• Journal of East-Asian Urban History
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• 제1권
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• pp.81-96
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• 2019

This paper attempts to rethink the ancient Emperor's Capital transition process from the viewpoint of territorial history. Emperor Tenmu, who planned first capital as Fujiwara-kyo in Asuka region, had a grand plan to put multiple cities in Japan. At that time the important cities were situated along east-west axis. However, since relocation of the capital from Fujiwara-kyo to Heijyo-kyo, the axis had turned towards north-south direction. The last ancient capital Heian-kyo was clearly organized utilizing north-south water systems in territorial sense.

• 공연문화연구
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• 제34호
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• pp.133-172
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• 2017

만수성절은 본래 중국 황제의 생일을 일컫는 용어이다. 조선의 경우 만수성절의 칭호를 쓸 수 없었지만, 개항 이후 자주적인 대외관계를 펼치기 위해 미국공사관을 설치한 해인 1888년부터 고종의 생일을 만수성절이라 칭했던 용례가 나타난다. 이어 1895년 무렵에는 만수성절이란 호칭이 더욱 널리 사용되었고, 고종이 황제로 즉위하면서 이를 기념한 경축 행사가 활성화 되었다. 대한제국 시기 만수성절 축하 행사는 각계각층에서 일어났다. 국내 관원, 외국인, 학생, 종교인, 언론인, 상인, 민간단체, 전국의 개항장 등 다양한 지역과 계층에서 고종황제 탄신을 기념하여, 축하 계층이 두텁고 넓었다. 즉 계층 지역 인종에서 보편성 전국성 국제성을 띠었다는 점에서 차별화 되었다. 이러한 특성으로 인해 축하 문화 역시 다양하게 전개되었으며, 이들에게 황실후원금도 지급되었다. 당시 만수성절 경축은 황제에 대한 존경심과 애국심으로 확장되었기 때문에, 황제권 강화와 내국인의 민심 결속에 크게 기여하였고, 그런 모습이 국내에 상주하는 각국 외교관과 취재기자를 통해 세계에 보도되어, 국권 신장에도 영향을 끼쳤다. 그러나 러일전쟁 발발 이후 일제가 대한제국의 황실 재정을 장악하고 황권을 위축시키면서 만수성절 행사도 축소된다. 통감부 시기에는 황실지원금의 단절, 일제의 단속, 고종황제 강제 퇴위로 인해 만수성절 기념 행사가 거의 사라졌고, 궁중에서만 친일관료와 일본인을 중심으로 형식적인 경축연만 설행되었다. 고종황제의 권력 실축과 대한제국의 멸망은 한 몸이었고, 만수성절 경축도 동반 추락하였다. 그런 가운데 궁중 전통 연향 문화는 해체되고, 일제에 의한 공연 환경의 변화로 인해 대한제국 최고의 공연자들은 일개 유희물로 전락해 버렸다. 비록 황제를 향한 존경심과 애국심의 표출 창구였던 만수성절은 굴절되었지만 황실 자본력에 힘입어 구축된 행사 과정에서 창출된 문화적 성취들은 한국근현대문화사가 전개되는 내적 동력으로 작동하였다는 점에서 의미가 있다고 본다.

• 복식
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• 제51권2호
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• pp.5-25
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• 2001

Jade, which is a kind of stone, with its transparent body, lustrous and bright character, But jade is not the only fair stone. There are three kinds of jade objects 1) tallies used in the court. 2) ceremonial jades. 3) ordinary jade for decoration, for inlaid work and for burial. Among the ceremonial jade, the most important were the "liu jui" and "liu ch′i." The former was supposed to be held by people in the court as symbols of their authority : 1) "then-kuei(鎭圭)" for the emperor. 2) "hang-kuei(恒圭)" for a duke, 3) "hsin-kuei(信圭)" a marquis. 4) "kung-kuei(躬圭)" for an earl, these "kuei" were alike in shape, but differed in size. 4) "ku-pi(穀璧)" for a viscount. 5) "p′u-pi(蒲璧)" for a baron, "pi(璧)" differed in decoration but were alike in shape. "Liu ch′i(六器)" were ceremonial objects used by the emperor in worshipping Heaven, Earth, and the Four Directions : "ts′ang-pi(倉璧)," greenish jade disk, used in worthipping Heaven "huang-tsung(黃琮)," yellow jade cylinder, used in worshipping Earth ; "cuing-kuei,(靑圭)" blue jade tablet. used in worshipping the East : "chih-chang(赤璋)," red jade tablet, used in worshipping the South : "hsuan-huang(玄璜)," black crescent, used in worshipping the North. Five kinds of tallies were "chen-kuei(鎭圭)," "yenkuei(琰圭)," "yuan-kuei(玩圭)," "ku-kuei(穀圭)." They were used to console people during disaster, to subjugate an official who had committed a crime, to reward a prize to an official for his merit or good conduct, to arbitrate disputes between high officials, to marry princess. and to dispatch troops. Since the west wei(西魏), Kuei and Hole were made of Ivory, wood and bamboo, who had ivory for fifth grade and wood and bamboo for under sixth grade. After Eastern Chou, all officials beginning to had kuei hole. symbol of Authority. and his wives. After Dang dynasty, Japan is the same. In korea. After king Bupheung in ancient and South(unification) Silla, North Kingdom Bohai, Koryo, and Chosen dynasty had ceremonial jade, Kuei and Hole.

