20th Century Korea Research Articles

Buddhist Discourse in Changing Times: The Significance of Buddhist Magazines in Early 20th-Century Korea with a Focus on Bulgyo

In early 20th-century Korea, Buddhist magazines emerged as vital extra-canonical sources, offering a modern platform that complemented traditional Buddhist texts. These publications navigated the complexities between succeeding Buddhist tradition and embracing modernity, addressing the historical challenges of the 19th century while also contributing to the preservation of national sovereignty and the formation of a modern Korean Buddhist identity. Serving as a forum for scholarly works on Buddhist translation, doctrine, and history, as well as literature, education, and propagation, these magazines became central to both intellectual and spiritual discourse. Of the more than 30 periodicals published during the Japanese occupation, Bulgyo stood out as the longest-running and most influential magazine, with its complete archive preserved. Bulgyo brought together various members of the Buddhist community as both contributors and readers, broadening the scope of Buddhism to include a diverse range of topics such as academia, literature, art, women, and children. This article explores the role and significance of Korean Buddhist magazines during the Japanese colonial period, with a particular focus on Bulgyo, and examines how the publication helped shape Buddhist modernity within Korea’s complex political and religious landscape.

From the periphery to the centre: Protestantism and Korean identity in the north-west region

In late 19th-century Korea, Protestantism was perceived as a symbol of western civilization and a messenger for western-style modernity. It was also accepted within the framework of a clash between civilizations, a confrontation of power against power. In such a context, traditional elements were seen as something to be discarded, while western-style modernity, including Protestantism, became the object of aspiration. As is well recognized, the ‘north-west region’ of Korea emerged as the cradle and most vibrant epicentre for the reception of Protestantism, outpacing other regions in terms of both rapid qualitative and quantitative growth within a short time frame. This raises the question: Why did Protestantism receive such an active and passionate welcome in the north-western region? As part of a case study, this article focuses on Pyeongan Province and explores how the encounter between the north-western region and Protestantism reshaped the pre-existing ‘identity’ of north-westerners. In essence, the reason why the people of the north-west region embraced Protestantism more actively compared to other regions was twofold: first, due to their long-standing aspiration to move towards the centre, which had persisted from the past, and, second, because the Protestantism introduced to this region had a mutual affinity with the north-western people. This can be considered as the factor that enabled the rise of north-western people in the early modern period.

Agent of Sovereignty: Neo-Confucian Response to Christian God in Early 20th Century Korea

Agent of Sovereignty: Neo-Confucian Response to Christian God in Early 20th Century Korea

The educational ministry of early Korean colporteurs

The study of the history of Korean colporteurs is relevant to recreate their important role in the spread of education in Korea and their impact on the present, as well as to understand the intercultural influence and innovative approaches to education. The purpose of the article is to identify the educational activities of Korean colporteurs. In the course of the study, a number of methods of theoretical cognition were used, such as analysis, synthesis, comparison, specification and generalisation. As a result of the study, the following conclusions were reached: the colporteurs were the first to translate the Bible into Korean and played an important role in spreading Christian teaching and educational activities in Korea. Сolporteurs played a key role in training and supporting local colporteurs and new believers, providing them with education and training to become spiritual and educational leaders in an environment where the majority of the population rejected Christianity. Acting as intermediaries between foreign missionaries and Korean women, biblical women expanded the church’s influence and, with special training, were prepared to preach the Gospel and distribute the Bible to non-Christians, introducing new perspectives on the role of women in a society where Confucian tradition had limited their activities. Colporteurs also contributed to the preservation of the Korean language and culture in the face of Japanese colonisation by promoting and maintaining the Korean Hanguel writing system and facilitating the creation of a standard Korean language. This article will be useful for historians studying missionary activity in general, as well as for scholars studying the history of 19th-century Korea.

