• Journal of the Korea Fashion and Costume Design Association
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• v.18 no.2
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• pp.35-49
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• 2016

Dopo was the clothing of the Joseon period, which had a strong value of Confucianism. Apart from the kings and princes, government officers and Confucian literati wore Dopo as their official clothing and the uniform. The basic form of Dopo had the straight collar similar to Jikryeong. The difference is the shape of a Mu, which was fixed inside or on the back section along the side line of the front section and made two flaps on the back section. The clothing found in the tombs of Bae Cheonjo (1532~?) are from the mid-16th century to the early 17th century with the clothing style of the early Joseon period. The outer collar of all clothing was the shawl collar except for the Sibok and the inner collar was sewn to this. Two items had square tray collars, which were folded in half and sewn inside in half. The sleeve had a straight inseam from the armhole and its end around the wrist was round and wide. The carp-shaped inseam of the sleeve and wide sleeve indicated a change of sleeve shape. The shapes of the collars and the wide overlapped section of the dual collars demonstrated the shapes of the initial outer robes. The man's outer coats with wide sleeves were mostly cotton-quilted clothing. As described above, this paper examines the basic shapes of outer robes including Sibok, Jikryeong and man's outer coats on the basis of the clothing and artifacts from the tomb of Bae Cheonjo (1532~?) and examined the shapes, composition and features of Dopo. This paper aims to improve awareness of the wisdom and spirit of ancestors in life hidden in the sewing of the three Dopo items and on the importance of historical research.

• Journal of the Korea Fashion and Costume Design Association
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• v.18 no.1
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• pp.149-168
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• 2016

The Saka were a large group of Eastern Iranian nomadic tribes on the Eurasian Steppe. The sythian figures shown on the Persian reliefs are esteemed as the only empirical material in the range of scythian costume researches. The study of the scythian culture is an important part in the research of possible connections of our cultural roots with this region. The investigation was initiated by the theory, that the korean people emigrated from the Eurasian region, so that their origin can linked to eurasian riding people. The aim of this study is to organize the scythian clothingform in a typological system. This results shall be used as the starting point for research investigating the origin of the korean clothingform. This study refers to data, which has been extracted from reviews of literature, articles and excavation data of German Archaeological Institute. Results of this study are as follows: The basic form of clothing shown on the Persian reliefs is the upperjacket with narrow sleeve and trousers. This basic form is divided into two different types. 1)The median tunicform upperjacket('Sarapis') and median narrow trousers('Anaxsirides'), which is bound with its end shoes. 2)The Scythian 'Cutaway' upperjacket that is cut from the front in the middle to the knee with the diagonal lines and relatively wide trousers. They wore high pointed hats with flaps over ears and the nape of the neck. The first median type is dated from the $6^{th}$ century BC. and the second type can be found on reliefs from the $5^{th}$ century BC. Reliefs. In the meantime appeared a mixed form, namely scythian Jacket and median trousers. From this analysis could be observed that scythian clothingform has changed by median type to the scythian type. The Scythians shown on the Persian reliefs are divided into three group according to the regions where they lived: Saka-paradraya, Saka-tigraxauda, Saka-haumavarga. Clothingstype is different depending on the group. The clothesform is also used as a good parameter to distinguish scythian groups.

• 보존과학연구
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• s.19
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• pp.75-107
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• 1998

