• The Journal of Korean Medical History
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• v.20 no.1
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• pp.41-61
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• 2007

In 1607 a delegation was dispatched from Chosun to Japan (under the condition that prisoners of war were returned) to restore the destroyed relationship between the nations due to a war and to restore economic profits. This delegation later on became a delegation representing faith in each other. It contributed greatly to the Korea-Japan cultural exchanges in the 17th and 18th centuries. It was also a cornerstone for the exchange of Korea's distinguished studies as well as medical technology and Japan's results of international trade such as sweet potatoes, pepper, and tobacco. This thesis is one that discusses the study of documents produced during this process.

• Journal of the Korean Society of Food Culture
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• v.13 no.4
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• pp.339-362
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• 1998

Food goods traded between Korea and Japan during the first term of the Cho Sun era included Omija (fruit of the Maximowiczia chinensis), Jat (pine nuts), Insam (Jinseng), rice, and beans as exports ; and pepper, sugar, and medicinal stuffs as imports. The trade between Korea and Japan was a result of Japanese envoies' visiting. The official number of Japanese envoies who had exchanges with Koreans were two thousand people a year. Once the Japanese entered Korea, they did not need to pay for their living expenses for the length of their visit because the Cho Sun government bore the whole expense. The Cho Sun government gave formal receptions to them, which included daily meals as well as banquet style meals. The daily meals included Jo-ban (breakfast), Jo-seok-ban (breakfast and dinner), and Ju-jeom-sim (lunch). Meals were served four times a day. The banquet style meals included Sam-po-yeon (a banquet that was held in Sam-po), Kyong-joong-young-jeon-yeon (a farewell banquet, and a welcome banquet that was held in Seoul), Jyu-bong-bae (to offer a guest a drink by day), No-yeon (a banquet that was held on the street), Kwol-nae-yeon (a banquet that was held within the Royal Court). It also included Ye-jo-yeon (a banquet that was held in Ye-jo), and Myong-il-yeon (a banquet that was held on a national holiday). The banquet style meals were composed of Ceon-tack (to set a table for dinner), Sang-hwa (a flower that was put on the food), Kwan-hwa (to offer a flower when a banquet was held), Ju-5-jan (the fifth wine glass), Dae-seon (meat), and music.

• Journal of the Korean Society of Food Culture
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• v.13 no.4
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• pp.363-381
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• 1998

Food goods traded between Korea and Japan during the middle period of the Cho Sun era included Insam (Jinseng), rice, beans, honey, perilla oil, starch, adlay, walnuts, pine nuts, jujubes, hazelnuts, and dired chestnuts as exports ; and pepper as imports. The number of Japanese envoies that visited regularly was one thousand five hundred people a year. The receptions that were held for them during the middle period equaled those of the first term of the Cho Sun era, but these receptions were only held in Pu-san. The expense of daily meals was broken down into 8 grades ranging from \129,300 to 2133. The daily meals included Jo-ban (breakfast), Jo-seok-ban (breakfast and dinner), and Ju-jeom-shim (lunch) for the Japanese who visited regularly. During the course of a year, the total amount spent on daily meals was put at a billion won. The banquet style meals included Ha-seon-da-rye (a welcome tea party), Ha-seon-yeon (a welcome banquet), No-cha-yeon (a banquet that was held on the street), and Ye-dan-da-rye (a drink banquet that was held when silk was offered as a gift). It also included Byeol-yeon (a banquet out of the dordinary), Sang-seon-yeon (a farewell banquet), and Myong-il-yeon (a banquet that was held on a national holiday). The banquet style meals were composed of Ceon-tack (to set a table for dinner), Sang-hwa (a flower that was put on the food), Kwan-hwa (to offer a flower when a banquet was held), Ju-9-jan (the ninth wine glass), Dae-seon (meat), music, and Jung-bae-rye (a banquet that was held again after a banquet). The Cho Sun government held banquets forty five times for the Japanese, the food expense for the banquets was put at two hundred and thirty million won.

• Journal of the Korean Geographical Society
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• v.43 no.6
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• pp.951-960
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• 2008

This paper examines how Tsushima has used the Arirang festival as a place marketing apparently targeting at Korean tourists, which has been historically achieved at the Arirang festival though public-private activities. Tsushima has tried to advertise Tsushima city to Korean tourists, with methods including the 'Chosen Agency Parade' and the title of the Arirang festival, but due to the Dokdo problem, the people of Tsushima objected to holding the Arirang festival. Therefore, Tsushima city had a meeting to solve it, and it was agreed that they need not stop the festival nor change of the title of the Arirang festival for the regional development, but instead they decided that the title of Arirang festival is to be used as a subtitle from 2007. By deciding this, The residents of Tsushima are sometimes against the opinion of Tsushima government, but they have eagerly participated in everything from the operation of the festival to the performances themselves. In this sense, it is thought that the Arirang festival is utilized as a local identity and also a place marketing, and the process for the regional development strategy is organized by public-private actors together.

