Cookbooks and the Making of Women's Authorship in the 1933 Copyright Case

This paper examines Koreans’ response to cholera and the introduction of hygienic modernity by the Japanese after the opening of Korea in 1876. As Korea’s first open port, Pusan became a testing ground for Japanese hygienic modernity in Korea with the influx of Japanese settlers who introduced modern medical knowledge to the area. The introduction of modern medical science and technology by the Japanese, through the establishment of modern facilities such as Saisei Iin, the first modern clinic in Pusan, had a significant impact on the local community, which was suffering the horrific consequences of cholera due to ineffectual government management. In the process, the Japanese settlers utilised hygienic modernity as a way of legitimising and increasing their power over indigenous Koreans. While it is necessary to recognise the contributions of the Japanese to disseminating modern medicine and medical knowledge to local Koreans in Pusan, hygienic modernity became a way of legitimising the power of the Japanese settlers over indigenous Koreans in Pusan as a result.

Reviewed by: Intimate Empire: Collaboration and Colonial Modernity in Korea and Japan by Nayoung Aimee Kwon, and: Translingual Narration: Colonial and Postcolonial Taiwanese Fiction and Film by Bert Mittchell Scruggs Kate McDonald Intimate Empire: Collaboration and Colonial Modernity in Korea and Japan. By nayoung aimee kwon. Durham: Duke University Press, 2015. 277 pp. $94.95 (hardcover); $25.95 (paper). Translingual Narration: Colonial and Postcolonial Taiwanese Fiction and Film. By bert mittchell scruggs. Honolulu: University of Hawai'i Press, 2015. 216 pp. $65.00 (hardcover). It is by now commonplace to assert that national literary canons took shape in the context of colonialism and its afterlives. Colonial landscapes provided rich terrain for metropolitan authors; novelists dissected, sometimes obliquely, the themes of racial and class difference that the circulation of people between metropole and colony brought to the fore; and tropes of colonial space—"the Frontier," "the Orient," and "the Tropics"—set the frame for what we now regard as major works of nineteenth- and twentieth-century fiction. In Intimate Empire: Collaboration and Colonial Modernity in Korea and Japan and Translingual Narration: Colonial and Postcolonial Taiwanese Fiction and Film, Nayoung Aimee Kwon and Bert Mittchell Scruggs take us to the oft-neglected other half of this relationship. Exploring the experiences of colonized writers in the colonial era and their troubled canonization in the postcolonial era, Kwon and Scruggs illuminate the complex acts of forgetting, remembering, and, in some cases, rewriting, that shaped the production of "Korean" and "Taiwanese" literature in the twentieth century. Twentieth-century imperialism intertwined colonialism with nationalism, leaving the boundaries between empire and nation ambiguous and the place of colonized subjects liminal. The Japanese Empire was no different. Japanese discourse positioned the Japanese Empire as a "civilized," European-style empire and as a bulwark against Western imperialism in Asia. Colonial policy sought to "civilize" colonized subjects through Japanese-language education, social and political reforms, and the introduction of capitalism. At the same time they professed the "equality of all subjects under the emperor's gaze." [End Page 245] Metropolitan cultural producers encouraged the "assimilation" of colonized writers into the imperial literary marketplace. They also engaged in a robust practice of differentiation in order to maintain the metropole as the empire's cultural and linguistic center. As Kwon and Scruggs show, colonized authors turned the fuzzy boundary between metropole and colony into a generative theme. For Kwon, colonial modernity was a "conundrum" that left colonized cultural producers "perched between two different but uncannily parallel scenes that vacillated between inclusion and exclusion, between recognition and alienation, from the colonial to the postcolonial" (p. 200). Scruggs similarly finds that colonized Taiwanese writers worked with an "instability and ambivalence" of identity (p. 35). Moreover, as both books argue, the problem of representation extended beyond the colonial era. Post-imperial formations of "Taiwanese" and "Korean" literature divide colonial-era productions into works of "collaboration" and "resistance." Yet, as Kwon and Scruggs show, this binary formation reflects the politics of postcolonial nation-building more than it does the content, form, or history of Taiwanese and Korean literature under Japanese colonial rule. In their analyses of the literature of the colonized in the Japanese Empire, Intimate Empire and Translingual Narration touch on similar themes: the colonial and postcolonial politics of translation and canonization; language and the problem of representation; and the conflict between what Scruggs calls "locative identity" (the identity one embraces based on one's location—be it "urban" or "Taiwanese" or "Japanese") and "ethnic identity" (the identity that one adopts, or has put upon them, based on ethnicity). Translingual Narration focuses on literature written by Taiwanese Chinese authors and, in one chapter, postcolonial Taiwanese films. Through close readings and insightful comparative analyses, Scruggs unravels the politics that shaped the translation of literary works from Japanese to Chinese and the cinematic representation of the colonial period in the postcolonial era. Intimate Empire examines Japanese-language works by Korean authors, neatly toggling between their production and reception in the colonial era, critical analyses of the narrative subject that each portrays, and critiques of the postcolonial recasting of these works as examples of either collaboration or resistance. The books bring to light writings that have not been...

