• Journal of the Korea Furniture Society
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• v.25 no.1
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• pp.72-78
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• 2014

The objectives of this study were to identify the species of a wooden container for written prayers, Sotong, from Guryongsa Temple in Wonju, which is currently stored in the Museum of Woljeongsa, and to date it using wiggle matching of radiocarbon dates. It was made exclusively of basswood, Tilia spp. Wiggle matching the radiocarbon dates of three rings resulted in A.D. 1670 to 1691 (${\pm}2{\sigma}$) for the outermost ring. This interval suggested the age of 'Guryongsa Sotong' as the late $17^{th}$ or early $18^{th}$ century, which became a first date on 'Sotong' in Korea.

• Journal of the Korea Furniture Society
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• v.22 no.2
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• pp.101-111
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• 2011

The intention is to explore the differentiation or evolution of the chest of drawers in traditional Korean, Western, and Japanese furniture in order to know how the drawers currently becoming popular in Korea were developed historically. The Korean furniture centered in $Jang$, $Nong$, and $Bandazi$ used in the tradition generally, the Western furniture involved in drawers, and the Japanese furniture called $Tansu$ in Japanese called the chest of drawers were focused on the study because the Western and Japanese drawers affected the development of the chest of drawers in Korean furniture during the late 19th century and the Japanese Ruling Era, respectively. As a result, the Korean furniture was not shown the chest of drawers but only small drawers that store small items located in the upper part of $Jang$, $Nong$, and $Bandazi$ mostly used as wardrobe, while the traditional Japanese furniture developed from Edo period (1607-1868) had showed a wide variety of chest of drawers like $Isho-dansu$, $Mizuya-dansu$, $Kusuri-dansu$, $Cho-dansu$, $Funa-dansu$, $Kaidan-dansu$, $Nagamochi-dansu$, $Kuruma-dansu$, and so on, for specialized storage. And in the traditional Western furniture were presented the chest like a large-box form, mule chest, chest of drawers, cabinet, commode, highboy, tallboy, wardrobe, secretary drawer and bureau with document drawer invented and evolved throughout the 15th-18th century. Therefore, the chest of drawers in contemporary Korean furniture is supposed to adopt the Japanese and Western drawer form and to ensure the continual production from the obvious utility of the design with decoration for our current everyday lives.

• Journal of the Korean housing association
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• v.6 no.2
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• pp.181-189
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• 1995

It is thought as more important for us to understand foreign countrie's culture in the modern society. because the world is becoming closer day by day thiough the develepment of communication and mass-media. Cross-cultural study could play a role to give an opportunity for people to understand foreign countrie’s culture easily.In this respect, this study was planned to find out similarity and difference between Danish and Korean folk tables made and used before the 20th century during the 18th-l9th century as a part of the comparative study of folk furniture between the two countries. It would be very interesting if we could find something valuable between Danish and Korean folk furniture. because they are located very far away each other geographically with less cultural communication before.There were more differences than similarity between the folk tables of the two countries and major findings were as followings : Firstly, there were many kinds of space-saving tables in Denmark. whereas only a few kinds of tables which could be removed easily after their usage were found in KoreaSecondly, Banish folk tables were more emphasized on the function rather than decoration. Whereas Korean folk tables were smaller lower and more decorative than Danish ones to fit their life-style of sitting on the floor.Thirdly, many Danish folk tables were made of bare wood. while Korean ones were finished by transparent lacquer or vegetable oil. Stone tops if tables were rare in both countries. Lastly. there were common factors in the design of legs of folk tables in both countries. It was interesting that animal legs such as deg tiger cat. lion, and eagle were used for design motif of the table legs. But trestle leg, cross leg and gate leg were not found in Korean folk tables. As a conclusion, throughout this study, it became obvious that life-style was one of the most important factor influencing on the design of furniture.

• Journal of the Korean Society for Library and Information Science
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• v.32 no.1
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• pp.97-128
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• 1998

Recognizing the importance of reading, and with one motivation being to encourage an upright reading culture, 138 Wise Sayings related to reading by Western leaders were investigated and analyzed according to their country of origin and content as well as the nationalities and occupations, achievements and activities, and the periods of activity of he people who said them. In Wise Sayings related to reading, there are connotations of reading's significance$(30\%)$, methods$(44\%)$, Usefulness$(13\%)$, values$(12\%)$, joys$(1\%)$ and so on, and the expressions vary according to the speakers' occupations. Many of the speakers of wise sayings related to reading were from the powerful and culturally-developed countries of England(36), France(17) and the United states(15), and among 168 occupations, many were engaged in literature(97), philosophy(20), and politics(13) In the field of literature in particular, poets(24), writers(24), and novelists(19) comprised about $70\%$ of the total. In terms of the periods of activity, the 19th-20th century with $33\%$ and the 19th century with $27\%$ made up $60\%$ of the total.

