• Journal of the Korean earth science society
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• v.27 no.2
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• pp.236-246
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• 2006

On the basis of field observation, geology of the footprints site consists of the Kwanghaeak Basalt, unnamed strata, Songaksan Tuff, Hamori Formation, and Sand Dune, in ascending order at the Hamori-Songaksan area and the Kwanghaeak Basalt, the hominid footprints-bearing strata, and Dune Sand are consisted in ascending order at the Sagaeri area. According to the designation that the Hamori Formation overlies the Songaksan Tuff, age dating results, and geologic sequence observed in the field, the strata containing hominid footprints are not correlated with the Hamori Formation but the unnamed strata, though the strata are shown as the Hamori Formation in the geologic map. It seems to be more reasonable that the geologic age of the footprints-bearing strata is thought to be around ca 15,000 yrs B.P. according to the results of $^{14}C$ dating.

• The Journal of the Petrological Society of Korea
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• v.14 no.3 s.41
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• pp.149-156
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• 2005

Ar-Ar, carbon AMS and OSL dating was carried out to clarify the age of the human footmarks on the Hamori Formation, Jeju Island, Korea. $^{40}Ar/^{39}Ar$ ages of trachybasalt from the Songaksan Tuff, which is underlain by the Hamori Formation, range between $10.6{\pm}19.9\;Ka$ and $11.7{\pm}26.3\;Ka$. Radiocarbon AMS ages of humin fractions extracted from sediment samples yielded the maximum limit age of the Hamori Formation as $15,161{\pm}70\;yr$ B.P. The OSL dating of the top and bottom layers of the Hamori Formation gave $6.8{\pm}0.3\;ka$ and $7.6{\pm}0.5\;ka$, respectively, suggesting that timing of the human footmarks formation can be constrained as between ca 6,800 yr B.P. and 7,600 yr B.P.

• Journal of the Korean association of regional geographers
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• v.13 no.1
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• pp.32-42
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• 2007

In Sagye coast of Andeok-myeon, southwestern Jeju, shore platform of noncohesive Hamori Formation, marine terrace deposit of round gravels, coastal dune composed of shell sand and volcanic sand, and back lake are linked closely with each other. In this paper, the formation process of Sagye coastal geomorphic system analysed by using OSL dating method is as follows: Firstly, Hamori Formation is a horizontal stratum filed up of tuff reworked by submarine volcanic eruption during 3$\sim$7.6 ka BP. Hollow at the boundary between Hamori Formation' flat and Kwangheak Basalt's gentle slope become a back lake when block is appeared over the sea level by uplift. Secondly, while Hamori Formation was laid below sea level, gravels which had been broken and abraded at southwestern rocky coast composed of Kwangheak basalt or been transported through the small stream from adjacent hillslope were deposited in rapid flow environment. Thirdly, deposition of round gravels was ceased by earth uplift, and shore platform was constructed by abrasion process of energy of swash moving forward. As altitude of shore platform is equal to high tidal level of spring tide, compared it with present high tidal level of study area, earth is uplifted about 105m since shore platform was formed. Fourthly, much sandy sediments transported from offshore bottom covered shore platforms and marine terrace deposits. Lighter sediments among sandy sediments was blown to back, formed secondary sand dune since about 500 year.

• The Journal of Korean Philosophical History
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• no.50
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• pp.269-303
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• 2016

There are two ways of viewing the Taoism of the Joseon dynasty. One is to view it from the point of view in Joseon, another is to view it from the outside of Joseon, i.e. foreigners' point of view. Maurice Courant(maurice courant,1865~1935)'s Bibliographie Coreenne is the Korean first bibliography(書誌) recorded from the latter's point of view. This research examined the Taoist scripture in Maurice Courant's Bibliographie Coreenne. Maurice Courant classified the Taoist scripture of the Joseon into three: '1. Sacred books(經書類)', '2. Worship of Gwanseongjegun(關聖帝君), Munchangjegun(文昌帝君), Buwoojegun (孚佑帝君)', '3. Various works'. Through this category, it was determined that the belief in three gods (Gwanseongjegun Munchangjegun Buwoojegun) was widely prevalent in the Joseon dynasty in the late 19th century. In the chapter 1, he composed the books of representative Taoist scripture as Lao-tzu and Chuang-tzu, 'God(太上)', and 'King of heaven(九天上帝)'. Maurice Courant determined in chapter 2 that 1890s' Joseon Gwanwoo (關帝) belief was activated, and mentioned 'Musangdan(無相壇)', namely, Joseon's first religious organization. However, he could not determine that the scriptures relevant to three gods were recorded to be divine revelations uttered by gods. 19th century's 'Musangdan' was not introduced by being imported with Chinese Taoist scripture, but was published with the Joseon Taoist scripture through Gangpil(降筆: recording divine revelations uttered by gods). Also, through Maurice Courant's Bibliographie Coreenne, the point that 'belief in three gods' was prevalent in the social leader group during that period could be determined. The reason how such research could be possible seems, because Maurice Courant had Korean assistants who were good at Chinese classics. In chapter 3, Maurice Courant arranged the books based on Taoist ethic and the scriptures on Taoist social practical movement. Through the interpretation of Taoism bibliographies included in Maurice Courant's Bibliographie Coreenne, first, it could be determined that belief based on the three gods(三聖信仰) was prevalent during the 19th century, second, there were lots of the Taoist scriptures made in the late Joseon, third, the first Taoist religious organization and Taoist social movement form could be investigated.

• (The) Research of the performance art and culture
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• no.43
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• pp.47-78
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• 2021

This study was written to examine the acceptance of pansori in movies based on pansori, and to explore changes in modern society's perception and expectations of pansori. A pansori is getting the love of the upper and lower castes in the late Joseon period, but loses the status at the time of the Japanese colonial rule and Korean War. In response, the country designated pansori as an important intangible cultural asset in 1964 to protect the disappearance of pansori. Until the 1980s, however, pansori did not gain popularity by itself. After the 2000s, Pansori tried to breathe in with the contemporary public due to the socio-cultural demand to globalize our culture. And now Pansori is one of the most popular cultures in the world today, as the pop band Feel the Rhythm of KOREA shows. The changing public perception of pansori and its status in modern society can also be seen in the mass media called movies. This study explored the process of this change with six films based on pansori, from "Seopyeonje" directed by Lim Kwon-taek in 1993 to the film "The Singer" in 2020. First, the films "Seopyeonje" and "Hwimori" were produced in the 1990s. Both of these films show the reality of pansori, which has fallen out of public interest due to the crisis of transmission in the early and mid-20th century. And in the midst of that, he captured the scene of a singer struggling fiercely for the artistic completion of Pansori itself. Next, look at the film "Lineage of the Voice" in 2008 and "DURESORI: The Voice of East" in 2012. These two films depict the growth of children who perform art, featuring contemporary children who play pansori and Korean traditional music. Pansori in these films is no longer an old piece of music, nor is it a sublime art that is completed in harsh training. It is only naturally treated as one of the contemporary arts. Finally, "The Sound of a Flower" in 2015 and "The Singer" in 2020. The two films constructed a story from Pansori's history based on the time background of the film during the late Joseon Dynasty, when Pansori was loved the most by the people. This reflects the atmosphere of the times when traditions are used as the subject of cultural content, and shows the changed public perception of pansori and the status of pansori.