Yun Ch Research Articles

윤치호의 개성 한영서원 정원 계획†

The purpose of this study is to clarify the background of the plans and the spatial characteristics of the garden at the Anglo-Korean School, an educational institution established in Gaeseong in 1906 by Yun Chi-ho and the American Methodist Church. The time scope of the study is from 1906, when the school was opened, to the early 1920s, when the basic building structure of the school was completed. The spatial scope is the school complex, located in Gaeseong, and its affiliated facilities. The contents of the study include the planning background and purpose, spatial layout, and plants used in the school garden. This study reviewed Yun Ch’i-ho’s papers and Warren A. Candler’s papers at Emory University, documents, photos, and maps produced in the early 20th century. The results show that the school garden was first mentioned at the school’s opening and that with a strong will, Yun Chi-ho insisted on establishing a school garden. The garden was located around the engineering department building and was divided into several sections and lots. Economic plants, such as fruit trees, comprised the garden and were sourced from the Methodist Church of the South, USA. This study reveals that the garden at the Anglo-Korean School functioned as a training ground for agriculture and horticulture education and was differentiated from Seowon, a traditional Korean academy that symbolically spaced Neo-Confucianism and that emphasized the views of the surrounding nature during the Joseon Dynasty.

The prevalence and clinical characteristics of restless legs syndrome in patients with iron deficiency anemia in Korea.

While the prevalence and clinical characteristics of restless legs syndrome (RLS) are known to vary according to ethnicity, a detailed evaluation of this condition among patients with iron deficiency anemia (IDA) has not yet been reported in an Asian population. We investigated the prevalence and clinical characteristics of RLS in patients with IDA in Korea compared with age- and sex-matched patients diagnosed with idiopathic RLS. This prospective single-center study was performed at a regional university hospital. Consecutive patients with IDA were enrolled over a 4-year period. Clinical interviews and laboratory tests were conducted at the first visit. RLS diagnosis was confirmed through face-to-face interviews. We randomly selected patients with idiopathic RLS without comorbid medical disorders from our sleep center dataset as control patients. The clinical characteristics of both groups were compared. We enrolled 124 patients with IDA. Fifty (40.3%) patients were diagnosed with RLS, with 82% exhibiting severe to very severe symptoms. Patients with IDA and RLS were older and reported more sleep deterioration than patients with IDA without RLS. Patients with IDA and RLS also had a more depressed mood and higher periodic limb movement index scores than patients with idiopathic RLS. The prevalence of RLS among patients with IDA in Korea was high, with the majority having severe to very severe symptoms. Patients with IDA and RLS had poorer sleep quality and more emotional problems than patients with IDA without RLS. Therefore, patients with IDA should be screened for RLS to prevent adverse effects on the quality of sleep and life.

The Student’s Hand: Industrial Education and Racialized Labor in Early Korean Protestantism

Abstract In the 1900s American missionaries used the industrial vision of the African American leader Booker T. Washington to instill the idea of economic progress in Koreans. Inspired by this uplift model, the Korean intellectual Yun Ch’i-ho (Yun Ch’iho) and US Southern Methodists founded the Anglo-Korean School in 1906, where students would later produce textile products called “Korea mission cloth” for global sale. This article examines the promotion of manual labor in the intersection of religious propagation and educational reform during the early twentieth century. The author argues that the idealization of industrialization by American and Korean Protestant leaders was a vehicle to both disseminate American discourses of race and institutionalize a system of capitalism in the name of modernizing Korea. This early history of Korean Protestantism has influenced the hierarchical conceptualizations of the white, black, and Asian races, which has been obscured by the benevolent achievements of missionary work.

