• Title/Summary/Keyword: China history

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The Historical Transition and Current Meaning of Traditional Language Plays - Focusing on Korean Jaedam and Chinese Xiangsheng - (전통적 언어유희의 역사적 변천과 현재적 의의 - 한국 재담(才談)과 중국 상성(相聲)을 중심으로 -)

  • Jiang, Xiao-Qian
    • (The) Research of the performance art and culture
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    • no.37
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    • pp.61-94
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    • 2018
  • This article examined that the historical changes and current significance of the Jaedam(재담) and the Xiangsheng(相聲), one of the traditional Korean and Chinese language games. Both Korean Jaedam and Chinese Xiangsheng are representative language games and traditional performing arts for laughing. The origin of the Jaedam can be traced back to Uheui(우희). Uheui has been called Changyouxi in China, Bae Woo-hee, and Jo Hee in Korea. Uheui is the most traditional language game and a variety of performances were derived from its spreading and inheriting process. Among them, Korean Jaedam and Chinese Xiangsheng can be said to be a piece of art that has successfully inherited Uheui tradition. From the late 18th century, Korean Jaedam were established as independent performance arts, and became highly active in many performance by professional joker Park Chun-jae and other performers. With the development of gramophone record in the early 20th century, the Jaedam was mainly made on the theater stage and radio. At this time, the new performance art of 'Mandam(만담)' was derived from the Jaedam, which focused more on satire current events and criticizing the social situation. Mandam has been popular for a long time and then extinct in the 21st century. The jaedam have been handed down only in the Korean traditional performance so far. Meanwhile, Chinese Xiangsheng, which was built in the mid-19th century, a bit later than Korean Jaedam, was initially considered to be a vulgar art of the lower class, but finally became popular in the early 20th century. In the mid-20th century, Xiangsheng was transformed into a new character, which mainly deals with social praise and edification of the masses. But since 'New Xiangsheng' does not focous on a satire on social conditions, the humor has been reduced. In the early 21st century, Xiangsheng was on the verge of extinction just like Mandam, but through the efforts of young actors to revive tradition, another reformation of this art was made to return to tradition and small theater. Currently, the 'traditional Xiangsheng', which has returned to tradition, is once again receiving the love and support of the Chinese audience. Korean Jaedam and Chinese Xiangsheng have many similarities in terms of history and recruitment, but they are now in different fates. There is also a great deal in common ground in terms of the content and form of the two arts. In the case of Xiangsheng, it is one of the traditional folk art forms which is still loved by the Chinese people and has become one of the most important traditional performances. On the other hand, in Korea, Jaedam as independent performance arts has disappeared and now only can be seen in traditional performances such as 'Korean mask theater'. The fact that Korean Jaedam and Chinese Xiangsheng have undergone similar changes in their spreading and inheriting process, while Korean Jaedam have disappeared and Chinese Xiangsheng is well preserved. The reason can be confirmed through the main idea of this article.

A Study on Characteristics of Reinterpretation and Tourism on Historic Sites of Buyeo Region during Japanese Colonial Era (일제강점기 부여고적의 재해석과 고적관광의 성격)

