• Korean Journal of Heritage: History & Science
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• v.36
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• pp.5-38
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• 2003

The history of Baekje Kingdom, one of the Three kingdoms, is divided into three periods to the change of sociopolitical center, including its capital as follows: Hanseong Period (18 BC ~ AD 475), Ungjin Period (AD 475~538), and Sabi Period (AD 538~660). Though the Hanseong Period of Baekje Kingdom covers more than two thirds of the whole history of Baekje Kingdom (493 years), history and archaeological culture of the Hanseong Period is still unclear and even ambiguous comparing to the Ungjin and Sabi periods. Most of all, it is because of quite limited historical records and archaeological data available. In addition, negative attitude of the Korean academic circles to the early records of Samguksaki(三國史記) has been a critical obstacle to the study of early history of the Three kingdoms, including the Hanseong Period of Baekje kingdom. Author, who has attempted to combine historical records and archaeological data in order to reconstruct the history and archaeological culture of the early Baekje, specifically the Hanseong Period, has held positive attitude to the early records of the Samguksaki as far as possible. He(Author) came to realize that comprehensive understanding of Mahan (馬韓) society, one of the Three Han (三韓) Society was more than essential in the study of Baekje. According to historical records and archaeological data, Mahan Society represented by Mojiguk(目支國) ruled by King Jin(辰王) has been located in the middle and/or southwestern parts of the Korean peninsula from the 3rd~2nd century BC through the end of the 5th century or early 6th century AD. Mahan already occupied central portion of the Korean Peninsula, including the Han River Valley when King Onjo(溫祖王) first set up the capital of Baekje Kingdom at Wiryeseong (慰 禮城) considered to be modern Jungrang~Songpa-gu area of Han River Valley. From the beginning of the Baekje history, there had been quite close interrelationships between Baekje and Mahan, and the interrelationships had lasted for around 500 years. In other words, it is impossible to attempt to understand and study Hanseong period of Baekje, without considering the historical and archaeological identity of Mahan. According to the Samguksaki, Baekje moved its capital three times during the Hanseong Period (18 BC ~ AD 475) within the Han River Valley as follows: Wiryeseong at Jungrang-gu area of the Han River (河北慰禮城, 18 ~ 5 BC), Wiryeseong at Songpa-gu area of the Han River(河南慰禮城, 5 BC ~ AD 371), Hansan at Iseongsan fortress site(Historical site No. 422, 漢山, AD 371~391), and Hanseong at Chungung-dong of Hanam city(漢城, AD 391~475). Before 1990s, archaeological data of the Hanseong Period was quite limited, and archaeological culture of Mahan was not well defined. Only a few burial and fortress sites were reported to be archaeological remains of the early Baekje, and a few settlement and jar burial sites were assumed to be those of Mahan without clear definition of the Mahan Culture. Since 1990s, fortunately, a number of new archaeological sites of Hanseong Baekje and Mahan have been reported and investigated. Thanks to the new discoveries, there has been significant progress in the study of early Baekje and Mahan. In particular, a number of excavations of Pungnap-dong Fortress site(Historical site NO. 11, 1996~2003), considered to be the Wiryeseong at south of the Han River, the second capital of the Hanseong Baekje, provided critical archaeological evidence in the study of Hanseong Period of Baekje. Since the end of the 1990s, a number of sites have been reported in Gyeonggi, Chungcheong, and Jeolla provinces, as well. From these sites, archaeological features and artifacts representing distinctive cultural tradition of Mahan have been identified such as unstamped fortresses, pit houses cut into the rock, houses with lifted floor(掘立柱 건물), and potteries decorated with toothed wheel and bird's footprint designs. These cultural traditions reflected in the archaeological remains played a critical role to define and understand archaeological identity of the Mahan society. Moreover, archaeological data from these new sites reported in the middle and southwestern parts of the Korean Peninsular made it possible to postulate a hypothesis that the history of Mahan could be divided into three periods to the change of its sociopolitical center in relation with the Baekje Kingdom's political Situation as follows: Cheonan (天安) Period, Iksan(益山) Period, and Naju(羅州) Period. The change of Mahan's sociopolitical center is closely related to the sociopolitical expansion of the Hanseong Baekje.