Reviewed by: Figuring Korean Futures: Children's Literature in Modern Korea by Dafna Zur Yeojoo Lim (bio) Figuring Korean Futures: Children's Literature in Modern Korea, by Dafna Zur. Stanford UP 2017. Tongsim is a Korean word which is a "combination of the character tong for child and sim for heart/mind" (6). The concept of tongsim, or the child-heart as Dafna Zur translated, has been recognized as the most essential element of children's literature for most Koreans for a century. Even though the interpretation and the application of the concept slightly varies by scholars and writers, no one can deny the natural and tight connection between Korean children's literature and the concept of the child-heart. With Figuring Korean Futures: Children's Literature in Modern Korea, Dafna Zur focuses on this relationship. As in the title of the book, "Figuring Korean Futures," Zur pays special attention to the point that the figure of the child was recognized as the future and hope of the nation during the colonial and postcolonial periods of Korea. She insists the concept of the child-heart—the perspective on [End Page 205] children as pure and innocent beings untouched by the burden from the past—worked as a driving force among intellectuals and writers to dream about a brighter future even in the darkest hours. Based on the idea that texts and images in the children's magazines exhibit the desire for modernization and nation-building, Zur traces children's periodicals published between 1908, when the first magazine for youth appeared, and 1950, when the Korean War broke out. The introduction to Figuring Korean Futures, "The Child and Modern Korea," explains the historical, political, and social background of the emergence of child-heart and its relationship with Korean children's literature. Indicating that the term child-heart has been used indiscriminately so far and thus obscured the meaning of children to different interest groups in different periods, Zur argues that she intends to "flesh out this term and trace its political and social contours" through this book (6). Chapter 1, "The Youth Magazine in Early Colonial Korea," begins with introducing two literary figures who had great influence on the history of Korean literature in the early twentieth century—Ch'oe Nam-sŏn and Yi Kwang-su. Zur mentions that both Ch'oe and Yi "saw youth as the only group capable of carrying Korea forward into a new future" (32). She indicates the purpose of Ch'oe's first magazine, Sonyŏn, which was first published in 1908, was to educate and reform Korea's youth, most of whom were still illiterate and had no reading materials for pleasure. By thoroughly analyzing texts and images from Sonyŏn, Zur demonstrates how this magazine pursued delivering modern knowledge to Korean youth and encouraging them to build a spatial sense of nation. Her keen analysis also points out that the adventure and development of Korean youth were only encouraged within the boundaries of a Japanese colonial framework. Zur argues that despite its contribution to Korean children's literature by providing pleasure reading materials for youth, Sonyŏn did not confront the important question of what it means to be young people in a politically unstable country that was on the verge of colonization. In explaining these intellectuals' longing for Korea's modernization in the early twentieth century, Zur refers to Yi's manifesto, "On the Centrality of Children," which severely criticized Korea's old tradition, even to say "Let us feast on our parent's blood … and destroy the graves of the ancestors" (45). While reading this chapter, I was quite bewildered, because there was no mention that Yi's manifesto was extremely controversial at that time. Zur also neglects to reveal that Ch'oe and Yi [End Page 206] were notorious pro-Japanese collaborators. Even though the two intellectuals were Korean independence activists in the beginning, they later changed their minds and became enthusiastic supporters of Japanese rule. They encouraged Korean youth to volunteer for the Imperial Army and extolled the greatness of the Japanese emperor when they were still influential literary authorities. Absence of this information is particularly noticeable given...