  • Kim, Jong soo
    • Korean Journal of Heritage: History & Science
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    • v.49 no.1
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    • pp.84-97
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    • 2016
  • One of the assimilation policies of Japanese imperialism for the permanent domination in the colonial Joseon is the theory of integration of Japan and Joseon. The theory of integration of Japan and Joseon is a logic that Joseon (Korea) and Japan (Wae) were connected to the same ancestor on the basis of ancient myths. Also it is the assimilation ideology to justify the Colonial rule of those days through the objectification of historical identity or affinity of political and cultural relations of ancient Korean peninsula and Japan (Wae). Japan reorganized our history to meet the colonial point of view, as part of the assimilation policies based on the theory of integration of Japan and Joseon. On the other hand Japan attempted to objectify them through archaeological research and the reinterpretation of the historical remains. The survey, reinterpretation and tourist of the historic sites in historic cities such as Gyeongju and Buyeo were promoted in this context. In particular, the Buyeo, a capital of Baekje, was emphasized upon the close relevance and affinity between Sabi, Baekje and ancient Asuka (飛鳥) in Japan through research and reinterpretation on the Historic Sites. Based on them, Historic Sites Tourism was conducted by reconstructed historic sites toward the colonial Korean. In addition, after the Sino-Japanese war in 1937, Japan tried to realize the politics of space by upgrading and idealizing Buyeo as homeland or Shinto (神都) related to Japanese ancient mythology of the Asuka culture. This paper investigated in what context research, reinterpret and tourist of the historic sites progressed on Buyeo area and how it had soaked through the general public in the Japanese colonial era. First, it is on historic sites. Historic sites research on Buyeo area made an attempt by Sekino Tadashi in 1909 for the first time and the re-excavation of the old burial mounds and temple sites during the Japanese colonial period. Sekino set up a cultural relationship and influences between the ancient China (梁), Korea (百濟) and Japan (倭). Also, he emphasized that Sabi, Baekje largely received influence of Chinese culture and Baekje and Japan Asuka culture had closely relations and affinity. These views had been consistent during the Japanese colonial period. Second, it is the reinterpretation on Historic sites. Buyeo Historic Sites Preservation Society (Buyeo Gojeok Bojonhoe) was established in 1915 and Osaka Kintaro, curator of Baekje exhibition hall redefined the relationship between ancient Japan and Baekje as perspective of the assimilation ideology through the post contextual interpretation. In particular, they emphasized on the close relevance between Baekje's Historic sites and Japan, through the reinterpretation of Nakhwaam, Goransa and Cheongmasanseong. Third, it is the tourist on Historic sites. Buyeo Historic Sites Preservation Society played a leading role in Tourist on Historic sites at the Buyeo region. The main tourist destinations and course were restructured through a reinterpretation on the historic sites. Japan would like to show Buyeo as ideology area, homeland of ancient Japanese culture, toward the Koreans under Japanese colonial era. Thus, research, reinterpretation, and tourism on Historic sites were promoted while they were closely related to each other. The promoting body was Joseon Chongdokbu and pro-Japanese interest group. It's point was 'made' and 'shown' by the eyes of others and a rediscovery of Buyeo as representational space of colony.

Status and Preservation of Cultural Relics in the Demilitarized Zone (비무장지대(DMZ) 문화유적 현황과 보전방안)

  • Lee, Jae
    • Korean Journal of Heritage: History & Science
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    • v.52 no.1
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    • pp.216-241
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    • 2019
  • There are 35 cultural properties of fourteen kinds in the Demilitarized Zone known so far, but this number is expected to increase in the future. Among them, Cheolwon-Doseong and Jeongol-Chong of Gimhwa should be the first step toward conservation efforts by conducting a joint investigation through the collaboration of North and South Korea. In particular, the joint investigation of Cheolwon-Doseong will not only remind the North and South that they are the same people who have had common history and cultural traditions for a long time, but will also give symbolic meaning to convert the demilitarized zone into a stage for peace. Since Jeongol-Chong is a mass grave of the fallen soldiers of Pyeongan Province who fought against the invasion of the Qing of China, it should be managed as a national designated cultural asset through joint investigation. In addition, the Demilitarized Zone should become a World Heritage Site because of its importance to the legacy of the Korean War, an international war caused by an ideological confrontation. Furthermore, it has more than 6,000 kinds of temperate forests in addition to 100 species of endangered species and natural monuments. The DMZ is very qualified to be a World Natural Heritage Site, and should be included as a World Complex Cultural Heritage Site that qualifies as a World Heritage and World Natural Heritage Site. In the Demilitarized Zone, we can also find numerous highlands, tunnels and posts used during the Korean War, as well as surveillance posts, a military demarcation line, barbed wire fences, and Panmunjom, which were created by the armistice agreement. it would be desirable to select some of its sections and war facilities and to register them as modern cultural heritage assets. Finally, it is necessary to reconstruct the Dorasan Signal Fire Site, which was the communication facility of a traditional era which connected the South (Dorasan) and North (Gaesong). This would symbolize smooth communication between the two Koreas. In order to prepare for the reckless development of the Demilitarized Zone due to the upcoming cease-fire, the government and cultural asset experts will have to work hard to identify and preserve the cultural properties of the Demilitarized Zone, and they will also have to maintain consistent control over matters such as indiscriminate investigation and mine clearance.

