Late Joseon Dynasty Research Articles

한중속담의 역사적 연원 고찰

Korea, which used Chinese characters as characters in the past, has maintained a close relationship geographically and historically for a long time. As a result, various Chinese cultural elements influenced the exchange of language and culture between the two countries, such as the introduction of Korean classical literature, literary works, and proverbs. This can also be seen in the fact that Korean and Chinese proverbs have more similarities in expression and meaning than differences. In addition, from the 17th century to the 2nd century in the late Joseon Dynasty, some writers collected Korean proverbs and left a collection of Chinese-translated proverbs that translated them into Chinese characters. This is the result of the positive will of some intellectuals at the time to accept lower-class culture reflected in the consciousness of those who compiled a collection of Chinese-translated proverbs, and furthermore, the opportunity and driving force for Korean proverbs to be recognized as one of our classics that must be inherited and preserved in the modern era. It can be seen that this has happened.

만재(晩齋) 주원택(朱元澤)의 가사 창작과 의식 세계

The purpose of this study is to discover Manjae, Ju Won-taek's new Gasa works and report them to the academic world. In addition, by estimating Ju Won-taek's life, this study tried to understand the purpose and background of Gasa writing, and the writer's consciousness shown in the works.
 Most of the original Gasas included in his Gasa-anthology “Geumsugangsan Travelogue (錦繡江山遊覽記)” are presumed to be his works in the 1960s. In his works, the expression method of dual meaning (二重字義), which was frequently used in the late Joseon Dynasty, appears. Dual meaning, which gives a new meaning to Gasa's word-syllable by using an ambiguous expression, is one of the poetic characteristics that appear throughout sijo, japga, and Chinese poetry, as well as Gasa in the late Joseon Dynasty as a pun expression method that was popular in the late Joseon Dynasty. After liberation, the traditional Shiga was replaced by the pre-modern literature style, and Gasa that has continued to the modern times is mainly Gyubang- Gasa. Considering this point, it can be seen that his Gasa works written in the 20th century inherited the pun expression method that was popular in the late Joseon Dynasty.
 Also, it can be confirmed that various contents are used as literary materials in his Gasa works. What is paid attention to here are the works based on the history of our nation. Through works such as “Daehan (大韓) Pride”, “Gyeongju Travel (慶州遊覽)”, “Deungnamsangongwonchan (登南山公園讃)”, and “Armed Forces National Cemetery Visit Worship (國軍墓地參拜)”, he reflected the phases of the times.
 His works based on history are closely connected to his consciousness as a writer. The 20th century was a time when sovereignty and land were taken away from Imperial Japan during the Imperial Japan’s colonial period, and ethnic conflicts arose through 6-25 War, 4-19 Revolution, and 5-16 Military Coup. He suggests national unity as a way to overcome these national crises. To him, unity of the nation was the way to overcome the national crisis and at the same time, the way for our people to move forward. Therefore, He thought we would be able to overcome the country's crisis by emphasizing the identity of the nation through our history and culture and restoring national pride.

春庵 蘇凝天의 생애 및 학문 경향

This paper examined So Eung-cheon's life, associates, and academic characteristics. So Eung-cheon was a scholar in a rural area, unknown to academia, but he had a reputation in the Samnam area of the time and also interacted with Soron scholars and Yeongnam scholars. So Eung-cheon is a remarkable figure in examining academic trends in the Samnam region in the 18th century.
 So Eung-cheon was associated with unknown scholars, Yeongnam scholars, and Soron scholars in a countyside, and what is particularly noteworthy in his relationship with Soron scholars. When he was young, So Eung-cheon studied various fields, including all classes of philosophers, Buddhism, Taoism, astronomy, and geography. However, when So Eung-cheon interacted with Soron scholars in his late teens and early 20s, he realized that his past academic direction was wrong and devoted himself to Confucianism.
 Yoon Dong-soo and Yoon Dong-won, whom So Eung-cheon served as teachers, played a pivotal role in the establishment of the academic background of the Pa-pyeong Yoon family, which led from Yoon Jeung. They pointed out the problem of So Eung-cheon working on general studies and pursuing a high-altitude discourse, and asked So Eung-cheon to work on practicing ethical norms in everyday life. In other words, Yoon Dong-won and Yoon Dong-soo passed on the academic style of Mushil(實務) from Yoon Jeung to So Eung-cheon. After meeting them, So Eung- cheon emphasized this point to his friends and juniors, emphasizing practice and study of So-hak(小學) in everyday life. Through So Eungcheon's academic trend, a new phase of the academic style in Honam region in the late Joseon Dynasty can be found. In addition, through the friendship between the So Eungcheon and Pa-pyeong Yoon families, it is possible to confirm how the academic style of the Soron leading from Yun Jeung were passed down.