• 건축역사연구
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• 제18권5호
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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).

• 대한한의학원전학회지
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• 제32권1호
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• pp.49-59
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• 2019

Objectives : Cho Wonhui published his book "Ounyukgi-Uihakbogam", in which Ungi was used for clinical purposes, but his life is hardly known. Conclusions & Conclusions : Cho Wonhui passed the Jinsa exam in 1894 and entered Seonggyungwan. Gojong recommended him to study medicine, and in 1907, he treated a person (later Taisho Emperor) who visited the Korea Empire and achieved his reputation. He was invited to Japan with this opportunity and received a degree from Meiji Emperor, a philosophical doctor of medicine. He passed the medical intern examination in 1923, and in 1938, he published the book "Ounyukgi-Uihakbogam". After 6 25, the Ceonundang oriental medicine clinic was opened in Busan and patients were treated. In 1963, he died at the age of 90.: This study met Cho Wonhui's descendants and talked about the life of Cho Wonhui and comprehensively summarized the related data.

• 종교문화비평
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• 제32호
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• pp.13-54
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• 2017

12만 개소에 달하는 일본 신사(神社)의 총본산이라 할 만한 미에현 이세시(伊勢市) 소재 이세신궁(伊勢神宮)은 황조신 아마테라스(天照大神)를 모시는 내궁(內宮=황대신궁(皇大神宮)) 과 식물신 도요우케(豊受大神)를 모시는 외궁(外宮=풍수대신궁(豊受大神宮))으로 이루어져 있다. 흔히 천황가의 조상신이라 말해지는 태양의 여신 아마테라스를 제사지내는 신사라는 점에서 역사상 천황과 밀접한 관계를 유지해 왔다. 일본 신도에서 신에게 바치는 음식물 즉 신찬을 다루는 본 연구는 연간 약 1,500회나 거행되는 상기 이세신궁의 마쓰리 중 매일 조석으로 행해지는 일별조석대어찬제(日別朝夕大御饌祭)를 비롯하여 가장 대표적인 대제(大祭)인 신상제(神嘗祭, 간나메사이), 20년마다 한차례씩 행해지는 식년천궁제(式年遷宮祭), 그리고 이와 관련하여 고대 이래현대에 이르기까지 천황이 집전하는 각종 제사 가운데 가장 중요한 신상제(新嘗祭, 니이나메사이) 및 대상제(大嘗祭, 다이죠사이)를 주요 분석대상으로 삼고 있다. 이때 본고의목적은 기본적으로 신찬의 유형과 주요 특징 및 그 신화적 배경과 역사적 변천과정 등을개략적으로 살펴본 후, 구체적으로 상기 마쓰리에 등장하는 신찬의 품목과 절차 등을 검토하면서 궁극적으로 신찬의 사회적, 종교적, 정치적, 문화적 의미를 규명하는 데에 있다. 가령 신도 신찬의 사회적 의미는 농경사회적 특징, 고대 식생활과의 관계, 일본요리와의연관성, 현대사회에 있어 신찬의 의미 및 그것과 관련된 신불(神佛)관념의 문제등을 중심으로 생각해 볼 수 있다. 또한 신찬은 특히 신성, 생명, 재생의 관념과 밀접하게 결부되어 있다는 점에서 그 종교적 의미를 말할 수 있다. 한편 고대일본에서 정치는신에 대한 제사를 뜻하는 '마쓰리고토'라고 불렸으며, 천황의 최대 역할은 바로 신을 모시는 데에 있었다. 다시 말해 일본에서 정치란 신에게 신찬과 공물을 바치고 그 가호를 기원하는 데에서 시작된 것이라 할 수 있다. 이는 신찬이 본래 정치와 밀접하게 연루되어 있었음을 시사한다. 끝으로 본고는 고대 한일간 문화교류의 뚜렷한 흔적을 보여준다는 점에서 신찬의 문화적 의미를 조명하고 있다.

