• Journal of the Korean Society for Library and Information Science
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• v.29
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• pp.11-44
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• 1995

The purpose of this study is to investigate the general characteristics of modem library which was in a germinal stage at the opening period of Korea. The major findings of this study is summarized as follows. 1. Modern libraries which began to develop during the opening period of Korea were deeply rooted in the spirit of patriotism. After 1905, which was the year of so-called Korean-Japanese Protocal concluded under the Japanese military pressure, the patriotic enlightenment campaign against foreign penetration developed rapidly throughout the country. Accordingly, the movement for establishing modern library was carried out among advanced reformers. 2. The first modern school library was built in the private school of Wonan established by the residents of Wonsan area. They believed that the best way to strengthen the national power to oppose Japanese penetration was to learn the Western culture and technology. 3. The first modern public library named The Central Library of Korea was originated by Oh Ha Young and his comrade in 1906. Included among these promoters of the library were Yun Chi Ho and Min Sang Ho, two persons who had experienced Western culture during their study abroad. 4. Pakmunkuk, the newspaper office of the government, had its own library in 1883 which was the first modernized special library in Korea. 5. Major factors which hindered the rapid growth modern libraries m the opening period are as follows; (1) Lack of people's demand fer the library. (2) Limited scope of the publications(mainly school text-books) (3) Poor financial conditions. 6. Japanese invasion in 1910 had broken the growing roots of modern libraries in formative stage.

• (The)Study of the Eastern Classic
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• no.66
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• pp.9-33
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• 2017

This study emphasized on the facts of the preparation for monk military with the confucian Jungbong Joheon against the invasion of Japanese military in the time of Japanese invasion of Korea and the martyrdom in the combat of Cheongju fortress and the 1st, the 2nd combats of Geumsan fortress. Especially, tens of thousands of Monk soldiers under the reverend general Yeonggyu at the very first time uprisen in the Buddhist world and let the rebellion continue nationwide as relying on his teacher Cheongheo Hyujeong and his co-monks. The record related to such monk military was found in 'Jinsanmirukchohongi (珍山彌勒寺招魂記)': the reverend general Yeonggyu and monk military officers (義兵將 判官僧 1 person, 義兵將僧 8 persons, 從事官僧 2 persons, 軍官僧 1 person), but in the record of the Jongyong monastery, it is said, 'the reverend Yeonggyu and his soldiers'. The soldiers of the reverend Yeong'gyu are right the monk troop, the existence of about 20 persons is confirmed in the chronicles and other sorts of literary collections. However, other information was hardly found in those sources, so I look forward to having further researches on the details of other monk solders with their dharma names and conducts which they did with patriotism.

• Journal of the Korean association of regional geographers
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• v.12 no.1
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• pp.44-58
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• 2006

This study of Shintoism is to inquire the relationships between social-political ideology and place of Shinto shrine(神社). In Korea, the Shinto shrine was a place of the center of Japanese colonial policy that symbolized the goal of Japanese Imperialism. This was one of the strategies of "Japan and Korea Are One". Before the China and Japan War in 1937, the number of shrines amounted to 51 sites, 12 of them were closely related to open ports, and the others were located at inland major cities. They also were associated with railroad transportation systems that tied coast and inland major cities. This spatial distribution of shrines was so called "Shrine Network" that was essential in tracing Japanese invasion into Korea. It was an imperial place where Japanese residence and colonial landscape were combined together to show the strength of Japanese Imperialism. Most of shrines were located at a hill with a view on the slope of a mountain and honored Goddess Amaterasu and the Meiji Emperor. I presume from these facts that Shinto Shrine was a supervisionary organization for strategic purpose. The Jeonju Shrine was located on a small hill, Dagasan(65m) where commanded a splendid view of Jeonju city and honored Goddess Amaterasu and the Meiji Emperor. It was a place which was adjacent to Japanese residence and colonial landscape. The Dagasan was changed as a symbolic site for Japanese Imperialism. But, after liberation in 1945, the social-political symbol of the hill was changed. By the strong will of civil, there was a monument to the loyal dead and the national poet, Yi Byeng-gi placed for national identity at the site of the demolished Jeonju Shrine. Dagasan as a place of national identity, shows the symbolic decolonization and the changing ideology. After all, this shows that political ideology is represented in a place with landscape.

• 식품문화 한맛한얼
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• v.2 no.1
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• pp.5-31
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• 2009

Prior to 1970, it was known that Korean had our own red pepper named as Kochu and we used Kochu in preparing kimchi and kochujang. However, after Professor Lee insisted that Korean red pepper (Kochu) was transferred from Japan during the Seven Years War (Imjinwaeran(壬辰倭亂)), Japanese Invasion of Korea in 1592${\sim}$1598), it has been generally accepted without any criticisms. But many old literatures have shown that Korean Kochu already existed in Korea before the war. For example, the books, Kukubkanibang ((救急簡易方) published in 1489) and Hunmongjahoi ((訓蒙字會) published in 1527), demonstrated that Kochu was cultivated as food substances or medicinal purposes. In another old literature (1460), Siklyochanyo(食療撰要), kochujang was used as an uncomfort-stomach stabilizer. In addition, Korean red pepper was genetically different from South-Mid America's red pepper called as Aji. It has been also insisted by Professor Lee that Aji was transferred to Europe by Columbus in 1492 and then to Korea by Japanese Army in order to kill Korean during the war, and the Aji was modified to Korean Kochu. In conclusion, in Korea our own Kochu was cultivated and used in the Korean native fermented foods such as kimchi and kochujang.

