• International Journal of Costume and Fashion
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• v.11 no.1
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• pp.15-33
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• 2011

The late $19^{th}$ and early $20^{th}$ centuries of Korea were the times when the Confucianism (牲理學) ideology was shaken heavily under the influences of modernism and capitalism by Western and Japanese military and political-economic forces. Under such circumstances, alteration of clothing was much influenced by ideologies than changes in social structure or technological advance. In this study, an ideology was defined as "the force which drives people into a particular social order". Ideologies were postulated as an ongoing process of socialization with dialectic features rather than being a static state. Comparative analyses on conflict structures and different clothing patterns symbolizing the ideologies of the Ruling (支配) and the Opposition (對抗) were conducted. Investigating dresses as representations of ideologies is to reconsider the notion of dichotomous confrontation between the conservatives (守舊派) and the progressives (開化派) and a recognition of Koreans' passively accepting modernity during the Japanese occupation. This may also have contributed to enlightening Koreans about modernization. Here are the results. First, the theoretical review found that ideologies were represented by not only symbols of discourse, but also dresses, and that dresses embodied both physical and conceptual systems presenting differences between ideologies and their natures, Second, during the late 19th century Korea, conflict between conservatives' Hanbok (韓服) and progressives' Western suits (洋服) was found. Moderate progressives showed their identity by "Colored Clothing" (深色衣), and radical progressives by black suits with short hair (黑衣斷髮) or by western suits (洋服). The ultimate goal of both parties was a "Modern Nation". With these efforts, pale jade green coats and traditional hats symbolizing the nobleman class was eliminated within 30 years from 1880 to 1910, and then simple robes and short hair emerged. However, the powerful Japanese army had taken over the hegemony of East Asia, and Korea was sharply divided into modernization and pro-Japanese camps. Third, during the time of Japanese colonial rule, the dress codes having set by the modernization policies during the time of enlightenment were abandoned and colonial uniforms for the colonial system was meticulously introduced. During this period, Western or Japanese-style uniforms were the symbol of the ruling ideology. In the mean time, Hanbok, particularly "White Clothing (白衣)", emerged as a representation of the opposition ideology. However, due to Japan's coercive power and strong zeal for "Great orient (大東亞)", white clothing remained as a mere symbol. Meanwhile, Reformists (實力養成論者) movement toward improving quality of life followed a similar path of the Japanese policies and was eventually incorporated into the ruling ideology. Fourth, dresses as representations of ruling ideologies were enforced by organizational powers, such as organizations and laws, and binding policies, and changes in such dresses were more significant when the ruling ideologies were stronger. Clothing of the opposition ideology was expressed as an aggregation of public consciousness. During the period, the subjects of ruling ideology and the objects who were granted modernization benefits were different although their drives for colored clothing with short hair (色衣斷髮) for modernization were similar.

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.4
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• pp.124-139
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• 2015

Unlike other mountains in Korea, Seoul Namsan(南山), which is one of the landmarks that represent the country's capital city, is perceived as a city park. This article aims to study the process that Namsan became a park and the transformation of its place in Korean Emperor and Japanese colonial period. The serial changes in Namsan, in early modern era, mean that is associated with the colonial urbanization and the rule of space by Japan. The stages of Waeseongdae Park(倭城臺公園), Gyeongseong Park(京城公園) and Hanyang Park(漢陽公園) under the leadership of Japan, due to the extension of Japan's power, Namsan has became the park. Here, the park has become a strategic tool of other's occupying Hanseongbu(漢城府), a capital city. The process that Namsan became a park dose not mean making the space for recreation and rest, but is an excuse for using the land. Since then, Namsan's parks barely fulfilled its original function as park as it was transformed into a shrine, Gyeongseong Jinjya(京城神社), for Japanese warriors or was incurred upon by Joseon Singung(朝鮮神宮), which was established as a facility to govern Korea, sometimes is gradually and sometimes is mercilessly. The fact, transplantation of Japanese culture and replacement as ruler space, is another aspect of occupying and govern place. In other words, while the process that Namsan became a park is the way of establishing Japanese force, the transformation of its place show a colonial rule as an aspect of space. Meanwhile, in spite of transformation to shrine, Namsan became accepted as a park for a long time, because of the forest of Namsan. Japan managed forest as a sacred place. It is also a result of the Japanese rule of space.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.12
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• pp.671-677
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• 2019