4~6세기 영남지역 저상부장묘(低床副葬墓)의 고고학적 함의

The purpose of this article is aimed at the distribution of tomb style in Gyeongju during the Three Kingdoms period that the space range was formed from interdependent relationships, not from a political standpoint. The study subject are tombs with the low-floor additional chamber, which was judged to be data that can identify how the different natural environments of the coast and the inland were related with the formation of tombs. As for the research method, the spreading pattern was examined by categorizing tombs with the low-floor additional chamber and reviewing them step by step. As a result, it was confirmed that the tombs were transmitted through the sea route and then spread to the inland via Ulsan. It was changed in three stages, and in stage I, it spread to the Changwon-Pohang line through maritime traffic. In stage Ⅱ, the maritime routes were expanded to Gangwon-do region, while the relations with the Gimhae and Changwon regions had decreased. The spread to the inland begins, and the traffic routes identified in this process is largely divided into three directions centered on Gyeongju. The traffic routes were divided into Northeast Road leading to the coastal port, Southeast Road leading to coastal cities with a mixture of special functional areas and gateway cities, and West Road leading to inland cities based on agricultural products. In stage Ⅲ, And it was confirmed that land transportation routes were expanding to the inland area of western Ulsan and part of the coastal area of Ulsan. In addition, the reliability of the data was increased by comparing this result with the ‘ㅏ’-shaped tomb(ㅏ字形古墳) representing Gyeongju’s Northeast culture. This study was intended to reveal that it belongs to the broad category of culture formed around Gyeongju, not the specificity of a single tomb style. This analysis was interpreted from the perspective of efficient connection between the coast and the inland. The validity of this study was verified by confirming the similarity of the regions through comparison with the life culture area of the late Joseon Dynasty, where there was little change in transportation means.

奎章閣 書吏 金德亨의 삶과 문예 고찰

This paper examines the life, literature and art of Kim Deok-hyeong(金德亨) from Gyeongajeon in the late 18th century and early 19th century. In the meantime, there has been mention of his existence, which is excellent in flower painting, but his specific life history or literature such as poetry and calligraphy were not dealt with. Accordingly, in this paper, I tried to comprehensively examine his life and literature by examining various documents that mentioned him, such as 『Naegag-illyeog(내각일력)』, 『Jinhuisokgo(震彙續攷)』, 『Ihyanggyeonmunrok(里鄕見聞錄)』, etc.
 Kim Deok-hyeong’s name received upon reaching adulthood is Kangjung, his pen name is Samyangjae and Hwasanja, and is from the Gimhae Kim family. Kim Deok-hyeong performed the duties of Gakri(閣吏), the secretary of Kyujanggak, among Gyeongajeon, and the duties were passed on to his son Kim Shin-won(renamed Kim Ye-won) and his grandson Kim Geon-shik(金健植). In September 1780, he served as Byeongjo Seori(書吏), and in December 1781, he became Gakri(閣吏), a secretary at Kyujanggak, and served until 1795. He served as secretary at Kyujanggak for a total of 15 years, but as he has been associated with Kang Se-hwang(姜世晃), Shim Sa-jeong(沈師正), Heo Pil(許佖), Choi Buk(崔北), and Kim Hong-do(金弘道) since childhood, he had a chance to sharpen his eyesight. Thanks for this, even after becoming a Gakri, he displayed his special abilities in the field of literature and art. Through his poems such as 『Pungyosamseon』, we were able to get a glimpse of Kim Deok-hyeong's elegant spiritual world and poetic world, and through the records of Ma Seong-rin, who was the same Yeohangin, we confirmed his excellent calligraphy. Through the reviews of Yu Deuk-gong, Park Je-ga, and Yoon Haeng-im, he showed his painting skills, and he showed his special skills in painting rather than writing, and in painting flowers. The fact that he had no choice but to excel in flower painting was also due to his love for and exploration of real flowers. As a result, his teacher, Kang Se-hwang, regarded his flower paintings as treasures and kept them. Through the above research, the existence of Kim Deok-hyung as Yeohangin and the fact that he was a non-professional artist from Suri, apart from being a professional painter of painted books, have given us a glimpse into a part of Yeohang’s culture that promoted late Joseon Dynasty literature.

