• Journal of East-Asian Urban History
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• v.2 no.2
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• pp.201-234
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• 2020

In recent years, the studies on the student movement in Republican China have been more accurate. However, some areas still remain uncovered, such as the technology of student movement. In this paper, the author focuses on how students utilize sound tools in their movements, especially in public meetings. During the May 4^th Movement and the 1920s, Chinese students mainly used speaking trumpets without electricity. In the 1930s, electric tools began to appear in student movement for sound propagation. In the student movement of postwar China, students of various political positions could make a use of loudspeaker, wired broadcasting, and megaphone or other equipments. The battle of sound had been part of the Chinese civil war. In general, sound tools had taken an important role in the history of student radicalism.

• Journal of the Korean Society of Clothing and Textiles
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• v.37 no.3
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• pp.357-370
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• 2013

The Republican Period of China (1912 to 1949) was when the archetypes of thought (constituting contemporary China) engaged in heated rivalry and were directly influenced by Korea through frequent exchanges. This study analyzes the characteristic of Chinese women's aesthetics towards the human body with a focus on visual materials (such as articles and illustrations concerning hairstyle, makeup, skincare, fashion, and gymnastics) featured in the Chinese women magazines of Fun$\ddot{u}$zazhi (婦女雜誌) and Linglong (玲瓏). This study analyzes these magazines and compares them with Korean counterparts. The movement of the developed and controlled human body was a common characteristic of this period; however, compared to the Chinese, the Japanese colonial period of Korea resulted in an introspective self-examination through excessively objectified eyes. Dress and adornment as the symbol of a new civilization acted as the most remarkable signifier. The overlapping of a western image with a Japanese image led to more resistance in Korea. The criterion for the value of a women's external appearance (that traditionally dualized womanly virtues) collapsed and dress was accepted as an expression of individuality instead of as a social class. The human body was traditionally recognized as a microcosm of the universe that dominated the natural principle of Yin-Yang and the Five Elements. However, the ideal human body was postulated and the aesthetic consciousness of the body changed into an imaginary view of the human body that proceeded to keep the body fit for and gave birth to the concept of supplementing the deficiency of the beauty of the human body with dress and makeup.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.215-253
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• 2016

In 2007, according to the records, I made an on-the-spot survey of the place where Doju Cho Jeongsan and his family might have lived in exile in Manchuria and released a paper in which I decided that the site could be the Shuidongchun (village) of Luotongshanzhen in Liuhexian, Jilin Province. Thereafter, sponsored by the Doju Cho Jeongsan's Memorial Project from 2008 to 2013, many times, I carried out the field investigations and researches on Liuhexian, including the visits of the institutions which have the historical documents, in order to find the data related to the participation of him and his family in the anti-Japanese movement. I was, hence, able to reconfirm that the village had been the place of their exile, based on my collected data and the oral reports which the local historians and ethnic Korean elders had provided. In this study, using the historical documents and maps and the oral materials, I made an attempt to prove the historical truth thoroughly once again. First, the existing sources of Doju Cho and his family's settling in Manchuria from March 1909 to 1917, were carefully analyzed which were described in The Jin-gyeong. In doing so, the misspelling of the names and the spatio-temporal errors of the people's activities were corrected. Next, I researched on another town, Shuitungou of Liuhexian in Fengtian Province (in West Gando of Manchuria), which it is known that Doju and his family stayed in, and the Laogushan (mountain), which it is believed that Doju cultivated himself in. Finally, through the attempt, I reached the conclusion that Doju and his family had settled at Shuidongchun (once called Shuidonggou or Shuitongchun) of Luotongshanzhen (once called Datonggou) in Liuhexian, Jilin Province. In the Liuhexian-related documents and maps published in the eras of Republican China and Manchuria, the place name called Shuitungou was not found. However, I discovered a map in the era of Republican China on which Shuitongchun was recorded as Shuidonggou. In addition, considering the administration system of Republic China, tun(屯) and gou(溝) could not be used together in the place names. Accordingly, Shuitungou was more likely misspelled as Korean people in those days mispronounced Shuidonggou. Furthermore, people in China has habitually called the Dagushan(大孤山), located in the north of Gushanzizhen of Liuhexian, as the Laogushan(老孤山). This means that the Korean people who lived in the area then perhaps recorded the mountain as the Nogosan(老姑山), the mountain of the old goddess, according to Korean enunciation, because they had the custom of worshipping the mountain goddess. I tried my best to find the historical documents regarding Doju and his family's anti-Japanese activities to prove the location of exile in which they settled in northeastern China (Manchuria). However, I was not able to reach the initial goal completely due to the shortage of objective evidences, only to leave tasks to be solved. I hope that this study can give a little help to researchers who are interested in this matter.

• Philosophy of Education
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• no.60
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• pp.93-116
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• 2016

In this research we analyze Sun Wen's revolution education from the perspective of chinese nationalism. Sun Wen instigated the revolution of 1911 and established the first Chinese republican government; his "three people's principles" played an important role in modern Chinese politics. Sun Wen tried to remind the people and make them conscious of their sovereignty through education. Critical of then-the feudalistic education, Sun Wen incorporated Western-modern education in to his philosophy of education, which then provided theoretical framework of the Chinese revolution. At the core of it was the so-called "advanced education", based on Chinese nationalism, which encourages people to fight for independence as well as national prosperity and defense. The advanced education consisted of "proclaim education" and "constructive education". The proclaim education was a means of disseminating revolutionary ideas through an armed struggle against Ching dynasty; the goal was to encourage people to participate actively. Constructive education could be divided into two periods, namely the period of pre-republic of China and post-republic of China; the aim and process of education in the former period was to "wipe out" the Manchu people of the Qing dynasty while in the latter, to build a country predicated on Chinese nationalism, which was hostile towards the Qing dynasty and any other thoughts that do not accord with it. The main purpose of revolution education was to inspire Sinocentrism and to solidify the country of the Chinese people. Ultimately, Sun Wen's philosophy of revolution education provided foundation for the construction of a country of the Chinese people in which inspirational writing for the welfare of the people, loyalty to country, and public service are realized.

• Cartoon and Animation Studies
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• s.34
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• pp.197-217
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• 2014

The 1920s and 1930s ushered in "the golden age" of Chinese comics when the comics flourished. Satirical cartoons in modern Chinese comics were popular due to emotional instability and war caused by foreign powers. Among many popular comics, this paper analyzes in the 1920s and in the 1930s which were made into films and dramas. Chapter Two shows that China in the Republican era of China expanded its consumer culture into some sectors like films, novels, magazines and fashion in the 1920s and 1930s. However, more than any other things, this chapter considers from the historical perspective "the golden age" of comics including comic magazine in the 1930s and a history of comic magazines that gained popularity with conventional and common story. Chapter Three explains that social satire cartoons were in vogue since the May Fourth Movement and anti-imperialistic and semi-feudalistic stories in the 1920s were realized in life. It also says that comics that describes the negative sides of its society were popular. Ye QianYu, a cartoonist, portrayed many facets of Shanghai through : the daily life of the middle and lower classes, bureaucratic corruption and sympathy for the working class. drawn by Zhang LePing describes the unfair social system between the bourgeoisie and the proletariat and the gap between the rich and poor through the main character, the powerless and poor orphan. and lampooned the reality of its time in an objective, witty and humorous way in terms of ethics and economy respectively. The researcher chooses to study and which are very familiar to us, because good cartoons, animations and movies stimulate the feelings about our surroundings.