Tabooization of Korean Funerary Culture during Japanese Rule – The Case of Yun Ch’i-ho (1865-1945)

Tabooization of Korean Funerary Culture during Japanese Rule – The Case of Yun Ch’i-ho (1865-1945)

Killer Fables: Yun Ch’iho, Bourgeois Enlightenment, and the Free Laborer

Abstract Drawing on Yun Ch’iho’s Diary, and outlining some of the ideological and transnational aspects of a Protestant, bourgeois consciousness that emerged in Korea at the turn of the last century, this article presents a critical reassessment of liberalism, Protestant Christianity, and the type of free laborer that bourgeois Protestants like Yun Ch’iho wanted to create. As a pious liberal, Yun Ch’iho led efforts to establish civic and religious organizations that sought to construct a free conscience that would form and maintain public opinion. This was a militant agenda in the sense that, like the evangelical teachers he met in Shanghai and at Emory College, Yun wanted to build public pressure to dismantle the Confucian political order. As a Protestant entrepreneur of free men, Yun sought to “kill the Korean.” This militant, liberal agenda aimed to discipline and embody new desires, especially among youth, to produce the free laborer, and to render the extraction of profit as a form of exchange.

Editorial Note (March 2020)

Editorial| March 01 2020 Editorial Note (March 2020) Journal of Korean Studies (2020) 25 (1): 1. https://doi.org/10.1215/07311613-7932206 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Editorial Note (March 2020). Journal of Korean Studies 1 March 2020; 25 (1): 1. doi: https://doi.org/10.1215/07311613-7932206 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search Books & JournalsAll JournalsJournal of Korean Studies Search Advanced Search The March 2020 issue brings together articles that draw upon multiple disciplinary trajectories. Three articles in this issue address religion in relation to multiple concerns, including translation, temporality, and the political. Contributors also offer new work on the Chosŏn dynasty narrative and the dreamscape, colonial-period education policy, North Korean art, and the multilayered relationship between Korea and the United States (one article explores Yun Ch’i-ho in Georgia and another Korean women’s performances in US military clubs in the 1950s and 1960s).We look forward to the October 2020 thematic issue, “Between the Sacred and the Secular: Protestant Christianity as Lived Experience in Modern Korea,” guest edited by Hyaeweol Choi (University of Iowa).The editorial office of the Journal of Korean Studies is housed at the Center for Korean Research, Columbia University. JKS is published by Duke University Press. Publication of the Journal of Korean Studies is made possible by a... You do not currently have access to this content.

Changes in funerary rites and burial practices in Modern Korea (1876–1945)

ABSTRACTBefore Korea opened its ports in 1876, funerary customs and burial practices were strongly influenced by Confucianism and geomancy. Wailing was systematized, and the sacred nature of ancestral bones allowed only for earth burial, preferably in spots that were selected for their geomantic energy. Japan, extending its influence in Korea steadily up to full annexation in 1910, intensely challenged Korean burial practices in an attempt to align them with Japanese procedures. In the name of modernization, public cemeteries and cremation were introduced, while private graveyards were forcefully removed. This article attempts to trace these changes and evaluate their impact in Modern Korea. First, the situation at the advent of Modern Korea will be outlined to understand the problems during that period. Next, Japanese changes to funerary practice in Korea will be reviewed, and then reactions to these changes will be analyzed through the diary left by Yun Ch’i-ho (1864–1945), a famous intellectual and controversial figure in Modern Korean history, who, after a life struggling between Confucianism and Christianity, Korean nationalism and Japanese collaboration, left behind 50 years’ worth of diary entries that bear witness of the end of the Korean Empire and the entire colonial period. It serves as source to understand how Japanese colonial policy concerning burial practice influenced the mind-set and actions of the Korean elite.