Modernity in relation to medicine and the body is central to discussions on modernity in Korea. I have chosen to write this paper I have already penned several writings that are related to the topic: modern hygiene, cleanliness, medical service, and medicine. First topic is about the contrast between premodernity and modernity by comparing the prevalence of cholera in the early nineteenth and the early twentieth century. I discussed the new Western hygiene to control cholera decisively contributing to the destruction of the Confucian worldview and the generation of a new colonial modern order as well as preventing an epidemic, cholera. Second topic is about the dichotomy between cleanliness—cultured and uncleanliness—barbarity. Because it was related to the five senses, the discourse of uncleanliness and cleanliness could bring about an immediate effect, which made it the most elementary and primary discourse of modernity in Korea. Third topic is about premodern bodies in topknots and modern bodies in short hair. From among the incidents and topics that I studied then, the most impressive and extreme case regarding the relationship between the body and hygiene was that of the Cut Topknot Act (斷髮令). According to this decree, there were two main reasons for cutting off topknots: hygiene and convenience. Underlying them is the idea that long hair harms political reform and national enrichment. Indeed, this legislation had served as the battleground for a fierce war between modern standards and premodern traditions. Fourth topic is about the modernizing phase of health care system in Korea between 1876 and 1910. The health care system in Korea underwent tremendous changes from 1876 to 1910. In this process, the recently imported Western practices gradually came to occupy the center and existing practices were delegated to the periphery. Final topic is about the sanitation movement that believers of Ch' ǒntokyo initiated around the twentieth century. This voluntary movement was greatly different from the two external and forced modernizations by Japanese imperialism and Western missionaries.

Modernity in relation to medicine and the body is central to discussions on modernity in Korea. I have chosen to write this paper I have already penned several writings that are related to the topic: modern hygiene, cleanliness, medical service, and medicine. First topic is about the contrast between premodernity and modernity by comparing the prevalence of cholera in the early nineteenth and the early twentieth century. I discussed the new Western hygiene to control cholera decisively contributing to the destruction of the Confucian worldview and the generation of a new colonial modern order as well as preventing an epidemic, cholera. Second topic is about the dichotomy between cleanliness—cultured and uncleanliness—barbarity. Because it was related to the five senses, the discourse of uncleanliness and cleanliness could bring about an immediate effect, which made it the most elementary and primary discourse of modernity in Korea. Third topic is about premodern bodies in topknots and modern bodies in short hair. From among the incidents and topics that I studied then, the most impressive and extreme case regarding the relationship between the body and hygiene was that of the Cut Topknot Act (斷髮令). According to this decree, there were two main reasons for cutting off topknots: hygiene and convenience. Underlying them is the idea that long hair harms political reform and national enrichment. Indeed, this legislation had served as the battleground for a fierce war between modern standards and premodern traditions. Fourth topic is about the modernizing phase of health care system in Korea between 1876 and 1910. The health care system in Korea underwent tremendous changes from 1876 to 1910. In this process, the recently imported Western practices gradually came to occupy the center and existing practices were delegated to the periphery. Final topic is about the sanitation movement that believers of Ch’ ǒntokyo initiated around the twentieth century. This voluntary movement was greatly different from the two external and forced modernizations by Japanese imperialism and Western missionaries.