Scussion on the Provision of Meat Ritual Food at Royal Tombs and the Royal Ritual for Delivering Incense by the King Himself in the Late Joseon Dynasty

scussion on the Provision of Meat Ritual Food at Royal Tombs and the Royal Ritual for Delivering Incense by the King Himself in the Late Joseon Dynasty

조선 후기 격물(格物) 독법(讀法)의 다양화 경향을 통해 본 남당 한원진(南塘 韓元震)의 격물설

조선 후기 격물(格物) 독법(讀法)의 다양화 경향을 통해 본 남당 한원진(南塘 韓元震)의 격물설

고려시대 『佛頂心陀羅尼經』의 간행과 판본 분석

This study examined Chinese edition and records of a Korean institution based on previous studies and actual examination of the Sūtra of Great Dhāraṇī of the Uṣṇīṣa-cittā. In conclusion, following points have been discovered.
 First, the Sūtra of Great Dhāraṇī of the Uṣṇīṣa-cittā is categorized as Wigyeong(僞經) as it was established during the Tang Dynasty and its structure follows three volumes and one edition; different signatures were marked according to content of each volume.
 Second, there are Chinese character editions and Seoha editions discovered in Dunhuang, Xia, and Turpan. In particular, Gyeongdang(經幢; a sculpture with engraved scripts in a tower-style stone) style was popular in the 11th and 12th centuries during the Liao Dynasty and Jin Dynasty.
 Third, in the 12th century (year of 1150, 1156, and 1166) of Korea, Jumun(呪文) of ‘Buljeongsimjineon(佛頂心眞言)’ in Dharani Chongjijip(摠持集; compiled edition of Dharanis) is listed in Siddam characters. These records were discovered in Vairocana Buddha statue in Haeinsa Temple and the editions of the year of 1156 and 1166 consist of in 47 chapters engraved by ‘Jonsim(存心)’ and Eonpyeong(彦平)’, respectively. Among these editions, there is Beomseo Chongjijip prayed by Jahwa(資華) of Bupsoo Temple(法水寺) and the edition in 1150 was corrected and published by Sawon(思遠) in Gwangjaepo(廣濟鋪), a place where old Pyeong was.
 According to 『History of Goryeo(高麗史)』, Buljeongsimdoryang(佛頂心道場) was held frequently as a Buddhist event to protect the country from war and natural disasters. Three volumes structure can be witnessed in the early 13th century and most of the existing books are designed with portability. It is suggested that these books were created to hope for safety from the war against Mongolia and the military coup. Such practice reflects the background of the time, when esoteric Buddhism was popular among public.
 Fourth, in the early Joseon Dynasty, there are small-sized books created based on the Goryeo editions to treat and prevent individuals’ disease, disasters, and bad luck. In 1485, the royal kingdom published a woodblock edition with a plaque based on the edition of Ming Dynasty of China for the well-being of the royal family and prosperity of the descendants. During this time, Eonhae edition was printed with Eulhae metal type. This edition was published until the 17th century with slight variations in a myraid of local temples. However, the style on Eonhae portion remained the same.
 Fifth, the titles of the three volumes of the scripture are different and the marks in each volume appear differently by periods and editions. The first volume lists the virtues of Dharani as Avalokitesvara Bodhisattva pledges to Sakyamuni Buddha; the second volume mentions the virtues and protection gained by memorizing and offering this scripture all the time; and the third volume includes Dharani’s virtues with four spiritual examples. In other words, it includes stories about people eliminating their sins from their previous lives, woman born as a man, healing diseases, defeating evil, getting pregnant, protecting mothers and living in paradise through Dharani.
 Sixth, this Dharani was engraved and distributed not only in three volumes but also in the form of a single sheet with Jumun(呪文) since the Goryeo Dynasty, and was mainly engraved at local temples in response to the demand of the private sector in the late Joseon Dynasty. As the time goes by, Hanmuneum, Siddam character, and Hangeuleum were selectively applied to Jumun(呪文) as needed and its writing styles including but not limited to Hapja(合字; combined characters), Byeonggi(倂記; write both Hangeul and Hanja character sounds in orderly manner), Gujeolpyosi(句節表示; read by character segments), Jangdaneum(句節表示), Seongjopyosi(聲調表示; high and low character sounds) varied by the ed