• The Journal of Korean Medical History
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• v.36 no.2
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• pp.13-25
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• 2023

Due to Japanese imperialism's invasion of Korea and the policy of exterminating national culture, many independence activists from Korean medicine participated in the Manchurian Independence Army activities and the fight for freedom. Kang Woo-kyu, who threw a bomb at the governor-General of Korea on September 2, 1919, can be cited as a leader who learned East Asian medicine. Kim Kwanje, who organized a secret organization by opening an East Asian medicine clinic in Gimhae, Gyeongsangnam-do, was involved in the struggle of the medical corps while working as a medical student. He is accused of providing a shelter by treating members of the Uiryeoldan. In 1919, the Manchurian Independence Army unit, which launched the March 1st Movement armed struggle, was established, and those who served as military doctors in various organizations can be found. Park Se-jung, who participated as an independent soldier at the age of 47, treated wounded soldiers and patients as a military doctor. A branch office was also created by raising military funds and participating in the Provisional Government of the Republic of Korea. Jang Hyong was able to raise independent military funds, campaign for the provisional government's independence petition, and lecture across the country mostly disguised as an East Asian medicine doctor, which led to several imprisonments for "fraud charges under the guise of similar medical practices".

• Journal of the Architectural Institute of Korea Planning & Design
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• v.35 no.4
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• pp.115-126
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• 2019

Construction of the Pyongyang Railroad Station began in 1907 as an important foothold for the Japanese colonization of the Korean Peninsula and the further invasion of Manchuria. As Pyongyang gradually grew in size and political significance, the Pyongyang Station came to have two responsibilities: Fulfill its functional role and serve as a monument to the growing dignity of the city. This study argues that the Pyongyang Station, newly rebuilt in 1958, was the first building to solve the demands for both functional expansion and the pursuit of monumentality. Stylistically, the original single-story wooden building became a three-story classical masonry building. The stylistic change symbolizes the political shift by which the building was reconstructed. The simple wooden building built by the Japanese, representing Pyongyang's status as a colonial provincial town, was transformed into an imposing gateway for the capital city of a newly born socialist state. Socialist Realism, correctly described by its slogan "socialist in content and national in form," harmoniously blended classical architecture, socialist symbols, and Korean local motifs. This study is significant in that it illustrates the historical changes and continuity of the Pyongyang Station from 1907, when it was first built, through the "liberated space" to the postwar reconstruction period of the 1950s.

• Korean Journal of Heritage: History & Science
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• v.46 no.2
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• pp.186-205
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• 2013

${\ll}$Three Purities Album${\gg}$ in the Kansong Art Museum is an album of poems and pictures of apricot tree, orchids and bamboos drawn by Lee Jeong. Given that the poems and pictures in the album were drawn by Lee Jeong who has been recognized as a person who established the standards of ink bamboo drawings in the Joseon Dynasty, the album is highly valuable. Nevertheless, there are more values and meanings that Three Purities Album has. The production circumstances and transmission processes of Three Purities Album include the historical characteristics and meanings of the time so that it is also worthwhile as a historical material. During the Japanese Invasion of Korea in 1592, Lee Jeong was stabbed with a sword by Japanese invaders and got injured. After he suffered, he tried to make his masterpiece in his lifework and finally created Three Purities Album. For the work, Lee Jeong received memorial writings from Choi Rip, Cha Cheon-ro and Han Ho, and asked them writings. They were the best literary men in the poem and calligraphy fields at that time. Yu Geun, Lee An-nul, and Yu Mong-in made writings and poems to praise his work. Likewise, ${\ll}$Three Purities Album${\gg}$ is the 'treasure of the time' created through the participation of the best literary men at that time. Given the aspects, it is fair to say that ${\ll}$Three Purities Album${\gg}$ is not simply a personal artwork of Lee Jeong, but is a comprehensive artwork and also a cultural monument created through the skills and capabilities of the literary artists in the middle of the Joseon Dynasty. After the death of Lee Jeong, Three Purities Album was handed over to Hong Ju-won. But, during the second Manchu Invasion into Korea in 1636, the album was in danger of disappearance by fire. As of now, there are still signs of fire in it, which vividly shows the urgent situation at that time. After the second Manchu Invasion into Korea in 1636, Hong Ju-won recovered some damaged writings with the help of Yoon Shin-ji. Since then, the album had been handed down as a family treasure over the next 7 generations. It can be found in the writings by Song Si-yeol and Uh Yu-bong. Unlike the literary men who praised Three Purities Album in terms of its work when Lee Joeng was alive, they focused on the transmission courses of the album and involved persons. That seems to be because the stories and characters appearing in Three Purities Album impressed the later literary men and were meaningful to them rather than the album itself. It strongly reflected the positions of Hong Jung-gi and Hung Sang-han who asked for writings as the descendants of Hong Ju-won. That is because the traces of the persons involved in Three Purities Album are the causes for admiring their ancestors and enhancing their political legitimacy and family dignity. Therefore, in this aspect, it is possible to witness the fundamental causes of the unique artistic awareness by East Asian people who consider their historical meanings as well as the aesthetic value of artworks significant. Unfortunately, during the Japanese invasion at the end of the Joseon Dynasty, Three Purities Album was handed over to Japanese Tzuboikouso. But, fortunately, Jeon Hyeong-pil who made an effort to regain our cultural assets by investing his entire property during the Japanese Imperialism regained the album, which is now preserved in the Kansong Art Museum. ${\ll}$Three Purities Album${\gg}$ truly includes the whole processes to overcome national crises that Korean people experienced during the Japanese Invasion in 1592, the second Manchu Invasion of Korea in 1636, and the Japanese Imperialism, and it shows the sufferings of our cultural assets and the history of preservation. Also, the album shows that one artwork is able to accumulate its historical meanings in the process of transmission and thus enhances its meanings and values. ${\ll}$Three Purities Album${\gg}$ features accumulative and constant historical meanings and it is a typical case showing that an artwork is plenty of aesthetic and historical values. It is expected that this work will contribute to promoting more studies on finding historical meanings and hysteresis of artworks.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.4
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• pp.120-131
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• 2014

