• Journal of the Korean Society of Clothing and Textiles
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• v.18 no.5
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• pp.739-748
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• 1994

These days the Korean costume becomes the formal dress to be worn on particular occasions. The Westernization of life style, inculding dress, has made the costume of wearing traditional dress disappear from Korean's everyday life. This study is launched to investigate the precious textiles and materials of the past before they vanish; this study deals with the materials of folk costume in the early 20th century, preceding Westernization. The research method adopted in the study was interviews of fifth- five elderly persons living around the Mt. Kumo area in Gyungbuk province. The result was that costume culture in that area was poor because people living in the area were economically less well off due to meager agricultural products. There was no variety in the style of costumes to be worn for various occasions. It was also nothworthy that because of no diversification in naming, only one representative word was used to name several types of costumes. On the other hand, it was discovered that the people in the Mt. Kumo area had religious aspirations stemming from their folk beliefs concerning costumes. They also had an attitude of saving money despite poor economic conditions.

• Journal of Fashion Business
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• v.24 no.1
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• pp.60-74
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• 2020

A Podaegi is a square cloth used to carry a baby. Podaegi was an essential necessity for raising baby. However currently Koreans prefer baby-carriers, baby hip-seats, and equipments other than Podaegi. Recently, Podaegi is becoming popular around the world. Therefore, it is necessary to study Podaegi to inform Korea's traditional parenting culture product. In this research, 230 images of Podaegi were collected from paintings, photographs, postcards, films and artifacts from the late 18th century to 2000. The period of study was divided into three phases from the late Joseon Dynasty to before the opening of the port, from the opening of the port to before the liberation, and from the liberation to 2000. Types of Podaegi were categorized according to its shape and how to use. Transition process of Podaegi was examined. Podaegis were categorized into band type, blanket type, combination type, cheone type, modern type, and so on. From the late Joseon Dynasty to before the pre-openings, band type was used. From the opening of the port to liberation, all types of Podaegi appeared. Since the liberation, the use of band and blanket type has gradually decreased. Modern types have been the most popular since the 1960s. Materials of Podaegi became varied and Podaegi became a fashion-item. Later, modern Podaegi became the representative form of Korean traditional Podaegi.

• Publications of The Korean Astronomical Society
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• v.23 no.2
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• pp.65-71
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• 2008

It has been considered that 'exhausted eclipses' (日食旣) were total eclipses. However, modern precise calculations show that a significant fraction of such records are not realized to be total. Thus we doubt that the two concepts are equivalent. Here we investigate the meaning of 'exhausted eclipses' in the east-Asian history. We first find that eclipses of magnitude greater than 0.8 were regarded as 'exhausted eclipses' by a Korean astronomer of the 18th-century Choson dynasty. His notion was based upon the definition of 'exhausted eclipses' in the ephemerides of pre-modern Chinese dynasties. According to those ephemerides, the 'exhausted eclipses', whose magnitude is greater than 0.8, have the first contact at the western part of the solar disk and the fourth contact at the eastern part of the solar disk. A simple geometrical calculation shows that such cases really occur when the magnitude of eclipse is greater than 0.7. We pointed out that such an ancient definition might not be impractical for ancient astronomers, because the uncertainty of eclipse magnitude estimated by ancient Chinese ephemerides was 10% and the human sight has a spatial resolution of 1.2 arcmin, which is approximately one twentieth of the Sun's angular diameter.