심귀보의 智 개념에 관한 조선 유학자의 평가와 정재규의 이해

Jeong Jae-gyu (鄭載圭, 1843-1911) was a scholar in the late Joseon Dynasty who contributed to the solidification and formation of the Nosa school (蘆沙學派) through the publication of Nosajib (蘆沙集) and active lecture activities based on the independent acceptance of his teacher, Ki Jeong-jin (奇正鎭). He explained the concept of intelligence based on the definitions of Shen Gui-bao (沈貴珤), an early scholar of the Yuan Dynasty, and even though the volume was not large, he presented a deep analysis and a unique interpretation. Few Joseon Neo-Confucian scholars had explained the concept of intelligence based on Shen Gui-bao, so his attempts are unique. Shen Gui-bao explained, “the Intelligence includes the axis of change in the real world where the heavenly principles are inherent and has a mirror to judge the conflicts of human affairs”. Hu Bing-wen (胡炳文) used the explanation to justify his concept of intelligence. However, since intelligence is a principle, and the “axis of change in the real world” is also a principle, an unreasonable proposition of ‘principle includes principle’ can be established according to Shen Gui-bao’s definitions. Therefore, Kim Chang-hyeop (金昌協) and others criticized Shen Gui-bao, saying that such a proposition cannot be accepted. However, in the 19th century, Lee Hang-ro (李恒老) and Lee Jin-sang (李震相) showed a positive attitude toward Shen Gui-bao’s definitions. Jeong Jae-gyu, who partially accepted the influence of Lee Jin-sang, reaffirmed the fundamental position of intelligence through the phrase “Intelligence includes the axis of change in the real world”, and emphasized that intelligence is the basis for both moral judgment and the principle of perception. Furthermore, in the Neo-Confucian system, intelligence corresponds to a quiet virtue, so Jung Jae-gyu’s emphasis on it might lead to a theory of cultivation centered on solitude (靜), which can be confirmed in questions and answers shared with Ki Jung-jin, his writings, and poems.

위당 정인보의 실심 감통과 경세제민

This article reexamines Jeong In-bo’s lifelong studies and achievements from the perspective of understanding him as a statesman. Keenly empathizing the pain of the people who lost their nation, he recognizes that it was the task of the times to reclaim national sovereignty and relieve the people from suffering. He finds the cause of the collapse of Joseon inside Joseon, and diagnoses that all problems originated from ‘thinking of promoting one’s own interests (自私念)’. What he suggested to resolve these problems is ‘to awaken the sincere mind’. He believes that separation can be turned into oneness, conflict into love, and slaughter into revitalization only when ‘thinking of promotion of one’s own interest’ is overcome by awakening the sincere mind of all Joseon people. While studying Yangming studies, Jeong In-bo realized that the sincere mind has the ability to empathize, and verified this realization by his own experience. Through this experience, he submitted ‘empathy of the sincere mind’ as a statecraft principle that can save the world. All of his activities including educational, academic, media and political activities, aim at ‘governing a nation and saving the people’ according to the statecraft principle of ‘empathy of the sincere mind’. Jeong In-bo paved the way for advancing Korean Studies by awakening the importance of Korean Studies to his colleagues and students who worked at Yonhee College. Furthermore, with a deep understanding of Joseon’s reality after liberation, he adopted ‘strengthening and raising the national spirit’, which was the spirit of the times, as his educational ideology, and suggested a way for the nation to move forward by seeking detailed practical plans. He also brought the thoughts and works of Silhak scholars in the late Joseon dynasty into light; from his view, these scholars related to the nation and its people through the sincere mind and academically explored the way to save the nation and its people. He inspired the sense of subjectivity of the people by exploring Joseon’s spirit of 5,000 years in his research on Joseon history, enhancing the sense of identity of our nation. He struggled to solve the problems of the times by spreading his academic achievements through the media and carrying out an enlightenment movement to awaken the sincere mind of the people. Even in his short political term in Syngman Rhee’s government, he tried to correct the bureaucracy. All these academic works and activities of Jeong In-bo were motivated by the determination to save the world.