Tabooization of Korean funerary culture during Japanese Rule – The case of Yun Ch’i-ho (1865-1945)

Tabooization of Korean funerary culture during Japanese Rule – The case of Yun Ch’i-ho (1865-1945)

The Trouble with Christian Publishing: Yun Ch'iho (1865–1945) and the Complexities of Cultural Nationalism in Colonial Korea

The Trouble with Christian Publishing: Yun Ch'iho (1865–1945) and the Complexities of Cultural Nationalism in Colonial Korea

The Intensification of Russophobia in Korea from Late Chosŏn to the Colonial Period: Focusing on the Role of Japan

According to existing research, Koreans had complex views of Russia from the late nineteenth to first half of the twentieth century. In fact, many Koreans seem to have viewed Russia with both fear and hope during this period. However, it is also true that negative images of Russia were continually and intentionally produced and spread in Korea throughout this period, contrasting with those of other nations such as the United States. This study analyzes the main agents, contents, and characteristics of the intensification of Russophobia in Korea from late Chosŏn to the Japanese colonial period. From the mid-seventeenth to early nineteenth century, Russians featured in Chosŏn records were described as weird barbarians of the Chinese border area. They were considered not as members of a totally different cultural region, the “Western World,” but low-class barbarians who needed to be reformed within the Chinese world order. However, in the late nineteenth century, as Japanese imperialists began to exaggerate the plundering involved in the Russian conquest of Siberia, Russophobia started to spread gradually within Korea. In particular, Japan actively justified its pillaging of Korea based on the logic that it was maintaining peace in East Asia by opposing the Russians, whom they portrayed as “predatory white people.” After succeeding in colonizing Korea, Japan strengthened its anti-communist and anti-Soviet propaganda following the Russian Revolution in 1917. While Japan consistently described Russia as an aggressive, impoverished, and horrible country, pro-Japanese Korean collaborators such as Yun Ch’iho, Ch’oe Namsŏn, and Yi Kwangsu reinforced such negative images through lectures and writings during the Japanese colonial period.

What Yun Ch'i-ho Knew: U.S.-Japan Relations and Imperial Race Making in Korea and the American South, 1904–1919

What Yun Ch'i-ho Knew: U.S.-Japan Relations and Imperial Race Making in Korea and the American South, 1904–1919

What Yun Ch'i-ho Knew: U.S.-Japan Relations and Imperial Race Making in Korea and the American South, 1904–1919

On March 1, 1919, thousands of Koreans staged a public demonstration in Seoul to draw the attention of Woodrow Wilson. During the previous year, while World War I was still in progress, the American president had openly declared that all people in the aftermath of the war should be “dominated and governed only by their own consent,” by the principle of “self-determination.” When Wilson had appeared in January 1919 at the Paris Peace Conference to reconfigure the postwar world, the demonstrating Koreans, who had been living as colonial subjects of the Japanese Empire for many years, attempted to seize the opportunity and articulate their anticolonial aspirations in the same recognizable language. They championed the principle of self-determination aloud, hoping that Wilson would deliver them from Japanese rule.1 A fifty-four-year-old Korean named Yun Ch'i-ho warned that Wilson would not do so. Wilson's intended audience, he explained, were “those affected by the Great War, and Korea and other nations unaffected by the war [did] not have a reason to self-determine.” Even if the case of Korea received attention in Paris, Yun contended in an interview with the colonial government's official Japanese-language organ, Keijō Nippō, and its official Korean-language organ, Maeil Sinbo, the United States would not go to war against Japan for Korean independence. Given the seeming impossibility of an American intervention, Yun lamented that the Korean demonstration would only arouse Japan's anger toward the “weak race” instead of winning its “good will,” and would eventually bring harm to the Korean people.2

SC05.03 Novel Tyrosine Kinase Inhibitors in Lung Cancer

SC05.03 Novel Tyrosine Kinase Inhibitors in Lung Cancer

Collaborative Autonomy: The Yokohama Agreement of the YMCA, the Institute of Pacific Relations, and Yun Ch’i-ho

Collaborative Autonomy: The Yokohama Agreement of the YMCA, the Institute of Pacific Relations, and Yun Ch’i-ho

Collaborative Autonomy: The Yokohama Agreement of the YMCA, the Institute of Pacific Relations, and Yun Ch’i-ho