Reviewed by: From the Mountains to the Cities: A History of Buddhist Propagation in Modern Korea by Mark A. Nathan Florence Galmiche, Associate Professor From the Mountains to the Cities: A History of Buddhist Propagation in Modern Korea by Mark A. Nathan. Honolulu: University of Hawai'i Press, 2018. xii, 196 pp. This book is a useful contribution to several fields of research. It adds to current research on the relationship between the state and Buddhism and also offers a global vision of the history of mainstream Korean Buddhism since the end of the nineteenth century. This ambition—to present the contemporary history of Korean Buddhism in an accessible and concise volume in English—is extremely helpful. Despite the magnitude of the task, Mark Nathan manages to give a coherent account by following a specific approach: the development of propagation (p'ogyo) within Buddhism. This clear angle leaves some themes aside, but Nathan presents this focus on propagation in a very convincing way and shows the relevance of this issue for understanding the contemporary history of Buddhism in Korea. The development of Buddhist propagation [End Page 351] strategies in the twentieth century is the opposite of an epiphenomenon. As this book demonstrates, they have not only strengthened the role and status of Buddhism in society but also contributed to its profound reform. The merits of this approach are twofold: it makes it possible to draw lines of continuity in the contemporary history of Korean Buddhism that contribute greatly to the understanding of its evolutions and it also makes it possible to address less investigated aspects of Buddhism such as the evolution of its legal framework or its media. The book is organized chronologically. The introductory chapter situates the concept of propagation within Buddhist traditions in Asia. It describes how the place of propagation within the history of Buddhism has been debated and provides useful conceptual clarifications (for example, on the difference between dissemination and conversion). After this introduction, chapter 2 discusses the end of Chosŏn and highlights the relation between the concept of modernity, the normative framework for what constitutes a religion, and the valorization of propagation. It sheds light on the many factors that contributed to the lifting of the ban on Buddhist nuns and monks entering major cities. It also explores the meaning and influence of the "mountain Buddhism" trope. Nathan shows how the relation between the principle of religious liberty and the freedom to propagate one's religion was established at the end of the nineteenth century. Clarifying the relation between these two notions as well as the consequences of this connection is an important contribution of this book. Like Vincent Goossaert in the case of China, Nathan disentangles the relationship between different legal frameworks, a normative definition of religion, and the evolution of religious practices. Chapter 3 furthers this reflection on Buddhism in the context of Japanese colonization. It shows how the anchorage of propagation within the normative and legal framework of recognized religions allowed monastics to legitimately engage in this activity but also allowed the colonial government to ensure control over these issues. Nathan thus contributes to the debate about the influence of colonization on the evolution of Buddhism in Korea and shows how the new legal context surrounding temples and their activities has served both as leverage for the spread of Buddhism and as an instrument of control and domination for the colonial government. Chapter 4 discusses the period from 1945 to the end of the 1970s. It describes how divisions ignited by colonial rule were complicated by government intrusion—both by the US Army Military government and the South Korean government—into monastic affairs, facilitated by the legal framework resulting from colonization. Nathan points out that despite all the major crises and [End Page 352] difficulties, propagation has continued to be a major reference for Buddhist reformers and the main guideline for the monastic community's engagement with society. Moreover, he also analyses how the transformation of the political and legal framework surrounding Buddhism in the 1960s and 1970s contributed to renewing its propagation strategies. In particular, he emphasizes the development, from the 1970s onward, of individual propagation initiatives and sheds light...

In recent decades in Korea, many significant changes in political, social and cultural dimensions have been held by the citizen’s initiative, where the revitalization of citizenship and strong civic unity have played a role. Yet, in regard to the characteristic of Korean citizenship, it seems that the aspect of individual subject has not been fully matured or issued; that is, there is a dissymmetry between the strong civic unity and a weak individual subject. This paper attempts to explore a possible historical account of why this has been the case by examining the historical development of the concept of enlightenment in modern Korea and Japan. ‘Enlightenment’, as a modern concept in Korea, was imported via Japan in the period from the late nineteenth century to the early twentieth century as in many other new concepts such as ‘democracy’ or ‘nation’. However, by comparison to the Western idea of the Enlightenment, its modern concept, Korean or Japanese, developed a different meaning in each own context, while lacking its original meaning essential to the creation of the ‘modern individual subject’ as a ‘citizen’. Hence, in modern Korea and Japan, the word ‘enlightenment’ is regarded as a historical concept with no contemporary relevance.

Can imported technologies be socially constructed? Starting from this puzzling question, this essay reflects on the various methodologies with which one can narrate the stories of technology in modern Korea. A focus on technological innovations and how they have been shaped by their societal milieu forces one to leave out a large part of the technological experience, especially when the bulk of the technologies-in-use have been imported from abroad. This poses a serious problem for the history of technology in Korea, a nation that relied heavily on foreign technologies as it went through rapid economic growth in the latter twentieth century.