• Korean Journal of Oriental Medicine
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• v.13 no.1 s.19
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• pp.19-27
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• 2007

In the 18th Century, those who played most important role in international interchange of medical science between Korea and Japan were skillful doctors and doctors of Joseontongsinsa(Correspondents of Joseon called on Japan as a mission). But they have been truly neglected by researchers on history of Korea, even on history of Korean medical science. They were received warm treatment from Japanese. But They were at the most middle-class in social standing in Joseontongsinsa. Though they played important role, they were underpriced and their brilliant achievements were faded out. It is on account of their low social position in Joseon Dynasty, a strict class society. Samsa, Jesulkuan, and Seogi were members of Joseontongsinsa those who were high class in social standing and were good at writing. In general, they were also Confucian doctors in Joseon. In the case of Samsa, there was Seo Myungung who was famous Confucian doctor. And since 'dispatch principle of Jesulkuan' had been prepared, Jesulkuans had paticipated in questions and answers on clinical problems. In a broad sense, We can regard Lihyun, a Jesulkuan in 1711's mission, Shinyuhan, a Jesulkuan in 1719's mission, and Seogies of Samsa as Confucian doctors. Though they were not medical specialist, but we can find them as Confucian doctors through the questions and answers on clinical problems they were participated in.

• Korean Journal of Acupuncture
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• v.23 no.2
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• pp.1-18
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• 2006

Objectives: The subject of this research is the catechism on medicine between the doctors of Joseon and Japan in the 18th century through Choson Delegation(朝鮮通信使 ). Methods: The author intended to review and analyze the contents of catechism related to Acupuncture and Moxibustion and determined the characteristics of Joseon and Japan ?s Acupuncture and Moxibustion. Results: At the time, Japanese doctors had a grasp on most theories of Acupuncture and Moxibustion and were very specialized clinically. They usually used filiform needles with various techniques, and already they had many different schools in practice. However, they wanted to know if their Acupuncture and Moxibustion skills were up to the international standard, especially to Joseon, whom they regarded as a country advanced in Acupuncture and Moxibustion. They wanted to com- pare and contrast their Acupuncture and Moxibustion with Joseon's. 18th century Joseon was high time for Acupuncture and Moxibustion. Various tools were used in surgery, and varieties of needles were used to stimulate acupuncture points. The development of tools evinces the precision of Joseon's Acupuncture and Moxibustion at the time. Also, comprehensive works such as DongUiBoGam(東醫寶鑑) and UiHaklpMun( 醫學入門) greatly influenced Acupuncture and Moxibustion. Because of this impact, it can be deduced that Acupuncture and Moxibustion emphasizing Jang(臟) and Bu(腑) organs and Internal Injury developed greatly. In addition, acupuncturist Holm(許任)'s fame continued from the 17th century into the 18th century, and his medical practice left a huge mark on not only Joseon but other eastern Asian countries as well. Conclusions: We found out the evidences that there were a lot of exchanges of acupuncture and moxibustion between Korea and Japan based of the Joseon TongShinSa (Emissary)'s record of catechism on medicine in the 18th century.

• Journal of Korean Medical classics
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• v.28 no.4
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• pp.193-212
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• 2015

Objectives : The purpose of this study is to find the differences of the viewpoints about medicine between Korean and Japanese doctors through analysing the contents of the medical conversation records from the visits of Joseontongshinsa. Methods : The conversations were classified according to the topics and analysed with emphasis on the subject of medical classics. Results : Japanese doctors were skeptical about the application of Huangdineijing(黃帝內經) and the theory of Five Circulation and Six Qi(五運六氣) to clinical treatment while they respected Shanghanlun(傷寒論). They were interested in the bibliography of medical classics, and considered it was important to study the original texts rather than the new editions. The doctors of Joseon valued Huangdineijing highly and accepted the theory of Five Circulation and Six Qi. They mainly used the treatments in Yixuezhengzhuan(醫學正傳), Yixuerumen(醫學入門), Shoushibaoyuan(壽世保元) as therapeutic methods. Conclusions : The conversation records reflect the trend of Korean Medicine in the Joseon Dynasty that Huangdineijing had been mainly studied and the Jin-Yuan(金元) Medicine had been accepted, and the trend of Japanese Medicine in the mid-Edo period that Koho school(古方派) had predominated.

