• Journal of East-Asian Urban History
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• v.1
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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.

• (The) Research of the performance art and culture
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• no.34
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• pp.133-172
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• 2017

Mansuseongjeol was originally a term that referred to the birthday of Chinese emperors. In October 1897, when Emperor Gojong ascended the throne, his birthday could be called mansuseongjeol. The celebratory events for mansuseongjeol took place throughout various levels of society and regions. Various places and classes including government officials, foreigners, students, religious people, journalists, merchants, civic groups, and nation-wide open ports celebrated the birth of Emperor Gojong, and the classes celebrating the day became stronger and wider. In other words, in the sense that the celebration had the nature of being universal, national, and global in terms of classes, regions, and races, the event was distinguished. Due to such nature, celebrating culture proceeded in various ways and the imperial family provided donation. Celebration on mansuseongjeol extended to respect toward the emperor and patriotism so it contributed to strengthening the emperor's power and solidifying the unity of the people. Also, such an event was reported around the world through diplomats and reporters living in Korea, raising the national status of Korea in the world. However, after the breakout of Russo-Japanese War, Japan controlled the finance of the royal family, reduced the power of the emperor, and the celebration of mansuseongjeol was also reduced. Due to the suspension of royal family's financial support, crackdown from Japan, and the dethronement of Emperor Gojong, events for mansuseongjeol disappeared and only inside the palace, did formal celebrations continue centering on pro-Japan officials and Japanese people. The abdication of Emperor Gojong came with the collapse of Korean Empire and along with that, celebration of mansuseongjeol came to an end. In the circumstances, the culture of court banquet disintegrated, and the best performers of Korean Empire degenerated into mere entertainers. Though mansuseongjeol, the medium of expressing respect toward the emperor and patriotism, lost its status, it is significant that the cultural achievements, which were created during the process established with the support of the financial power of the royal family, serve as internal power that drove Korea's modern and contemporary cultural history.

• Journal of the Korean Society of Costume
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• v.51 no.2
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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.

• Journal of architectural history
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• v.18 no.5
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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).

• Journal of Korean Medical classics
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• v.32 no.1
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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.

• The Critical Review of Religion and Culture
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• no.32
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• pp.13-54
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• 2017

The Ise Grand Shrine(伊勢神宮) dedicated to the sun goddess Amaterasu (天照大神), located in the city of Ise(伊勢市), Mie Prefecture of Japan, is a center of Japanese Shinto Shrines and composed of a large number of Shinto shrines centered on two main shrines, Naiku(內宮=皇大神宮) and Geku(外宮= 豊受大神宮). Historically it has kept very close relationship with Emperor, because its enshrined deity Amaterasu is generally said to be the ancestor of Imperial Family. The food and alcohol offering to the gods in Japanese Shinto rites are called Shinsen(神饌, ambrosia). Main subjects of this essay dealing with Shinsen are the various matsuri (rites) of Ise Grand Shrine and Emperor, such as Higoto-asayu-omike-sai(日別朝夕大御饌祭, offering repasts to the gods in the moring and evening everyday), Kan-name-sai(神嘗祭, offering of the year's new rice harvest), Shikinen-sengu-sai(式年遷宮祭, year of the ceremony), Nii-name-sai(新嘗祭, Ceremonial offering by the Emperor of newly-harvested rice to the gods), and Daijo-sai(大嘗祭, first ceremonial offering of rice by newly-enthroned Emperor). Then, the purpose of this essay is to examine not only the social, religious, and political but also cultural meaning of Shinsen especially in relation to Korea, basically introducing some types and characteristics of Shinsen with its mythological background and historical development. In so doing, I will show the concrete list of items and processes of Shinsen in those rites. For example, the social meaning of Shinsen might be examined in association with agricultural features, ancient dietary life, Japanese food, and its contemporary context etc. Besides, its religious meaning can be mentioned especially from the perspective of divine nature, life and rebirth etc. On the other hand, the politics was in ancient Japan originally called Matsurigoto which means the ancestral rites for gods. This suggests the political meaning of Shinsen that the politics in Japan has originated from Shinsen.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.10
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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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• v.8 no.1
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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.

• Journal of the Korea Fashion and Costume Design Association
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• v.2 no.1
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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.

• Korean Journal of Oriental Medicine
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• v.15 no.2
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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.