• Journal of the Korea Furniture Society
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• v.21 no.1
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• pp.72-82
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• 2010

The objective of this study is to identify the species of 17 wooden Buddhist statues of the late Joseon Dynasty (the 17th and 18th century) in Jeollado, southwestern region of Korea. The bodies of statues were made of Ginkgo (Gingko biloba L.: 88%) and alder (Alnus spp.: 12%). The hands of statues were alder(64%), willow (Salix spp.: 27%) and Ginkgo(9%). The bottoms of hollow bodies were covered all with Japanese red-pine (Pinus densiflora S. et Z., 'sonamu') panels. The main species of statue body, Ginkgo tree was known to be introduced to Korea from China with Buddhism. The results indicated that Ginkgo trees of Korea in the 17th century had already become large and rich enough to be used for most of statues. Ginkgo wood has low shrinkage and even texture, which are crucial for carving sculptures. Alder and willow woods used for statue hands have fine and firm textures. The pedestals for these statues were also made of red pine wood. Red pine woods have rather high shrinkage and low hardness, but it is versatile woods strong enough to support heavy statues.

• The Southeast Asian review
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• v.21 no.2
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• pp.155-182
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• 2011

The purpose of this paper is to examine the process of Islamization in Java, focusing on religious discourse among Muslim intellectuals. How Islamic tradition and knowledge have been perceived and utilized and how they have interacted with those of non-Islamic origin will be discussed. For this, three Islam-related books written in different phases of Islamization are to be analyzed: Babad Tanah Jawi compiled by Mataram court in the 17th century, Serat Cabolek written by a court poet in the late 18th or early 19th century, and Fikih Anti-korupsi published by reformist and scriptural organization of Muhammadiyah in 2006. Babad portrays conversion to Islam as a process which does not demand a dramatic outward change in religious practice. Scriptural tradition of Islam and the dichotomy between what is Islamic and what is not were not mentioned in order to explain conversion. Spiritual and mystical enlightenment was emphasized heavily, and for this, the importance of non-Islamic traditions was fully acknowledged. Serat tells us that this period was characterized by the surge of scriptural and shariah-minded Islam, maintenance of non-Islamic traditions, clashes between scriptural Islam and old religious traditions, and Javanese efforts to harmonize these. In Fikih, non-Islamic tradition is replaced by scriptural Islam and disappears totally. Interpretations based on the Scriptures, however, do not monopolize it and are used together with mode of analysis from the West. It is too much to call this 'intellectual syncretism', in that Islamic Scriptures and Western knowledge do not mix but stand side by side. Three books under examination reveal that the process of Islamization in Java has not been uniform. It has been conditioned and shaped by local socio-cultural and historical circumstances, where active engagement and intellectual exercise of Javanese Muslims have played key roles. Even Islamization in the last few decades is not an exception. The surge of scripturalism and fundamentalism does not simply bring about a move to Arabization. Interacting with local intellectual and socio-cultural milieu, this has produced a sort of intellectual hybridity, which is unique to Muslim society of Java.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.14-27
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• 2011

The study reviewed the content and the meaning of the present Yeoju Palkyung(eight scenery) through analyzing and interpreting the Palkyung poems, old maps and paintings, and classic materials transmitted in Yeoju area, and investigated the transmission process. Although five scenes of the Yeoju Palkyungs illustrate abstract landscapes derived from the Sosang Palkyung, there are mixed with local sceneries showing famous historical ruins in the area and local life of the Yeogang(驪江: river). Seunggyeong(勝景) of Yeoju, highlighted in old paintings, has been emphasized through duplication the object and the view point field of Yeoju Palgyeong(驪州八詠), which is usually symbolized to sailing boats along the Yeogang, forests around Cheongshimru, and the layer Jeontap and Maam above Shinreuksa(神勒寺) Dongdae(東臺). It is quite undoubtful that the Yeoju Palyong of Choi Sukjeong and Seo Geojung is the copy of the present Yeoju Palkyung, but the present version is found to be all included in the Cheonggijeongsipyoung(淸奇亭十詠) of Cho Moonsu since the 17th Century, which shows that the Cheonggijeongsipyoung is viewed that it played an important role for the transmission of the Yeoju Palkyung. Also, it. is concluded that the Yeoju Palyong recorded in Yeojidoseo(與地圖書) is the same landscape collecting with the presend Yeoju Palkyung, which would be dated back at least until the mid 18th Century. In addition, given the fact that the studied old maps show Eight scenery, Sachoneohwa, Shinreukmojong, Yeontanguibum, Paldaejangrim, Yangdonagan, Ibanchungam, Pasagwau, and Yongmoonjeukchui, recorded consistently in the same time order, the eight scenic points in the old maps had been apparently established as the typical copy of the Yeoju Palkyung in the 18th Century. Therefore, the transmission route of the Yeoju Palkyung follows two separate versions, one starting from the Yeoju Palyong(Choi Sukjeung, Seo Geojeong) to Cheonggijeongpalyong to Yeoju Palyoung(Yeojidoseo) to the present. Yeoju Palkyung, and the other from the Yeoju Palyoung Geumsa Palyong(金沙八詠) to the old map Palkyung to the Yeoju Palkyung(the late 18th C). These two transmission processes have their own cultural sceneries having the same origin, which are different only in perspective which attempts to cover the representative scenic landscapes including Yeoju and Geumsa.