The cultural properties of paper made from 11 to 16th century of the Kirimsa temple were found in Birozana Buddhist Statue which was made from 15 to 16th century. These have been stored and exhibited in the exhibition showcase. To examine the environment of conservation and the state of paper, we investigated the temperature and the relative humidity in the inside and outside of the Kirimsa museum and examined the external form and the internal state (water content, acidity and whiteness) of paper. During the investigation period from 27 Aug. to 30 Aug. 1997. The average of temperature and relative humidity were $28.2^{\circ}C$, 67% in the outside and $27.1^{\circ}C$, 73% in the inside, respectively. These indicated the air conditioning was wrong. Among the cultural properties of 79 papers stored in the Kirimsa museum, 37 cases had been repaired but 42 cases not. From the result examining the external form, 20 cases needed to repair. In the internal state of the cultural properties of paper, the water contents were from 11.9% to 16.5%, the average was 15.7%, the acidities from pH 5.7 to pH 6.2 and the whiteness from 37 to 45. From these results, we could see the cultural properties of paper stored in the Kirimsa museum was damaged by the several factors (hydrolysis by fungi, repeated elongation and retraction of cellulose) caused mainly by the high temperature and relative humidity. Therefore, for the conservation of the cultural properties of paper stored in the Kirimsa museum, it need to control the temperature at $18~20^{\circ}C$ and the relative humidity at $55\pm5%$ by the appropriate air conditioning. In order to sterilize fungi occurred to the surface of paper, the cultural properties of paper needed to fumigate. The fungi occurred on the surface of paper were wiped out by using of 70%solution dissolved thymol in ethyl alcohol.

• Journal of architectural history
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• v.25 no.6
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• pp.17-25
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• 2016

Simgok Seowon is the commemorative shrine and academy established for scholar Jo Gwangjo (pen name : Jeongam). The shrine (sangnyangsik) and the east and west dormitories (Dongjae and Seojae) were built in 1636. The lecture hall, Imsimnu Pavilion, Sananggak and Munhyanggak buildings were built successively. Simgok Seowon is the only one that survived through the abolishment of seowon ordered by Regent Heungseon in the 19th century. The original seowon was renowned as a representative example showing the typical lecture hall in front and dormitory at the back (jeondanghujae) layout of the Giho School built in 1650. Two archaeological excavations were conducted in the lecture hall courtyard in 2004 and 2007~2008, which prompted debates the position of the dormitories in respect to the lecture hall, whether the dormitories should be placed in front, or at the back of the lecture hall. Simgok Seowon had been long known as a representative example of the lecture hall in front layout, but the excavations revealed contrasting evidence, suggesting the possibility for a dormitories in front layout. Recent studies and evidence show that the architecture of Simgok Seowon can be grouped into three phases. The first phase was when the shrine and both dormitories were built to the rear of the lecture hall, the second phase was when the lecture hall, Imsimnu Pavilion, Sananggak and Munhyanggak buildings were built, and lastly the third phase when the east, west dormitories were reconstructed in front of the lecture hall. The large scale construction of Simgok Seowon is related to the education based management of the academy by Doam Yi Jae, and the 17~18th century remains confirmed from the archaeological excavations are evidence of this. Remains for Imsimnu Pavilion, Sananggak, and Munhyanggak buildings have yet to be confirmed, and spaces to the south and east of the seowon are unidentified. Therefore, it is necessary to conduct investigations and research for the unexcavated spaces of the seowon, to conduct in-depth studies and for the effective adaptive re-use of the seowon.

• Journal of architectural history
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• v.21 no.3
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• pp.73-92
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• 2012

This study mainly inquired characteristics and changes of 'Chang-aelgool' through 38 cases(with 161 Ssang-chang) of annex and pavillion buildings in Yeong-nam region which are built during the Chosun dynasty. The method of inquiry included actual survey of windows along with bibliographical research, and the results are as below. First, through the discovery of the term 'Chang-aelgool' as an indication of the window-forming frame in 'YeongGeonUiGwe'(1680 A.D), it is apparent that the term 'Chang-aelgool' was widely used in Korea from the late 17th century. Second, the 'Chang-aelgool' of study objects are classified into 4 categories. Type I and II are comprised of mitre-joints which cover the 4 corners of 'Chang-aelgool' and mainly used in building annex and pavillion buildings during the early period of the Chosun dynasty. Type III was widely used during the early and middle period of the Chosun dynasty and drastically dropped in number during the late period of the dynasty. Type IV is comprised of mitre-joint of the upper-half, tenon-jointing of the lower-half and widely used in annex and pavillion building during the late period of the Chosun dynasty. Third, the form of 'Chang-aelgool' has changed from rectangular form with longer width during the early period of Chosun dynasty to square form during the middle period and eventually ended up as a rectangular form with longer height during the late period of the dynasty. Fourth, it is considered that while mullion which is located in the center of 'Chang-aelgool' was mainly used around the main floored room during the early period of the Chosun dynasty, became commonly used in main floored room and 'ondol' rooms during the middle period and drastically dropped in number from then and ended up being not in use after the mid 18th century.