｢구운몽｣의 서사관습과 현대적 변용

This paper examines how the narrative structure and the dream narrative of Guunmong has been transformed into a modern web drama. First, the identity of the narrative structure of Guunmong and the variable nature of the dream narrative was examined. Subsequently, the pattern of the modern variation of Guunmong was reviewed by citing The Youngest Son of the Chaebol Family. Finally, the narrative custom of Guunmong was grasped from a literary and historical perspective. The above is summarized as follows. First, the structural identity of Guunmong and the variability of the dream narrative were confirmed. While inheriting the existing tradition of Mong-yu(dream) narrative, Guunmong has made a breakthrough in terms of mass. Meanwhile, the structural identity of Mong-yu novels was established, and the diversity of the dream narrative, a virtual world, could be transformed at any time. This is why Guunmong was able to be reprocessed according to the situation of the times. Second, the relationship between the variations of narrative techniques and The Youngest Son of the Chaebol Family was reviewed. The world transformed from deficiency to fulfillment. Guunmong allowed Yang So-yu to satisfy Sung-jin's lack of love in the virtual world, and The Youngest Son of the Chaebol Family allowed Yoon Hyun-woo, who was economically deficient, to become Jin Do-jun of the virtual world and live a fulfilling life. Next, the character was transformed from status to capital. In shaping the character, if Guunmong presented a medieval status as a privilege, The youngest son of a chaebol family made a change in presenting modern wealth as a vested interest. Then the character is awakened from the illusion and returned to reality. In Guunmong, Yang So-yu returned as a lonely monk after finishing his secular wealth and honor, while The Youngest Sn of a Chaebol Family transformed Jin Do-jun to return to Yoon Hyun-woo in reality after achieving all the economic things. Finally, through the transformation of fatalism, the future was predicted. If Yang So-yu of Guunmong. followed the trajectory of life according to his given fate, Jin Do-jun of The Youngest Son of the Chaebol Family was sent back to the past where Yoon Hyun-woo lived and was able to predict the future. Third, the narrative customs and literary and historical status of Guunmong was examined. Guunmong is a Momg-yu novel that creates a unique structure of reality-virtual-reality and the practice of dealing with various narrative types, which became a custom Due to this, various derivatives could be produced in the late Joseon Dynasty. It can also be useful in modern literature that have fantastic nature. This is because the narrative structure of Guunmong and various dream narratives can be transformed to capture modern problems intensely. Such a work is The Youngest Son of the Chaebol Family. Considering this, the narrative custom of Guunmong had a long tradition, and it is also worth paying attention to in terms of literary history that it has developed into video literature.

