• Journal of the Korean Institute of Educational Facilities
• /
• v.11 no.6
• /
• pp.4-12
• /
• 2004

This research has a purpose to review architectural education in the early modern times in Korea. Although the mission school had some programs on basic woodworks, which were for architectural technicians afterwards, it has not been paid attention yet. Missionaries recognized the problematic situation that the most western-styled building all over Korea were built by Chinese or Japanese technicians, and they made up the minds and tried to train Korean apprentices. This training program couldn't be developed to the authorized curriculum, and moreover was limited that it was concentrated on just woodwork training; however, the missionaries made their best endeavor to overcome the deficiency of skillful technicians. At the woodwork department of the mission school there were occasionally effective programs, for example, a training of drawing or an actual participation at the real construction site. Mission schools could be said to offer the helpful programs for the early education on newly coming architecture.

• Korean Journal of Heritage: History & Science
• /
• v.49 no.2
• /
• pp.122-141
• /
• 2016

It is known that Sung-gyu Jeon and several other Korean artisans were invited to "Joseon-Najeon Company" of Kimura Tenko in Takaoka, Japan to teach the skills of making lacquerware inlaid with mother-of-pearl, however these artisans discovered a new tool called fretsaw during the visit, which can easily cut nacre. The introduction of fretsaw in the 1920s in Korea innovated the Jureumjil(filing) technique and dramatically changed the style of modern Korean lacquerware inlaid with mother-of-pearl. In this paper, I will focus on the case of Sung-gyu Jeon, Kimura Tenko and "Joseon-Najeon Company". I will also examine why and how the Korean lacquerware artisans went to "Joseon-Najeon Company" in Takaoka and exactly what they did there. This analysis will help in discovering how the Korean artisans' experience in Takaoka affected their works after they came back to Korea.

• (The)Study of the Eastern Classic
• /
• no.32
• /
• pp.425-441
• /
• 2008

Most of Korea's Kyungmaedorock(auction book: 競賣圖錄) and pictorial record of exhibitions in the modern times were usually published in the 1930s. Although 1930s were periods of the Great Depression when economic slump continued because of the aftereffect of the slump in the stocks issued by the US in 1929, during this period, Japan began regular continental invasion starting from invasion of the northeastern area of China. To curio dealers, the 1930s were 'boom period of curio transaction' and in urban cultural aspects, the period is evaluated as the one when the first step of modernism was formed. Collection, photo-printing and arrangement of the data related to modern exhibitions including the Auction Book being published at that time are very important because they enable us to know characteristics of fine arts in the transition period from paintings & writings to fine arts in addition to enabling us to revert the circulation history of our paintings & writings and curios. Furthermore, these data will become important data for reconstitution of the circulation history of the Eastern Asia's modern art works. Although the pictorial record of Joseon's Exhibitions of Chinaware and Wooden Works(朝鮮陶磁木工展) is a small and thin one, it records our country's high level chinaware and wooden works. Although we can't know the exact time for 'Joseon's exhibitions of chinaware and wooden works', they are assumed to have been held in Tokyo, Japan in the 1930s and there seems to have been sale of works, too. As such, studies of the books such as the auction book and exhibitions under Japanese imperialism have the first importance in the fact that through which we can examine the course of outflow of our art works to Japan. Furthermore, they can be studies of art-sociology that examine flow and phase of recognition and taste of art works of those days. And from now on, comparative studies of auctions and exhibitions being held in Japan such as Tokyo, Osaka and etc. as well as art markets in Seoul during modern times would also be necessary.

• Journal of architectural history
• /
• v.29 no.3
• /
• pp.25-36
• /
• 2020

The purpose of this study was to analyze the correlation between conservation activities and the development of tourism in the modern period in the Korean peninsula. The main building of Jangansa Temple, located in Mt. Geumgang, was repaired in the 1930s. During the repairs, the Japanese General-Government actively engaged in the development of Mt. Geumgang and raised funds for the operation of the Korean Peninsula through tourism revenue. The repair work was carried out under the influence of the Mt. Geumgang development project. And its influence is revealed by reviewing official documents recording repair work. This study tried to clarify the relationship between development and repair work through official documents.

