Chosun Era Research Articles

『航海献酬録』에 나타난 일본과 조선 학사의 선현인식

This study focuses on the period when Mr Mizutar and his son traveled from Kumamoto to Osaka on September 8th to visit the Chosun Diplomatic Delegation (Chosun Tongsinsa). The visitors exchanged gifts of poems and conversations in literary Chinese with Yu-han Sin who was an official literateur. They also exchanged these gifts with a group of document clerks for the three envoys, including Baek Gang, Mong-rang Sung, and Eun-doo Jang. This collection of written conversations and poems were later scribed down by Mizutari Yasunao into a book titled Hang Hae Hyun Soo Rok. A closer look at the 47 Chinese poems in the book, which were composed and read aloud during the visit, reveals frequent references and allusions to Chinese classical scholars. Notably mentioned among these poems are No Yeon, Wee Mann (who traveled thousands of miles to meet Lee Baek), So Sik, So Sun, Cheon Sa, Yook Son, Sa Young Woon, Woo Owang, Twe Zi Han Yoo, Owang Bal, and others. What is most fascinating among these poems, is the reference and allusion to the young Wang Bal. It provides a rare glimpse and opportunity to see how both Japanese and Cho-sun era young scholars perceived this pioneer and his cultural impact.

Ancestral ritual food of Korean jongka: Historical changes of the table setting

BackgroundIn the agrarian society of historical Korea, jesa (祭祀, traditional rite from ancestors), rituals practiced for praying to the gods for a rich harvest, was one of the most important rites. Since its founding, Chosun adopted Korean Confucianism and Neo-Confucianism as its governing principles, and karye (家禮, family rites of Zhu Xi), the customary formalities of the family, was perceived as an obligatory guideline to practice with the Confucian rites. This study aims to examine periodic changes in how the ritual table was set up in Korea's traditional head families, or jongka (宗家, the traditional Korean family), from the Chosun Dynasty (1392–1910) to the present time. MethodsWe compared the varieties of food and their positioning in a diagram illustrating the placement of ritual food or jinseoldo (diagram illustrating the placement of ritual foods for ancestral rites), from karye, and three guides about family rites published during the Chosun era. We also analyzed the food arrangement style for ancestral rites from the ritual standards of the Japanese colonial era and the Simplified Family Ritual Standards issued by the Korean government. In addition, we visited eight head families to observe the varieties and positioning of fruits on the ritual table. ResultsDuring the Japanese rule (1910–1945), the Japanese Government General of Korea declared the ritual standards for the purpose of simplifying the ritual practices of Chosun, but with an ulterior motive to disintegrate Korea's traditional rites and put the nation under its control. After independence from Japanese rule, the Korean government insisted on a new set of family ritual standards. However, the standards imposed from the outside rarely affected the rites practiced by families. ConclusionThe examination of historical records revealed that kakarye (家家禮, different rituals by each family) was being practiced among families, which causes only formalities to remain and sincerity to disappear. This is unfortunate as sincerity matters more than formalities. (The “Supplementary File” provides further explanations of each term mentioned in this article.)

Textual Criticism of Xuanfu Chaoping Pizhu Shanbu Quotedfrom Chuci and Printed in Chosun Era

Textual Criticism of Xuanfu Chaoping Pizhu Shanbu Quotedfrom Chuci and Printed in Chosun Era

전통 벽체 외엮기 기법 연구

Oeyeokki to plaster work of Korea Cultural Heritage is proceeding to cinstruction using bamboo as main material. But as a resut of a review Uigwe and various documents, use miscellaneous tree instead of bamboo, many also point the other way construction. Now Oeyeokki using Joonghit, nuloe and seoloe for construction as shaped '井' to base framework, Chosun era used joongkit, gasisae, norubal, Oe. Also confirmed joongkit, norubal, gasisae is composed of joints and custom structural role has. Therefore, we need to consider Oeyeokki work in the Cultural Heritage Corporation actively with the use of gasisae and norubal.