The reexamination of the Tokyo Agreement in 1913, the Yokohama Agreement in 1922 and the Institute of the Pacific Relations in 1929 reveal a penetrating theme that the YMCA and its Korean president, Yun Chi-ho, strove to secure. In the midst of political constraints and systemic surveillance of the Government General over the colonial institutions, the YMCA provided a unique space, where information of Korean situations as well as knowledge of international experts streamed in and out. Of utmost importance here was the international exchange that transpired in the space of autonomy. On the loss of Korea’s diplomatic right, the YMCA’s autonomy gave solid leverage to form a network of the East and the West. The Christian missionary organization, the YMCA, provided Korean nationalists an international canopy under which they could champion the Korean cause and cultivate the Koreans’ aspirations. The autonomy and the strength of the Korean YMCA later opened the door to Korean participation in the founding and early conferences of the IPR, where Koreans used the name, “Korea,” with a distinct role in the pursuit of the IPR’s vision for a new world called the “Pacific Community” among Pacific countries. Together with the IPR, Koreans envisioned a new world order, where peace and egalitarianism would govern and transcend a colonial paradigm. Their experience of the YMCA and the IPR consolidated a belief in Christian internationalism, a way to implement nationalistic projects in colonial Korea, and shaped one of their notable characteristics, that is, binary allegiance to nationalism as well as Christian internationalism. The Tokyo Terms of Affiliation, which subjected the Korean YMCA to the Japanese YMCA, displays the signatures of Korean patriots as well as principled missionary statesmen. On the other hand, Yun Chi-ho, a putative collaborator, was the primary force behind the repeal of the Tokyo Terms through the collaborative negotiation at the Yokohama Agreement, which restored the autonomy of the Korean YMCA. Yun, who opposed street rallies for Korean independence during the March First movement, forcefully championed Korean autonomy in the Korean YMCA. He sought to preserve the Korean YMCA from the Japanese government’s suspicion and its operation to emasculate the YMCA’s backbone, as the Korean Conspiracy Case had earlier proven. The crossroads of Yun, the Yokohama Agreement of the YMCA, and the IPR demonstrate the role of Korean Christianity in building the nation of Korea and bridging the world community. Seemingly contradictory stances that often transpire in colonial Korea, this essay propounds, need to be understood in the light of the complexities of the colonial context, in which a monolithic rubric of patriots and collaborators does not easily fit. Their borderline in colonial Korea is fluid.

Yun Ch'i-ho’s Perceptions of Colonial Korea and Political Imagination of Self-Help in the 1910s: A Comparison with Ch'oe Nam-sŏn’s Approach to the Principle of Self-Help

Yun Ch'i-ho’s Perceptions of Colonial Korea and Political Imagination of Self-Help in the 1910s: A Comparison with Ch'oe Nam-sŏn’s Approach to the Principle of Self-Help

Yun Ch'iho’s Enlightenment Thought and Christian Liberty: a Comparison with Fukuzawa Yukichi’s Views on Liberty and Religion

Yun Ch'iho’s Enlightenment Thought and Christian Liberty: a Comparison with Fukuzawa Yukichi’s Views on Liberty and Religion

Yun Ch'i-ho's (1864-1945) views on death and burial practices as seen through his diaries

Yun Ch'i-ho's (1864-1945) views on death and burial practices as seen through his diaries

Yun Ch’i-ho’s Alienation by Way of Inclusion: A Korean International Student and Christian Reform in the “New” South, 1888–1893

This article explores Yun Ch’i-ho’s studies and social life at Vanderbilt University and Emory College between 1888 and 1893, and the expectations surrounding white Methodists’ investment in his mission to bring Christian and national reform to Korea. Yun’s diary entries document the tensions that existed between late nineteenth-century articulations of white supremacy and, conversely, missionaries’ idealized framing of Christianity as a universally accessible means for uplift, which any race or nation could pursue equally. Yun offers a unique perspective on the era’s global politics of racial identification and on what the alliances and institutional relationships that missionary work necessitated meant personally.

Highlights from Recent Cancer Literature

Highlights from Recent Cancer Literature