Search Results (11)

The question, what was a monastic? is a complex issue, whether in the context of China, Korea or even in the homeland of Buddhism, India. Nonetheless, this is especially so in the case of Joseon Korea due to the dramatic historical changes that took place with the Imjin War. This obviously brought about shifts not only in the social status but also in the societal role of the monastics. The most substantive factors in the late-Joseon period (1600–1910) was the loss of state patronage and no longer being under the auspices of the state. Simply put, the discussed materials in this paper evince diverse images and roles of monks that range from being state officials, laborers, soldier-monks, and Seon meditators, to thieving bandits. A single descriptor would be unable to capture the diverse identities of the late-Joseon monks. Moreover, the monastics also presented themselves as highly organized with organizational aims, no different from an organization existing inescapably in everyday socio-economic and political conditions. The shared goal of the Buddhist community, by way of presenting certain images, was to regain social recognition and legitimation, to a position of power and privilege perhaps similar to what it once had during the Goryeo period (918–1392). Full article

This paper elucidates the cognitive and cultural underpinnings that facilitate the coexistence of multiple—occasionally contradictory—interpretive frameworks of magico-religious beliefs and practices within a single sociocultural context. Religious beliefs and practices frequently transcend the boundaries established by a tradition’s official doctrines and normative frameworks. From the perspective of religious authorities and theological elites, such transgressions may constitute sites of tension and doctrinal concern. However, individuals, as the primary agents of lived religion, rarely conceptualize these situations as crises of faith or legitimacy. Instead, they develop improvisational strategies to negotiate these apparent contradictions within their sociocultural milieus. At the cultural level, religious beliefs and practices are not rigidly constrained by dominant official doctrines and normative prescriptions; rather, they accommodate a diverse range of interpretive possibilities. Focusing on a specific rainmaking ritual known as “Tiger Head Sinking” from the Joseon Dynasty—a period marked by the hegemony of Neo-Confucian doctrinal and normative structures—this study investigates how the dynamic interplay between cognitive constraints and cultural schemas facilitates the coexistence of seemingly incompatible interpretations and folk theories of the ritual. Full article

In the late Joseon dynasty, many Koreans crossed the border between Joseon and Qing for survival. They then migrated to Manchuria, in the Qing territory, around Mt. Baekdu. In the late 1900s, Japan seized diplomatic and military control of Korea, and in 1910, Korea was annexed by Japan. Many Koreans then moved to the Manchurian region of China. Religion played an important role in the large Korean community formed in Manchuria after the 1910s. During this period, Korean immigrant communities that were centered on religion were established in Manchuria. Among the many religions, Daejonggyo (大倧敎) places great emphasis on national consciousness, and it was an active component of the anti-Japanese armed independence movement to restore national sovereignty. In particular, Daejonggyo claimed that Dangun (檀君), the founder of the Korean people, came down from heaven, established the first nation of the Korean people on Mt. Baekdu, and governed the surrounding area. Accordingly, Daejonggyo considered the Manchurian region to be the ancient territory of the Korean people. In addition, Daejonggyo presented the concept of the Baedal nation as a Dangun lineage and included not only the Korean people but also various northern ethnic groups, such as the Manchurian people. By doing so, Daejonggyo converged not only the Korean Peninsula and the Joseon nation (minjok, 民族) but also the Manchurian region and various ethnic groups in Manchuria into its own territory and people. Through this, Daejonggyo believers not only secured the legitimacy of residing in Manchuria but also gained the justification to drive out the Japanese and restore the Korean peninsular ancient territory. Full article

This article aims to elucidate the semantic gap between Jeong 情, discussed in the traditional Confucian intellectual society, and Jeong 정, understood as a conceptual cluster in contemporary Korean language and life. During the period when Joseon Korea was converted into Confucianism, part of the centrality of a native word, tteut, shifted to jeong, a naturalized word. In other words, “jeong” has grown into a new concept cluster with centrality in relation to the emotional aspect of the mind, while “tteut” still remains as a concept cluster associated with the mind. This phenomenon could be related to the spread and sharing of discourse on various emotions represented by “sadan 四端” and “chiljeong 七情” in the Confucian literature. As the discussion on the Four–Seven continued, emotional vocabulary extracted from Chinese Confucian literature was reconstructed by reflecting the Korean people’s pursuit and understanding of emotions. From this, we can evaluate that the Four–Seven debate not only contributed to the elaboration of Neo-Confucian emotion theory, but it also developed in the direction of moral emotion with social values implied by Korean “jeong”. Full article