Characterizing ‘New Korean Confucianism’: Focusing on Pak Chonghong and Yi Sang-ŭn’s Life and Thought

This article attempts to characterize some important aspects of ‘New Korean Confucianism,’ by focusing on the life and thoughts of two major thinkers of 20th century Korea, namely Pak Chonghong (1903–1976) and Yi Sang-ŭn (1905–1976). While there are volumes of studies on ‘New Confucianism’, the focus remains mostly on Chinese academics; however, just like Song–Ming, Neo-Confucianism spread throughout East Asian countries, where a unique and distinct Neo-Confucian model emerged with its own arguments and debates. The New Confucianism that appeared at the turn of the 20th century in an attempt to embrace Western cultural power within a Confucian value system has also been extended and widely adopted in Korea and has transformed itself according to its socio-political environment. Pak and Yi, who lived during and after the Japanese colonial period, struggled to grasp a sense of autonomy as the unique Korean tradition and spirit was about to be swept away by a flood of foreign ideas and social turmoil. Although the two thinkers differed in their approaches—Pak studied Western philosophy and Yi Chinese New Confucianism—they devoted their life to uncovering and systematizing the distinctive structure of Korean traditional philosophy and thereby laid the cornerstone of New Korean Confucianism.

The Images of Children Seen through the Lens: Korean Children of the 20th century and Visual History

Since the introduction of moving image technology from the Western world in the early 20th century, many moving images depicting children have been produced in and outside Korea by various subjects with various perspectives. Although many of them had not survived into the 21st century for various reasons, various archives and institutions, including the Korean Film Archive (KOFA), have steadily preserved and digitized these early moving images since the 1990s. However, there has been little academic consensus on the methodologies and techniques on how to contextualize these materials from a historical perspective and use them as historical sources.BRBased on the surviving moving images of Korea made during the era of “Analog” media (films, videotapes, etc.) produced over a century, this paper will initially give general discussions and descriptions on the surviving moving images of Korea and Korean children, which reveal changes, continuity, competition, and connection of perspectives and understanding of Korea and Korean children with the changing sociopolitical and sociocultural aspects in the 20th century Korea.

1907~1945년의 집회 결사와 탄압 법령

이 논문의 목적은 근대 한국에서 결사와 집회의 탄압법령 연구이다. 「보안법」은 1907년 7월에 일본의 「치안경찰법」을 모방해서 제정된 전문 7조의 법이다. 이 법은 결사와 집회를 억압하는 규정을 포함하였다. 헤이그 밀사 사건에서 파생된 정치적 동요를 막으려고 급하게 제정된 까닭에 매우 불완전하고 임시적이었다. 결사 조직 방법도 정하지 않은 채 해산만 규정한 이상한 법이었다. 결사의 신고 의무가 없어서 오히려 자유롭게 조직할 수 있었지만 현실은 달랐다. 집회 신고를 핑계로 결사 신고를 강요했다. 1919년의 삼일운동 이후 한국에서 각종 결사의 조직이 유행처럼 번졌다. 경찰은 ‘안녕질서’라는 모호한 규정을 이유로 집회를 금지하고 중지하거나 해산시켰다. 또 같은 이유로 결사에 해산을 강요하거나 해산시켰다. 집회를 탄압하는 법으로서는 1910년 8월 한국병합조약을 앞두고 제정된 「집회취체령」도 있었다. 이것은 서울의 정치집회와 옥외집회에만 적용되었는데 이것도 한시적이었다. 두 법 모두 제한된 범위에서 임시로 만들어졌다. 민족 차별의 요소도 있었다. 경찰은 두 법을 보완할 새로운 「치안경찰령」을 입안했다. 1910년과 1924년 두 차례 시도했지만 성공하지 못했다. 본국 정부는 일본과 식민지에서 같은 법률을 적용하기 원했지만 조선총독부는 식민지의 특수한 사정을 이유로 더 가혹한 규제를 규정했던 까닭이다. 결국 결사 허가제와 집회 규정 등은 1941년 12월 「조선임시보안령」에서 비로소 관철되었다. 그동안 경찰이 집회와 결사의 자유를 억압한다는 비판이 신문에서 끊이지 않았다.

