• Journal of Contemporary Eastern Asia
• /
• v.11 no.2
• /
• pp.47-60
• /
• 2012

Sino-Japanese relations suffered a great setback during the premiership of Koizumi $Jun'ichir{\bar{o}}$ (2001-2006). Although many factors, such as dispute over the resources of the East China Sea or Japan's anxiety about China's growing military expenditures, are accountable for this situation, it was Koizumi's visits to the Yasukuni Shrine that became a symbol of the controversies between the two countries. The Yasukuni issue triggered a real eruption of profound anti-Japanese feelings among the Chinese people. While commentators in China accused Koizumi of glorifying militarism and whitewashing the atrocities committed by Japanese soldiers during the Second World War, the Japanese public started perceiving China's "exaggerated" reaction as a convenient diplomatic tool used by China to apply pressure on Japan in other bilateral disputes. On the one hand, spontaneous protests against Koizumi's visits to the Yasukuni Shrine constituted a great constraint in China's diplomacy towards Japan, but on the other, they also became an ideal pretext for adopting a tougher stance in Chinese foreign policy. In this paper, I examine different points of view on the Yasukuni issue. After describing the Japanese background of the visits to the controversial shrine, I analyze various interpretations of China's reaction to the problem. Although emotions dominated discourse on the Yasukuni issue both in Japan and China, some pragmatic attempts to use this problem can still be seen. Besides being a side-effect of Koizumi's strong personality, the Yasukuni issue could be used either as a tool of factional struggle in the Chinese Communist Party (CCP) or as an instrument of Chinese foreign policy towards Japan.

• Journal of architectural history
• /
• v.31 no.4
• /
• pp.17-28
• /
• 2022

This study aims to investigate and reveal the spatial structure of Boryeonghyeon by examining the geographical status of its Eupchi (Local administrative center:邑治) through an analysis of the location, tracing locations of governemnt offices including Dongheon(東軒) and Kaeksa(客舍) in the walled town, and checking the lot numbers of Sajikdan(社稷壇), Yeodan(厲壇), and Cheongyeonyeok(靑淵驛) outside it. Buildings of Boryeonghyeon in the walled town in the Joseon Dynasty were almost lost and now, part of the city wall and Haesanru(海山樓) just remains as relic. The walled town consisted of several buildings of government offices as well as Dongheon and Kaeksa which are government organs. Altar and shrine(壇廟) facilities including Shrine of Confucius(文廟), Altar of Land and Grain, and Preceptor's Shrine were placed outside the walled town and Cheongyeonyeok were operated as the facilities for transmission of royal orders. Therefore, the government office facilities in the walled town, altar and shrine facilities outside the fortress, and the location of the post station were required to trace and check each of them. For the checking method, the lot numbers could be checked by checking the original cadastral maps and the then land categories and owners, analyzing the records and circumstances of the relevant township annals(邑誌), and examining analyses on the locations by using a numerical map of one to 5 thousands. The study estimated the locations of government facilities including Dongheon and Kaesa placed in the walled town and was grasped to be the east and west gates with the south gate which remains now in the fortress. And the lot numbers of Sajikdan, Yeodan, Cheongyeonyeok.

• Journal of Conservation Science
• /
• v.24
• /
• pp.23-36
• /
• 2008

The stone Buddhas and Shrine of Unjusa temple (Korea Treasure No. 797) in Hwasun formed in Koryo Dynasty are unique style which the Buddha faces each other the back parts of south and north within the stone Shrine. The stone Buddhas and Shrine are highly evaluated in historical, artistic and academic respects. But, the stone properties have been exposed in the open system various aspects of degradations weathered for a long time without specific protective facilities. The rock materials of the stone Buddhas and Shrine are about 47 blocks, and total press load is about 56.6 metric ton. The host rocks composed mainly of white grey hyaline lithic tuff and rhyolitic tuff breccia. In addition, biotite granite used as part during the restoration works. The chemical index of alteration for host tuffaceous rocks and the replacement granites range from 52.1 to 59.4 and 50.0 to 51.0, respectively. Weathering types for the stone Buddhas and Shrine were largely divided with physical, chemical and biological weathering to make a synthetic deterioration map according to aspects of damage, and estimate share as compared with surface area. Whole deterioration degrees are represented that physical weathering appeared exfoliation. Chemical weathering is black coloration and biological weathering of grey lichen, which show each lighly deterioration degrees. According to deterioration degree by direction of stone Buddhas and Shrine, physical weathering mostly appeared by 39.1% on the sorthern part, and chemical weathering is 61.2% high share on the western part. Biological weathering showed 38.3% the largest distribution on the southern part. Therefore, it is necessary to try hardening for the parts with serious cracks or exfoliations, remove secondary contaminants and organisms through regular cleaning. Also necessary to make a plan to remove moisture of the ground which causes weathering, and estimate that need established and scientific processing through clinical demonstration of conservation plan that chooses suitable treatment.