The modern urban planning of Qingdao began in the early 20th century by the German colonization. At that time, the Germans adopted the modern urban planning philosophy and standards for building high-level cities in Qingdao's planning. Therefore, in the turmoil that followed the period of Japanese occupation and the Republic of China, although urban planners constantly changed, they always planned according to the initial plans of the city. Therefore, this paper conducted a time division on the urban planning of the Qingdao colonial period through an analysis of various literary materials by combining the historical backgrounds of different periods. This can be the basis for an analysis of current urban planning in Qingdao. This paper is divided into seven chapters. Chapter 1 is the introduction for description purposes and scope. In Chapter 2, the Urban Planning of Qingdao in the Chinese Colonial Period is confirmed and explained. Chapter 3 concludes the characteristics of the planning.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.1
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• pp.1-9
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• 2017

The present study is designed to examine categories and characteristics of the scenic sites depicted in the "Joseon MyungSeung SiSun(Collection of Poems on Joseon Dynasty Scenic Sites, 朝鮮名勝詩選)" written by Narushima Sakimura(成島鷺村) during the early period of the Japanese Colonization to introduce the scenic sites of the Korean Peninsula. Introduction and forewords are construed in order to define the purpose of the Collection, and thorough analysis are conducted on category, location, and distinct characteristics of approximately 1,700 scenic sites described in the body. From the study, it is identified that there are twice as many cultural landscapes introduced in the Collection than natural landscapes, and the most frequently introduced sites are historical Buddhist sites, pavilions, famous mountain in the respective order. Further, the study reveals that the Collection makes reference of the verses written by virtuous Korean scholars in order to broaden the significance of the scenic sites, and also that the Collection marks the time period when the new scenic sites with symbolic implications of the modern period at the turn of the Japanese colonial period are began to be introduced. Such new scenic sites include modern parks and commemorative structures, beaches, train stations, etc. Nevertheless, the scope of study presents limitation as its scope of analysis does not take the changing perceptions of people on scenic sites before and after the colonial period into consideration, and also further comparative analysis on other documentations made record on the scenic sites of the Korean Peninsula will need to be continued in the future studies.

• 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.

• Journal of the military operations research society of Korea
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• v.33 no.1
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• pp.43-58
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• 2007

With every Yasukuni Shrine visit by a Japanese Prime Minister, one can expect that the Korean government will jump up and down to condemn Japan. The blatant antagonism between the two powerhouses in Asia, lingering around more than sixty years after the end of the colonial period, is unmistakably more than interplay of their colonial history. It is an illumination of a largely unsettled post-colonial diplomacy that was executed in the name of economic advancement. The purpose of this paper is to shed lights on a largely ignored subject matter that unambiguously shaped the peculiar relationship between Korea and Japan.

• The Journal of Fisheries Business Administration
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• v.46 no.1
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• pp.41-62
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• 2015

Though the debate of the establishment time, place and characteristic of the first fisheries cooperatives in Korea has been existed, it is clear that they had been established in the neighborhood of Tongyeong during the period of Japanese colonial rule. But the objective, motive and historical background of the first fisheries cooperatives are still slightly vague. To explain and explore that of fisheries cooperatives, over 1,000 articles of media, about 100 document of the Japanese government-general of Korea and the annals of the Joseon dynasty, many of research paper and others were included and refined. Through the result of that process, three core factors were founded that affect both the emergence of fisheries cooperatives and relationship of the them. The first one is about the royal family's fishing area where in the neighborhood of Tongyeong. The next one is Kentaro Kashii who was called king or devil of the Korean fisheries industry and the last one is fishermen and their organizations including fisheries cooperatives. Some of the above and the fishing rights conflict that make a guidance for understanding them has not been clearly mentioned. The result of this study shows that the birth of the first fisheries cooperatives were caused by not only the Japanese government-general of Korea but mainly Korean fishermen's voluntary activity and free will against fishing rights conflict between them. And both of the first fisheries cooperatives had somewhat difference in their constitution of organization and their characteristics but it was a tragic irony that the more exploitation and despoliation were conducted by Japanese government-general and Japanese capitalist the more movement and activity of Korean were frequently and severely occurred. Even though the findings and results of this study would be a proof and helpful material for understanding the establishment and their activity of fisheries cooperatives in Tongyeong, more research and contribution would be need by members of fisheries academic and business world.

