• The Journal of Korean Philosophical History
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• no.52
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• pp.213-241
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• 2017

The systematic research on the Joseon history under Japanese imperialism in the 1920s, including that of the Joseon History Compilation Committee, was one of the stratagems that Japan employed to perpetuate the colonization of Joseon. The 'renovation of national traits', one of the three cultural measures taken by Japanese imperialism after the 1919 Independence Movement, was an attempt to degrade Joseon's nationality as extraneous, dependent, factional, and uncivilized. Against this, Koreans tried to create their own tradition that could prove Joseon's uniqueness and independence. The purpose of their study on ancient history, which became animated in the 1920s, was not to escape from the reality of Joseon into the idealized past, but to construct the history of Korean people anew. In this context, Dangun could refer to cultural identity as the communal origin of the nation, and this invented identity could lead to the healing of the injured subject. An Hwak's attempt was part of this efforts to call out myth as history. He suggests that Joseon's national traits are superior even to the Western civilization in several ways, and his vast plan to set up Joseon's cultural uniqueness and identity as history of universal civilization bore fruit in the History of Joseon Civilization. With cultural research for figuring out Joseon's national peculiarity and identity and historiography for revealing Joseon's national potential, he makes it possible for people to imagine various agents in the Joseon's past as belonging to a single nation with an identical history. Through his study on Joseon, he fought back the Japanese colonial view of history and tried to exalt national consciousness. Asserting independent and rational individuals as agency of civilization and culture though firm in the national perspective, he eventually went a way quite different from that of Japanese history of culture.

• The Journal of Korean Philosophical History
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• no.52
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• pp.185-211
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• 2017

Lee Neung Hwa is a scholar of the late Joseon Dynasty, renowned for his studies of Korean studies. In this thesis, the study of Confucianism and Buddhism removed the research and teachings of Confucianism as a traditional study of Confucianism. Lee Neung Hwa criticized the social functioning of Confucian texts during the late Joseon Dynasty. His criticisms reflect the historical consciousness of the late Joseon Dynasty. Lee Neung Hwa is also known as the Buddhist religion. The History of Chosun Buddhism is his masterpiece. He pointed out the differences between the Buddhist scriptures of the Joseon Dynasty and the Japanese Buddhist scriptures. Moreover, the Joseon Dynasty felt more integrated into the Japanese Buddhist kingdom than in Japan. And ineunghwa also studied the mythology of Korea. He established a universal cultural phenomenon as a universal cultural phenomenon, which belongs to any ethnic Koreans. He insisted that the Sin Gyo of Dan Gun is the identity of Korean culture. His Founding Myth was not a matter of historical fact. His Founding Myth was a tool of ideological struggle to fight against Japanese imperialism.

• (The) Research of the performance art and culture
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• no.22
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• pp.185-221
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• 2011