Reconsideration of the Meaning of Sam-Tai-Ji (삼태극의 의미고찰)

  • Kim, Myoung Hee
    • Korean Journal of Heritage: History & Science
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    • v.45 no.1
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    • pp.4-15
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    • 2012
  • Sam-Tai-Ji has been used as one of the korean traditional symbol patterns including the emblem of the Seoul olympic. Despite Sam-Tai-Ji included in 태극(Tai-Ji:太極), it has been interpreted widely as Sam-jae(三才)theory called Tian(天), Di(地) and Ren(人), or Tian, Di and Ren harmony thought(天地人 調和思想) by some religion groups and some intelligent people without exact philosophical poofs. For this reason, this research on Tai-Ji(太極) pattern follows. Although Joseon dynasty selecting Confucianism as a ruling principle, it accepted Buddhism, Taoism and Shamanism by applying them to royal tombs not officially but privately. For example, If Confucianism has to be expressed in the public places, Er-Tai-Ji(二太極) pattern having an expressing type of Li-Ben-Lun(理本論) was employed, in the private places like royal tomb construction, Er-Tai-Ji(二太極) pattern having an expressing type of Qi-Ben-Lun(氣本論) was employed. To figure out clear identification of Sam-Tai-Ji(三太極) and Er-Tai-Ji(二太極), this research was conducted to study on the change process of Tai-Ji(太極). It has been considered that Tai-Ji(太極) pattern has something to do with universe in these countries such as Korea, China and Japan. In Tai-Ji(太極) pattern, Sam-Tai-Ji had been used more widely than Er-Tai-Ji(二太極) untill the Han Dang dynasty. The meaning is also indicated as Yin-Yang-Te(陰陽德) in the books like "Hanseo(漢書)" "Yulryeokji(律曆志)". But, in the chinese history, there was a change of the pattern into white spot Er-Tai-Ji(二太極) in "KoTaiJiDo(古太極圖)". It had been interpreted as "Yin-Yang and vitality(陰陽生氣)." since Song Dynasty when Confucianism settled down. In this process, unlike Wu-Ji(無極), Li(理) means immateriality. So Yin-Yang(陰陽) and Li(理) were expressed with the form of Er-Tai-Ji(二太極). Therefore, Sam-Tai-Ji(三太極) is the pattern that stands for Yin-Yang-Te(陰陽德). It means that Yin-Yang(陰陽) gives a life to all the living things, grows them along with Te(德). It developed and flourished in Taoism and Buddhism accepting spirit existence. It is the universe view that Qi(氣) is an entity.

Studies on the Spacial Compositions and the Characteristics of the Alter System at Daebodan in the Changdeok Palace (창덕궁 대보단(大報壇)의 공간구성과 단제(壇制) 특성에 관한 고찰)

  • Jung, Woo Jin;Sim, Woo Kyung
    • Korean Journal of Heritage: History & Science
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    • v.46 no.1
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    • pp.318-345
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    • 2013
  • This study was carried out with a focus on the factor on the periodical space organization of Daebodan (大報壇: the altar of great recompense) in Changdeok Palace, which is significant in terms of political history in the late Chosun Dynasty, and consider the factors in the formation of the structural system through historical records and drawings. Daebodan has the ideology of righteousness to the Ming Dynasty which the hierarchy of the Joseon Dynasty. who felt the crisis of the domination order, imposed as a solution after the Manchu war of 1636. In addition, Daebodan was built by complex factors that entailed the self-esteem of the 'Joseon Centralism Ideology (朝鮮中華)' and the desire of the sacrificial rituals for Heaven that were imminent to the kings of Joseon. Superficially, Daebodan has the spatial organization of the Sajik (社稷) Altar and the placement of an annex building, but had the applied placement due to limited topography and access to the backyard. Furthermore, the lateral structure of Daebodan multiply accepted various factors of the nine step's stairs, the hight of five cheok (尺), the circumstance of two floors that were showed in the altar and platform with small fences and an imperial order including the internal form of Hwangjangbang (黃帳房). Moreover, the name of the alter came from 'the Jiaote Sheng Book of Rites(禮記 郊特牲)' representing 'the suburban sacrifice ritual for Heaven (郊天)', and it was built by not only combining the system of the Sajik Altar in the Joseon Dynasty and China but also avoiding 'excessive etiquette (僭禮).' The point is a remarkable feature shown by the structural system of Daebodan. Thus, it is considered that the 'Notion of Confucian-Cultural Succession (中華繼承意識)' and the desire of the sacrificial rituals for Heaven were expressed by the structure and form of altar. This study examined the process of the creation, expansion, decline and disposal of Daebodan in a chronological order, and found that the ruling ideology of the governing elite by the political and cultural background of the era at each transitional point was reflected in the spatial formation of the altar. On the other hand, as a result of performing a field survey to find the location in accordance with Daebodan in drawing materials, there remains items such as worked stones from Daebodan, precast pavers and fragments of proof tile discovered in the surrounding of tora vine (Actinidia arguta) which is a natural monument of Changdeok Palace. As such, verification through future excavation and investigation is required.

