• Annals of Hepato-Biliary-Pancreatic Surgery
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• v.27 no.4
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• pp.366-371
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• 2023

Backgrounds/Aims: Biliary surgery in patients with extrahepatic portal vein obstruction with portal cavernoma (PC) is technically challenging, and associated with the risk of bleeding. Therefore, prior portal vein decompression is usually recommended before definitive biliary surgery. Only a few studies have so far reported the safety of isolated laparoscopic cholecystectomy. We aimed to evaluate our experience of laparoscopic cholecystectomy in patients with PC without prior portal decompression. Methods: Prospectively maintained data for patients with PC who underwent laparoscopic cholecystectomy for symptomatic gallstone disease without portal decompression were analyzed. Clinical features, imaging, intraoperative factors, conversion rate, complications of surgery, and long-term outcomes were assessed. Results: Sixteen patients underwent cholecystectomy without portal decompression from 2012 to 2021, of which interventions 14 were laparoscopic cholecystectomies. One patient required conversion (7.1%) to open surgery. Jaundice was present in 5 patients (35.7%), and underwent endoscopic stone clearance before surgery. Median intraoperative blood loss, operative time, and hospital stay were 100 mL (20-400 mL), 105 min (60-220 min), and 2 days (1-7 days), respectively. Blood transfusion was required in two patients (14.2%). Prior endoscopic or percutaneous intervention was associated with significant blood loss and prolonged intraoperative time. Conclusions: In centers with experience, prior portal decompression can be avoided in patients with PC requiring isolated cholecystectomy to treat gallstones or their complications. Laparoscopic surgery is safe and feasible for these patients, and gives excellent outcomes in the selected group.

• The Journal of the Acoustical Society of Korea
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• v.25 no.3
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• pp.121-128
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• 2006

Korean pyeongyeong, a set of sixteen L-shape chime stones covering one and one third octaves, is a standard instrument in the Korean traditional court music. We analyze the vibrational mode frequencies in a pyeongyeong replica which is played at the National Center for Korean Traditional Performance Arts and pyeongyeong remains which are exhibited at King Sejong Memorial Museum. The modal shapes on the Whangjong, the 1st stone and Cheonghyurjong, the 16th stone mapped by scanning accelerometer, TV holography and STAR system. The nominal frequencies in pyeongyeong replica at the National Center for Korean Traditional Performance Arts increase linearly with the thickness of the stones and the tones are tuned in line with the musical scale of Sambunsonik. The sexagenary cycles on the pyeongyeong remains at King Sejong Memorial. which show the Year of product indirectly, are different each other and the tones are not tuned in scale. The relative frequency ratios of each modes on stones differ more than just-noticeable differences from those on the pyeongyeong replica. Modal shapes are same for the two stones regardless of the thickness.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.2
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• pp.98-108
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• 2010

The purpose of this study was to analyze the monumental expression of Korean War Memorials(KWM) in Korea(KWMK). Through site survey and internet searching, the researcher selected 17 KWMK and analyzed four analysis categories: contents, spatial form, landscape elements, sculptures and architectural elements. The results are as follows: 1. The analysis revealed that main contents of KWMK were to cherish victims of the Korean War, honor military merit, and explain Korean War. 2. Most KWMK built battlefield had the form of symmetry and spatial axis arranged monuments and sculptures for solemnity and heroism. Though the sites were terraced by traditional spatial order, spatial sequence wasn't seen except Yang-gu KWMK and Chumomyeongbi in United Nations Memorial Cemetery in Korea. 3. Stone monument-like towers, tablets, podium, monoliths, cenotaphs, and exhibit halls to explain Korean War and combat history were used as main elements of KWMK and also, war weapons were often displayed the flags of countries taking part in Korean War were raised with Taegeukgi and the United Nations flag. 4. Most sculptures were used as important media to represent the Korean War and assumed realistically the form of heroic combat. But a few architectural memorial built in recent were designed in contemporary style to have spatial sequence and represent Korean War symbolically and narratively. 5. In memorial culture, KWMK were strongly influenced by ideology and patriotism, impacted by conventional value, and designed by some sculptors and designers in a certain circle. Further study will be required to analyze the characteristics of KWMK in the point of design style and diachronic.

