth, the social characteristics of the ready-to-wear clothing can be traced to a democratic and egalitarian society without personal properties that was depicted in the book of Utopia by Thomas More. Fifth, one of the characteristics of the ready-to-wear clothing can be found in the description of Utopia, in which everyone in Utopia wears a clothing of the same form for life.

• Journal of architectural history
• /
• v.29 no.3
• /
• pp.79-90
• /
• 2020

In Korean traditional architecture, the Gong-po style is divided into the Jusimpo, Dapo and Ikgong. Jusimpo and Chulmok-Ikong, where only Gong-po is placed on the column, differ in form of Gong-po depending on the viewpoint. Since 'Chulmok-Ikgong' has been generally regarded as 'One Chulmok-Two Ikgong', the precedent researches have been conducted mainly on 'One Chulmok-Two Ikgong' in the Gong-po style classification. However, when it comes to 'One Chulmok', the style of Ikgong can be organized from the one to three steps and this study is particularly for examining the occurrence and transformation of 'One Chulmok-One Ikgong'. One of the case study sites, Bonghwa Cheongamjeong was originally built in the 16th century, and is believed to have been repaired from 'Non Chulmok-One Ikgong' to 'One Chulmok-One Ikgong'. Since the beam linked directly to the upper part of a capital, it does not connect the eave trave(architrave) in between. Also, Soro which supports Jangyeo(the architrave strip) has been placed and linked in comparatively lower position. It is confirmed by the signigicant difference in the hierarchy of Gong-po forms in one architecture. The Jeonju-Hyanggyo Daeseongjeon, which was built in the 17th century among the subjects, was similar with 'One Chulmok-One Ikgong', but it was found to be the type of Jusimpo form because the bottom of the beam and the top of the Ikong are apart. And Gongan is confirmed at Cheomcha. In the 17th century, it can be seen that Heot-Cheomcha disappeared and Ikgong was started to use as a constant figure. The end of the 18th century, it can be seen that it was changed into a ornament added on Haeng-gong, being seen in the case of Hwaseong Dongjangdae. In conclusion, it can be seen that 'One Chulmok-One Ikgong' were developed in both the Jusimpo and Ikong style. The transformation into 'One Chulmok-One Ikgong' was inevitable consequence related with an elevation difference between the eave trave and the column trave.