This study overseas compatriots in the North during the propagation and development of dance patterns and was going to be based, people living outside of the dance culture as a group of overseas Koreans, especially dance culture of Koreans in Japan, China are interested in and thought about the necessity of the study. Issues discussed in the literature of research results, autonomous community of Koreans in Japan ethnic Koreans and Chinese dance culture dance Choi Seung-hee starting point common was, two ethnic groups, directly or indirectly from the Choi Seung-hee learn to dance or have received specialized training to work, compiled by Choi Seung-hee Korea on the basis of basic dance training was learning the dance. In addition, specialized training and dance training institutions in the North Koreans in Japan Social Dance Group for the system, such as dance training in a separate place where talented people through the exhaust, to act in a professional troupes have maintained a system. In contrast, Chinese ethnic Koreans in Yanbian Autonomous University and Central University for Nationalities in the dance departments are stationed there, the transfer from the Joseon dance dance by educating gifted talents have been dispose, South Korea and similar aspects of the dance education system can be seen. Dance work based training and the tendency of Koreans in Japan in terms of social practice and dance in the North of basic training as basic training and specialized training, and work to represent the North korea's famous dance folk dance performances have been transmitted intact. In China, however, ethnic Koreans Choi Seung-hee compiled by borough basis and the work of the North korean dance training or specialized training received directly from her, she founded the dance student of Choi Seung-hee developed basic techniques of Chinese ethnic dance and ethnic Koreans in China, while receiving only Sewonaga dance training system as a deal on exchanges with the North Korean dance dancing free dance culture for creation peppered ethnic Koreans in China was formed. When passed down to the time, Koreans in Japan since the 1960s, society began to visit Pyongyang in the 1970s, subjected to a direct transfer, and education and through the 1990s, the North Koreans in Japan by inviting dancers and dance directly to basic training by getting education bukhanchum As can be seen in the spectacular aspects will have to reproduce. However, ethnic Koreans in China in the 1950s in districts in Beijing, Pyongyang and received direct guidance from Choi Seung-hee, Dancers from the North after Pyongyang rather than direct guidance on the occasion of his visit to China Dance Troupe was affected. On the other hand Korean dance since the 1990s, starting with Ethnic Koreans in China only began to absorb a different dance culture has been created. The same nation, yet living in the region and to configure the ethnic groups, the configuration of the system and political system, according to the North Dancing transfer process and the development pattern similar, but each of the identities to ensure their own traits with a dance culture, the formation and develop the arrival of You can find out. In other words, Koreans in Japan and Federation of Koreans in Japan under the control of social forces of the dance culture by Acculturation variation of dance culture, dance culture of the borough ethnic Koreans in China Acculturation by the voluntary and free borrowers were able to gauge the changes in development.

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• The Journal of Korean Philosophical History
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• no.53
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• pp.101-129
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• 2017

The core of Ahn Jaihong's 'Bulhamdo(不咸道)' is the principle of 'bark(?) bal(?) baer(배어)', and it forms the basis of the 'Dasarism.' Ahn Jaihong's 'Dasarism' explains the meaning of the Korean number by its etymology, and give it a political philosophical significance. He pays attention to the number of 'five (다섯)' especially, and his 'Dasarism' is based on this as well. According to him, 'five(다섯)' means 'Dasari(다사리)', and 'Dasari' means both 'everyone says what they think' and 'makes everyone live well' simultaneously. Ahn Jaihong tries to establish a unified nation state with Dasarism through which conflicts of right and left could be sublated. In order to do this, he had to offer 'a doctrine that can unite the opposing factions' and 'the prospect of a new country.' He discovered these two elements in interpreting the etymology of Han-gul, and organized these things into 'Chosun political philosophy.'

• (The)Study of the Eastern Classic
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• no.33
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• pp.97-129
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• 2008

Sin-jeokdo (Hogye, 1574-1663) was a general of patriotic army who protected the region of Euseong at the time of Qing dynasty's invasion in 1627(Jungmyo) and 1636(Byongja). He was an prominent figure outside government as well as a faithful confucian who spent his life with reading and teaching junior scholars after disgraceful treaty in the year of Byongja. Hogye understood the neo-Confucianism in terms of the whole duty of men(綱常) and righteousness(義理) which was in the status of sole official academic subject and thought its practice only hinged upon the practice of filial piety and brotherly love together with loyalty and sincerity based on morals between sovereign and subject, father and son. He, therefore, emphasized that the righteousness only can be accomplished by dying of children and subjects for filial piety and fidelity respectively, at the time of commotion. This was his spirit of righteousness which repelled Japanese army in the Imjin War and he insisted on defeating Japanese army in accordance with this spirit. Hogye's practice of righteousness is grounded on the spirit of Chosun Confucianism which stressed actual practices of moral principles and duties. His practice of righteousness shows internalized cultural sinocentrism and moral-centric, ethic-centric characteristic of Chosun Confucianism. Moreover, the moral consciousness which was shown in Hogye's thought helped to keep Korean's pride and observe morality and it served itself as a basis of commencement of nationalistic military, religious movements afterwards.