• Fashion & Textile Research Journal
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• v.8 no.3
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• pp.269-274
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• 2006

The purpose of this study is to examine the costumes and trading goods of the Korean envoys in 1811. The findings of the study are as follows: The Korean envoys, as shown in literature, were dressed up three different types of costumes: Pyongbok, Gongbok, Jobok. They put on different kinds of clothes depending on the purpose of the events such as for ceremonial purpose or for traveling purpose. For traveling purpose, the envoys wore Pyongbok like Waryonggwan and Hakchangeui, which were commonly used as Pyeonbok in those times of Chosun era. For ceremonial purpose, they chose to wear Danryeong, Gongbok, Geumgwanjobok in this order following the order of the importance of the ceremony. The design of Jobok and Gongbok of Jeongsa and Busa were different from that of the early Chosun era. This difference in the Jobok and Gongbok demonstrates that Gwanbok has been transformed with the change in the general Po system in the late Chosun era. When the costumes of Korean envoys in 1811 were compared to those in 1711, there were similarities in terms of the design of Jobok and Gongbok, which indicated that little had changed for the period of 100 years. The most popular exchanged Byeolpok of Chosun was articles of clothing such as Daeyuja, Daedanja, Baekjeopo, Sangjeopo, and Baekmyeonju, while that of Japan was mostly objects of craftwork and a small amount of Po. The fact that cloth was one of the main items from the early Chosun era to the early 19C shows the highly developed clothing culture of Chosun era.

• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.6
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• pp.1418-1430
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• 2006

In the 18th century, Joseon and Japan corresponded politically and culturally through the Joseon Missionary. During this time, the people in Japan who received the Joseon Missionary left many records of their visits and among them were numerous accounts related to medicine, In the years 2003 and 2004, the Korea Institute of Oriental Medicine gathered records that were dispersed throughout japan, and in 20005, it organized the information and put it up on the web along with the original text. This research is an overall report on the documentary records. It analyzes individual documents and looks into what the mainly interested the joseon and Japanese medical worlds at that time. The documents located up till now are 21 medical dialogue records from the 18th century. Through the process of these medical dialogues, the Joseon medical circle discovered a different side of japanese medicine, and the japanese medical world had a chance to directly receive advanced medical skills. Through these medical dialogues, the two countries also exchanged bountiful information about clinical patients. The japanese scholars showed deep interest in Joseon's ginseng, and asked many questions about practical usages of the contents in the medical documents. It is thought that these medical dialogue records will greatly assist studies on the medical history of this time, because it reveals new research data on Korean medical history and Japanese medical history in the latter half of the Joseon Dynasty that has never been reported in the academia before.

• (The)Study of the Eastern Classic
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• no.37
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• pp.217-248
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• 2009

'Pil-dam-chang-su-jib'(collection of conversation by writing about poetry or sentences) which was remained in Japan through the dispatching of Tong-sin mission belong to the Joseon dynasty is a valuable historical records directly to verify sincere relationships with Korea and Japan in the past. At the center of the 'Pil-dam-chang-su-jib', a conversation of senators who was technocrat both countries at that time was not a little contained. Because they need to exchange information and opinions which they had been curious at an appointed hour, the most impending medical problems of that period had to be brought out in the senator's 'Pil-dam-chang-su-jib' and the value of material is high as much. If you examine the 'Pil-dam' records which was exchanged from senators to senators of both countries at that time, you can directly confirm the universality and difference of the medical science and medicine tradition of various East Asian countries. The purpose of a paper was in consolidation to a base of translation and investigation hereafter to consider the characters embodied in medical conversation in the first half of $18^{th}$ centuries. '~ Rok(錄)' can be an opportunity to organize the customs history through the studying an illness, medicines and a remedy. The necessity of the investigation about medical related conversation by writing is in this place. '~ Ui-dam(醫談)' is considering with the all factors above, the first half of 18th century's medical conversation materials are certificated remarkably valuable materials to the cultural history around the physician at that time. '~ Pil-ur(筆語)' is to use of questions and answers form gives presence and reality at the conversation by writing. So, conversation was let the readers to gain the feeling of movement. Also, the contents are substantially reflected the long history of Eastern medical and revealed medical science, treatment reality at that time. Not correspondent with normal collection of conversation by writing, the medical conversation by writing shows a special quality at rich material to confirm the technocrat's identity. The first half of $18^{th}$ century medical conversation by writing had been a foundation of the rational description system at the coming medical conversation to change the description system according to the envoy's coming situation.