Book Review From the Mountains to the Cities: A History of Buddhist Propagation in Modern Korea, by Mark A. Nathan. Honolulu, HI: University of Hawai‘i Press, 2018. xii, 193 pages. Diagram. Notes. Bibliography. Index. US$ 62.00. Two important research questions in the history of modern Korean Buddhism are how Buddhism revived after centuries of repression by the Confucian elite, and how it then spread throughout Korean society and culture in the late twentieth century. This recent book by Mark Nathan provides a stimulating suggestion to answer both of these questions—the traditional Buddhist concept and practice of p’ogyo [布敎, propagation of teaching]. From the Mountains to the Cities is divided into six chapters covering in turn theoretical and historical issues regarding Buddhist “missions” and the transmission of Buddhist ideas and beliefs across cultural boundaries, the release from the legal and cultural restrictions of the Chosŏn dynasty (1392–1910) at the end of the nineteenth century, the cultural and political circumstances during the period of the Japanese annexation of Korea (1910–1945), the cultural, religious and political circumstances of the post annexation period (1945–), reflections on current propagation methods, and broad issues around law, religious pluralism, and religious propagation. Korean Studies © 2019 by University of Hawai‘i Press. All rights reserved. 1 Broadly speaking, Mark Nathan argues that the rediscovery/reapplication of the Buddhist concepts of p’ogyo was enabled by the relaxation of restrictive legislation at the end of the nineteenth century and by the stimulus and exampleof the rapid growth of Protestant Christianity from the late nineteenth to the early twentieth centuries. One important aspect of this re-appropriation of p’ogyo was the development of the activities of the laity in contrasttoclericalactivity.Layinvolvementwasnotanewthing,butitwasreappropriated and developed partly through the example of Korean Protestantism which has a strong lay-led element. The development of p’ogyo was enabled during the Japanese colonial period by a legal framework (continued under the legal system of the Republic of Korea), which legally defined ‘religion’ in part by it being a free association people who (among other things) are engaged in the propagation of their beliefs and practices. These associations (religions) are therefore made up of religious professionals and their followers who all are engaged to a greater or lesser degreewithpropagation.Intheremainderofthisbook,MarkNathanfillsout in detail the modern history of these basic ideas and at the end offers some views about the future landscape of religion in South Korea. Being based upon a doctoral dissertation, the text gives evidence of repetition and the summingupofpointswhichhavealreadybeenestablished.Nonetheless,this featureofthetextdoesnotdetractfromthepointswhichtheauthorhasmade or the thoroughness with which he has established them. From the Mountains to the Cities is an important contribution to the understanding of modern and contemporary Buddhism in Korea. It is one of the few books in the area of East Asian Buddhism which attempts to understand and interpret the dynamics of Buddhism in that area of the world. Consequently, it will be of interest to students and scholars in the areas of Buddhist Studies, Comparative Religion, East Asian history, Korean Studies, and Korean history. For comparative research purposes, it also will be of interest to scholars in the areas of Christian missions and East Asian Christian history. James H. Grayson School of East Asian Studies, The University of Sheffield, Sheffield, United Kingdom Contributor Emeritus Professor James H. Grayson (j.h.grayson@sheffield.ac.uk), School of East Asian Studies, The University of Sheffield, Sheffield, United Kingdom. 2 Korean Studies 2019 ...

Reviewed by: Saving Nelson Mandela: the Rivonia trial and the fate of South Africa (Pivotal Moments in World History) by Kenneth Broun Christopher Nicholson (bio) Kenneth Broun (2012) Saving Nelson Mandela: the Rivonia trial and the fate of South Africa (Pivotal Moments in World History). Minneapolis: Minnesota Press The eighth century scholar of Charlemagne, Alcuin, spoke of man as the slave of death, a passing wayfarer, a lantern in the wind. It is poignant that this review is being written at a time when the life of ex-President and national icon Nelson Mandela hangs in the balance. This book deals with a trial in which Mandela was an accused and concentrates on the monumental efforts to save him from the gallows. However, that said, an important consideration is the context within which the trial took place. The work of the German philosopher Friedrich Nietzsche dealt with issues of authority and the imposition thereof. In his last work The Will to Power, he postulated the sort of hegemony necessary to govern and suppress. He spoke of the maintenance of the military state as the last means of all of maintaining the great tradition with regard to the supreme type of man. In addition he spoke of polices that perpetuate enmity and difference in rank which may appear sanctioned in this light. The rule by whites in South Africa until 1990 was achieved through a form of military state with the emphasis on a supreme type of man who claimed the monopoly on status and wealth. This claim was based on race and never brooked any opposition by those Blacks seeking to wrest it from them. That it caused enmity is evidenced by the decades of defiance in the country as the oppressed wrestled for a share in the economic resources of the land. Claude Helvétius, a French philosopher who lived in the eighteenth century, said that men seek power so as to possess the enjoyments available to the powerful. The enjoyments sought after by the Whites were all those [End Page 122] material benefits that flow from ownership of all the best land, minerals and economic activity. The founder of modern economics, Adam Smith also pointed out the colonial greed that characterised the ‘the masters of mankind’. The white rulers of South Africa saw themselves as the masters of the fates of all citizens in the country and resisted with very real and institutional violence, any attempt to obtain the franchise. From the early twentieth century when an ANC delegation went to England to petition the government to consider giving political rights to the black majority in South Africa, attempts have been made in non-violent fashion to persuade the rulers to give up their power. History shows that this was all to no avail. The Greeks reckoned that violence was justified to overthrow tyranny. Lenin said much the same in January 1918 when addressing the Third Congress of Soviets. He maintained that not a single question pertaining to the class struggle had ever been settled except by violence. He approved of violence when it was committed by the toiling and exploited masses. When political activists in South Africa decided to take Lenin’s advice, they were dragged before an apartheid court and the judge was faced with the dilemma of what sort of sentence to impose. This compelling book, written by Kenneth Broun, the Henry Brandis Professor Law Emeritus at University of North Carolina School of Law, deals with the Rivonia Trial that took place in South Africa between 1963 and 1964. Ten leaders of the ANC were tried for 221 acts of sabotage designed to overthrow the apartheid state. The trial was named after Rivonia, just outside Johannesburg, where 19 ANC leaders were arrested at Liliesleaf Farm. The trial was essentially a mechanism through which the apartheid government attempted to silence the ANC who were fighting for the political rights of all. At the time all prosecutions were carried on the instructions of the Minister of Justice. In other words there was no independent prosecuting authority as is firmly entrenched in the new Constitution. The control of prosecutions by politicians has been condemned from many sources. The...

