• Cross-Cultural Studies
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• v.47
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• pp.53-76
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• 2017

This paper is a study on the tasks to be carried out by Tsushima clan who invited the envoy -the 38th Munwihaeng- from Korea in 1747, and the process and results. This envoy sent out for the purpose of congratulating Tokugawa, Yoshimune's retirement and Tsushima lord's return home, and also negotiate about Korean Diplomatic Envoys to Japan coming in the future. In late 1745, Yoshimune retired, and Ieshige inherited the position of Shogun. Then in 1746 the Edo Shogunate ordered the Tsushima clan to invite the Korean Diplomatic Envoy to Edo between April and May two years after. To the Korean Diplomatic Envoy's invitation, many stages were necessary. In additon, Korea insisted on following the precedent in exchange with Japan. This time, throne of this new Shogun occurred due to retirement of the former Shogun. In the last 100 years, the history that the former Shogun died and the new Shogun reigned continued. For that reason, Korea had no record of sending letters and gifts to the old Shogun who retired. Because there was no precedent, Korea was unable to smoothly respond to Japan's request. This paper considers the negotiation process with Korea and the Tsushima clan, makes a prestige of the shogunate, in order to be recognized from the shogunate.

• (The)Study of the Eastern Classic
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• no.59
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• pp.325-357
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• 2015

Max Weber claimed that the clans as a self-sufficient community in traditional China had limited market development. His statement can be applied to the lineage groups of $Chos{\breve{o}}n$ dynasty, however, it also could be criticized as an example of oversimplifying clans. Starting from this question, in this article, I examined the lineage movement of the P'ap'yong Yun's Nojongp'a branch. Through this research, I tried to investigate the reality of the lineage group communities of $Chos{\breve{o}}n$. My issues are following. First, the Nojongp'a clan promoted the solidarity movement of their lineage in the name of practicing human morality, which belonged to their family learning. Second, the Nojongp'a clan made preparations for their own 'righteous rice fields and grains', through which they tried to establish the base structure for the clan activities. This, however, had its own limitations in aiding the starved suffering from famines and did not last long. Third, the lineage could not function as a community for living that was actively involved in the reproduction of life, and was not an exclusive self-sufficient community, either.

• Journal of Korean Classical Literature and Education
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• no.38
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• pp.65-101
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• 2018

In the late Joseon Dynasty, patriarchal ideology became central to the family and the clan, and once again became acutely felt with "the familism of clan rules that centered around a legitimate and eldest son." The establishment of the family-clan system, though somewhat complex, was largely aimed at the family line of "a paternalist-a legitimate and eldest son." The trend was not limited to a particular family, but rather, was a historical and social trend. Changseonggameirok showed how to solve the family crisis by setting up a problem for the next generation's patriarch. This paper tries to explain the issue of Hwachun's complex as the legitimate and eldest son complex. First, it suggests that Hwachun's complex is as universal as the Cain complex, also known as the eldest son complex, and that Hwachun's complex is a special instance of the legitimate and eldest son complex in Changseonggameirok. Next this paper studies the aspects of Hwachun's legitimate and eldest son complex combined with Mrs. Sim's complex, as well as her daughter-in-law's complex, and eventually tracks the development of the family-clan complex. As a result, we've come to a new conclusion that the legitimate and eldest son complex was found in Changseonggameirok for the first time in Korean literary history. This paper also examines the fact that when the legitimate and eldest son complex was transferred to Hwajin, it became a family complex that Hwajin had to contend with; this paper tracks the process wherein Hwajin's filial piety solved the legitimate and eldest son complex. As a result, we realized that Hwajin's filial duty and brotherly love went beyond his feelings for Mrs. Sim and Hwachun, and supported the substantiation for "the familism of a clan that is based on rules of the legitimate and eldest son" in the course of public opinion. However the familism of these rules was not embodied in the absolute; in the royal family, for example, it was rather flexibly implemented when the characters admitted to breaking the law. In addition, this paper provides the room for a critical reading of Changseonggameirok, reflecting back on the underlying guilt and psychological pain of the characters who are affected by the particular rules, and concluding that guilt and suffering are fundamentally insoluble. This is because the two ideas, "the legitimate and eldest son complex" and "the familism of a clan rules centered on a legitimate and eldest son" are two sides of the same coin.