This article examines the thought of Yi Ik 李瀷 (1681–1763), a prominent Confucian scholar in the late period of the Joseon 朝鮮 dynasty (1392–1910). In a broader context of the Confucian classics, as well as in the later development of neo-Confucian tradition in China and Korea, Yi Ik built an elaborate and comprehensive account of human psychology in his New Compilation of the Four–Seven Debate (Sachil sinpyeon 四七新編). He offers us a new perspective on the unresolved tension between the universal concern for others in general and the natural affection for the family by introducing the binary concepts of gong 公 and sa 私. In his system, successful moral agents do more than develop and strengthen their compassion with respect to the suffering of others, and they regard the suffering of others in the same way that they regard their own suffering. I believe that Yi Ik’s thought sheds new light on the Mencian program of cultivation and how to better lead our complex moral lives. Full article

Korea tried to reconstruct its tradition as a modern nation and promote nationalism only in the 1960s, a relatively late period compared to the West. So-called “tradition-making” began by promoting the full-fledged national shrine project to commemorate historical figures in a short period. These national shrines were built in a traditional style and embodied a national image representing Korea. This study analyzed which elements of traditional Korean architecture were selectively adopted for the main hall of Hyeonchungsa, the first national shrine, and discussed how these choices were intertwined with the discourses on Korean architecture at the time by tracing their historical, cultural, and political context. Although the ‘newly invented’ national shrine functionally resembled a Confucian shrine, it favored splendid and magnificent elements on its exterior, a tendency that is well-demonstrated in the shape of its roof, the decoration of the eaves, and the elevation. This style reflects the modern perspective that regarded the roof curve as an essential feature to define the identity of Korean architecture. Additionally, it can be seen as an effort to reevaluate the architectural style of the Joseon Dynasty, which was belittled during the Japanese colonial period. In addition, these national shrines showed an attempt to reproduce the architectural form of the past with modern material–concrete–by actively referring to the drawing data derived from the actual measurement surveys of historical buildings that were carried out vigorously in the early 1960s. Although these buildings have not been valued in academia amid criticism of the political use of traditions, they played a critical role in spreading the “image of Korean tradition”. Full article

Many recent studies show that during the early Joseon dynasty, even kings who externally appeared strongly anti-Buddhist defended or condoned royal relatives who sponsored Buddhist works. Extant sutras produced under court sponsorship attest to this fact. An analysis of the production of court Buddhist prints, focusing on the King Sejo era when a particularly large number of Buddhist projects were completed, yields diverse information such as changes in the style of Buddhist prints and their causes, as well as the intentions of the sponsors. This article examines the creation of new iconography and other aspects of Buddhist prints sponsored by the royal family during the early Joseon period, focusing on the print in the Record of the Manifestation of Avalokitesvara, published during the reign of King Sejo. This new iconography was created at a time that, according to the intentions of the sponsor, clearly attests that the independent creation of iconography did occur in Joseon Buddhist prints, which were mostly considered to be reproductions made by copying the woodblocks of existing prints. Moreover, the projection of the ruler onto Buddhist images as a way to strengthen power shows that Joseon shared perceptions with other countries that sought to use Buddhism as a means of rule. Full article

Historical analogies can help us contextualize new technical developments with social, cultural, and political forces at work. The late Joseon Dynasty period of Korea (1639–1910), a closed economy with detailed written records, provides a rare opportunity to examine a social-ecological system (SES) responding to drivers of change over a long period of time. Based on historical records and reconstructed data, we aim to: (1) characterize how the expansion of human technology, Ondol (traditional underfloor heating system), affected different subsystems and their interactions within the SES over time, (2) examine the role of the government in promoting the technology and regulating its impacts, and (3) summarize the pertinent lessons learned from old Korea for governing a modern-day bioeconomy. Ondol allows various forest biomass to be utilized as household fuel, including fuelwood, forest litter, and grass scraped from forest floor. Continuous biomass harvesting over 250 years to feed Ondol contributed to forest degradation and the forest ecosystem condition trapped in the early successional stage in the Korean Peninsula. The ecological changes were exacerbated by the Pine Policy with a singular focus on reserving Korean red pine (Pinus densiflora Siebold and Zucc.) for government uses. The policy failed to recognize basic needs of the public while countenancing an expansion of Ondol and a cultural preference for heated floors that propagated an increased use of biomass fuel. This case illustrates the importance of recognizing potential technology traps where a human innovation opened opportunities for more resource use. The lessons learned from old Korea show that bioeconomy transitions would require multifaceted governance responses while being cautious about being too closely tied to the dominant national agenda. Environmental history has much to offer for understanding the social and ecological systemic risks of the current technical developments. We call for more historical analogs from different parts of the world to “move forward by looking back”. Full article