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.70-99
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• 2021

Yeong-am's 'Jeongwon (貞元)' stone monument, designated as the Jeollanam-do Cultural Heritage, is considered to be the oldest of the epigraphs in Jeollanam-do. Immediately after the discovery, the possibility of it being a Maehyangbi of Memorial Inscriptions was mentioned and attracted attention. However, there is an absolute age of the 'Jeongwon (貞元) of 2 years' (786), so despite it is a relatively early epigraph (金石文), there are not many papers on the theme related to this stone monument. I believe that this stone monument is a Maehyangbi (埋香碑). While reviewing and comparing the results of the existing research, I decoded the text from the 42nd character of the 4th line. As a result of the review, that was conducted, it was confirmed that this stone monument is truly a Maehyangbi (埋香碑). In particular, it was recorded in the literature of the late Joseon Dongguk-myungsanggi (東國名山記) that the letters of the Maehyangbi (埋香碑) are not recognizable. However, it is clearly stated that this stone monument is a Maehyangbi (埋香碑). Although there is no common expression for 'bury (埋)' or 'incense burial (埋香)' in the traditional Maehyangbi (埋香碑), which were popular in the late Goryeo and early Joseon Periods, it can be seen that it is a Maehyangbi (埋香碑) from the words "hide (呑藏)" and "10 bundles of fragrant incense (合香十束)" that are engraved on the stone monument with the name 'Jeongwon.' In other words, it is thought that it meant 'hide (呑藏)' instead of 'bury (埋)'. Circumstantial evidence for the monument of Jingamseonsa (眞鑑禪師), built in 888, contains the an epigraph from the Unified Silla Era. There is a phrase on it that says 'Plant incense on the shore (海岸植香)' on the monument of Jingamseonsa (眞鑑禪師), and it conveys its meaning without using the character 'bury (埋)'. As a result of the absence of the character 'bury (埋)' on the stone monument with the name 'Jeongwon', it is not considered as a Maehyangbi (埋香碑). However, there is evidence that the stone monument with the name 'Jeongwon (貞元)' is in fact a Maehyangbi (埋香碑) and it is also in the Geumpyoseok (禁標石; Forbidden Stone) around Gukjangsaeng (國長生) and at the entrance of Dogapsa Temple (道甲寺). The letters written on the gold sign suggest the possibility that the charcoal used to burn incense (香炭) at the royal tombs of King Jeongjo (正祖) was produced around at Dogapsa Temple (道甲寺) in Wolchulsan (月出山). Since the charcoal used to burn incense (香炭) is naturally related to incense (香), it has been shown that the area around Wolchulsan, where Dogapsa Temple is located, has a long history related to incense (香). The letters visible on the stone monument, the record of Dongguk-myungsanggi (東國名山記) in the late Joseon Dynasty, and the letters on the Geompyoseok (禁標石; Forbidden Stone), all show that the stone monument with the name 'Jeongwon (貞元)' is a Maehyangbi (埋香碑). Considering the fact that the earliest Maehyangbi (埋香碑) in existence is the Maehyangbi (埋香碑) in Yeongam (靈巖) Ippam-ri (笠巖里), which has two dates from 1371 at the end of Goryeo and 1410 at the beginning of Joseon, the stone monument with the name 'Jeongwon' which was set up in 786, would be the oldest Maehyangbi (埋香碑) that we know of. In addition, there is a historical significance in that the Maehyangbi (埋香碑) is proven in the record of Dongguk-myungsanggi (東國名山記), a document from the late Joseon period.