• Journal of architectural history
• /
• v.27 no.1
• /
• pp.17-28
• /
• 2018

This study researches the relationship between the Folk houses in Heung Yang-islands and the Ulleung-island Folk Houses in Modern Age. Fork houses reflect cultural and geographical features synthetically and concretely. Fork houses contain the thoughts of residents and have been built rationally and economically, therefore studying fork houses is a very meaningful task. This study has a focus on the elements which influenced fork houses of Ulleungdo at the time when fork houses were constructed officially. There have been studies on fork houses of Ulleungdo limited in embrasive characteristics, space construction and arrangement. So, the purpose of this study is to investigate about the element and background of Ulleung-island Folk Houses in Modern Age.

• Journal of the Korean association of regional geographers
• /
• v.15 no.1
• /
• pp.86-98
• /
• 2009

Han-Ki Choi($1803{\sim}1877$), who was a scholar in Joseon dynasty, understood geography into a synthetic category of chorography, cartography, earth science and fengshui. He focused on chorography and map as a leading position in geography. The purpose of the research of Han-Ki Choi was to examine the way of Heaven, and then to make clear the way of Humanity. The identity of the geography for Han-Ki Choi was a practical science that useful for the ruling over the country and the welfare of people. He emphasized the nature of relationship with humans in geography. The system of Han-Ki's Chi-hak came from the basis of a geography, on the contrary, his geographical works were accomplished on the ground of the Chi-science. The chorography, Chi-hak of the earth and the earth science were composed into systematic organization for achieving the goal of the Chi-geography.

• (The) Research of the performance art and culture
• /
• no.18
• /
• pp.347-377
• /
• 2009

This paper examines the tradition discourses in Korean modern drama of the late 19th and the early 20th. It focuses particularly on how key intellectuals differentiated the definition and interpreted 'Theater-Improvement' while they insisted on improving traditional performance. Tradition discourse focused on how to improve its contents of performances. There were three categories in discussion. First, Confucian intelligent insisted that traditional performance should be discarded, because it led to customs disorder among the public. Second, patriotic and progressive intellectuals led by Sin Chae-Ho(신채호) and Bak Yen-Sik(박은식), preferred the reformed content of traditional Korean performance dealing with historical heroes. in order to stimulate patriotism in the Korean. Third, Lee In-Jik(이인직) who had worked at a popular newspaper company in Japan tried to make 'New Theater' criticizing decayed officials and the stupid nation. He did not concern about the colonialism of Japan. In the late 19th and the early 20th in Korean modern drama history, tradition discourses faced different directions, dependent on their political positions, familiar foreign cultures, and their view on traditional cultures.

• (The)Study of the Eastern Classic
• /
• no.34
• /
• pp.415-447
• /
• 2009

It is encouraging fact that people are more interested in collecting modern archaic art objects of Korea with broadening spectrum of research these days. For the research in this area is significant in that it makes us learn the level of collection and appreciation which were prevalent at the end of the Josen Age by trend of preferring Occidental pictures as well as modern change in the form of collection, and enables us to reconstruct the history of modern art objects in East Asia. Except Jeon, Hyung-Pil(全鎣弼: 1906-1962), the modern collectors of Korea were not studied in details with respect to the course or contents of collection. Besides Jeon, Hyung Pil, the main modern collectors of Korea were Park, Young-cheol(朴榮喆: 1879-1939), Kim, Yong-jin(金容鎭: 1882-1968), Ham, Seok-tae(咸錫泰: 1889-?), Kim, Sung-soo(金性洙: 1891-1955), Choi, Chang-hak(崔昌學: 1891-?), Jang, Taek-sang(張澤相: 1893-1969), Kim, Chan-young(金瓚泳: 1893-?), Lee, Han-bok(李漢福: 1897-1940), Park, Chang-hun(朴昌薰: 1898-1951), Baek, In-je(白麟濟: 1898-?), Lee, Byung-jik(李秉直: -1973), et al. The object of this publication in serial form is to trace and identify the life, collected articles and contents of collection of Korean collectors who intensively collected archaic art objects in the modern age of Korea, especially, under the rule of Japanese imperialism. The first person to be introduced in this publication in serial form is Jang, Taek Sang, a leading figure in the political history of Korea. Born as the son of wealthy man, he ascended to the position of prime minister, leading a dramatic life. Being a distinguished orator, Jang, Taek Sang was well known as an appreciator and collector of picture, calligraphy and pottery. As one of the collectors of main cultural property under the rule of Japanese imperialism, Jang, Taek Sang collected countless distinguished heritages, most of which were lost during the Korean War. As he became a candidate for president to compete with Lee, Seung Man later, he sold main heritages. Thus, nearly all of the collected articles were scattered.