신라 군사제도 연구의 현황과 과제

This article reviews the results of research on the Silla military organization and summarizes future research issues. Silla's military organization can be found in the Bumgunho record of Mugwan section, in the 『Samguksagi(History of the Three Kingdoms)』. Mention of the Silla military organization began in the late Joseon Dynasty. In the late Joseon Dynasty period, the Silla military organization was mentioned in order to organize the military system of the past or to reform the military government and military system. Actual research on the Silla military organization with modern historical research methods was began after the 1900s. The interest in Korean history during this period led to empirical research on historical and geographical aspects, and also for the Silla military organization. After the liberation of Korea in 1945, the study of the Silla military organization intensified. Studies were published that provided an overview of the Silla military organization from an institutional perspective, and studies were also conducted that linked the military organization to the local system. These studies became the basis for later research on military organizations. From the 1970s, research on Silla's military organization became more detailed, with studies focusing on individual military organizations or specific military offices based on the results of previous studies. From the 1990s to the present, researchers have research achievements in military organizations that have been difficult to identify due to very sketchy records, and studies have been published to trace the process of change in military organizations and the operation of military organizations in connection with the Silla defense system. As a result of the constant efforts of researchers in the face of absolute scarcity, both qualitatively and quantitatively research on the Silla military organization has been greatly advanced and accumulated. However, there are still many things that need to be resolved. It is hoped that more research on military organizations will be conducted in the future and much will be revealed about the Silla military organization.

조선 후기 『화엄소초』의 한국 유전과 불교미술의 제작 양상

조선 후기 『화엄소초』의 한국 유전과 불교미술의 제작 양상

Rethinking of Joseon’s transition to modern times in the late Joseon Dynasty: focusing on Chinese-style architecture manifested in the Joseon Dynasty in the 19th century

ABSTRACT This study aims to find Chinese-style buildings and architectural factors manifested in those buildings by paying attention to Chinese-style buildings centered on buildings used in the palaces and royal family houses in Joseon Korea during the 19th century. Although the influences of Qing on the late Joseon Dynasty have been researched in history studies, anthropology, and literature, research in architecture is greatly lacking. However, in the late Joseon Dynasty, changes in the recognition of the culture of Qing China resulted in demonstrable influences of the architecture of the Qing on the features of some buildings, such as the use of Chinese-style bricks, Gyeongsan Jibung, Gwonbung Jibung, Jeonchug Bagpung, Wonchang, Siheyuan, and Yeongjocheok. Those Chinese-style elements, however, appeared only in particular Joseon buildings, such as the palaces and houses of aristocratic class who maintained contacts with the Qing. This research was performed through field research of Korean and Chinese buildings related to the diverse literature review and primary historical materials. The absorption of foreign styles, especially the Chinese style, in architecture in the late Joseon Dynasty is presumed to have alleviated the cultural shock that occurred in the process of accommodating western architecture after the country was opened.

조선 후기 학문 지형과 경전 해석의 변화

The change in international order in East Asia in the late Joseon Dynasty made it difficult to fully accept the Chinese-centered world order. Joseon claimed to be precious as a bearer of civilization, putting the Chunchudaeui(春秋大義) and the Jonjuron(尊周論). Joseon’s Sinocentrism centered on culture, brought about changes in the academic landscape. With a sense of crisis for Dohak(道學) and Dotong(道統), he deepened the dogmatic harmony of Neo- Confucianism, and the study centered on the theory of mind formed a trend. The psychological development of Neo-Confucianism in the late Joseon Dynasty aimed at establishing the moral subject, and in the process of constructing the thesis for each school, the interpretation of the scriptures was developed. On the other hand, a group of intellectuals who experienced the Qing Dynasty’s cultural and property system crossed the ideological boundary of Huai(華夷) and promoted Bukhak(北學), which prioritized people's livelihood and practical use. In particular, Hong Dae-yong’s cultural pluralistic perspective, which discussed the relativity of culture at the cosmic level, led to a re-evaluation of the value of Joseon's history and culture, and opened the way for Silhak based on sincerity. In addition, the change in the interpretation of the scriptures also showed the influence of Yangming Studies while re-questioning the origin of advanced Confucianism. Jeong Yak-yong took the method of interpreting the scriptures with the scriptures, but added his own views. The vast academic achievements did not stop at empirically arranging previous commentaries, but went on to a new interpretation of human nature. On the other hand, Choi Han-gi understood the change of academics in the past as the accumulation of empirical knowledge, and showed originality by taking the existing real world as a scripture, not a literal scripture. For Choi Han-gi, the scriptures were not texts and books, but rather the real world in motion. The thinking system of Unhwa and Gihak, which integrates the universe, nature and human beings, underpins this. Although Jeong Yak-yong and Choi Han-ki's understanding of the scriptures was different, a hermeneutical approach to the scriptures could be a path to explore the philosophical characteristics of both, who were distinguished in the academic landscape of the late Joseon Dynasty.