Sajikdan(a sort of national shrine in Korea) built at the time of foundation of Joseon was entrenched into Sajik Park going through Japanese colonial era and recently the efforts to restore it is in progress. The details of change in Sajikdan in terms of diachronic analysis are as follows: Firstly, the first period refers to one prior to Japanese colonial era from the first king (also named as "Taejo" in Korean) of the Joseon Dynasty, during which it secured and strengthened the presence as a place for performing important national rites in a nation. It was built on the foot of Inwangsan Mt. at the time of the first king in Joseon Dynasty at first, was destroyed fully by fire during a Japanese Invasion period to Korea(1592-98) and afterward its ancestral ritual facilities were completed under the regime of Youngjo. However, as Japanese intervention coming to the fore, its place was destroyed and then ancestral rites were also abolished in 1908. Secondly, next period falls on 1910 to 1944 when it was transformed and entrenched into a park by the Japanese Empire. While facilities related to a park and an heterogeneous building around the part of boundary were set up, the area of altar, a ritual house and d door of Sajikdan were also designated as historical remains and treasures. Thirdly, this period refers to one from Korea's liberation year from Japanese colony(1945) to the year of 1984 when it had a mixed placeness with the statues, monuments and buildings with heterogeneous nature built. Furthermore, a door of Sajikdan was removed and reconstructed over twice due to opening of Sajik Tunnel. Fourthly, a final period falls on 1985 to the present when efforts are in progress to restore the historicity and symbolism of Sajikdan. A plan for restoration is promoted but now is a difficult time suffering from troubles caused by residents' resistance. Scrutinized historical researches through excavation investigation and residents' understanding are required altogether for restoration of Sajikdan.

• The Journal of the Korea Contents Association
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• v.8 no.12
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• pp.310-321
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• 2008

In the era of the Korean Empire, the identity of nation is not secured, therefore police system are also changed many times which has not an consistent directions. There are efforts of the ruler to reinforce or protect the nation against the invasion of outside power in the process, of course. But these efforts which reinforce the power of despotic emperor and modernize the nation are disappointed by the exclusive control of japan after the Russo-Japanese War in 1904. Therefore, japan disseized the police power of the Korean Empire in various forms(general police and military police). And these general police and military police are faced role conflict often, finally integrate to the military police, which take root the basic model of colonial police in 1910.

• Journal of the Korean Geographical Society
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• v.39 no.4
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• pp.585-601
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• 2004

The purpose of this paper is to examine the change of Korean land transportation system and pattern during 1905-1911 concentrated on road construction so-caued ‘Sinjak-ro’. As conclusions, modem road or ‘Sinjak-ro’ started from modem port to inner hinterland where economic resource or regional center located. A trunk railroad running through Korea Peninsula from Busan to Sinuiju(border between China) is opened its complete operation in 1906 by Japanese investment, when no ‘Sinjak-ro’ road construction begun. Thus from the beginning, railroad station also became important starting point of ‘Sinjak-ro’ as seaports. Before the Japanese annexation of Korea, the ‘Sinjak-ro’ road was constructed mainly between seaport or station, where Japanese commercial settlement located, and hinterlands to help their economic invasion. This study could not deal with other modem transportation systems such as railroads and waterways. It is necessary to examine whole changes of modern transportation systems in this age so that we would comprehend modernization feature of Korea from the viewpoint of transportation history.