The Characteristics of Dolmen Culture and Related Patterns during the End Phase in the Gyeongju Region (경주 지역 지석묘 문화의 특징과 종말기의 양상)

  • Lee, Soohong
    • Korean Journal of Heritage: History & Science
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    • v.53 no.4
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    • pp.216-233
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    • 2020
  • This study set out to review tomb culture in the Gyeongju region during the Bronze Age, and also examine the patterns of dolmens during their end phase. For these purposes, the study analyzed 18 tomb relics from the Bronze Age and nine from the early Iron Age. Gyeongju belongs to the Geomdan-ri cultural zone. Approximately 120 tombs from the Bronze Age have been excavated in the Gyeongju region. There are fewer tombs than dwellings in the region, which is a general characteristic of the Geomdan-ri cultural zone. Although the number of tombs is small, the detailed structure of the dead body is varied. During the Bronze Age, tombs in the Gyeongju region were characterized by more prolific construction of pit tombs, dolmens with boundaries, and stacked stone altars than were the cases in other areas. There is a great possibility that the pit tombs in the Gyeongju region were influenced by their counterparts in the northeastern parts of North Korea, given the spindle whorl artifacts buried at the Dongsan-ri sites. Dolmens with boundaries and stacked stone altars are usually distributed in the Songguk-ri cultural zone, and it is peculiar that instances of these are found in large numbers in the Gyeongju region as part of the Geomdanri cultural zone. Even in the early Iron Age, the building of dolmens with boundaries and stacked stone altars continued in the Gyeongju region under the influence of the Bronze Age. A new group of people moved into the area, and they crafted ring-rimmed pottery and built wooden coffin tombs. In the early Iron Age, new rituals performed in high places also appeared, and were likely to provide venues for memorial services for heavenly gods in town-center areas. The Hwacheon-ri Mt. 251-1 relic and the Jukdong-ri relic are ruins that exhibit the aspect of rituals performed in high places well. In these rituals performed in high places, a stacked stone altar was built with the same form as the dolmens with boundaries, and a similar rock to the cover stone of a dolmen was used. People continued to build and use dolmens with boundaries and stacked stone altars while sustaining the Bronze Age traditions, even into the early Iron Age, because the authority of dolmens was maintained. Some dolmens with boundaries and stacked stone altars, known as being Bronze Age in origin, would have continued to be used in ritual practices until the early Iron Age. Entering the latter half of the second century B.C., wooden coffin tombs began to propagate. This was the time when the southern provinces, including the Gyeongju region, were included in the East Asian network, with the spread of ironware culture and the arrival of artifacts from central China. Around this time, dolmen culture faded into history with a new era beginning in its place.

The political implication of Malaysia's electoral authoritarian regime collapse: Focusing on the analysis of the 14th general election (말레이시아 선거권위주의 체제 붕괴의 정치적 함의 : 2018년 14대 총선을 중심으로)