별내면 청학리 일대의 공간성 변천 연구

The Cheong-hak-ri Area of Byeol-nae-myeon, Nam-yang-ju, once known as Dogok(陶谷), is steeped in history, having been inhabited by the Ui-ryeong-Nam clan(宜寧南氏) from the Joseon Dynasty to the present. In the late Joseon Dynasty, Nam Yong-ik(1628-1692), who held the position of I-jo-pan-seo(吏曹判 書), managed several villas here and interacted with his colleagues. Su-rak-mountain(水落山) Ok-ryu Waterfall(玉流瀑布) and the Gan-pok-jeong(看瀑 亭) built next to it became a kind of marker symbolizing Ui-ryeong-Nam clan and Nam Yong-ik.
 The reason why the Ui-ryeong-Nam clan of Ui-ryeong(宜寧), Gyeong-sang-nam-do, formed a settlement and seon-yeong(先塋) in Dogok was that Nam-jae(南在, 1351-1419) and Nam-eun(南誾, 1354-1398) were granted sa-pae-ji(賜牌地) and Large farmland(田莊) in the early Joseon Dynasty. Then, starting with Nam Hyo-ui(南孝義, 1474-1551), its character as a clan village(集姓村) became clear, and in the late Joseon Dynasty, Nam Yong-ik, who was at the beginning of the No-ron(老論) Gyeong-hwa-se-gok(京華世族), traveled back and forth between Seoul and his hometown.
 Nam Yong-ik traveled back and forth between Seoul and his hometown, seeking refuge in his hometown whenever he was in political hot water. After the age of 50, when he actively advocated for seclusion, he concentrated on building a separate houses, assuming that he could return to Seoul. The real guardians of the land were his Bang-gye(傍系) descendants, who farmed, lived, and maintained their daily lives there.
 It is believed that life in Se-geo-gi(世居地) was similar until the 80s, when rural villages centered on the same sect were maintained. Throughout the Japanese occupation, the Korean War, and modernization, clan village(集姓村) remained culturally unchanged until the 90s, when a turning point occurred. At the core of the transition was a change in the form of housing: apartments. As a large number of anonymous people quickly moved in, taking up space on the ground and in the air, the neighborhood's character as a village community was quickly eroded.
 When the village community collapsed, so did the tradition of nickname of house (宅號), which lasted until the 80s. Now, those who remain live in an era of communal housing, where people call each other □dong □ho. This article, which aims to be a study of spatiality, concludes by record the nickname of house, which few people will remember. This could be a meaningful task if we reflect on the disappearance of urban and suburban clan village over the course of modern history.

조선시대 인천(仁川) 용유도(龍流島)의 역사지리와 명승경관

Yongyudo Island(龍流島) in Incheon(仁川) is originally an island in Eulwang-dong, Jung-gu, Incheon.
 Yongyudo Island was reclaimed land, merged with Yeongjongdo Island(永宗島) after Incheon International Airport was built. Still, during the Joseon Dynasty, it functioned as a significant island in the West Sea and was valued. Many historical records have been handed down, and the place's name remains so that you can guess the status of the past. Accordingly, this article examined records of historical characteristics and scenic spots based on the literature data of Yongyudo Island and shed light on the appearance of Yongyudo Island in the past. Yongyudo Island has been inhabited since the Goryeo Dynasty and was recognized as a significant island for the country. In particular, it is possible to move by land at low tide, so you can see the situation of sharing the history with the islands around Yeongjongdo Island. In the early Joseon Dynasty, a state-run ranch was established on Yongyudo Island. It can be seen that the Dun(屯) was installed on Yeongjongdo Island in the late Joseon Dynasty, and its function was increased, and it was referred to as Maseong(馬城) at the end of the Joseon Dynasty. Meanwhile, various records to look around Yongyudo Island are also confirmed. The people made salt their main business, and records of the natural environment are also confirmed. It helps to understand the appearance of the West Sea islands in the past.
 Yongyudo Island attracted attention for its unique scenery among various islands in the West Sea. It can be seen that Yongyudo Island was recorded as a representative island in a poem written in the West Sea area in the late Joseon Dynasty. Kim Jong-su(金鍾秀), Lee Yun-yeong(李胤永), and others went on a tour of Yongyudo Island in the 18th century. When They reached Yongyudo Island, they were fascinated by the scenery when they saw Yeogiam(女妓巖). Still, they failed to land due to heavy rain and returned to Wolmido Island(月尾島) to decorate the cultural history of the West Sea tour that will go down in history. Meanwhile, Choi Hyeon-gu(崔鉉九) sang the beauty of ｢The Eight Scenic Views of Yongyudo(龍游島八景)｣ as a poem. Today, it is the predecessor of the Eight Scenic Views of Yongyu and is an essential material for understanding the beautiful scenery of Yongyudo Island in the past.

