• Journal of architectural history
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• v.22 no.4
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• pp.73-82
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• 2013

This study aims to find architectural characteristic of Nam-kwan-wang-myo as known as Nam-myo, Especially focusing on difference between before and after it's reconstruction in 1899. Nam-kwan-wang-myo is a shrine for Kwan-woo who was warlord in ancient china. Belief of Kwan-Woo was introduced to Korea in Japanese invasion of 1592 and the shrine was built in 1598. Belief of Kwan-Woo diffused for the late Joseon, during the reign of Gojong, many people have faith in Kwan-Woo including the king. There was four Kwan-wang-myo around the Hanyang at that time. In 1899 a fire of unknown cause broke out at Nam-kwan-wang-myo, so the main buildings burned down. The king instructed reconstruction of the shrine even though there was in financial difficulties, it had done in the midst of a national crisis. The buildings almost restored as before. The buildings in the shrine has strong characteristics of Chinese architecture because it made by people of the Ming dynasty. Two side-by-side roofs, accumulated brick exterior are important architectural feature, but also all the buildings in the mail hall area Surrounded by the closed-connected fence is hard to find examples in Korea traditional architecture. And Nam-kwan-wang-myo just had maintained architectural characteristics including layout of buildings, shape of the each building until it's reconstruction(1899).

• Journal of architectural history
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• v.32 no.1
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• pp.35-45
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• 2023

Bongsu(Beacon Fire Station) is a facility that sends signals with fire and smoke and has been used in Korea since the Three Kingdoms period. This facility was installed to know the north and south crises. This trend continues until the Joseon Dynasty, and it has been somewhat completed in the 17th century. In previous studies, beacon fire was identified mainly from the border area to Hanyang. Based on this, it was classified into Gyeongbongsu, Yeonbyeonbongsu, and Naejibongsu. However, it is difficult to define the characteristics of beacon fire in coastal areas only with this classification. In the case of beacon fire in island areas, there was a tendency to value communication connection within the region rather than connection with the capital. As a case analysis for this, an academic review was conducted with the cases of Ganghwa Island and Jeju Island. As a result, it was confirmed that the role and character of the beacon vary depending on the defense system and the physical distance from the land, even if it has the topographical commonality of the same island.

• Journal of the Korean Geographical Society
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• v.44 no.6
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• pp.745-760
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• 2009

Cheonghak-dong is a prototype of Korean traditional utopia. Cheonghak-dong Utopia assumed at Jiri Mountain in the late of Goryeo period, and the place name of Cheonghak-dong could be found at the Royal capital(Hanyang) in early Joseon Dynasty, and then it diffused to the outskirts of the original place and local area in the middle period of Joseon Dynasty, eventually it diffused to the nationwide in the modern times. Now, Cheonghak-don was fixed at Mukgea village in Hadong-county officially. The placeness of Cheonghak-dong was changed from the fairyland to the human habitation and a sightseeing place.

• Human Ecology Research
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• v.52 no.6
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• pp.551-560
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• 2014

In this study, we have focused on various types of costumes for traditional Ganggangsullae and daily dance Ganggangsullae. To analyze their costumes, spot photographs of Ganggangsullae contests from 2011 and 2013 were collected from the Department of Culture and Tourism, Jindo County Office and the Jeonnam Information & Culture Industry Promotion Agency. Costumes were analyzed by categorising them as type, shape and color. Traditional Ganggangsullae costumes are two types: traditional hanbok and saenghwal hanbok. Traditional hanbok design dates back to the late Joseon dynasty and saenghwal hanbok design to the middle Joseon Dynasty. They reflects confucianism, a male-dominated society, totemism, shamanism and Yin-Yang and the five elements theory in agrarian society and community life. Daily dance Ganggangsullae has various types of costumes such as the fusion hanbok, saenghwal hanbok, cheering uniform and casual wear. They show modern color schemes. There is not any magical meaning from Yin-Yang and the five elements theory. Instead, they have individualism, liberty, equality and welfare in information-oriented society. So its costumes are easy and comfortable clothes. But traditional hanbok, fusion hanbok and saenghwal hanbok are inspired from Korean identiry. Even though traditional Ganggangsullae and daily dance Ganggangsullae have different costumes and ideology, they have a common denominator 'playfulness.' It will function as a key for Ganggangsullae to be performed continuously over the period.