• (The)Study of the Eastern Classic
• /
• no.62
• /
• pp.231-262
• /
• 2016

The Jongmyo Shrine(宗廟) of Zhou dynasty was a king's main building where a diversity of rituals were held, such as 'the assembly ceremony between a king and vassals in the morning', and was also called as Taechim(太寢) Nochim(路寢) Jeongchim(正寢) and others. Before Zhou dynasty, the expressions of Taesil(太室) and Sesil(世室) were used, and especially the term of Taesil(太室) is found in the records of the early period of West Zhou. In "Seogyeong(書經)", not only the term of Nochim(路寢) but also the letter of 'chim(寢)' itself is not found at all, but the letter of 'sil(室)' appeared several times in the chapters of "Haseo(夏書)" "Sangseo(商書)" "Juseo(周書)" except for that of "Wuseo(虞書)". "Jwajowusa(左祖右社)" meaning that 'the Jongmyo Shrine(宗廟) which keeps the late king's mortuary tablet is established in the left, and Sajikdan altar(社稷壇) which enshrines a god of land and grains is established in the right' was first mentioned in the part of 'Janginyeongguk(匠人營國 : a master craftsman builds different national infrastructures, for instance, a palace and roads)' in "Donggwangogonggi(冬官考工記)" of "Jurye(周禮)". In addition, so-called 'Jwamyowusa(左廟右社)', that is, "Sajik(社稷) enshrining the god of land and grains is built in the right('右'), and the Jongmyo Shrine(宗廟) in the left('左'). (右社稷 左宗廟)" was mentioned as one of different duties of a Sojongbaek(小宗伯) in charge of ancestral rites, which was recorded in "Chungwanjongbaek(春官宗伯)" of "Jurye(周禮)". And it seems that had affected the mention of "Jwajowusa(左祖右社)" in "Donggwangogonggi(冬官考工記)" appeared thereafter. Many manners scholars including Jeonghyun(鄭玄) since Han dynasty interpreted 'Jwa(左 : left)' and 'Wu(右 : right)' here as the arrangement relation of left and right of Jongmyo(宗廟) and Sajik(社稷), but when it is interpreted as "helping(右=佑 : to help) to sacrifice to a god of land and grains in Sajik(社稷), and helping(左=佐 : to help) memorial ceremonies in Jongmyo(宗廟)." it can correspond with a 'Jongbaek(宗伯)''s duties. 'Jeonmyohuchim(前廟後寢)' is the term that began from the expression that "what's in front is called as an jongmyo shrine(宗廟) and what's back as a bedroom.(前曰廟 後曰寢)" in Jeonghyun(鄭玄)'s annotation explaining the chapter of "Hagwansama(夏官司馬)" in "Jurye(周禮)" and "Wolryeong(月令)" in "Yegi(禮記)". Chaeong(蔡邕), a figure in the same age as Jeonghyun(鄭玄), used the expression that "a court is placed in the front, and a bedroom in the back(前有朝 後有寢)." In the paper, two hypotheses were discussed about the theory about Jeonmyohuchim(前廟後寢). In one hypothesis, it expressed two facilities within a wall; 'a court in the front to deal with governmental affairs, and a comfortable interior space in the back.' In another hypothesis, it refers to two independent and separate buildings of 'an jongmyo shrine(宗廟) building in the front as the area of governmental meetings, and the residential building in the back as the residence area with family'.