한말 법학 교과서에 나타난 주권 개념 연구 : 『헌법(憲法)』, 『법학통론(法學通論)』, 『평시 국제공법(平時 國際公法)』을 중심으로

20세기 초, 격동하는 내외형세와 나라의 주권이 갈수록 줄어드는 현실에서 조선의 일부 지식인을 중심으로 주권 개념에 대한 관심이 일어났다. 1905년부터 1910년 사이에 각지에서 학회지가 발간된 동시에 한말의 법학교과서들이 쏟아져 나왔다. 본고는 한말에 대표적인 법학교과서 세 권, 즉 유치형의 『헌법』, 유성준의 『법학통론』, 이용무의 『평시 국제공법』을 연구대상으로 삼아, 교과서에 주권과 관련된 서술을 정리하고 분석함으로써 당대 법학 교과서에서 나타난 주권 개념의 이미지를 재현(再現)하도록 하였다. 분석을 통해 다음과 같은 결론을 얻을 수 있다. 우선 『헌법』을 비롯한 세 권의 법학 교과서는 국가 정의 및 분류, 주권 개념, 주권 소재, 주권 특성, 국가와 사회의 구별, 국체와 정체의 구별 등에 대해 소개한 바 있다. 다음으로는 이 세 권의 법학서에 담겨있는 여러 주권 사상은 국내외 계몽지식인들에 의해 간행된 잡지와 신문에 게재된 글과 대체로 유사한 논조를 취하고 있었던 것을 발견할 수 있다. 마지막으로는 이 세 권의 법학 서적은 대동 소이한 내용을 담고 있으나 주권 개념에 대해 각 서적의 주안점이 다르다는 것은 확인된다. 그리고 『헌법』을 비롯해 한말에 발간된 법학 교과서는 근대 주권 개념이 한반도로 전래되어 정착되는 과정에서 간과할 수 없는 다리 역할을 한 것이라 할 수 있다.

Case Report on Flood Disasters in 20th-Century Korea: Focusing on the Dongjin-River and Imjin-River Basins

(1) In the East Asian region, the monsoon season characterized by a long rainy spell (jangma 장마 in Korean; baiu 梅雨 in Japanese) from early summer, and followed by typhoon 颱風 (taepung in Korean; taifū in Japanese) has caused tremendous disasters. (2) In the same way as Japan and China, Korea has also suffered from recurring floods caused by a concentration of rainfall and flood inundation during the summer seasons. Remarkably, recent floods have tended to become more severe and long-term due to recent global climate changes. (3) Historically, flood disasters on the Korean Peninsula occurring principally around the lower reaches of the great rivers have frequented the richest rice cultivation areas (Honam Plain 湖南平野) of the southern part as well as the inland area of the middle part of the Korean Peninsula. (4) This study examines the first case of the lower Dongjin-river basin as an endemic flood area in the center of Honam Plain, and the second case of the Imjin & Hant’anriver basins in the middle of the Korean Peninsula. While the first case area has been affected by intensive agricultural and water-control projects since the early Japanese colonial rule in Korea, the second case area has remained a backwater region of dryfield agriculture, long isolated from local development projects. (5) This study aims to explain the vicious cycle of local development and natural disasters in the context of the growing population (urbanization) in the twentieth century through the cases culled from Korea.

The Formation of the Bhikṣu Ordination in 19th Century Chosŏn Korea: Focusing on the Ten Wholesome Precepts of the Monk Paekp’a

Ordination can be said to be the core of Buddhism and maintaining this tradition is the key to maintaining Buddhism. This was the realization of the monastics in early 19th century Korea such as Paekp’a (1767–1852), Taeŭn (1780–1841), and Manha (d.u.) who were the pioneers in reviving the ordination tradition at a time when the saṃgha must have suffered a severe decline of this all too important tradition. Among these three monks, there were some commonalities such as the common geography of Chirisan area in the Hoam region where they started this movement and the fact that Paekp’a and Taeŭn, belonged to the Pyŏngyang lineal clan, the lineal descendants of the great masters Hyujŏng and P’yŏnyang. The effort to revitalize the ordination tradition by Paekp’a and other monks were successful in establishing their lineal clan and, at the same time, significantly contributed to securing their lineage within the history of Korea Buddhism. However, because Paekp’a’s method of the ten wholesome precepts was seen to be different from the traditional methods of ordination, its influence was. Taeŭn’s methods, on the other hand, by borrowing notions from the Brahmā’s Net Sutra which allowed monks to revitalize their lineal clan through one’s own effort, drew support from eminent monks and became widely practiced. Similarly, the lineage that was formed by Manha by traveling to China on being recognized for its legitimacy came to be established as part of the mainline of Korean Buddhism. While such methods were successful in responding to the dire situation of the early 19th century, this movement also provided the foundation for the continuation to the modern period the traditional orthodox lineage that was started some 300 years earlier.