Examination of the Architectural Construction Method and Superstructure of Late Joseon Dynasty Dwellings (Private Houses) in the Gyeonggi Region : with focus on ‘呂’-shaped and ‘日’-shaped houses

Examination of the Architectural Construction Method and Superstructure of Late Joseon Dynasty Dwellings (Private Houses) in the Gyeonggi Region : with focus on ‘呂’-shaped and ‘日’-shaped houses

『縞紵集』의 編纂者 朴長馣의 생애와 그 편찬 의식

This study aims to write the chronology of Park, Jang Am(1790~1852?) at a brief level, and to examine why he compiled Hojeojip, a kind of directory of people, and his intention. Park, Jang Am was born as his father's third son, Park, Je ga(1750~1805), an intellectual of the late Joseon Dynasty who was active in the 18th and early 19th centuries. Hojeojip, which Park, Jang Am wrote, consists of a list of Chinese intellectuals that his father met during his four trips to the Qing Empire Under the Qianlong Emperor's reign along with envoys dispatched for public duties.
 Yu, Bon Hak, Shin, Wi, and Li, Ding Yuan were the intellectuals of the 19th century Joseon Dynasty or of the Qing Empire abroad, who were close to Park, Jang Am. By examining the traces of his friendship with these three people, it is possible to know that Park, Jang Am was influenced or helped by them in the way he respected his father or in the work of supplementing the contents of Hojeojip.
 Hojeojip is a literature way for Park, Jang Am to respect his father, and more specifically, it was written to prove the existence of his father, Park, Je Ga, in the history of exchange between the Joseon Dynasty and the Qing Empires in the 18th and early 19th centuries. Several points can be presented as evidence for that. The first point is that he placed the materials of his father and Gwak, Jip Hwan's friendship at the beginning of Hojeojip. The second point is that the pages of Hojeojip include not only the articles related to his father but also those related to people who can be referred to as Park Je Ga's friends or disciples.
 In conclusion, Park, Jang Am revealed the purpose of praising his father's achievements in the literary exchanges between the Joseon Dynasty and the Qing Empire through Hojeojip. In other words, this is nothing other than the purpose of trying to prove not only the name of the family in the 19th-century literary world but also its presence.

Raman spectroscopy of yellow organic pigments of large Korean Buddhist paintings from the late Joseon dynasty (17th–19th centuries)

AbstractThe yellow coloring of the organic and inorganic pigments used in large Buddhist paintings during the late Joseon dynasty (17th–19th centuries) is herein analyzed using Raman spectroscopy and non‐invasive component analysis via p‐XRF. p‐XRF analyses of 194 yellow points on 12 large Buddhist paintings confirmed the use of gold, orpiment, and organic pigments; however, the yellow chromophoric elements of the organic pigments were not detected. The confirmed colors ranged from light yellow (close to white) to bright and dark yellow, but microscopic analysis revealed no particles or crystals. Accurate identification of pigments comprising light elements or organic compounds is challenging, which limits their identification via p‐XRF. In contrast, Raman spectroscopy of the samples presumed to be organic pigments detected gamboge in the samples, either alone, mixed with a white inorganic pigment such as lead white to express yellow, or overlaid upon such a pigment. These results demonstrate the utility of Raman spectroscopy in the analysis of organic pigments and provide a guide for the identification of coloring materials used in cultural heritage artifacts.