• Journal of Korean Historical Folklife
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• no.52
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• pp.197-250
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• 2017

Many kinds of ritual manual books for the four ceremonies (coming-of-age, wedding, funeral, and ancestral rites) were published and transcribed during the Japanese Colonial Period. The ritual manuals are classified by 5 different types: 'ritual standards', 'ritual books for the four ceremonies', 'ritual books for the written prayers', 'religious ceremonial books', and 'general manners books'. All of them contributed much to the formation of folk rituals and religions, even though the purpose and contents of each book were different. The ritual manuals were not intellectual results of elites, but rather compilations of pre-modern ritual books and contemporary manners. These were widely spread among the people with the help of modern printing techniques. The ritual manuals aimed at common readers who wanted to look for ritual references easily. They were not just made for the special upper class. We can understand the contexts and characteristics of folk ritual and religion of the $20^{th}$ century by comprehending the ritual manuals of the Japanese Colonial Rule.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.151-166
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• 2003

Contemporary Buddhist scholarship in Korea has been strongly affected by its origins in the Victorian era, when Western religious scholars sought to rationalize and historicize the study of religion. Modern Korean scholars, trained within the Western scholarly paradigm, share this prejudice which tends toward the rational. The result is a skewed understanding of Buddhism, emphasizing its philosophical and theoretical aspects at the expense of seemingly "irrational" religious elements based on the direct experience of meditation practice. This paper seeks to look at the historical context in which modern Korean Buddhist scholarship had been shaped during the colonial period of Japan. Two case studies will be examined particularly in the light of post-colonial perspectives of Buddhist studies: the case of Jonghong Bak(1903-1976) and the case of Donghwa Gim(1902-1980), two pioneering scholars in the field of Buddhist studies. They share similarities as well as differences. Both were born and active at almost the same period, during which Korean peninsula experienced modernization forced upon by Japanese colonialism. And thus, the experience of colonialism and modernization brought them into conflict between tradition and modernity. Their responses, however, were different. Pak, originally trained in Western philosophy, especially German philosophy, wanted to study Korean Buddhism in the context of the so-called Korean Philosophy per se. He was motivated to seek for the national and cultural identity of Korea. And thus his scholarship on Korean Buddhism naturally led him to look for an original Korean Buddhism distinct from the Buddhism of India, China and Japan. On the other hand, Gim, who became a monk in his youth, later went to Japan for college where he was exposed to modern Buddhist scholarship. He was the first to introduce modern Buddhist scholarship to Korea, and since then, contemporary Korean Buddhist scholarship owes much to his contributions. Despite his contributions to contemporary Korean Buddhist scholarship, if we look at his efforts in the light of post-colonial perspective, his ideas need to be reevaluate.

• Korean Journal of Heritage: History & Science
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• v.53 no.2
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• pp.156-179
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• 2020

The Preservation Decree (1933) is the basic law relevant to the conservation of cultural property of colonial Chosun, and invoked clauses from the Old History Preservation Act (1897), the Historic Scenic Sites Natural Monument Preservation Act (1919), and the National Treasure Preservation Act (1929), which were all forms of Japanese Modern Cultural Heritage Law, and actually used the corresponding legal text of those laws. Thus, the fact that the Preservation Decree transplanted or imitated the Japanese Modern Cultural Heritage Law in the composition of the constitution can be proved to some extent. The main features and characteristics of the Preservation Decree are summarized below. First, in terms of preservation of cultural property, the Preservation Decree strengthened and expanded preservation beyond the existing conservation rules. In the conservation rules, the categories of cultural properties were limited to historic sites and relics, while the Preservation Decree classifies cultural properties into four categories: treasures, historic sites, scenic spots, and natural monuments. In addition, the Preservation Decree is considered to have advanced cultural property preservation law by establishing the standard for conserving cultural property, expanding the scope of cultural property, introducing explicit provisions on the restriction of ownership and the designation system for cultural property, and defining the basis for supporting the natural treasury. Second, the Preservation Decree admittedly had limitations as a colonial cultural property law. Article 1 of the Preservation Decree sets the standard of "Historic Enhancement or Example of Art" as a criteria for designating treasures. With the perspective of Japanese imperialism, this acted as a criterion for catering to cultural assets based on the governor's assimilation policy, revealing its limitations as a standard for preserving cultural assets. In addition, the Japanese imperialists asserted that the cultural property law served to reduce cultural property robbery, but the robbery and exporting of cultural assets by such means as grave robbery, trafficking, and exportation to Japan did not cease even after the Preservation Decree came into effect. This is because governors and officials who had to obey and protect the law become parties to looting and extraction of property, or the plunder and release of cultural property by the Japanese continued with their acknowledgement,. This indicates that cultural property legislation at that time did not function properly, as the governor allowed or condoned such exporting and plundering. In this way, the cultural property laws of the Japanese colonial period constituted discriminative colonial legislation which was selected and applied from the perspective of the Japanese government-general in the designation and preservation of cultural property, and the cultural property policy of Japan focused on the use of cultural assets as a means of realizing their assimilation policy. Therefore, this suggests that the cultural property legislation during the Japanese colonial period was used as a mechanism to solidify the cultural colonial rules of Chosun and to realize the assimilation policy of the Japanese government-general.