19th century Korea through the eyesof a Russian Author : cusing on the work of Ivan Aleksandrovich Goncharov,『The Battleship pallada』

19th century Korea through the eyesof a Russian Author : cusing on the work of Ivan Aleksandrovich Goncharov,『The Battleship pallada』

Comparative and Historical Analysis of Early Donghak: Cross-Religious Dialogue between Confucianism and Catholicism in 19th-Century Korea

The purpose of this study was to characterize early Donghak thought as the fusion of two horizons, one Confucian and the other Catholic. In particular, the study divided the Donghak founder Su-un Choe Je-u’s view of divinity into three stages, and showed how the evolution of his thought through these stages can be explained as the product of a dialogue between the Confucian monist tradition based on qi or vital energy and the Catholic dualist tradition based on Thomistic scholasticism. The study adopted a comparative and historical methodology, whereby comparison was limited to similarities and differences between Su-un’s works and sources in the Confucian or Catholic tradition that we can reasonably assume to have been available to Su-un. It was found that Su-un’s thought in the early stage was marked by theistic features similar to the scholastic view of God, and that in the middle stage Su-un sought to accommodate this theism within a pantheistic framework based on the Confucian monist tradition. For convenience’ sake, this theism-within-pantheism can be referred to as Su-un’s “panentheism”. It is suggested that the creative tension within this panentheism motivated Su-un to introduce innovations in his thought. First, in the middle stage, Su-un rejected the monism of li or pattern that was prevalent in the Neo-Confucian orthodoxy of his day, reverting to the older tradition of qi-monism. Second, in the late stage of his thought, he appears to have rehabilitated li as intelligent pattern that is the source of all signs of intelligence in the natural and moral order. As for the value of the approach adopted in this study, it enables us to make better sense of obscure details in Su-un’s works by placing them in their proper historical context, as evinced by the reading of Su-un’s late stage work “Buryeon Giyeon” presented herein. It is hoped that this approach will be applied more rigorously in future studies to deepen our understanding of the intellectual history of Donghak and Cheondogyo, along with various other new religions that emerged in Korea’s modern history.

개항기 조선에서의 근대 주권(sovereignty) 개념의 전래

본고는 근대 이전 조선에서의 ‘主權’ 용어의 사용 양상과 개항기 서양에서 잉태되어 형성된 주권(sovereignty) 개념이 조선으로 전래된 경로를 밝히는 것에 중점을 두고 고찰하였다. 조선과 중국에서 주권 용어는 서양에서 ‘sovereignty’가 전래되기 전에 이미 전통적 의미로 사용하던 용어이다. 『조선왕조실록』에 의하면 주권의 뜻은 대체로 두 가지로 나눌 수 있다. 하나는 ‘人主之大權/人主權柄’이고, 다른 하나는 ‘宗社廟制’에 관한 것이다. 근대 주권(sovereignty) 개념은 1870~1880년대부터 『만국공법』, 『공법회통』 등의 국제법 서적을 통해 조선으로 전래되었다는 것이 통설이다. 그러나 근대의 주권(sovereignty) 개념은 『만국공법』 등 서적을 통해 한반도로 유입된 경로 외에 신문과 저술 등을 통해 전래되기도 하였다는 것을 확인할 수 있다. 『한성순보』와 『한성주보』는 외보를 번역하여 보도하는 과정에서 직접 ‘주권’ 용어로 표하거나 ‘치국지권’, ‘자주권’ 등 용어로 해석하였다. 또한 1895년 일본에서 발간된 유길준의 『서유견문』에서 근대주권(sovereignty)의 개념을 소개하기도 하였다. 개항기 주권 개념(sovereignty)은 국제법 서적, 신문, 저술 등 여러 경로를 통해 한반도로 전래되었다. 이에 따라 조선에서 ‘주권’ 용어가 원래의 뜻이 퇴색하고 근대 서양 ‘sovereignty’ 개념이 주입되는 과정이 시작되었다. 조선에서의 근대 주권(sovereignty) 개념의 전래 및 정착 과정은 주권(sovereignty)개념과 ‘주권’ 용어가 융합되는 과정으로 판단된다.

