• Journal of Korean Society of Archives and Records Management
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• v.5 no.1
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• pp.79-105
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• 2005

This study is that the name from Tagjijunjeol is compared with the actual papers used in historical documents. I have selected the families having had influencing power in Gyungi-Do(京畿道), Gyungsang-Do(慶尙道), Jeonra-Do(全羅道), Chungcheung-Do(忠淸道), and analyzed 1504 articles of historical documents owned by those families. I checked up each papers used in historical documents in it's shape of screens, density, raw material. I cannot find the feature of it's region, but prominent feature according to the types and period of historical documents. At first, I have surveyed the impressions of screen marks in papers. The number of strips can be divided into two cases, around 10 and around 17. The case around 17 is similar to the number seen in the book paper of the early Joseon Dynasty, but the case around 10 is rare. Dard Hunter said in his book, published in 1933, that screens were made of Korean grass(Miscanthus sp.) at that time in Korea. I guess the impressions of screen marks of the case around 10 was made of Korean grass, Miscanthus sp.. The case around 10 and the case around 17 were not different in period, but the contemporary appearance. However, if we look into the change of strips' number, we can learn that it becomes more dense as time goes by. The intervals of hair stitch, contrary to book paper, have appeared irregularly and a short hair stitch was frequently found between long hair stitches. This was the result of fastening extra stitch to increase the firmness of strips, as the part of screens which was frequently touched by hands would wear out easily. Then, have look into the density. Each kinds of historical documents had a wide range of density. But the average have had relationship with the kinds of paper written in Tagjijunjeol. The historical documents having the same item of paper have kept similar densities. From the density variation of Gosingyoji(告身敎旨), the letter of appointment the official rank over 5 by king, based on time periods, we can see a great disparity between before and after Imjin-waeran war. Before Imjin-waeran war paper's quality was high, right after Imjin-waeran war went abruptly down, and went gradually up just from 1650's, but since 1700's quality has not risen more, kept the value. On the contrary, the density of Gyocheop(敎牒), the letter of appointment the official rank under 5 by the Ministry of Personnel and the Ministry of Military, have not had a great disparity according to time periods, but had a lower density than Gosingyoji. Joseon Dynasty has strictly divided Gosingyoji appointing the official rank over 5 from Gyocheop appointing the official rank under 5, it seems to distinguish the appointment by king from the appointment by Ijo(吏曹), the Ministry of Personnel and Byeongjo(兵曹), the Ministry of Military.

• Journal of the Korean Society of Costume
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• v.10
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• pp.5-16
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• 1986

This dissertation is a study of the costume of the Yi dynasty by means of an investigation of the Ka-rae-do-gam-Eui-gue Do(嘉禮都監儀軌圖: a collection of paintings of the royal wedding ceremonies and processions issued by the royal court) and the Jung-ri Eui-gue Do(整理儀軌圖: a collection of a series of paintings showing the whole process of the royal courtesies and ceremonies on the occasion of the king's visit to Hyun-yoong Won in Hwa-sung in 1975年). The Yi dynasty period is roughly divided into two parts. The first period extends from 1392, in which the reign of the dynasty started, to 1600, when Imjin Waeran(the Japanese Invasion of Korea) ended; the second period lasts from 1600 to the last day of the dynasty in 1910. Of the "Eui-gue Do"(儀軌圖: paintings of the royal ceremonies) which were made in the first period of the dynasty, there is no extant example, the reference to which is found only in records. However, the examples of the "Eui-gue Do" belonging to the second period remain abundant in number, together with the detailed accounts about them. The followings are the conclusions deduced from this study, which tries to illuminate the pictorial characteristics as well as the traits of costume manifested in the above-mentioned two groups of paintings. Most of the costume seen in the Ka-rae-do-gam Eui-gue and the Jung-ri Eui-gue were not clad in accordance with the wearer's individual desire or taste, but in strict conformity with the norm and sense of order in the society based on the Cosfucian political and ethical principles.