• 한국의류학회지
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• 제32권10호
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• pp.1629-1639
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• 2008

The purpose of this study is to research the similarity and difference of color application in the culture of Korea and Japan. The subject of this research is the costume color of Changgeuk and Kabuki. This survey analyzes Munsell's 3 attributes(Hue, Value, Chroma), tone, and 3D color analysis by extracted color data. And representative color according to Obangsaek is proposed. The results of this study are as follows: 1. High chroma red in Kabuki costume is more used as symbolic color(passion and luxurious) in order to show character's personality than that in Changguek costume. 2. Low chroma YR color(no-dyeing color) in Changgeuk costume much more used because of Korean white robe preference and eco-friendly thinking. But high chroma yellow is restrictive color for symbolic color of emperor in Korea and Japan. 3. Blue is most frequently used in both costumes because blue is encouraging color by the theory of exponents of the five elements doctrine. 4. White in Korean Changguek costume is more used for white robe preference thinking, but black in Kabuki costume is much more used for symbol of power in Japan. The similarity of Korean and Japanese cultural color is to use much Obangsaek, less Ogansaek by the theory of exponents of the five elements doctrine, but the difference of Korean and Japanese cultural color is to use color differently according to preference thinking system.

• International Journal of Costume and Fashion
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• 제8권1호
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• pp.1-17
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• 2008

This research analyzes the patterns in modernization of costume that reflects the attitude of accepting the Western culture and the differences in perception, during modernization period (1850-early 1910) in Japan. The Japanese attitude toward the Western costume can be roughly classified into three periods: impetuous acceptance in the early Restoration of Imperial Regime(1867-1883), aggressive acceptance in Rokumeikan period(1883-1887), and the coexistence of traditional and modern costumes after Meiji 20(1887-1910). A Western costume symbolizes wealth and power until Rokumeikan period, however, as it becomes more common, it is considered as an ordinary dress rather than a ceremonial dress. The exact opposite phenomenon occurs to traditional costume. Although Japanese modernization is initially forced by western ideology of power, positive reactions to western culture and changes in perception toward China leads to more active importation of western culture. This reflects the governmental effort such as the Foreigners Employment Policy in the early Meiji period, and the public also became receptive toward change. However, acceptance of the Western culture is only limited to academic and technological areas, while the traditional Japanese ethos(the Emperor system, Shintoism, patriarchism) is obstinately protected. Therefore, it can be inferred that such extreme polarization of modernization and traditional inheritance enabled both perspectives to retain their own characteristics.

• 한국의상디자인학회지
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• 제2권1호
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• pp.75-95
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• 2000

The purpose of this study were: 1) to understand the meaning of color according to the culture 2) to develop color and color arrangements in the thoughts of the East and the West.. The meaning of color on the dyed clothing was investigated through the book written classified with yin, yang, five color elements and Christian color system. The results were as follows; 1. Red wedding dress used the meaning of prevent badness and American used to resist for England in the War of Independence. 2. White wedding dress meaned innocent, gladness to the ancient Greece, Rome and Gothic Christian in the West, and it meaned a dead daughter in Japan, East, 3. Blue clothes meaned lucky in the East and meaned sacredness and love in the West. 4. Yellow was the color of the Emperor in the East, and it meaned death, betray in the West. 5. Black meaned badness in the East, and it meaned sadness in the West.

• 한국한의학연구원논문집
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• 제15권2호
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• pp.51-61
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• 2009

Objective: Much has been known that the systematical theory of acupuncture was developed from stone needle as therapeutic tools for orthopedic diseases in ancient times. Stone needle is very old therapeutic method like moxibustion and has been recognized that it was developed since the Stone Age in China so far. In the present study, it was examined for the origination and formation of stone needle based on stone relics of the Stone Age in Korean Peninsular, the medical and geographical literatures. Materials and methods: The facts of stone needle was examined and arranged on the ancient medical or geographical literatures such as The Yellow Emperor's Canon Internal Medicine, Shanhaijing as an ancient geographical book, etc. The clan societies and family related to an origination of stone needle was chased together with their cultural characteristics and origination. The stone relics which have been digged out of historic sites in the North-East Asia were examined for a relevance to stone needle. Results: In The Yellow Emperor's Canon Internal Medicine, it was referred to the stone needle that originated from a fishery zone related to the east coast district in North-East Asia. Through the examination of Shan Hai Jing as an ancient geographical book and its historical reviews, a Go-yi clan society who keep Go's family tree dealt well with the stone needle and jewels including jade in the North-East Asia before the publication periods of The Yellow Emperor's Canon Internal Medicine, and is comprised in the culture of Dong-yi clan society but not the Chinese culture. The obsidian stones, which have been digged out of historical sites in the North-East Asia since the Stone Age, are originated from volcanic areas combined with seashore that seems to be Baekdu mountain district in Korea and Kyushu district in Japan. Furthermore, obsidian stone tools which were found out at Laodung peninsula and the Korean peninsula are archeologically similar to the stone needle with regards to the shape, size and dual-use. In addition, specific obsidian stone tools have been used in orthopedic surgery as well-crafted obsidian blades have a cutting edge up to five times sharper than high-quality steel surgical scalpels. Conclusion: The origin of obsidian stone needle is well corresponded to the explanation about that of the stone needle. It is suggested that the stone needle which influenced in completion of acupuncture and Meridian theory in China seems to be an obsidian stone, and distribution of obsidian stone needle has been closely connected to Dong-yi clan society which are lived in the North-East Asia including Baekdu-mountain district.