• Journal of architectural history
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• v.28 no.4
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• pp.37-46
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• 2019

Busanjin Fortress was originally made of stone fortress for the Joseon Navy, which was located in Dongnae area in the late Joseon Dynasty. However, the Japanesque Castle of Busanjin in 1592 was built by the Japanese military during the Japanese Invasion of Korea. Since the Japanese military retreated, the Joseon Navy had renovated the fortress and had used it as a base for stationing, and it had been maintained in Busanjin Fortress until the Joseon Navy was disbanded in 1895. After the abolition of the Naval Force System, the space in Busanjin Fortress was dismantled, and the government facilities and their sites were not properly managed and repaired, eventually was sold to Japanese. As Busanjin Fortress failed to function properly, the coastal space in Busanjin became a burial ground after being reclaimed by Japanese with real estate investment in mind. Today, the traces of Busanjin Fortress have been removed by the reclamation work, and only the remains of some stone pillars remain under the name of Jaseongdae(子城臺). Thus, the old custom as the Naval base disappeared, leaving only the image of Japanesque Castle.

• Journal of the Korean Society for Library and Information Science
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• v.54 no.2
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• pp.435-455
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• 2020

The purpose of this study is to examine the publication, composition, method of composition, and acceptance patterns of JujaDaejeon anthologies edited by Joseon scholars in the Joseon dynasty. When a large amount of JujaDaejeon was published in the 16^th century, anthologies of JujajaDaejeon was compiled, published and learned as a way to understand it. A total of 13 kinds of JujajaDaejeon anthologies were published, including six kinds in the early Joseon period and seven kinds in the late Joseon period. And the composition of main anthologies showed a trend that was supplemented by Jeong Gyeong-se's Jumunjakhae from Lee Hwang's Jujaseojeolyo, and aggregated into Song Si-yeol's Jeoljaktongpyeon(boyu). JujaDaejeon consists of total 3,645 works except for poems. Among them, 1,734 works were selected by 13 anthologies. The theme of a work with a high cumulative number of selections is the virtue and attitude of the king, policy proposals, the appointment of talent, the duty of subjects, criteria for evaluating historical figures, opposition to harmony with Jin and territorial restoration, and academic discussions. This study is expected to be meaningful in the field of the research on the acceptance of the foreign books and acceptance of the Zhu Xi's works in the Joseon dynasty.

• Journal of architectural history
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• v.26 no.4
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• pp.19-34
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• 2017

The purpose of this study was to comprehend the assignment and the procurement method of wood works' craftsman through the Salleung-dogamuigwes in royal tombs constructions in the late Joseon period. Following conclusions have been reached through the study. First, Carpenter and other nine craftsmen were introduced in carpentry works. The craftsmen were put in by occupation to maintain the quality of the government building construction by wood processing area. It was distinguished by frame member, Sujangjae, window framing wood, decorative member. Second, sawyer showed a sharp increase in the latter half of the 18th century and declined since the middle of the 19th century. This is closely related to the increase in demand for building materials and the growth of civilian wood products. As a maximum of 300 people have been assigned to the craftsmen in the woodwork, it can be seen that the work has been divided by the process. Third, the national carpenter was difficult to procure from the 17th century to the beginning of the 18th century. From the middle 18th century, the system procuring national carpenter was stabilized. In the 19th century, the input ratio of the national craftsmen seems to have decreased significantly and seems to have kept it at the minimum level. Forth, sawyer were procured through Seongonggam from the late 18th century through the mid 19th century. That means that the role of the sawyer had become important. Since Jogakjang is not a necessary manpower, it usually has civilian artisans.

• Journal of the Korean Society of Costume
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• v.63 no.4
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• pp.158-167
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• 2013

The cotton fabric armour for lower class soldiers can be found from the historical records of the mid-Joseon Korea. And the records show that the form and the structure of the armour was modified in the late 19th century in order to provide better protection from gunshots for the soldiers in the midst of the invasions from the West. This is a survey and research of the only artifact of the cotton fabric armour remaining in Korea - for its form, dimensions, and design. Using the historical records as reference, we can confirm the structure and characteristics of the cotton fabric armour of the Joseon period. This cotton fabric armour, preserved in National Museum of Korea, is a vest-type armour made of 30 layers of cotton. On the right shoulder, there is a button for tying knots and strings were tied under both armpits. On the surface of the cotton fabric armour there were some characters and patterns stamped in black. Presently, this artifact in Korea is the only specimen relic of its sort, but there are some other related relics in foreign countries including helmets and belts. Continuous researches would help extend the scope of armour study beyond the traditional researches that only focuses on the armours of the officials, thus helping us to understand the military costumes in traditional Korea.