• Journal of architectural history
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• v.29 no.5
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• pp.63-78
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• 2020

Jeongamsa Sumano Stupa(Korean National Treasure No. 332) is a brick like stone stupa and it is considered that this stupa was built in the Later Silla period or in the early part of the Koryo period, considering its structure and style. This Buddhist stupa is highly significant in Korean Buddhism since it was built to enshrine Buddhist sarira reliquaries that 'Jajang' brought from China in the 7th century, according to the 『Overlooked Historical Records of the Three Korean Kingdoms, 『三國遺事』』. However, the stupa was positioned at the very unique location. It was positioned not at the center of Jeongamsa Temple, but at the separate edifice. The location of Jeongamsa Sumano Stupa indicates that this stupa embodies the nature of Mahaparinirvana treasure palaces and that this stupa was recognized as a solemn symbol, which reflected a sarira faith. Jeongamsa Sumano Stupa is the only brick stone stupa built in Gangwon province. It is worth noticing that this stupa was mostly made of dolostones, found around this region, and thereby regional characteristics were reflected in this stupa. The other interesting fact about Jeongamsa Sumano Stupa is that there are many records available which include information about stupa's reconstruction, considering that there aren't many records of other stupas. The most representative records are 5 pieces of memorial stones which include information about when and on what ground the stupa was reconstructed as well as information about originators of the stupa. In conclusion, Jeongamsa Sumano Stupar could be regarded as the academically valuable material since it is considered very important and helpful for understanding not only the history of Korean Buddhist stupas, but also so many other things such as construction techniques, styles of brick pagoda and brick stone stupa, and such.

• Korean Journal of Heritage: History & Science
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• v.47 no.2
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• pp.68-84
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• 2014

The royal tombs of Baekje(백제), after the transfer of the capital to the Geumgang(riv)(금강) basin, changed to Songsanri(송산리) style(stone chamber) ${\rightarrow}$ Southern dynastic(남조) style(brick chamber) ${\rightarrow}$ Neungsanri(능산리) style(stone chamber). The most special feature of this process is the change of the ceiling structure. The ceiling had been changed from dome(Songsanri style) ${\rightarrow}$ tunnel ceiling(transition period of brick tombs and Neungsanri style) ${\rightarrow}$ a roof style(is Neungsanri style of three imitate type, trapezoid, triangle, flattened ceiling). The most special feature among this process is Neungsanri style(stone chamber), created especially in Baekje. The royal tombs of Baekje didn't lay stress on the mound, so the mound is not noticeable. It is result that they more stressed on basin of the boundary than showed off individual tomb, and this is count as an element of China Southern dynasty. Boundary of the royal tomb of Baekje, after the transfer of the capital to south, were changed from royal family's boundary to single independent's. Those are Songsanri's and Neungsanri's, these are the pair tombs(쌍릉) of Iksan(익산). That is influence of the Southern dynasty, reflect the theory of divination based on topography completely, this is influence of the China Sui(수) and the early Tang(당) dynasty's system of boundary of the royal tomb. Besides the royal tomb, they also buried a closely related person, in the boundary of the royal tomb. And facilities for memorial ceremony were existed too. An altar was equipped in Songsanri's boundary of the royal tomb, it was seen a kind of character of a sanctuary for progenitor. Neungsanri's boundary of the royal tomb were equipped with an open-aired altar that performed memorial ceremony about communal royal tombs, and also equipped a temple, was needed to pray for the happiness of the dead. This structure and arrangement are very similar to Seoakdong(서악동) of Silla(신라).

• Economic and Environmental Geology
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• v.46 no.2
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• pp.93-104
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• 2013

Daejiguksaptapbi (Tapbi) is a memorial stele which is inscribed with personal history of a state preceptor, Daejiguksa Beopkyeong. The Tapbi comprises tortoise-shaped pedestal, dragon top and body stone, and the body stone is remained in 255 pieces by excavation in Samcheonsaji temple site of Seoul. The Tapbi is composed of tuffaceous breccia for the body, coarse-grained pink feldspar granite for the pedestal and fine-grained granite for the top. As a result of geological survey to find a rock provenance of the Tapbi rock, the tuffaceous breccia is found in the banks of Gangwha straits, and the pink feldspar granite and fine-grained granite are found around the temple site in Mt. Bukhansan. Each rock shows similarities to the Tapbi in lithology and mineralogy. Also, geochemical data of major, some trace and rare earth elements verify their cognation in each rock type. It can be interpreted that the provenance of the body stone is distant as Gangwha area, and the provenance of the pedestal and top stones are near the temple site. The results can be utilized to restore the Tapbi by using the same rocks.