• Korean Journal of Heritage: History & Science
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• v.40
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• pp.271-306
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• 2007

One of the distinguishing features of late Jeosun's Hanshi (poem in Chinese) is the numerous creation of Yeonjachyung Keesokshi (serial poem on folklore) which describes the folk manner and folk way of life in detail. Keesokshi's subject matter is the folklike in general including local features, geography, climate, local production, humanity, social conducts, and daily labor for living as well. By its material characteristics, Keesokshi reflects detailed life conditions of the society members in each levels, and represents the local customs as well as the folk emotions. Among the several kinds of Keesokshis, a Sesi Keesokshi focuses only in reciting the folk customs on each seasonal festival days, and the great numbers of such serial poems appear during the latter part of the Jeosun Dynasty. Its overall background is the transition of artistic trend which came after many social changes such as expansion of realism, uprising national consciousness, shaken status system, and the rising of 'Jeosunsi' motives in the Hansi history. Moreover, each writer's various experiences and their interests in the reality and critical minds of common people contributed a crucial roll in creation of Sesi Keesokshi. 178 of the 584 remaining serial Sesi Keesokshi are written particularly about the folk customs in The Grand Full Moon Festival (the first full moon of a year by the lunar calendar). These Hanshis widely reflect the common ways of living by directly accepting the seasonal folk customs as the subject matters. Especially, close to the reality, these poems positively express the people's simple vigorous lives and create unrestrained lively image by describing the joys and sorrows of the folk existence along with their craving. Also, it is notable to have customs such as 'Shil-Ssa-Um' and 'No-gu-ban-kong-yang' as subjects for its rarity in other literatures.

• Korean Journal of Heritage: History & Science
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• v.38
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• pp.43-107
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• 2005

A ritual ceremony accompanied by a song and dance is called as Kagura in Japan. The word Kagura is originally derived from Kamukura, which means the place where spirits reside. However, later it came to refer to the whole process of the ritual ceremony itself. Through the field studies, this paper examines Takachiho-kagura, helded in Takachiho, known as the village of myths, located in northern Miyazaki-ken in Japan. Kagura takes place all night through in each and every village in Takachiho and it normally runs from the end of November when the harvest season ends until early February the next year. One ordinary house is especially chosen for this ceremony, in which Kagura performs 33 repertoires. Takachiho-kagura is sometimes called as Yokagura, since the performance takes place over-night. A song and dance is performed by ordinary village people called hoshyadong, who inherited Takachiho-kagura. Currently, the ceremony is held in more than 20 villages and designated by the government as "Important Intangible Folk Cultural Property" in Japan. Takachiho-kagura follows the example of rituals held in Sada shrine in Izumo, which is now eastern Hiroshima-ken. It is the dance using a bell, a sword, a fan, which signify Norimono and is usually combined with mask-play called as Shinno. From the shrine of village, itwelcomes the gods who defense their village, called Ujikami and other 8 million gods, called Yaoyorozunokami, in Kagurayado, where Kagura of 33 repertoires is played in order. Kagura starts from dances for attendance of the gods, Hikomai, Daidono, Kamioroshi, performs dances of Amanoiwato, the gate of heaven's cave in Japanese myths, Dazikara, Uzume, Dotori, and continues dances for the old ghosts Shibahiki, Yatsubachi mixed with acrobatics. Finally, this performance ends with dances to send off the gods, Hinomae, Gurioroshi, Gumooroshi, until the dawn the next morning. This paper explores Takachiho-kagura from the perspective of folk performance with ethnography. These days, ecstasy and oracle do not happen in Takachiho-kagura. However, it kept the old form of folk performance as Kagura held in ordinary house. Especially, in Takachiho, remarkable venue of the Japanese myths, Takachiho-kagura is developed artistically. The first field study was held in Gokamura, Iwato-zone and Ashakabe, Mitai-zone between December 6th and December 12th 1997. Afterwards, the second field study was conducted in the area of Shiba and Ashakabe from December 17th until December 19th 1997 and from December 1st until December 10th 2000.