• Korean Journal of Heritage: History & Science
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• v.56 no.1
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• pp.80-97
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• 2023

By taking wallpaper specimens from Gyeongbokgung Palace, Changdeokgung Palace, and Chilgung Palace preserved from the late Joseon Dynasty to the present, we planned in this study to determine the types and characteristics of the paper used as wallpaper in the Joseon royal family. First, we confirmed the features of paper hanging in the palaces with old literature on the wallpaper used by the royal family based on archival research. Second, we conducted a field survey targeting the royal palaces whose construction period was relatively clear, and analyzed the first layer of wallpaper directly attached to the wall structure after sampling the specimens. Therefore, we confirmed that the main raw material was hanji, which was used as a wallpaper by the royal family, and grasped the types of substances(dyes and pigments) used to produce a blue color in spaces that must have formality by analyzing the blue-colored paper. Based on the results confirmed through the analysis, we checked documents and the existing wallpaper by comparing the old literature related to wallpaper records of the Joseon Dynasty palaces. We also built a database for the restoration of cultural properties when conserving the wallpaper in the royal palaces. We examined the changes in wallpaper types by century and the content according to the place of use by extracting wallpaper-related contents recorded in 36 cases of Uigwe from the 17th to 20th centuries. As a result, it was found that the names used for document paper and wallpaper were not different, thus document paper and wallpaper were used without distinction during the Joseon Dynasty. And though there are differences in the types of wallpaper depending on the period, it was confirmed that the foundation of wallpaper continued until the late Joseon Dynasty, with Baekji(white hanji), Hubaekji(thick white paper), jeojuji(common hanji used to write documents), chojuji(hanji used as a draft for writing documents) and Gakjang(a wide and thick hanji used as a pad). As a result of fiber identification by the morphological characteristics of fibers and the normal color reaction(KS M ISO 9184-4: Graph "C" staining test) for the first layer of paper directly attached to the palace wall, the main materials of hanji used by the royal family were confirmed and the raw materials used to make hanii in buildings of palaces based on the construction period were determined. Also, as a result of analyzing the coloring materials of the blue decorative paper with an optical microscope, ultraviolet-visible spectroscopic analysis(UV-Vis), and X-ray diffraction analysis(XRD), we determined that the type of blue decorative paper dyes and pigments used in the palaces must have formality and identified that the raw materials used to produce the blue color were natural indigo, lazurite and cobalt blue.

• (The)Study of the Eastern Classic
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• no.73
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• pp.119-151
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• 2018

This paper is a study of the historical significance of The water and land ceremony performed by Bongeunsa temple in the Joseon Dynasty. The Bongeunsa temple was originally a hermitage named Geungseongam, which was located in the Hakdang-dong, Gwangju County, Gyeonggi Province. After that, Geungseongam was named as Geungseongsa temple. Geungseongsa temple was left in that position and acted as the Temples belonging to Royal Tombs(陵寢寺, TRT) of the King Sungjong, later the name of the temple was changed to Bongeunsa Temple. As a result of movement of the royal tomb of the Joongjong(靖陵) next to the royal tomb of Sungjong, the Bongeunsa was also used as a TRT of the Seonjeongneung royal tomb. After that, the grandson of the King Joongjong, crown prince Soonhoe early passed away, Buddhist shrine (願堂) was set in Bongeunsa temple. Bongeunsa temple remained as a royal prayer place, serving as a Buddhist shrine for crown prince Soonhoe and serving as a Jopo temples for Seonjeongneung royal tomb until the end of the Joseon Dynasty. From the time when it was called Geungseongam to the time after when it was renamed as Bongeunsa Temple, this temple performed The water and land ceremony. But the characters changed little by little. From the King Sejo to King Sungjong, The water and land ceremony characterized Consolation ceremony for the spirit of the dead for prince Gwangpyeong, King Sejong, Queen Soehan and served as the Buddhist memorial praying for the well being of the royal family and people. From the time of the King Yonsan to the time of King Myeongjong, The water and land ceremony had strong characters for Consolation ceremony for the spirit of the dead for King. In the late Joseon Dynasty, Bongeunsa Temple served as the royal party of The water and land ceremony. On the other hand, after the Manchu war of 1636, Bongeunsa Temple also served as the national water and land ceremony for the victims who were killed in the mountains of Namhan. In the Joseon dynasty, The water and land ceremony performed by Bongeunsa Temple was strongly directed for Consolation ceremony for the spirit of the dead for royal family members, and Bongeunsa Temple was maintained as a royal prayer throughout the Joseon Dynasty.