• International Journal of Advanced Culture Technology
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• v.8 no.1
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• pp.165-172
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• 2020

Industrial Revolution means the improvement of productivity through technological innovation and has been a driving force of the whole change of economic system and social structure as the characteristic of technology as the tool of this productivity has changed. Since the first industrial revolution of the 18th century, productivity efficiency has been advanced through three industrial revolutions so far, and this fourth industrial revolution is expected to bring about another revolution of production. In this study, the demand for the introduction of artificial intelligence(AI) technology has been increasing in various business fields due to the rapid development of ICT technology, and the classification of HS(harmonized commodity description and coding system) items has been decided using artificial intelligence technology, which is the core of the fourth industrial revolution. And it is enough to construct HS classification system based on AI technology using inference and deep learning. Performing the HS item classification is not an easy task. Implementation of item classification system using artificial intelligence technology to analyze information of HS item classification which is performed manually by the current person more accurately and without any mistake, And the customs administrations, customs offices, and customs agencies, it is expected to be highly utilized in the innovation of trade practice and the customs administration innovation FTA origin agent.

• Journal of the Korean Society of Food Culture
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• v.3 no.1
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• pp.101-111
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• 1988

This study is to examine the origin of Andong sikhe and to introduce the making process of it. The following facts are found after consulting literature and doing field-work to find out the origin of Andong sikhe. Andong sikhe is a kind of so-sikhe develolped as a sweet beverage, the making process of which is to ferment the mixture of boiled rice, radish slices, and red pepper extract with malt liquid. So-sikhe is made by fermenting with malt the mixture of boiled rice, radish slices, red pepper powder and flavorings such as a shallot, a garlic and salt, and o-sikhe is made by adding fish to the ingredients used to make so-sikhe. So-sikhe is distributed on the coastal areas of the East Sea and the inland areas adjacent to them as o-sikhe is. It is presumed that so-sikhe was introduced to Korea by the same way as o-sikhe was introduced eastward from the regions around Thailand by sea. It is also presumed that Andong sikhe has been developed into its present type after the second half of the 18th century when red pepper was introduced to Korea and then widely used.

• Journal of Korean Society of Rural Planning
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• v.5 no.2 s.10
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• pp.46-55
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• 1999

This paper examines the pastoral ideal and its legacy to landscape design. We have had the routine convention of experiencing natural beauty from the picture-like nature. We, who would liken a scenic view to a picture, often equate natural beauty with superficial representations of nature shown in pastoral literature and traditional landscape paintings: the lush of towering trees, the field of endless green, the soft babbling flow of the river and the crisp clear sky. It is not a portrayal of nature as it is, but in fact a conceptual expression of its ideal form. The ideological root of that natural beauty can be retraced to the pastoral ideal, so eagerly longed for by people of the western world. A pastoral landscape graciously marked with leisurely peace and subtle harmony is what we identify as beautiful nature. In fact, however, it is no more than an artificial refuge in contextual isolation from its surrounding, and a by-stander's nature seen purely through the eyes of the outsider. The tradition of pastoralism, reaching its peak in the 18th century with its English Landscape Garden style, was transplanted into the real world through the practice of landscape architecture. Landscape design in such a form is just a static means of decoration devoid of meaning and process. And we simply identify the green ornamentation with nature.

• Korean Institute of Interior Design Journal
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• v.13 no.6
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• pp.140-149
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• 2004

The bentwood technique was introduced for the Windsor chair for the first time in the 18th Century. It was Michael Thonet who produced the bentwood chair in Austria around the 1870's, and it has changed the perception of architects and designers since then. The bentwood chair suggested a new and eccentric way of manufacturing furniture and the process of producing materials for it. Moreover, the method of furniture assembling, with screw nails, made a positive contribution not only to the convenience of transport and distribution of furniture to anywhere in the world, but also to the development of mass production of furniture for the multitudes. The bentwood technique of Michael Thonet was developed much further by Alvar Aalto, who inferred a soft curve from nature and developed the beauty of modern laminated bentwood by using birch, a plentiful resource of Finland. This study will help us to understand the functions and process of bentwood furniture, and help to develop technical skills for diverse furniture design. It will also confirm that diverse bentwood furniture design will be possible by applying materials, technical skills and the design process of bentwood according to the characteristics and concept of furniture design.