• Journal of the Korean Society of Food Culture
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• v.18 no.3
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• pp.211-225
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• 2003

This present study suggests a wider view of our ancestors' food culture by examining the generality and peculiarity of the food culture of the Chosun Period by associating the culture with genre paintings made in the $18th{\sim}19th$ century in Korea. People in the Chosun Period outwardly advocated the Confucian idea reflecting the life philosophy of Chinese. However, the vitality of common people's frank and simple lifestyles saturate genre paintings and display Korean food culture and sentiments of the age. Initially this paper examines the history of food sociology through Namjong literary artists' paintings. The meaning and philosophy of drinks are considered in relation to the trend of declining tea culture among scholars in the mid-Chosun Period with the policy of promoting Confucianism and oppressing Buddhism. Secondly, this paper investigates the background of genre paintings in the late Chosun Period, and examines the unique food culture of Koreans appearing in paintings, particularly with regard to the abundance and variety of seasoned vegetables appearing in genre paintings, our ancestors' sentiment appearing in milk-gathering painting, humanity in guest reception, food culture and view of nature in farm villages, fishing life history, food distribution culture, soybean-curd culture, etc.

• The Journal of Korean Medical History
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• v.31 no.2
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• pp.41-52
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• 2018

In this study, we research the tendency of medical text publication by examining the period of the great measles outbreak and the period of the publication of specialized smallpox texts. Using the National Institute of Korean History database for the Annals of Joseon Dynasty, the Daily Records of Royal Secretariat of Joseon Dynasty and Bibyeonsadeunglok, we will compare all records of measles occurrence. Measles and smallpox (Majin in Korean) have similar symptoms and treatment methods. In East Asia, when measles occurred it spread to Joseon and Japan, which are verified by records of the Annals of Joseon Dynasty, the Daily Records of Royal Secretariat of Joseon Dynasty and Bibyeonsadeunglok. The medical books related to measles are; Ryuhasinbang, Majinpyeon, Geupyubang, Yimsinyeokbang, Eulmisinjeon, Majingbang, Jinyeokbang, Magwahoetong, Majingibang, Susengsingam, Hongjinsinbang. Measles and Majin are the same disease. During the period of measles occurrence, measles-related medical books were published, and this relation of measles occurrence and measles-related medical text publication is verified by several national records.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.179-217
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• 2022

Concerning the differences in the tales between the Investigation of Historical Remains of Patriarch Jinmuk (hereafter, IHRPJ), as well as those which appear in Jeungsanist Thought and Daesoon Thought, previous studies view such differences as Jeungsan's intentional modification of the original intent of the narratives or as indicating differences in beliefs and values. This style of interpretation seeks to reconcile both Korean Buddhism and Jeungsanist and Daesoon Thought based on the premise that the former and the latter two exhibit differences in values. This study accepts the above view of the differences in description according to values. However, the differences between the tales of Jinmuk that appears in IHRPJ versus those in The Canonical Scripture can be approached from a new perspective, i.e., the differences that exist between literary and oral traditions; rather than only stemming from potential differences in the world views espoused by Buddhism and Daesoon Thought. These refer to the IHRPJ, which was constructed first as literary narratives in the 19th century; however, there was also folklore that had been handed down from the 18th century. As a result of examining the relationship between Jinmuk and Bonggok via this interpretive horizon, the contents of the IHRPJ are found to reflect the values and intentions of the intellectual class, such those held by Master Cho-ui and Kim Ki-jong, whereas oral traditions can be seen as a reflection of the hopes of the people of the late Joseon Dynasty. Jeungsan should also be interpreted as having utilized folklore in his teachings. Meanwhile, the circumstances and intentions behind publishing the IHRPJ are analyzed in the context of the text's historical background and the relationship between Confucianism and Buddhism during the 16th through 19th centuries. In particular, through the Compilations of Wandang and the collection of writings of Buddhist monastics, I have evaluated that Confucianism needed to purify and correct materials according to the ideology of the times in order to promote a spirit of morality and courtesy. Likewise, Buddhist Master Cho-Ui also embellished records to benefit Buddhism and deleted oral records that could harm the reputation of Buddhism. On the other hand, when viewing Records of Shrine Renovation and existing oral traditions, it can be shown that some Jinmuk tales existed in the 18 th century which were not included in the IHRPJ. Thereby, Jeungsan's description of Jinmuk tales can be reappraised as accepting the oral secular tradition that conveyed the wishes of the people. In other words, compared to the IHRPJ, which reflects only the harmonious content of Confucianism and Buddhism due to political and social factors, The Canonical Scripture reflects oral traditions that were widespread during the late Joseon Dynasty. As evidence, it can be suggested that there are many narratives about the relationship between Jinmuk and Bonggok that center on Bonggok's jealousy and the murder of Jinmuk. Jeungsan aimed to encompass people of all classes according to their minds and wills rather than their political positions or statuses. Therefore, Jeungsan did not need to rewrite the narrative content that had been passed down via oral tradition. Instead he embraced those narratives as a projection of the voices of the people.