Renowned generals of Chosun era in old literature

Renowned generals of Chosun era in old literature

Dangun and Kija - Systematic study of the history of Kojoseon -

Kojoseon(古朝鮮)’s system must first be based on the Domestic literature. And the best choice to combine the archaeological material. “Samgukyusa(三國遺事)” was in 1908 that the history of Wanggeomjoseon (王儉朝鮮). On the other hand, “Ghewangungi(帝王韻紀)”is a history of 1028 years Dangunjoseon(檀君朝鮮), then was followed by a Kijajoseon(箕子朝鮮) 928 years. The contents of the “Samgukyusa(三國遺事)” close to the original state in the dual. Kojoseon(古朝鮮) is 1,000 years was also a time when Pyungyang (平壤) and Baekaksan Asadal(白岳山 阿斯達). The combined 1500 until the time was the capital of Jangdang-kyung. Both moved the capital back to the time of the 1908 Asadal combined. There are two founding Chosun era of 24th century BC - 22th century BC and the 18th century BC - 15th century BC. This is the date presented in the literature. Is the title of Dangun Kojoseon(檀君朝鮮) time leaders, anggeom(王儉) is the name of the founder of Kojoseon(古朝鮮). The title of the first ruler in the Kojoseon(古朝鮮) is used Dangun(檀君). The title was later changed to the Geom(儉), the Wang(王) after the title was changed again. The Kojoseon(古朝鮮 : Wanggeomjoseon 王儉朝鮮) is divided into Dangunjoseon(Front Joseon) and Geomjoseon(Later Joseon). The bipahyung Bronze Dagger(琵琶形銅劍) used Geomjoseon(儉朝鮮) era is obvious historic period. But Dangunjoseon(檀君朝鮮) is under discussion among the history and legends. Entity will be disclosed in accordance with future research.

Music and dance of court dance created during early Chosun era and Ye-ak philosophy

Music and dance of court dance created during early Chosun era and Ye-ak philosophy

조선 초·중기 출토 허리끈의 유형과 구조 - 여산 송씨 출토 허리끈을 중심으로 -

This was written based on the type and structure of korean man's waist belt in the early and middle era of the Chosun era. The waist belt was excavated from the Mokdaldong in the Daejeon city. The types of korean man's waist belt in the Chosun era were classified into Wondahae (i.e., round shape belt) and Gwangdahae. The Wondahae consist of two types which are circle shaped and straight types. The circle shaped wondahae contain one fringe in the main body of the belt and its joint part is decorated with a small network such as lacing decoration with the size about 1 cm around. The shape of the Wondahae has been changed from the circle shaped into the straight types and also has a tendency to be wider and longer as time went by. The standard form of the Gwangdahae is straight with about 2-3 cm width and elaborated by lacelike fringe as well. This also has a tendency to be wider starting from the 1600s show. The structure of this belts were divided into braid and ornament parts. The ornament part was constructed with the lacelike netting and fringe parts. The sophisticated craft techniques have a great decorative beauty. Through an analysis of FT-IR, the materials of those three belt are known which are made of the silk and the core thread was filled with cotton. Moreover, it can be confirmed that the glitter material of the ornament part were designed with gold foil and has been analyzed with SEM-EDX.

한.중.일 전통주거의 공간구조 및 공간이용 특성에 관한 비교연구 - 충효당, 4진 사합원, 니노마루고덴 사례를 중심으로 -

Until now, several comparative approaches were developed within the studies of Korean, Chinese, and Japanese traditional housings. In those studies, however, each space in the traditional houses was only treated in individual and fragmentary manners, and they lacked the interpretation of the topological attribute of each space within a holistic structure organized by unit spaces, and of the cultural-behavioral meaning of them within a holistic space-use pattern of the housing. The topological attribute and behavioral meaning can be analyzed and interpreted with the quantitative spatial analysis method such as Space Syntax. This study aims to analyze the traditional housings in Korea, China and Japan in the holistic aspect of spatial structure using Space Syntax, and to compare the analysis results with relating the structural attributes to the space-use pattern. In this study, the `Banga` in Chosun era, the `Siheyuan` in Ming-Ching era, and the `Shoinzukuri` in Edo era were selected as the analysis subjects. The integration indices were calculated from the convex maps representing the subjects, and the common and different attributes of the three subjects were defined through comparative analyses.

The Life of Yang’ban Women and Feminine Leadership in the Late Chosun Era - Focusing on 17th Century Heng’jang -

The Life of Yang’ban Women and Feminine Leadership in the Late Chosun Era - Focusing on 17th Century Heng’jang -

A Study on the Policy Decision-Making Process of the Chosun Era: Focus on Mandarins' Participation Function

A Study on the Policy Decision-Making Process of the Chosun Era: Focus on Mandarins' Participation Function

The Invention of Chaste Motherhood: A Feminist Reading of the Remarriage Ban in the Chosun Era

The remarriage ban and the ideology of chastity have been critical elements of the Korean patriarchy and system of social status since the Chosun era. This paper investigates the process of establishing the remarriage ban, and how it occurs in the discourse of the Chosun Wangjo Shilluk (Chronicles of the Chosun Era). Remarriage was not legally banned but the so-called ‘remarriage ban’ was enforced in the following ways: first, the practice of sushinjon whereby land was awarded to chaste widows was abolished. Furthermore, the Anti-Remarriage Law was used to discourage remarriage by disallowing sons of remarried women from assuming public office. Chaste motherhood was invented, by linking the sexuality of mothers to the careers of their sons. For the lower class groups, women's chastity was glorified by dispensing prizes such as symbols of status for the family and tax exemptions. This process reveals how a key social ideology was constructed and Confucianism was translated into an ideology of chastity for the subjugation of women within the patriarchal system. Further research is needed on how the remarriage ban operated along with other mechanisms for connecting motherhood with the sexuality of women and the system of social status.