Historical documents refer to records or books that provide textual information about the thoughts and consciousness of past civilisations, and therefore, they have historical significance. These documents are used as key sources for historical studies as they provide information over several historical periods. Many studies have analysed various historical documents using deep learning; however, studies that employ changes in information over time are lacking. In this study, we propose a deep-learning approach using improved dynamic word embedding to determine the characteristics of 27 kings mentioned in the Annals of the Joseon Dynasty, which contains a record of 500 years. The characteristics of words for each king were quantitated based on dynamic word embedding; further, this information was applied to named entity recognition and neural machine translation.In experiments, we confirmed that the method we proposed showed better performance than other methods. In the named entity recognition task, the F1-score was 0.68; in the neural machine translation task, the BLEU4 score was 0.34. We demonstrated that this approach can be used to extract information about diplomatic relationships with neighbouring countries and the economic conditions of the Joseon Dynasty. Full article

This study examined the records of forest fire outbreaks and characteristics over the 518 years of the Joseon Dynasty period (1392–1910) through the analysis of major historical records of Korea. The historical books used in this study were 14 major national historical books, and include the Annals of the Joseon Dynasty (朝鮮王朝實錄), the Diaries of the Royal Secretariat (承政院日記), and the literature was examined, centering on official records of the royal palace in the Joseon Dynasty period. The contents of forest fires recorded in the historical record literature include the overviews of outbreak, forest fire types, and forest fire damage. According to the results of analysis of historical records, the largest forest fire damage was in the forest fire that occurred on the east coast in 1672, in which 65 persons died and in the forest fire that occurred in the same area in 1804, in which 61 persons died and 2600 private houses were destroyed by fire. The causes of fire outbreak were shown to be unknown causes in 42 cases, accidental fires in 10 cases, arson in 3 cases, thunder strike in 3 cases, hunting activities in 2 cases, child playing with fire in 1 case, cultivating activities in 1 case, and house fire in 1 case. Forest fire outbreaks were analyzed by region and by season and according to the results, 56% (39 cases) of the forest fires broke out on the east coast and 73% (46 cases) broke out in the spring. Forest fire policies include those for general forests, those for reserved forests, those for prohibited forests, those for capital city forests, those for royal family’s graves, royal ancestral shrine, and placenta chamber, those for hunting grounds such as martial art teaching fields, and relief policies for people in areas damaged by forest fires, forest fire policies for national defense facilities such as beacon fire stations, and burning and burning control policies for pest control. In conclusion, due to the seriousness of forest fires in the Joseon Dynasty period, the royal authority and local administrative agencies made various forest fire prevention policies, policies for stabilization of the people’s livelihood damaged due to forest fires, and methods to manage major facilities in forests. Full article

‘Relocation’ is the most distinctive feature of Korean wooden architecture, since every wooden material can be in most cases completely dismantled and moved to another place. This paper analyzes Cheongju Mangseollu that possesses these unique relocation characteristics excellently, because it was relocated twice in 1923 and 1999 and the building’s function was therefore altered during the process. Mangseollu, which was once a pavilion, was relocated and altered into a school in 1923 and subsequently relocated into a pavilion again in 1999. Accordingly, there were inevitable changes in terms of function, surface, and structure every time it was relocated. As a result, the surface was utilized as one large space without walls, when it was altered into a classroom and the wall was built around each room. Despite all these changes, Mangseollu is recognized as a building of late Joseon period. Therefore, this paper claims that Korean wooden buildings are maintained with unique variability through the relocation process. Full article