• Journal of the Korean Institute of Landscape Architecture
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• v.45 no.2
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• pp.68-75
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• 2017

Demand for dwarf mondo grass (DMG; Ophiopogon japonicus 'Nanus') as an ornamental garden plant is expected to grow in the future. The purpose of this study was to investigate the levels of shade tolerance and ground cover by growing DMG under a variety of shade conditions for 18 months (May 2015~October 2016). DMG plants grown in bare ground for 3 years in Jangheung-gun, Jeonnam were used for testing. In an experimental site created in Naju city in Jeonnam, the DMG was planted in planters ($70cm{\times}70cm{\times}24cm$) and covered with a shading curtain to block natural light. Shaded conditions were then arranged under different levels of shade (0%, 55% and 75%). When the plants were grown, growth (leaf size, the number of leaves, fresh weight and dry weight) and ground coverage of DMG were analyzed. According to the results, DMG growth in terms of leaf size and the number of leaves was statistically higher under zero shade (full sunlight), when compared to other shaded conditions. DMG's fresh and dry weights were significantly greater under 0% and 55% shade, compared to those under 75% shade. The degrees of shade tolerance required for normal growth of DMG were found in the range of 0~50%, meaning that more than 50% shade may decrease plant growth. There were no statistical differences in ground coverage rates of DMG under different levels of shade. When 220 tillers were planted per $1m^2$ of plot, up to 80% of the area was covered by DMG after 18 months. Since DMG requires nutrient-rich soil to grow, sufficient nitrogen fertilizers are proposed to accelerate the ground cover of DMG. As DMG remained alive over the winter in the experiments, this study also suggests that DMG can be planted in the southern temperate region.

• Korean Journal of Heritage: History & Science
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• v.51 no.4
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• pp.192-207
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• 2018

The Hyangwonjeong and Chwihyanggyo located in the back garden of Gyeongbokgung Palace have mainly been investigated by referring to historical records about the reign of King Gojong and various drawings thought to have been made in the late Joseon period. Because the current Chwihyanggyo was rebuilt temporarily after being burned to the ground during the Korean War, its form and the location of its reconstruction are not grounded on any accurate historical investigation. Although there are some photos of the Chwihyanggyo that were taken between the end of the Joseon period and the Japanese colonial era, there is no information about the photographer or when they were taken, and it is hard to see which photos show the original Chwihyanggyo Bridge with them. The Cultural Heritage Administration, which is currently promoting the restoration of the Chwihyanggyo, has recognized this problem and initiated research on the matter. In 2017, an excavation survey successfully identified the original location of the Chwihyanggyo, as well as that of Hyangwonji Gado (假島), and the shape of the first foundation stone in the pier. With these findings it was possible to infer the ways in which the Chwihyanggyo has changed over the years. Moreover, by measuring the AMS (Accelerator Mass Spectrometer) of the samples collected in the mounding layer of the Gado where the Hyangwonjeong is located, it was discovered that the Hyangwonjeong was constructed sometime after the Imjin waeran (Japanese Invasion of Korea in 1592), which means that the theory that 'the late Joseon Hyangwonjeong was not the former early Josenn Chwirojeong' is groundless. Judging by the materials found to date, we can reasonably assume that the Chwihyanggyo and Hyangwonjeong must have been built around the same time that Geoncheonggung Palace was founded in the late Joseon period.

• The Journal of Korean Philosophical History
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• no.43
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• pp.9-32
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• 2014