• Journal of the Korean Society of Clothing and Textiles
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• v.30 no.1 s.149
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• pp.94-105
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• 2006

This study is focused on the man's costumes of Sadangpae(the troupe of performers) shown in Gamrotaenghwa (감로탱화) during the late Chosun dynasty. Originally Gamrotaenghwa was used as a painting for a Buddhist praying ceremony, 또Young-ga-cheon-do-je(영가천도제). It shows us the lives of the commoners in those days. Gamrotaenghwa reflects the changes of costume style in the late Chosun period. The early styles of po(포, coat) for male performers in the 17th century were changeui(창의) and dopo(도포), which had the front panels(seop) overlapped deeply and sleeves that got wider as time passed. After the 18th century, Male performers wore a simpler coat such as sochangeui(소창의), which had narrow sleeves and long slits on the both sides. Especially the coats of acrobats were fastened on the center front with buttons. Heuklip(흑립: black hat), somoja(소모자: small cap) and jeonlip(전립: wool hat) were used as hats for the male performers. Originally, heuklip was the hat that represented the noble status: yangban(양반). However, it was popularized among the commoners in the late Chosun period. As time passed on, the heuklip became more popular and its shape also changed. Somoja and jeonlip were shown throughout the entire Gamrotaenghwa. Unlike heuklip, those were common hats for Sadangpae. The costumes of entertainers shown in Gamrotaenghwa were very similar to those of the commoners. However, it seems that there were some differences of the costumes depending on the roles they performed.

• The Korean Journal of Archival Studies
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• no.14
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• pp.359-388
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• 2006

This article shows how the tradition of German historicism and positive historical science contributed to the establishment of German archival system, especially the principle of provenance and original order. The theory of historicism focused on the recognition and realization of the individuality of the history as a whole unit which is made up of the mutually and organically organized cultural entities. The theory of historicism as this kind of world view got its academic basis from the methodology of the positive historical science, namely the critical reviews on the archival sources which exist in mutually and organically organized record entities. In this context, the scholars of the historicism saw the establishment of the efficient archival systems as necessary. To some great degree, the emergence of the principle of the provenance and original order was its logical result. The author of this paper tried to highlight this point of view historically, on the basis of the activities of Ranke, Sybel and Lehmann around and in the Prussia Privy State Archives throughout the 19th century.

• Journal of the Korean Society of Clothing and Textiles
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• v.46 no.1
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• pp.49-62
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• 2022

The embroidered Kasaya is the twenty-five column Kasaya of Triratna: Buddha, Dharma, and Sangha. Even though it is a representative artifact of embroidery, the method of manufacturing heavily depends on the collector's reports. This study focuses on the prayer's recorder: Gonmyeong Park, born in Muja, and Ven. Haebung, who acted as a historical investigator of embroidered Kasaya. The beginning of Haebung's public record was in 1815, and his entrance into nirvana in 1826. The birth year of prayer in Muja was 1768. Therefore, the embroidered Kasaya was manufactured at the end of the 18th century or the early 19th century. Haebung appears to have played a critical role in historical investigation, and consequently the 125 icons of Triratna are almost identical in three treasures: the Kasaya at Seonamsa Temple, the embroidered Kasaya, and the painting of the embroidered Kasaya at Cheongnyongsa Temple. The embroidered Kasaya was particularly affected by the religion of a thousand Buddhas and by Triratna in the late Joseon era. Unlike the Kasaya of a thousand Buddhas in the Ming and Qing Dynasties, the embroidered Kasaya shows the Triratna in detail, suggesting that the icons of Triratna were newly created.