• Journal of architectural history
• /
• v.19 no.3
• /
• pp.71-87
• /
• 2010

Sewon was a new type of private academy established by a class landed Confucian scholars known as sarim. During Joseon dynasty, sewon had dual functions as a shrine and a place of learning. The site plan of seowon appeared mainly two types of site plan according to the indications of the age and school. This paper was done to analyze the site plan and construction history of Simgok seowon with historical materials and excavation investigation result. Simgok seowon is dedicated to Jo Gwang-jo(1482~1519). This private Confucian academy was founded in 1605 as a small shrine, which was destroyed in 1636. Thereafter, when the shrine received a royal warrant naming as Simgok seowon in 1650, the new site for the seowon was chosen, which is currently located in Gyeonggi-do Yongin-si Sanghyeon-ri 203. Since then, buildings of Simgok seowon was constructed and repaired couple of times. Through the investigation, it was found that the site plan of Simgok seowon was originally a type of 'jeonjaehudang', that is, dormitory building between the lecture hall and the outer gate, or dormitory building is in front and lecture hall is in behind.

• Journal of Species Research
• /
• v.7 no.1
• /
• pp.1-8
• /
• 2018

Macrofungi are visible to the naked eye and play important ecological roles in nutrient cycles as decomposers and symbionts in forest ecosystems. Collectively, macrofungi have great potential as valuable resources for food, cosmetics, and medicinal uses. We surveyed the Royal Tombs (Donggureung and Seooreung) of the Joseon Dynasty and Jongmyo Shrine, where the surrounding vegetation is well-preserved, to investigate indigenous macrofungi. During surveys in 2015-2016, we discovered six macrofungi that were previously not recorded to Korea. They were identified to the species level using morphological features and phylogenetic analysis based on the internal transcribed spacer region: Cruentomycena kedrovaya, Dacrymyces aureosporus, Laetiporus versisporus, Parasola setulosa, Piptoporellus soloniensis, and Pluteus longistriatus. The detailed morphological descriptions and molecular analysis are provided in this study.

• Korean Journal of Environment and Ecology
• /
• v.25 no.4
• /
• pp.540-561
• /
• 2011

We carried out a study for ecological management and ideal vegetation structure selection on the shrine forest of 'Miwhang-sa' considering the species diversity and the vegetation structure analysis associated with global warming. We carried out the analyses of phytosociological vegetation structure, correlation between vegetation units and environmental variables, life form, species diversity, and species evenness. This study identified the vegetation units as 3 communities. The identified vegetation units are as follows: Quercus acuta community(DQ), Quercus serrata-Quercus variabilis community(QQ) and Celtis sinensis community(CS). According to the basis on the environmental variables; Ca, Mg and P, Celtis sinensis community and other communities were classified. Quecus serrata-Quercus variabilis comm. and Quercus acuta comm. were classified, according to the basis on the environmental variables; organic matter(OM), Ni and Zn. Sasa borealis as life form R1-2, dominated the herb layer and will dominate the herb and shrub layers. Species simplification is formed on herb layer and will be formed on shrub layer. The species diversity of Quercus serrata-Quercus variabilis community is higher than the one of Quercus acuta community, and the species diversity of shrine forest around Miwhang-sa was higher than the shrine forest around Nameun-sa where evergreen broad-leaved forests dominate. It is essential that the long-term vegetation management considering the vegetation units by phytosociological analysis, the species simplification problem of low layers by S. borealis and the species diversity and evenness in the shrine forest, Miwhang-sa.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.31 no.4
• /
• pp.33-50
• /
• 2013

The purpose of this study was to seek the spatial organization and prototype landscape through literature reviews, historical evidences, and field surveys for Donggwanwangmyo(東關王廟) shrine in Seoul. The results were as follows : First, the basic layout of the main buildings in Donggwanwangmyo which is the remains influenced by China had bilateral symmetry on the central axis between the north and south. Second, the Chinese forms and features were found at Jeong-jeon and middle gate in Donggwanwangmyo, and the symbolic elements of royal authority was also found in each space of Donggwanwangmyo. Third, spatial organization was classified as the entrance and the ritual area, and the entrance area was maintained by administrators and was used as the place of ritual ceremony preparation. Fourth, the original form of Donggwanwangmyo had been damaged due to the project for making urban park in the 1970s. The most of the existing trees and shrubs which are not suitable to the shrine should be removed to recover the original landscape of Donggwanwangmyo and chui-byoung(翠屛), pond, landscape facilities also needed to be restored. Fifth, Donggwanwangmyo needed to reorganize the pious atmosphere to recover of the shrine environment, and needed to be reclassified as historical site. Finally, some criticizes that Donggwanwangmyo is the result of Toadyism, but Donggwanwangmyo can be used as the valuable tourism resource through the awareness that Donggwanwangmyo was built under the situation of Joseon Dynasty, and organization and understanding that Donggwanwangmyo is a symbolic remains for the exchange between Korea and China.