Until now, the studies researching the Taoism theories of Joseon Dynasty have mainly dealt around the latter half of Joseon Dynasty. The reason for that was because the 5 cribs of a book Lao Tzu and the 2 crib of a book Changzi were produced after the Imjin-Year Korean-Japanese War(壬辰倭亂,Imjin Waeran). Therefore this thesis extracted the mentions about Taoism from about 200-year history records from Jeong Do-Jeon's Theory, which was the theoretical foundation for early days of Joseon's foundation and the history book King Taejong's Annals(太宗實錄) contained in The Annals of Joseon Dynasty(朝鮮王朝實 錄) and analyzed the extracted historic data as the first work contemplating how the Taoism theories were developed during the first half of Joseon Dynasty. From the analysis, this study drew out the findings as follows. Jeong Do-Jeon and Gwon Geun sharply criticized the Taoism for that it pursued for the techniques of longevity for oneself without moral. They tried to establish the identity of neo-Confucianism on the foundation criticizing the Taoism and the Buddhism. Since then, the Taoism was transformed through the 3 stages in The Annals of Joseon Dynasty. The first stage was the stage transformed 'Lao Tzu' as the witchcraft master of long-live, the technique of the taoist hermit and the super god in Taoism, and regarded the Taoism as heresy and excluded the Taoism. Second stage was the stage trying to see the book Lao Tzu as the core of Taoism theory separately from the 'Hermit Witchcraft' and the 'Taoist gods' the target of fortune-pursue religion beyond from the primary discussion of exclusion. Third stage was revealed as the respects on the art of politics and the art of living described in the book Lao Tzu. That is, the Taoism theories in the first half of Joseon Dynasty was developed with various spectrums from the early days of Joseon's foundation to 15~16 centuries beyond Joseon's strong suppression against the Taoism and the Buddhism in early days. That is the point that the Taoism in the first half of Joseon Dynasty can't be simply interpreted in the neo-Confucianism. During the firs half of Joseon Dynasty, the warm attitude toward the Taoism was created differently from the attitude against suppressing it as a cult, which had been created in the early days of Josen's foundation, and there appeared the changes accepting the art of living and the art of politics theoretically integrating with the Confucianism theories. That is, the book 'Lao Tus' became accepted as the Confucian country's arts of living and politics from a cult book pursuing for immoral log and immortal life. Such acception is revealed as the appearance actively interpreting the books about Laoism in the latter half o Joseon Dynasty.

• (The)Study of the Eastern Classic
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• no.70
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• pp.257-301
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• 2018

The purpose of the study is to examine righteous army activity and combat in Hapcheon during the Imjin invasion period. The resulting conclusions are as follows. First, Chung In-hong raised a righteous army in Hapcheon and Kim Myeon raised an army in Goryeong. Chung In-hong commanded the army and fought against Japanese army with a leadership of knowing the enemy and himself, and Kim Myeon commanded the army and fought against Japanese military with a leadership of harmony. Second, battles of Chung In-hong's righteous army are the first Mugye battle, the ambush battle in Sawon-dong, the Chogye Majin battle, the Aneon battle, and the third Seongju Castle battle. Battles of Kim Myeon's righteous army are the Yeongang battle, the Gaesanpo battle, the second Mugye battle, the Ucheok-hyeon battle, the Jirye battle, and the Sarangam battle. Battles that Chung In-hong and Kim Myeon united and fought are the first and second Seongju Castle battles. In Jeongyu Jaeran, Chung In-hong played a role of Jodosa who takes charge of provisions in the right area of Gyeongsang. In addition, Hapcheon was the access road and transport route where Japanese army entered Jeolla-do. Third, participation and role of Ming troops are part of restraint device against Japanese army with military tactics of ii chei(using foreigners to control foreigners) to remove Japanese army from Joseon and defend Yodong. After a victory of Li Rusong in Pyeongyang Castle in January, 1593(the 26th year of Seongjo), Ming troops pursued practical interest through peace talks rather than active battles. When there was practically Siege of Jinju, Yujeong troops of Ming entered with hand-to-hand martial arts of Sacheon soldiers in late June, 1593, but did not participate because they should wait for orders of Gyeongnyak Song Eung-chang and Admiral Li Rusong. Fourth, in the Imjin invasion period, Joseon suffered terrible damage such as ruin of the whole country by invasion of Japanese army and in need of aid of military rice from Ming troops, but righteous armies and the royal forces in each area cooperated so defeated Japanese army. It is understood through a case of Hapcheon in the right area of Gyeongsang. Especially, Joseon did not succumb to pressure of Ming troops that used full powers to two aspects such as settlement and battle with Japan during the war, and did not lose national confidence and pride by showing a fighting will to fight against Japanese army to the end with independence. Such a spiritual culture originated from homeland protection and loyalty to the king, and is national spirit of resistance that sublimates the united mind and spirit of community to protect a country against foreign invasion.