• Korean Journal of Heritage: History & Science
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• v.38
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• pp.179-222
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• 2005

Studies prosecuted on relics in those 17 bronze workshops that have been thus far excavated show that these workshops may be roughly classified into a royal workshop, a state-operated workshop and a private workshop depending upon by whom they were operated. Workshops in the Gyeongju area developed from a small royal handicraft manufacturing to a large state-operated handicraft manufacturing scale, and then later on gradually changed to a private handicraft manufacturing industry. The royal bronze workshops were operated in a small scale, as shown from the relics excavated at Wolseong(月城), Imhaejeonji(Anapji:雁鴨池) and their neighborhood places around Hwangnam_dong(皇南洞). The state-operated bronze workshops are concentrated upon one point around Dongcheon-dong(東川洞), Gyeongju city. On the other hand, in the state-operated workshop stage, a broad street was built by a workshop, which is presumed to aim to thoroughly transport materials needed for the workshop. And the point that wastes from bronze workshops were used for road repairs indicates that road repair works were carried at the bronze workshops near the road. The private workshop as a new type of workshop was operated by the aristocracy. For that purpose, craftsmen belonging to state-operated workshops or individual artisans were absorbed into the aristocracy-operated workshops. These types of workshops were pervaded throughout the city. When private workshops came to emerge in the houses of the aristocracy, the operating subjects of workshops began to change from state-operated to private workshops. Temple workshops were located at a Buddhist temple within the Court and directly produced things needed for the court, including bronze foundries. As aforementioned, through the presence of bronze workshops operated in the Silla Court, we can identify the relationships between their technical level and trading areas and among their origin, supply and demand sources, along with phases of social life in those days.

• Korean Journal of Heritage: History & Science
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• v.39
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• pp.165-189
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• 2006

The purpose of this study is to examine process and organization of local government-managed construction by reviewing official documents and materials in regard to the official residences and castles officially constructed in Dongnae in the 19c Chosun Dynasty. Results of this study can be described as follows. 1) The construction of official residences requires exchanges of official documents among upper and lower governmental agencies concerned. Previously prepared for some 1 or 2 months, the construction was proceeded through proceeded from Paok to Gaegi, Ipju, Sangryang, Gaeok and to Iptaek. Such construction was carried out independently and concurrently Gijang and Yangsan neighboring Dongnae provided cooperation by way of supplying labor and timbers. 2) Dongnaebu castle was constructed under local autonomy system, like other government-oriented works, as governor of Dongnae became responsible for defending such establishment in 1739. The castle was built up in 1731 as an establishment with 6 gated and 15 forts. Directly controlled by governor of Dongnae, the castle continued to be partially repaired until the 19th century. Under the regime of Daewongun, the castle was enlarged and extended for military strengthening. Besides the gate having double-gated structure for the outside wall, the other five gates came to have bastions and 30 forts were additionally established, dramatically changing the structure of the castle as whole. 3) Government-managed construction was often implemented by an organization whose members included local government officials, lower administrative agencies and local influential persons. The construction of official residences was implemented by Gamyeokdogam which was headed by Jwasu of Hyangcheong. In the construction, chief of military officials became supervisor, who was responsibly supported by Saekri. The construction of castled were divided into several works, for example, establishments of fortress, tower gate and quarrying stone were implemented by the organization of Paejang, Gamkwan and Saekri. As a military official, Gamkwan supervised the construction. Saekri was in charge of related internal affairs. Paejang was an technical expert leading several workers. The construction of castles in 1870 were organized as a general rule having particularity of social conditions on Dongnae.

• The Korean Journal of Archival Studies
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• no.31
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• pp.95-138
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• 2012