  • HWANG, Inwon
    • The Southeast Asian review
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    • v.28 no.3
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    • pp.213-261
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    • 2018
  • On May 9, 2018, regime change took place in Malaysia. It was the first regime change that took place in 61 years after independence in 1957. The regime change was an unexpected result not only in Malaysian experts but also in political circles. Moreover, the outcome of the election was more shocking because the opposition party was divided in this general election. The regime change in Malaysia was enough to attract worldwide attention because it meant the collapse of the oldest regime in the modern political system that exists, except North Korea and China. How could this have happened? In particular, how could the regime change, which had not been accomplished despite opposition parties' cooperation for almost 20 years, could be achieved with the divided opposition forces? What political implications does the 2018 general election result have for political change and democratization in Malaysia? How will the Malaysian politics be developed in the aftermath of the regime change? It is worth noting that during the process of finding answers, a series of general elections since the start of reformasi in 1998 tended to be likened to a series of "tsunami" in the Malaysian electoral history. This phenomenon of tsunami means that, even though very few predicted the possibility of regime change among academia, civil society and political circles, the regime change was not sudden. In other words, the regime in 2018 was the result of the desire and expectation of political change through a series of elections of Malaysian voters last 20 years. In this context, this study, in analyzing the results of the election in 2018, shows that the activation of electoral politics triggered by the reform movement in 1998, along with the specific situational factors in 2018, could lead to collapse of the ruling government for the first time since independence.

A Study on the sources of Jang Hyeongwang's Theories of Li and Ch'i (장현광 성리설의 연원에 대한 고찰 - 나흠순 성리설과의 관련을 중심으로 -)

  • Kim, Yong-Hun
    • (The)Study of the Eastern Classic
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    • no.41
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    • pp.7-35
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    • 2010
  • Jang Hyungang(張顯光, 1554~1570) was one of the very famous Neo-Confucianists of T'oegye School in the Chosun dynasty. Jang, nevertheless, refused to accept Toegye's theory and had developed his own theory called li-qi-gyeong-wi-seol(理氣經緯說). So the theory was very unique in the history of Korean Neo-Confucianism. He matained that Tao(道), meaning the universal process which all beings including the human must follow, is accomplished by the unity of li(理, principle) and qi(ch'i, 氣, material force). He compared li and qi to warp(經) and woof(緯). According to his explanation, Tao is fulfilled by combining li and qi, as a textile is woven the combination of warps and woofs. He could, for I know, succeed to emphasize the unity of li and qii through this theory. Lots of Scholars in the Chosun dynasty criticized Jang's theory of li and qi for regarding li and qi as one, and thought that the theory originated from Luo Ch'inshun(羅欽順, 1465~1547), a famous Neo-Confucianist of in Early Ming China. Luo Ch'inshun maintained li-qi metaphysical monism that li and qi is united entity. In this respect, it seems that Jang's theory is similar to Luo's. However, I think that there are very important differences between the two. It is true that the main characteristics of Jang's theory is the unified relations between li and qi in this world. In the system of his philosophy, nevertheless, the topological position of li and qi are different in grade each other. Jang insisted that li is a supreme being to be materialized and realized through the movement of qi'in the process of universal development. Qi is accordingly only a kind of matter which completes li. In this sense, Jang's theory can be regarded as li metaphysical monism that li is the only substance. It means that Jang Hyeongwang's theory is a great contrast to Luo Ch'inshun's li-qi metaphysical monism.

Quest of Wang Yak-heo(王若虚)'s Theories of Poetry - With a focus on Three Volumes of 「Talks on Chinses Poetry」 among "the Collected Writings of Wang Yak-heo"(滹南遺老集) (王若虚的詩論探究(왕약허의 시론 탐구) - 以《滹南遺老集》中的《詩話》三卷爲主(『호남유로집』 중 「시화」 3권을 중심으로) -)