• Korean Journal of Heritage: History & Science
• /
• v.53 no.3
• /
• pp.128-141
• /
• 2020

This study examines the process of Korea's acceptance of the concept of Art Craft through research on ancient remains and relices (朝鮮古蹟調査) and a series of projects undertaken by the Japanese Government-General of Korea, and the traditions and canons of craft established in the process. Crafts defined in law referred to fine and exquisite techniques for creating antiques, or genres of art such as painting or sculpture. The Yi Royal Family Museum and the Museum of the Japanese Government-General of Korea spearheaded the popularization of the term "Mi-sul-gong-ye (Art Craft, 美術工藝)." The artworks displayed in these two museums visually embodied past traditions. In general, the term "craft" was frequently used to refer to ancient art, and crafts specifically became traditions to be protected and conserved by designation as legal treasures for display in museums. The establishment of traditions and canons of craft exerted a great influence on crafts produced during this era. The cultural policies and imperial tastes of Japan played a crucial role in this process. In previous research, scholars divided the concept of craft in the modern era into two categories: industrial craft and art craft. However the so-called "art craft" is not a homogeneous category. It includes both ancient art (antiques) and the pieces made in modern age. Ancient art became canonized and the basis of contemporary production. Moreover, features of contemporary craft were diverse. By subdividing concepts of art and crafts, which have hitherto been discussed collectively, this study will serve as groundwork for accurately understanding "invented traditions" and features of modern craft.

• Korean Journal of Heritage: History & Science
• /
• v.53 no.3
• /
• pp.62-79
• /
• 2020

The rock-carved seated Avalokiteśvara statue at Ganghwa Bomunsa Temple is a giant rock-carved Buddhist statue that was built in 1928 during the Japanese colonial era. Although it is a year-recorded Buddhist statue that occupies a prominent place in modern Korean Buddhist sculpture history, it has not been the subject of in-depth discussion due to weak research on modern Buddhist sculptures. In this study, to examine the various significant aspects of the rock-carved Seated Avalokiteśvara statue at Bomunsa Temple as a modern Buddhist sculpture, I have managed to determine its construction year, artificers, and patrons by deciphering the inscription around the rock-carved statue; in addition I have researched the effects of the rock shapes and landforms on the formation of the Buddhist statue by comparing and analyzing the points of view of both artificers and worshipers. I have also identified the specific circumstances of the time of construction from interviews with the descendants of artificers. A monk from Geumgangsan Mountain, Lee Hwaeung, took the role of sponsor and chief painter to construct the rock-carved seated Avalokiteśvara statue at Bomunsa temple. In the beginning of its construction in 1928, more than 100 donators jointly sponsored the construction of the statue. Gansong Jeon Hyoungphil sponsored alone at the time of the place of worship's expansion in 1938. Bomunsa Temple has been regarded as one of the top-three sacred places of Avalokiteśvara Bodhisattva together with Naksansa Temple in Yang Yang and Boriam in Nam Hae, due to the construction of the rock-carved statue. It took about three months to construct the statue. Lee Hwaeung drew a rough sketch and then Un Songhag and five masons from Ganghwa Island took part in the carving process. We can observe the line drawing technique around the rock-carved statue because the statue was carved based on the rough sketch of the monk painter. The aspect of Lee Hwaeung as a painter is revealed; therefore, we can identify the clue of painting pattern leading to Seogongchulyou- Hwaunghyoungjin- Ilonghyegag. The rock-carved seated Avalokiteśvara statue at Bomunsa Temple is a typical Avalokiteśvara that wears a jeweled crown and holds Kundica. It makes a strong impression as it has a big square-shaped face and a short neck and is unsophisticated in general. The artificers solved the issue of visual distortion of the rock-carved statue caused by carving on a 10-meter high and 40-degree sloping rock by controlling motion to its maximum, omitting detailed expression by emphasizing symmetry, and adjusting the head-to-body proportion to be almost one-to-one. In this study, especially, I presume the unified form of sacred sculptures and Buddhist altars, without making a Buddhist altar like the rock-carved seated Avalokiteśvara statue at Bomunsa Temple, to be a key characteristic of modern Buddhist sculptures. Furthermore, I make newly clear that the six letters of Sanskrit carved on nimbus, which had been interpreted as a Six-Syllable Mantra, are a combination with Jeongbeopgye and Sabang Mantras. In addition, three iron rings driven on eaves rock were used as a reference point, and after construction they were used as a decoration for the Bodhisattva with hanging wind chimes.