The purpose of this study is to provide balanced view for official documents of Seoul Olympic Organizing Committee and to establish theoretical base which assesses them in order to devise systematization of utilizing Olympic historical material. In order to conduct this study, archival appraisal and appraisal theories of archival study were investigated, and the characteristics of official documents of Seoul Olympic Organizing Committee were examined. Based on these works, criteria and procedure were established with exploring the methods to assess the Seoul Olympic official documents. The details are as follows below. The prior research task conducted in this study was to understand penetrative analysis for archival structure, relationship between this analysis and the assessment, and tendency of appraisal methods which have been developed. Then, representative theories and general criteria and procedure of archival appraisal have been explored in order to grasp the concrete method of individual theories. Secondly, characteristics of Seoul Olympic Organizing Committee's official documents have been identified to apply archival appraisal theories which have been found through the theoretical examination. Furthermore, suitable method has been explored, and the criteria and procedure have been presented in order to assess the official documents of Seoul Olympic Organizing Committee with generally considering of its characteristics. The significance of this study which came up with the study result above can be presented as follows. Based on the result of this study, it is assumed that the archival appraisal work for Seoul Olympic historical archives not only contributes to development of studies but also helps systematic usage and management of archives in sports field including Olympic by allowing the objective perception about them. Lastly, in order to develop sports history field and related studies, it is necessary to utilize archival theories for managing and using archives in sports field, and to precede the general and overall studies about it.

• The Korean Journal of Archival Studies
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• no.29
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• pp.225-268
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• 2011

The general public are interested in the politics and form public opinion and keep in check the government for true democracy. The general public have the right to be furnished information from the government. And the government should enact the Freedom of Information Act to provide the public's right to know. At the same time, the government should enact the Data Protection Act to provide the public's right to privacy. There is a friction between the Freedom of Information Act and the Data Protection Act. It's hard to maintain the proper balance between the Freedom of information Act and the Data Protection Act, but many countries try to do so. The UK enacted the Data Protection Act 1998(DPA), which entered into force on 2000, to comply with EU Directive 1995. The Freedom of Information Act 2000(FOI), which came fully into force on 2005, was passed in 2000. The FOI imposes significant duties and responsibilities on public authorities to give access to the information they hold. The purpose of this study is to consider the provisions of the personal data in FOI and DPA. Besides this, it identifies the complaint cases on public authorities about the disclosure and exemption of the personal data in comparison with the acts. If information is the personal data of the person making the request, it will disclose under the DPA. If information is the personal data of a third party, it will disclose under the FOI. These acts interact each other to make up for the weak points in the other to make a proper application of the act on public authorities. This study may have any limitation in making a comparative study of the disclosure and exemption of the personal data in Korea. But it is expected to provide a basis for understanding the disclosure and exemption of the personal data in the UK.

• The Korean Journal of Archival Studies
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• no.34
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• pp.221-250
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• 2012

This paper introduces the characteristics of the records and archives management of Korea from Joseon dynasty to now. This paper also explains historical background of making the records and archives management in Joseon dynasty. This paper introduces the process of establishment of modern records management system by adopting records management system and public administration of USA after liberation in 1945. The Joseon bureaucrats established systematic methodologies for managing and arranging the records. Jeseon dynasty managed its records systematically since it was a bureaucratic regime. It is also noticeable that the famous Joseonwangjosilrok(Annals of Joseon dynasty) came out of the power struggles for the control of the national affairs between the king and the nobility during the time of establishment of the dynasty. Another noticeable feature of the records tradition in Joseon dynasty was that the nobility recorded their experience and allowed future generations use and refer their experiences and examples when they performed similar business. The records of Joseon period are the historical records which recorded contemporary incidents and the compilers expected the future historians evaluate the incidents they recorded. In 1894, the reformation policy of Gaboh governments changed society into modernity. The policy of Gaboh governments prescribed archive management process through 'Regulation(命令頒布式)'. They revised the form of official documents entirely. They changed a name of an era from Chinese to unique style of Korean, and changed original Chinese into Korean or Korean-Chinese together. Also, instead of a blank sheet of paper they used printed paper to print the name of each office. Korea was liberated from Japanese Imperialism in 1945 and the government of Republic of Korea was established in 1948. In 1950s Republic of Korea used the records management system of the Government-General of Joseon without any alteration. In the late of 1950's Republic of Korea constructed the new records management system by adopting records management system and public administration of USA. However, understanding of records management was scarce, so records and archives management was not accomplished. Consequently, many important records like presidential archives were deserted or destroyed. A period that made the biggest difference on National Records Management System was from 1999 when was enacted. Especially, it was the period of President Roh's five-year tenure called Participation Government (2003-2008). The first distinctive characteristic of Participation Government's records management is that it implemented governance actively. Another remarkable feature is a nomination of records management specialists at public institutions. The Participation Government also legislated (completely revised) . It led to a beginning of developing records management in Republic of Korea.