• (The) Research of the performance art and culture
• /
• no.35
• /
• pp.441-470
• /
• 2017

This paper deals with three issues related to influx and change of the Confucian Shrine Ritual Music. First, the musical instrument of the Akhakgwebeom-wooden frame-form used in the current Confucian Shrine Ritual Music is not a form that came in when the Daesung-Aak of the Song Dynasty was introduced in 1116, but it is a Yuan Dynasty form brought from the Ming Dynasty, in the 19th year of King Kongmin. In the Song Dynasty of the Goryeo Yejong era, when Daesung-Aak came in, there was not yet 'Baeso', a musical instrument of the Akhakgwebeom form, which first appeared in the Yuan Dynasty. A new musical instrument named 'Baeso' appears with the 'So' in the later period of King Gongmin, and it is very likely that this 'Baeso' is the musical instrument of the present Akhakgwebeom form. Second, although the form of the 'So' in the Joseon Dynasty recorded in the Akhakgwebeom was followed by the Chinese one, but the pitch and arrangement are the one of the pitch of '12 Yul and 4 Cheongseong' and the arrangement of the pitch from left to right. Third, in the 1930s, the whole form was the same as that of the Akhakgwebeom, but there existed two types, which several pipes stick together or pipes fall apart. But since then, as seen in the musical instrument located at Kyungpook National University Museum and in instruments currently used in Confucian Shrine Ritual Music, only musical instruments exist which pipes fall apart. It is unclear for what reason and to what extent the 'So' were so transformed, but it would be appropriate to re-establish the form of the 'So' in the musical and historical point of view.

• Korean Journal of Heritage: History & Science
• /
• v.41 no.2
• /
• pp.5-25
• /
• 2008

Seoul's community beliefs originated from the ritual performed by the shrines affiliated to each government office in the Joseon Dynasty. Lower branches of government officials were assigned to perform these rituals. Generally, these shrines were called Bugundang(府君堂). Records show that Bugundang(府君堂) was generally one to three units and enshrined the portrait of Bugun(府君), the worshipped, inside. According to historical records, the worshipped were mostly General Choi Young(崔瑩將軍) or Madame Song(宋氏夫人). In fact, however, each Bugundang(府君堂) worshipped different persons. Some of the worshipped were historical characters from the Goryeo Dynasty or the founding period of Joseon Dynasty, Guan Yu(關羽) and Zhuge Liang(諸葛孔明) that became gods after the Japanese Invasion of 1952, Wanggun(王建), Dangun(檀君), General Nam Yi(南怡將軍), Kim Yoo Shin(金庾信), Lim Gyeong Up (林慶業), King Gongmin(恭愍王), King Taejo(Lee Sung Gye, 太祖 李成桂), Joban(趙?) who is one of the supporters of the foundation of Joseon Dynasty, Sir Hong(洪氏大監) and his women who appear in the legend of Nanhansanseong(南漢山城) area, and many other historical figures. It is difficult to compare the rituals of these shrines from community Gut(Shaman ritual) performances of Seoul. According to historical records, Gut and ceremony coexisted in rituals. As time passed, these rituals spread as the community Beliefs of commoners and have been transmitted in the context of Seoul's cultural change. This study examined the existence of affiliated shrines of local government offices in the Joseon Dynasty and discussed the cases of Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟), Bangsan-dong Seongje Shrine(方山洞 聖帝廟), and Seobinggo Bugundang(西氷庫 府君堂) to trace the succession of rituals at these shrines as folk customs of commoners. Bangsan-dong Seongje Shrine(方山洞 聖帝廟) spread to the public as Gwanwoo(關羽), who was considered the god of soldiers, transformed into the god of merchants along with historical transition. It clearly shows the process as to how merchants from a certain region developed a community religion. Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟) is Bugundang(府君堂) of the soldiers of Nampyoug(南營). As the ritual was succeeded by a ritual group called Yeoungsinsa(永信社), composed of nearby residents, it was naturally spread and succeeded by the residents in local community. Seobinggo Bugundang(西氷庫 府君堂) was related to the changes in the historical background of ice gathering in the late Joseon Dynasty.