Дипломатический статус Королевства Чосон в условиях соперничества Китая, Японии и России на Корейском полуострове (конец XIX в.)

At the end of the 19th century Korea took the first steps towards developing a modern model of diplomacy. This process was hampered by the inertia of vassal-suzerain relations with China and the uncertain status of Korea on the global arena. The author analyzed the indications of incomplete sovereignty of the Joseon Kingdom and its attempts to conduct sovereign diplomacy. The attitude of the great powers to Joseon has been considered. The uncertainty of Korea's diplomatic status at the end of the 19th century can be illustrated by the following contradiction. On the one hand, the great powers recognized Korea's sovereignty as a limited one and assigned a minister resident or consul general, which corresponds to the third and fourth level of a diplomatic representative. On the other hand, the Qing government prevented Joseon from pursuing an independent foreign policy, but could not shape it at its discretion. In 1901-1902, the diplomatic status of the Joseon Kingdom finally became fully sovereign de jure, de facto though internal problems and weaknesses did not disappear, and in 1904–1905 a Japanese protectorate over Korea was established.

19세기 향리 지식인 이명구의 지적 여정과 지방 吏書들에 대한 미완의 역사 프로젝트 『연조귀감속편』

19세기 향리 지식인 이명구의 지적 여정과 지방 吏書들에 대한 미완의 역사 프로젝트 『연조귀감속편』

People's Complaints and the Magistrate's Summary Justice in Local Society in the Late 19th Century Korea: An Analysis of the Book of the People's Complaints of the Yeonggwang County

People's Complaints and the Magistrate's Summary Justice in Local Society in the Late 19th Century Korea: An Analysis of the Book of the People's Complaints of the Yeonggwang County

A Japanese Diplomat’s View of Late‒19th‒century Korea: Focusing on Kondo Maski’s Nulhun Yugo

A Japanese Diplomat’s View of Late‒19th‒century Korea: Focusing on Kondo Maski’s Nulhun Yugo

Language Network Analysis of Munmyeong and Munhwa in Early 20th-Century Korea ―Focusing on the Discussion Context of Major Media Articles

Language Network Analysis of Munmyeong and Munhwa in Early 20th-Century Korea ―Focusing on the Discussion Context of Major Media Articles

University Masterplan and Negotiated Idealism:On the Evolution of the Masterplan of Yonsei University throughout 20th-century Korea

This article explores how idealized architectural plans are negotiated in relation to the practical concerns and socio-cultural conditions of modern and contemporary Korea. As a case study, it focuses on analyzing the masterplans of Yonsei University, one of the key universities that illustrate the architectural modernity of Korea, as well as reflecting the continual interactions between different agents of power within and outside the country. Particular attention is given to the evolution of the university′s masterplans at four different points in time: the plans proposed in 1917, 1925, 1957, and 1970 respectively, all of which are compared to the 2016 map. The 1917 plan is a product made by an American architect—Henry K. Murphy—who proposed a design without visiting the site. Such a process lacking tactile engagement resulted in generating an overly western-style and also an ′ideal′ plan that does not adequately respond to actual site conditions. While the 1925 and 1957 plans are updated versions that are based on Murphy′s site visits, they still seem idealized to a great degree. It is rather the last two maps—1970 and 2016 plans—where one can detect how they manifest themselves for the changing conditions of modern and contemporary Korea; a number of those working at the university participated in the design process, which focused on generating more realistic strategies in response to South Korea′s ′compressed modernity′. Our in-depth visual analysis of the Yonsei masterplans shows how idealized plans are negotiated and reworked, thereby reflecting realistic demands for university life in material ways.

19세기 조선 천주교의 죄 관념 연구

19세기 조선 천주교의 죄 관념 연구