• Cross-Cultural Studies
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• v.40
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• pp.111-131
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• 2015

An unusual success engendering loyalty among cult fans in the United States, Mamoru Oshii's 1995 cyberpunk anime, Ghost in the Shell (GITS) revolves around a female cyborg assassin named Motoko Kusanagi, a.k.a. "the Major." When the news came out last year that Scarlett Johansson was offered 10 million dollars for the role of the Major in the live action remake of GITS, the frustrated fans accused DreamWorks of "whitewashing" the classic Japanimation and turning it into a PG-13 film. While it would be premature to judge a film yet to be released, it appears timely to revisit the core achievement of Oshii's film untranslatable into the Hollywood formula. That is, unlike ultimately heteronormative and humanist sci-fi films produced in Hollywood, such as the Matrix trilogy or Cloud Atlas, GITS defies a Hollywoodization by evoking much bafflement in relation to its queer, posthuman characters and settings. This essay homes in on Major Kusanagi's body in order to update prior criticism from the perspectives of posthumanism and queer theory. If the Major's voluptuous cyborg body has been read as a liberating or as a commodified feminine body, latest critical work of posthumanism and queer theory causes us to move beyond the moralistic binaries of human/non-human and male/female. This deconstruction of binaries leads to a radical rethinking of "reality" and "identity" in an image-saturated, hypermediated age. Viewed from this perspective, Major Kusanagi's body can be better understood less as a reflection of "real" women than as an embodiment of our anxieties on the loss of self and interiority in the SNS-dominated society. As is warned by many posthumanist and queer critics, queer and posthuman components are too often used to reinforce the human. I argue that the Major's hybrid body is neither a mere amalgam of human and machine nor a superficial postmodern blurring of boundaries. Rather, the compelling combination of individuality, animality, and technology embodied in the Major redefines the human as always, already posthuman. This ethical act of revision-its shifting focus from oppressive humanism to a queer coexistence-evinces the lasting power of GITS.

• Cross-Cultural Studies
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• v.25
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• pp.695-721
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• 2011

The purpose of this study is to provide the case study of expression education using story-telling about their cultures from which they came to the women who get interracial married and study korean cultures with the pride of their homeland. This research is also for the diverse members of korean society to deeply understand interracial married women, get higher understanding cultural diversities. And it is expected that these women could learn and study more korean cultures, too. In this study, process-based instruction method is used in the first step and second step such as brainstorming, questioning, discussing, investigating, teacher's asking in order to create some ideas about their home countries. Suggesting an example answer by teacher and free-writing are also involved. As the core of the process-based writing activity, the second step is focused on revising and correcting. Through reviewing their own writing task, feedback from teacher, interviewing from the difficulty of writing after this activity to cultural and linguistic backgrounds, they could appreciate their errors or mistakes in writing are natural and this affects their learning abilities positively. In third step which is focused on speaking activities, teacher provides feedback to learners after checking their common errors or habits in speaking. Meanwhile, by evaluating the role of the appraiser, It is helpful for the learners to have self-esteem of their own. When interviewing after fourth step's activities, the teacher compliments each learner's improvement while pointing out some errors. Afterward, We can see they show more positiveness to learn and understand korean cultures and set their identities. And they indicate interests and concerns each other's cultures by story-telling. It means they identify the popularity and interaction which the story-telling contains. Also, they confirm the participation in story-telling by expressing their willingness to revise their stories. After the activities in fifth step, there have been relatively positive changes in establishing identity and cultivating a sense of pride of learner's homeland cultures. Furthermore, we could find the strong will to be a story-teller about their homeland cultures. On this research, the effectiveness of expression education case study using story-telling about local cultures of interracial married women's homeland has been examined centrally focused on popularity, interaction, and participation. Afterward, interracial married women could not only cultivate the understanding about korean cultures but also establish their identity, improve their korean language skills through this education case study. Finally, the studies of the education programs to train interracial married women as story-tellers for their homeland local cultures are expected.