Finn offers a historical perspective on the evolution of vernacular understandings of academic freedom in Britain from the nineteenth century onwards, locates the immediate post-war decades as a pivotal moment - when successive governments promoted higher education expansion, and the Robbins Report offered a definition of academic freedom. It explores how the development of ideas of academic freedom in the UK university reflected the nature of British higher education's development in the nineteenth and twentieth centuries, and its 'latecomer' status as a 'mass' sector. Higher education in Britain - and particularly in England - was self-consciously an 'elite', privileged sector well into the post-war period. Norms of academic freedom which evolved in this context drew on ideas of lehrfreiheit and lernfreiheit imported from nineteenth century Germany, but also - as Conrad Russell had noted - on the historical privileges of the church, particularly in the ancient universities. The spectre of war and totalitarianism loomed large on British policy elites in and out of the university, and academics were able to develop for themselves an understanding of academic freedom which positioned the university as a bulwark against totalitarianism. At the same time however, these conceptions were undermined by academics' 'idealist' thinking on the state, which paid insufficient attention to the potential inherent in the state-university relationship which bore treacherous fruit in the era of neoliberal marketisation. This historical study offers a critical examination both of vernacular understandings of academic freedom in a British context, and of the relationship of concepts of academic freedom - and their viability - to broader trends in British political culture.

Old people have always figured in literature, but the unprecedented and worldwide growth of longevity in the twentieth century has triggered new fictional approaches to the topic of aging. Thus, since the late 1980 s, an ever growing number of established British writers, reaching their own advanced years, have written on age from an insider’s perspective, creating old main characters and focusing on their mental and physical experiences. I have examined six of such novels, published between 1986 and 2019, trying to find out how the authors construct their heroes’ and heroines’ aging selves by imagining their attitudes to certain central issues like time, death, physical decay and human relationships. Of the classical formative categories (gender, class, ethnicity, etc.) gender has proved to be the most essential, especially when it comes to the perspectives on time. While the view of heroes created by male writers remains fixed on the past, often with nostalgia, sometimes with regret, the women authors’ heroines focus on their present situation with a view to the future, represented by children and grandchildren. Class turned out to be a second important category: the (uncontemplated) safe middle-class position of all protagonists appears as an indispensable precondition for the free choice of attitude to the challenges of aging.

Abstract: This article examines the historical trajectory of the construction of historical knowledge about Korean silhak . It focuses on the formation of modern notions of silhak and the invention of modern knowledge about silhak scholars. The following four points need to be taken into account in considering the formation of silhak in modern Korea. First, the relationship between the Way and the Instrument in traditional Confucian scholarship. Second, institution and civilization, as expressed in the phrases of gyeongse chiyong (administration and practical usage) and iyong husaeng (profitable usage benefiting the people). Third, growing interest in the historical importance of Jeong Yakyong’s scholarship. Fourth, consistent interest in the value of practicality ( sil ). This article concludes by identifying avenues for further advances in the study of the history of Korean silhak , to expand our understanding of the interrelationship between the modern consciousness of silhak and the historical knowledge of silhak scholars.