  • Jang, Yung-Ki
    • (The)Study of the Eastern Classic
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    • no.34
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    • pp.207-224
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    • 2009
  • This research is a quest of theories of poetry of Wang Yak-heo who was a literary critic during Chin(金) dynasty in ancient China. Wang Yak-heo left a fine piece of work, dubbed ${\ll}$Honam Yuro Jib${\gg}$ and, in this paper, the author closely reviewed the theories of poetry that is appeared, especially, in the three volumes of ${\ll}$Talks on Chinese Poetry${\gg}$ among the collections of Wang's poetry criticism. In particular, the author investigated the positive and negative aspects of Honam's commentaries on the works by Chinese poets, including his principles of poetics, creative skills, and practical criticism, etc. Wang Yak-heo has not been known much in the history of Chinese literary thoughts, however, his theory of criticism, especially, among the talks on Chinese the works by Chinese poets, his literature criticisms establish unique and distinctive point of views. Wang Yak-heo's poetics, more than anything else, valued nature, meanings, truth, and contents therein. He exhibited realistic view of literature. Meanwhile, he analyzed the methods of expression by Du Bo(杜甫, pronounced, "Du Fu" in Chinese), So Sik, also known as So Dong Pa (蘇軾, Su Shi or 蘇東坡, Su Dong Po in Chinese), and Hwang Jeong-gyeon(黃庭堅, Huang T'ing-chien), and highly evaluated the realistic poems written by Du Bo, Baek Geo-I (白居易, pronounced, "Bai Juyi" in Chinese), and So Sik. Also, he opposed to formalism or externality, however, he never made light of formality of poetry. In his comments on the works by Chinese poets, he highly evaluated the poems sung by So Sik and Beek Geo-I, in the mean time, however, he criticized their works without hesitation. Having set up his own unique criteria for critique, Wang didn't accept other opinions in a seemingly illogical manner, and he presented what he thoughts and other different points of view from others. Specifically, he attached great importance to whether or not modification of words and phrases, grammar, and whole context were congruent to one another and had been well harmonized. However, in his poetics, Wang was so wrapped himself in reasonableness or rationality, he analyzed each and every word in great detailed manner, as the result, he sometimes didn't read the sentiment or mood that the writers intended to express through poems. He excessively restricted himself to the words and phrases, so that he was not able to realize natural emotions and joy of imagination that were presented in the poems, and, in the end, this brought about adverse effects to the poet's thought.

The Development and Sementic Network of Korean Ginseng Poems (한국 인삼시의 전개와 의미망)

  • Ha, Eung Bag
    • Journal of Ginseng Culture
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    • v.4
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    • pp.13-37
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    • 2022
  • Even before recorded history, the Korean people took ginseng. Later, poetry passed down from China developed into a literary style in which intellectuals from the Silla, Goryeo, and Joseon Dynasties expressed their thoughts concisely. The aim of this paper is to find Korean poems related to ginseng and to look for their semantic network. To this end, "Korea Classical DB ", produced by the Institute for the Translation of Korean Classics, was searched to find ginseng poems. As the result of a search in November 2021, two poems from the Three Kingdoms Period, two poems from the Goryeo Dynasty, and 23 poems from the Joseon Dynasty were searched. An examination of these poems found that the first ginseng poem was "Goryeoinsamchan," which was sung by people in Goguryeo around the 6th century. Ginseng poetry during the Goryeo Dynasty is represented by Anchuk's poem. Anchuk sang about the harmful effects of ginseng tributes from a realistic point of view. Ginseng poetry in the Joseon Dynasty is represented by Seo Geo-jeong in the early period and Jeong Yakyong in the late period. Seo Geo-jeong's ginseng poem is a romantic poem that praises the mysterious pharmacological effects of ginseng. A poem called "Ginseng" by Yongjae Seonghyeon is also a romantic poem that praises the mysterious medicinal benefits of ginseng. As a scholar of Realist Confucianism, Dasan Jeong Yak-yong wrote very practical ginseng poems. Dasan left five ginseng poems, the largest number written by one poet. Dasan tried ginseng farming himself and emerged from the experience as a poet. The story of the failure and success of his ginseng farming was described in his poems. At that time, ginseng farming was widespread throughout the country due to the depletion of natural ginseng and the development of ginseng farming techniques after the reign of King Jeongjo. Since the early 19th century, ginseng farming had been prevalent on a large scale in the Gaeseong region, and small-scale farming had also been carried out in other regions. What is unusual is Kim Jin-soo's poem. At that time, in Tong Ren Tang, Beijing (the capital of the Qing Dynasty), ginseng from Joseon sold well under the "Songak Sansam" brand. Kim Jin-Soo wrote about this brand of ginseng in his poem. In 1900, Maecheon Hwanghyeon also created a ginseng poem, written in Chinese characters. Thus, the semantic network of Korean ginseng poems is identified as follows: 1) Ginseng poetry in the spirit of the people - Emerging gentry in the Goryeo Dynasty (Anchuk). 2) Romantic ginseng poetry - Government School in the early Joseon Dynasty (Seo Geo-jeong, Seonghyeon, etc.). 3) Practical ginseng poetry - Realist School in the late Joseon Dynasty (Jeong Yak-yong, Kim Jin-soo, Hwang Hyun, etc.). This semantic network was extracted while examining the development of Korean ginseng poems.