• Korean Journal of Heritage: History & Science
• /
• v.50 no.2
• /
• pp.116-139
• /
• 2017

Naksansa Temple was famous for a miracle temple where Lee Haeng-ri(李行里), King Ikjo(翼祖), had prayed for offspring and soon begat King Dojo(度祖). According to the First King's Annals("太祖實錄"), King Dojo was the person who directly received prophecy of founding a Joseon. For these reasons, Naksansa Temple received attention concerning the foundation of Joseon. The birth story of King Dojo and his father's prayer at the Avalokitesvara Bodhisattva cave(觀音窟), Naksansa Temple, was well known among the noblemen and royal families until the Late Joseon period. Lee Seoung gye(李成桂) paid particular attention to the Naksansa Temple, and King Sejo(世祖) also made people rebuild the temple when he went for a royal tour in Gangwon-do. Naksansa Temple was built during the time when King Sejo made many temples in order to strengthen the royal authority. King Sejo made people extensively rebuild the temple, praying for health and longevity of King Yejong(his son). King Sejo's will of rebuilding the Naksansa Temple was very strong. The residents of the area had to pay a huge cost because the rebuilding of the Naksansa Temple was a big construction. Hak-yeol(學悅), who had a responsibility of rebuilding the Naksansa Temple, forcedly obtained supplies as he received protection from the royal family. Naksansa Temple thrived with the protection of the royal family after rebuilding. King Yejong and Seongjong gave Naksansa Temple slaves and fields(田地). He also bestowed upon the temple the salts which was the tribute paid by Gangwon-do. In order to protect the precincts of the Naksansa Temple, the government closed the Yang Yang Main Street near Naksansa Temple and built a new road. And the signs of preventing fishing(捕漁) was built along the coast of Naksan in four kilometers in order to keep people out. Although the Naksansa Temple declined in the late Joseon period, it still received support under the protection policy and maintained its reputation as an original Buddhist shrine.

• (The) Research of the performance art and culture
• /
• no.33
• /
• pp.243-271
• /
• 2016

When an aggressive war reached at the climax in 1940, a commemorative event called celebration' was held on a large scale in Japan for 'beginning former 2,600 years. It was performed for the policy that was going to break off the fatigue that was tired for nation dissatisfaction and war for the politics. I considered Urayasu-no-mai Dance played as part of a celebration event in a Shinto shrine of the all over Japan how was created and spread by this article Urayasu-no-mai Dance was created newly and was played in Shinto shrines of the whole country. The Urayasu-no-mai Dance was created based on Gagaku and Miko Mai (shrine maiden's dance) that has been read aloud not to go out of the ancient times. It was created in the situation of the war and spread and was spread. It will be said that Urayasu Dance is a typical example of 'forged traditional'. Urayasu Dance is a tradition made at modern time and remains for an unfortunate inheritance used again by the advertising tool of the national ideology. The Urayasu-no-mai Dance is expanded more now, without enough consideration about the historic procession other words, It played under a strong-arm society atmosphere is placed as new folk performing arts all too soon. In the complicated world situation at the time, Urayasu-no-mai Dance that emphasized a Japanese tradition for the inside and outside were spread. Urayasu-no-mai Dance created in modern times substitutes a traditional shaman dance, and there is even the tendency that ritual performing arts peculiar to each local Shinto shrine is unified to Urayasu-no-mai Dance. Such a movement shows a new aspect of the culture power that social turning to the right in Japan is not unrelated to becoming it. It is a traditional reinvention, or do you forge the tradition? I examined a process of a process and the spread of traditional creation produced consistently.

• The Korean Journal of Archival Studies
• /
• no.22
• /
• pp.157-199
• /
• 2009

The organization for managing records and archives did not emerge together with the founding of the Chinese Communist Party. Such management became active with the establishment of the Department of Documents (文書科) and its affiliated offices overseeing reading and safekeeping of official papers, after the formation of the Central Secretariat(中央秘書處) in 1926. Improving the work of the Secretariat's organization became the focus of critical discussions in the early 1930s. The main criticism was that the Secretariat had failed to be cognizant of its political role and degenerated into a mere "functional organization." The solution to this was the "politicization of the Secretariat's work." Moreover, influenced by the "Rectification Movement" in the 1940s, the party emphasized the responsibility of the Resources Department (材料科) that extended beyond managing documents to collecting, organizing and providing various kinds of important information data. In the mean time, maintaining security with regard to composing documents continued to be emphasized through such methods as using different names for figures and organizations or employing special inks for document production. In addition, communications between the central political organs and regional offices were emphasized through regular reports on work activities and situations of the local areas. The General Secretary not only composed the drafts of the major official documents but also handled the reading and examination of all documents, and thus played a central role in record processing. The records, called archives after undergoing document processing, were placed in safekeeping. This function was handled by the "Document Safekeeping Office(文件保管處)" of the Central Secretariat's Department of Documents. Although the Document Safekeeping Office, also called the "Central Repository(中央文庫)", could no longer accept, beginning in the early 1930s, additional archive transfers, the Resources Department continued to strengthen throughout the 1940s its role of safekeeping and providing documents and publication materials. In particular, collections of materials for research and study were carried out, and with the recovery of regions which had been under the Japanese rule, massive amounts of archive and document materials were collected. After being stipulated by rules in 1931, the archive classification and cataloguing methods became actively systematized, especially in the 1940s. Basically, "subject" classification methods and fundamental cataloguing techniques were adopted. The principle of assuming "importance" and "confidentiality" as the criteria of management emerged from a relatively early period, but the concept or process of evaluation that differentiated preservation and discarding of documents was not clear. While implementing a system of secure management and restricted access for confidential information, the critical view on providing use of archive materials was very strong, as can be seen in the slogan, "the unification of preservation and use." Even during the revolutionary movement and wars, the Chinese Communist Party continued their efforts to strengthen management and preservation of records & archives. The results were not always desirable nor were there any reasons for such experiences to lead to stable development. The historical conditions in which the Chinese Communist Party found itself probably made it inevitable. The most pronounced characteristics of this process can be found in the fact that they not only pursued efficiency of records & archives management at the functional level but, while strengthening their self-awareness of the political significance impacting the Chinese Communist Party's revolution movement, they also paid attention to the value possessed by archive materials as actual evidence for revolutionary policy research and as historical evidence of the Chinese Communist Party.