• Journal of Korean Society of Rural Planning
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• v.24 no.1
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• pp.113-127
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• 2018

This study comprehends that the landscape of Ipsan Village is the accumulated output of the landscape management and social behavior by the historic personages through the reference research and field surveys. And the study sorted out the over-layered landscape characteristics of Ipsan Village by analyzing the dispersed landscape elements as follows. First, right before the start of Japanese invasions to Korea(1592-98), Tamjin(耽津) An(安) Family moved into Ipsan and started establishing the a single clan village. At a site with mountain background and facing the water(背山臨水), the village used to be a typical farming one with an organically planned road-system and housing area following the traditional order. However, the landscape has changed drastically since the 20th century with the construction of banks, roads and readjustment of arable land etc. Second, the original landscape, which can be figured out through the 'Gosanjaesibyukgyeong(高山齋十六景)' in the 18th century, shows its harmony with natural landscape: mountain & valley, stream & field, traditional trees, etc, cultural landscape: village, well, spring, etc, and momentary landscape: seasons, time, weather phenomena, sound, behavior, etc. Third, based on the second, 16 natural landscape elements: mountain & stream, planting, etc. and 25 cultural landscape elements: housing spaces, self-cultivation & ceremony spaces, community spaces and modern education & enlightenment spaces were selected and interpreted as landscaping meanings. Fourth, the over-layered landscape which stems from the compositive functions and inter-connectivity of landscape elements which consists Ipsan Village is regarded as 'Natural geographical and Fungsu landscape', 'Rural production and livelihood landscape', 'Confucian ceremony and symbolic landscape' and 'Modern education and enlightenment landscape.'

• Korean Journal of Oriental Medicine
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• v.18 no.3
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• pp.31-38
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• 2012

Jo Taek-seung(曺澤承, 1841-1907), who devoted himself to medical science mostly living in Haenam, and his son Jo Byeong-hu(曺秉侯, 1869-?) are significant in the history of Korean oriental medicine. The medical science of Jo Taek-seung appointed as Jusa(主事) of Hyeminwon(惠民院) in 1902 was handed down to his only son Jo Byeong-hu, who succeeded to his father's medicine and polished up the medicine, and recorded the results "Sanghangyeongheombangyochwal(傷寒經驗方要撮)" in 1933. Jo Taek-seung's portrait has been handed down to Jo Taek-seung's descendents' house in Munane-ri, Haeman. Not only does Jo Taek-seung's portraits well present the features of portrait mode of Joseon Dynasty period in the 19th century in their front view, exposure of two hands, expressive mode, background articles, etc, but also praises, poems, etc. giving information on manufacture intent, etc. to give prominence to the authors recorded by Jo Taek-seung, time of manufacture and position of medical official appears in one screen. In this paper, through disaster-removing poetic sentence showed in Jo Taek-seun'sg portraits, it was found that the author of the portrait is Choi Byeong-uk who worked mostly staying in Seoul and the present portrait was the one re-painted in 1907 by revising the portrait painted in 1894 when Jo Taek-seung was 54 years old, after Jo Taek-seung died. With regard to revised portion, presuming through records on the picture and comparative analysis of mode with portraits of doctors in the 20th century, it seems that the clothing of Confucian scholars in the first version was revised into the clothing of medical officials showing the position of Jo Taek-seung who took office as Jusa of Hyeminwon at the time of re-painting the portrait. Jo Taek-seung's portrait not only becomes important materials in the oriental medicine and historical world in the aspect of manufacture process, mode, etc. of Korean portraits including an aspect of medical official's portraits, but has significant meaning from the aspect of fine art history or clothing history.