• Journal of the Korean Geographical Society
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• v.27
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• pp.15-30
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• 1983

• Korean Architects
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• s.611
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• pp.114-117
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• 2020

• Journal of the Korean Society of Costume
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• v.53 no.4
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• pp.71-85
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• 2003

The costume of the 17th Century based on the excavated costume from the graves of Tong-Rae Jwg Clan are studied in this paper. The remaining were used for filling up the coffin consists of 1 piece of Dopo(도포) from the grave of Jung, Kwang-Kyung, 7 pieces of Joongchimak(중적막), 1 piece of Sochng-eui(소창의), and 1 piece of pants from the grave of Jae-Hoo Jung, grand-son of Kwang-Kyung Jung. From these remainings, this study newly reveals or confirms : 1) Standards of transition Procedure of mid-l7th century's Dopo with gussets, 2) Standards of transition procedure of late 17th century's Joongchimak with wide sleeves and side slits, 3) Standards of transition procedure of late 17th century's Sochang-eui with narrow sleeves and side slits, 4) Typical style of pants in the 17th century, 5) The constructive methods for quilted fabric.

• Journal of the Korean Society of Costume
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• v.53 no.4
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• pp.177-186
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• 2003

This study is based on the observation of clothes excavated from of YeoHung Min( 1586∼1656)'s grave, which enable to understand of woman's funeral clothes among upper class in mid 17C. Lady Min buried with her husband Jung (Clan of Dong Rae)'s grave where located in KwanAk gu, Seoul was move out another place in 1989. During excavation of the grave, 31 pieces form 5 different type of clothes and total 18 pieces form 8 different from Lady Min (Clan of YeoHung). Remarkable finding from the excavated clothes is the Nuwooli(veil) which is known to be discovered first time in Korea, and a piece of tooth, which is related with funeral custom of those day, and cotton seeds are found from chima(skirt) and Jogori(jacket). Jangot(coat) has been used for the use of over garment assuming the changes of Jogori form during mid of Josun dynasty. It is also remarkable that padded and quilted clothing is still being commonly used until mid-l7C.

• Korean Journal of Adult Nursing
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• v.13 no.4
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• pp.539-550
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• 2001

Purpose: This ethnography was conducted to describe the meaning of illness of the elderly in traditional folk healing performance. Method: This study was guided by Klienman's explanatory model of health care systems. The fieldwork was conducted in an agricultural clan of Namwon City from January of 1990 to Feburary of 2001. Research data were collected by Ehnographic interview and participant observation. Participants of this study were 10 elders aged 74 years old to 96 years old; two of them were male. The data were analysed with the techniques of taxanomy, flow and decision, and proxemics. Result: The meaning of illness was categorized with four compononts, that is, ritual for life, defeat and failure in power game, humiliating punishment for guilt, and Tal. Conculsion: These meanings were constructed on physical and socio-cultural environment of this clan. The healing strategies were determined based on the meanings of illness. These results can be used to understand the health behavior of the elderly and thus ensure the quality of nursing for the elderly.

• Proceeding of Spring/Autumn Annual Conference of KHA
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• 2003.11a
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• pp.235-242
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• 2003

This reserch is to compare and analyze of the residence disposition and feature of ground plan on Seomi 2 Dong in An-dong and Hyun-ri in Mun-gyong. The scope of this reserch concentrated on 33-housed which are 12-housed in Seomi 2 Dong and 21-housed in Hyun-ri. The focus of this reserch is mainly to investigate the characteristic of the site, and ground plans on individual houses. As result of it, there are mostly Yeo-Kan houses (six spans sized) on Seomi 2-dong village in An-Dong on the other hand there are a lot of Straight-Houses in Hyun-ri in Mun-gyong. Otherwise in characteristic of residence, There is dissimilarity between Seomi 2-dong which located in mountainous districts has space organization of utilitarian and Hyun-Ri has justification primacy as a farm village.

• Acta Via Serica
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• v.6 no.1
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• pp.141-164
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• 2021

The Khitans were a Turco-Mongol clan who dominated China north of the Yangtze River during the early mediaeval period. They adopted and then adapted many of the cultural traditions of their powerful neighbours to the south, the Song Chinese. However, before their absorption into the Mongol Empire in the late 13^th century they proved pivotal, firstly in the eastward expansion of the armies of Chinggis Khan, secondly, in the survival of the Persian heartlands after the Mongol invasions of the 1220s and thirdly, in the revival and integration of the polity of Iran into the Chinggisid Empire. Da Liao, the Khitans, the Qara Khitai, names which have served this clan well, strengthened and invigorated the hosts which harboured them. The Liao willingly assimilated into the Chinggisid Empire of whose formation they had been an integral agent and in doing so they also surrendered their identity but not their history. Recent scholarship is now unearthing and recognising their proud legacy and distinct identity. Michal Biran placed the Khitans irrevocably and centrally in mediaeval Asian history and this study emphasises their role in the establishment of the Mongol Empire.