148KOREAN STUDIES, VOL. 23 Christ and Caesar in Modern Korea: A History of Christianity and Politics, by Wi Jo Kang. Albany: State University of New York Press, 1997. 214 pp., $19.95 paper. Invoking Jesus' enigmatic response to the Pharisees, Wi Jo Kang, a professor at Wartburg Theological Seminary, promises an "interpretive history ofthe development of Christianity in relation to the political development of modern Korea" (p. vii). The author delivers a thematic narrative, yoking missionary efforts in the late Chosön kingdom to "Christian presidents" in the late twentieth century. Complete with experiential references, four appendices, and a general bibliography, the book gives the English reading public a unique perspective on Korean Christianity's remarkable journey through authoritarian rule and domination. In the opening chapters, Kang highlights the Christian mission to nineteenth -century Chosön. Bereft of any original research, the author reproduces heroic claims of period texts, heralding the royal persecutions of Catholic martyrs and the modernizing successes of Protestant missionaries. His sketchy portrayal of the Christian struggle with Neo-Confucian officialdom leaves the reader wondering why Neo-Confucians were so hell-bent on exterminating the early converts. A doctrinal or institutional analysis of Christian-Confucian conflict would have proved useful, but the reader does, nevertheless, gain an understanding of the church's foundation, a foundation that sustained it during the transition from Confucian to colonial rale. To introduce colonial church-state relations, Kang reprints his earlier work, Religion and Politics in Korea under the Japanese Rule, without apology or reference. Invoking political themes (politics of oppression, politics of cultural rule, politics of war), the author depicts a Christian community in opposition to the colonial state, particularly in the March First Movement. While Christian participation in the March First Movement was significant and deserves extensive review, Kang underplays the Christian practice of state accommodation . The "loyal recognition" by missionaries and church leaders is hard to reconcile with Kang's resistance model, particularly by the late 1930s, when the imperial regime successfully incorporated Christians through state Shintoism , the allegiance oath, and the movement for denominational unity. By remaining at the discursive level of church-state declarations, the author fails to address colonial state strategy and the church's own internal debates over political action. While it is important to read what church elites say in documents, it does not necessarily help in understanding why they and their laity act against, for, or with the state over time. This problem intensifies in the remaining chapters, as Kang chronicles the church's role in postwar social movements and accompanies the reader from national division and the Korean War to military regimes and, most recently, a BOOK REVIEWS149 a "Christian president." In this narrative, the reader comes to view Korean Christianity as "the spearhead ofthe democratic movement in Korea," (p. 1 14) despite its record of support for authoritarian rule. In amplifying the small voice of Christian dissent against the conservative cacophony of church collaboration , the author misrepresents the postwar church and its institutional practices ofpower. In reconstructing Christian activism in the democratic movement of the 1970s and 1980s, Kang identifies activists by their Christian membership , as if religious affiliation explains political practice. Pursuing the social biography of these Christians would have provided linkages between institution and belief, belief and practice, particularly in the transformative minjung movement . Despite abundant materials in Korean and English, however, Kang never addresses the minjung movement and its influence on the church's political practice nor does he address international church bodies and overseas Korean Christians who played vital roles in the antistate struggles of this period. Without critical insight into these actors, we are left to surmise why some church sectors adopt progressive sociopolitical roles while the majority remain wedded to the dominant social, economic, and political regimes in Korea. This skewed chronicle ofpostwar church-state conflict is disrupted by the author's thematic forays into the Unification Church, anti-Americanism, and North Korean Christianity. While topical, these chapters, unfortunately, divert the reader away from church-state relations and pursue the author's own idiosyncratic agenda. In the Unification Church chapter, Kang notes the successful growth of new religious movements and their obeisance to the state...

The economic rise of some Asian countries, which took place in the second half of the twentieth century, drastically changed their culture, and transformed the basic values. In addition to the growth of national wealth, these countries, more importantly, gained a valuable intangible asset - the mentality that assumes a constant generation forestalling strategies - an inexhaustible source of new competitive advantages. Modern Korea - a prime example. The yesterday "Asian miracle" is the future hub for Asian business activity.