• Korea journal of population studies
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• v.24 no.2
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• pp.179-206
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• 2001

This study examines degree of fairness migrant workers in Korea feel with their wages in comparison to those of their homeland and Korean workers who do the same job in Korea as theirs, and what factors affect the feelings. For the study, 742 migrant workers from China, Vietnam, Philippines, and Indonesia employed by manufacturing firms in Seoul and Gyenggi areas were surveyed. The results show that most migrant workers in Korea feel unfair about their wages, and the feeling of unfairness appears more strongly when comparing with the Korean workers than with their homeland workers. The effectiveness of variables affecting fairness also varies according to the object of comparison: in comparison to homeland workers, age, sex, monthly income before migration, money spent for employment, and satisfaction with working conditions are significant: in comparison to Korean workers, ethnicity, sex, legal status, satisfaction with working conditions are significant.

• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.6
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• pp.81-90
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• 2009

This study seeks those elements that form a sense of place in Yen-Ben Street, which represents a typical ethnic enclave in Seoul, to provide a basic resource in the creation of an urban landscape that can provide a positive space for cultural diversity. The results of the study can be summarized as follows: First, the element of a physical environment that develops a sense of place was in fact the poor dwellings that correspond to the economic condition of Korean Chinese. While this element has a negative cognition to outsiders, Korean Chinese feel positively toward it. Secondly, signboards were a physical element of sense of place which retains cultural identity as a means of communication inside the community. Thirdly, it was found that activities such as shopping, recreation, and the exchange of information that are found in the pursuit of daily life act as an essential element in the formation of a sense of place even more than architectural elements. Fourthly, the appropriation of space by Korean Chinese and the isolation from the surroundings were obvious. This isolation is perceived as a negative sense of place formation to outsiders in Yen-Ben Street. Fifthly, the aspects of cultural dualism, mingling the concepts of home country, language, writing, and food have also affected the formation of a sense of place in the area. Sixthly, transience was a prominent phenomenon of Yen-Ben Street and is strengthened by illegal immigration. Although transience causes negative impacts such as in a lack of concern for the residential environment, it acts as a positive factor in the sense of place by mitigating uneasiness, and strengthening insider ties and cooperation.

• Journal of Korean Library and Information Science Society
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• v.42 no.1
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• pp.247-267
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• 2011

This study selected Korea and China-related subject headings among all names contained in Japan 2008 Version of NDLSH, and compared and analyzed the number of headings and the features according to each theme. As the result of analysis, the total number of Korea-related subject headings is 222 including its headings and referent words. At comparing with China-related subject headings, the number of Korea-related subject headings was very small size, and shows many limits in terms of the variety or the specificity of themes. Especially, the facts that 'Joseon', which is not existed any longer, is used as Korea's nation name, or that Balhae's history is assigned into Chinese history are required to be corrected quickly. Meanwhile, in the China-related subject headings field, multi-racial nation's features are reflected. and are contained many theme names like ancient racial names, each minority's residental area name and its native language which are rarely appeared in Korean theme names field.

• Journal of Popular Narrative
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• v.27 no.1
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• pp.13-51
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• 2021

As a case study, this paper historicizes the film culture in Namchon district in Keijo(京城) based on a preliminary research on the film ephemera produced during the colonial period. Through cross-examining articles appeared in Japanese newspapers and magazines at the time, this paper empirically reconstructs the Japanese settlers' film culture in Keijo, a colonial city whose cultural environment was ethnically divided into 'Bukchon' and 'Namchon.' During the silent era, movie theaters in the Namchon district not only played a role of cinema chain through which films imported and distributed by Japanese film companies were circulated and exhibited but also served as a cultural community for Japanese settlers who migrated to a colony. The film ephemera issued by each theater not only provided information about the movie program, but also connected these Japaneses settlers in colonial city, Keijo to the homogeneous space and time in Japan proper. Both as a minority and colonizer in a colony, these Japanese settlers experienced a sense of 'unity' that could 'distinguish' their ethnic identity differentiated from Koreans through watching movies in this ethnically segregated cultural environment. In doing so, they were also able to connect themselves to their homeland in Japan Proper, despite on a cultural level. This is a cultural practice that strengthens a kind of long distance nationalism. Examining Japanese film culture through film ephemera would not only contribute to the previous scholarship on modern theater culture and spectatorship established since the 2000s, but also be a meaningful attempt to find ways and directions for film history research through non-film materials.