• Journal of architectural history
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• v.20 no.5
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• pp.63-79
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• 2011

The purpose of this study is to understand the architectural space of Gwolnaegaksa (闕內各司), the Government office in the palace, in the early Joseon Dynasty. The Royal palace can be divided into three parts, political space for king, living space for king and his family and government office. So first, we should to understand the characteristics of each space in the Royal Palace. Up to now we have looked at the architectural space of Gwolnaegaksa in Gyeongbokgung (景福宮), one of the Royal Palace, the result of this study is as followings. There were not many Gwolnaegaksas in the early days in Gyeongbokgung. After King Sejong, some office buildings were established in that palace. King's closest guards, like as Seonjeonkwan (宣傳官), Gyumsabok (兼司僕), Naegeumwi (內禁衛) had been on duty in Sajeongjeon Haengrang (思政殿 行廊), a kind of servants' quarters. Bincheong (賓廳), a conference room of high-ranking government officials was situated in Geungjeon Haengrang (勤政殿 行廊). There were also barracks of other palace guards in Geungjeon Haengrang. Gyeongyeoncheong (經筵廳), a place to prepare and wait, was built separately from Geungjeon Haengrang Layout drawings of Gyeongbokgung painted since the 18th century were different from document in some parts. The arrangement of the Gwolnaegaksa was assumed like as the Fig. 9.

• Journal of the Korean Society of Costume
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• v.62 no.8
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• pp.118-133
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• 2012

A historical research on the costume of memorial service officials during the period of late 18th century, King Jeongjo period, is performed for an accurate reconstruction of the memorial service for King Danjong, which is a part of King Danjong Cultural Festival held at Yeongwol. This paper summarizes the results of the research as follows: 1. Jangneung memorial service is held only on Hansik day and the procedure follows the rule based on Gukjooryeui(國朝五禮儀). The service was first held in 1791 for King Danjong and his royal followers. 2. The rule based on Chunkwantonggo(春官通考), defines the king's tomb memorial services and attendees. King Danjong's memorial service follows the rule regarding its attendees and the attendees include high-ranking local government officials, local confucian scholars, and service men. 3. The costume of attendees for the King Danjong's memorial service is as follows: 1)Dangsangkwan(堂上官) and Danghakwan(堂下官) wear Sangbok(常服), which consisted of Samo(紗帽), Heukdanllyeong(黑團領), Pumdae(品帶), and black boots(黑靴). 2)Local confucian scholars wear their uniform consisting of Yukeon(儒巾), Dopo(道袍), Sejodae, and black boots. 3)Service men wear their uniform consisting of Jeonjakeon(典字巾), red-robe with rounded collar called Hongui(紅衣), Kwangdaw hoe(廣多繪), and Uuhae(雲鞋).

• International Journal of Advanced Culture Technology
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• v.7 no.2
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• pp.144-150
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• 2019

Recently, an increasing number of urban farmers are growing fresh vegetables and fruits themselves using urban garden or weekend farms. In other words, this is called urban agriculture. After the Industrial Revolution in the 18th century, the agricultural society changed from an agricultural society to an industrial society, and the population began to flock to the cities. With the continued increase of urban population, countries with abundant capital were able to control the distribution structure of food supplies and trade agreements among countries. Since energy consumption and carbon dioxide emissions caused by agricultural product movements have emerged as the main culprits of global warming, and our table is threatened by safety due to food supply that has no genetic modification or knowledge of the cultivation process, urban agriculture is already taking hold in the West. In other words, as agriculture met cities, its role grew. Each region actively conducts agricultural activities for raising poultry as well as growing vegetables and fruits by using flower beds of detached houses in the city center, rooftops of high and low buildings, or school playgrounds and small tributaries of land. The purpose of this study is to analyze and understand the significance and type of urban agriculture and to examine the cases of domestic and foreign urban agriculture based on this and to seek the developing direction of urban agriculture, which is gradually increasing. Tired of growing competition and rapid change, urbanites are seeking health and relaxation and are planning to present development measures for urban farming and conduct follow-up research to ensure safe food.