• Journal of the Korean Institute of Rural Architecture
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• v.25 no.2
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• pp.17-24
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• 2023

Seokgojeon(石鼓殿) is a protective pavilion that protects stone drums made in 1902 during the Korean Empire in connection with Emperor Gojong's Mangyuksun (51'st birthday) and the commemoration of the 40th anniversary of his reign. During the Japanese colonial period, Seokgojeon was dismantled and transformed into the bell pavilion of Bakmunsa Temple, which was a memorial temple for Ito Hirobumi in 1935. In November 1945, just after liberation, Bakmunsa Temple was burned down, and the Seokgojeon Hall, which was transformed into Jonggak(鐘閣), was relocated to the Changgyeongwon(昌慶苑). Outdoor Stage in 1966, and was dismantled in 1984 due to the Changgyeonggung(昌慶宮) Palace restoration project, and only the members are currently stored. Therefore, this paper intends to use it as a basic research data to examine the style of monumental buildings during the Korean Empire through literature surveys, absence surveys, and case studies of similar buildings during the same period.

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.112-131
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• 2021

The Gwanghwamun Gate of the Gyeongbokgung Palace was established in 1866 when Heungseon Daewongun rebuilt the Gyeongbokgung Palace. In Gwanghwamun, a large platform, woldae was established to reveal its hierarchy. The Gwanghwamun Woldae was equipped with stone railings on the left and right sides, fishing routes in the center, and stairs and slopes to the south. The Yongdu Stone was installed on the south side of the slope, which connected to the woldae, to express the path of the king in a formative manner. The Woldae King Road in Gwanghwamun was expanded in 1915 as the Joseon Promotion Conference was held at the Gyeongbokgung Palace and the woldae was destroyed around 1925. Since then, the figure has not been found since the time before the Gwanghwamun Gate. In the Donggureung royal tombs, there are many stones that are not placed in the royal tombs, including voussoir arch stones, Munsojeon Gugi-bi, as well as Nangan-Seokju, Dongja-seok, and Juk-seok, which are elements of the stone railings. These stone railings and Yongdu-seok are seen as stone objects of the Gwanghwamun Woldae, which can be found through the analysis of the style of the times and comparison with modern photographs.

• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2007.10b
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• pp.118-126
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• 2007

Seoul has been the former capital from Joseon founded in 1932 by this time for 600 years. Seoul populated by some 10,290,000 people is the largest city in Korea. There are lots of cultural inheritance such as the castle town and 5 palaces including Gyeongbokgung in Seoul. Especially neungs(royal tombs) from 27 generations of king and queen in the Joseon dynasty during 518 years are very important cultural inheritance. The royal tombs were built from the castle town to the radius outside 4km within 40km pivoting on Seoul. Joseon royal tombs might have significant cultural value, which are representative Korean people's spirits for ancestor worship. After the 1945 Liberation of Korea those are having been managed by Office of Cultural Properties after Ministry of Education. This paper tried to find the changing process of the conservation and maintenance, the location of royal tomb area, the changing process of royal tomb, the area changing clue of modernization process, and in the historical city, Seoul. The royal tombs in the Joseon dynasty of the radius outside 4km within 40km pivoting on Seoul have been contributed to providing the metropolitan, Seoul population with the cultural and green spaces for 600 years. In the Joseon dynasty the royal tombs had been taken charge of thoroughly by the Royal Household with Neungchamboing system from Confucian background for ancestor worship. There after they had been damaged somewhat by the Japanese Imperialism period, the Korean War, and the pressure of urbanization. But the original state has been preserved well by state management. The royal tombs in the Joseon dynasty has been kept the culture of royal tomb's and memorial services with stone sculptures for 518 years. Also there are lots of documentary records of royal tombs. The memorial services of the tombs are held by Jongyakwon of Jeonju Lee family every year. The royal tombs somewhat damaged are needed to the original state of the transferred right of managing agency by the related national bodies.