• 한국의류산업학회지
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• 제7권3호
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• pp.277-282
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• 2005

This study focuses on the imported silver goods from Japan and investigates the backgrounds of importing, trade items, and the amount of the exchange. This study also investigates the effects of the importing silver on Chosun society. A large amount of silver was imported from Japan and the amount of imported silver reached its maximum in Chosun Dynasty. Japan, on the other hand, imported a large quantity of cotton cloth from Chosun Dynasty. Silver was imported mainly because of the sumptuous moods among the royal family and the aristocracy. The moods were spread out to general people who made them wish for the luxurious and expensive chinese goods. To buy the luxurious goods, a lot of silver was imported from Japan. Importing a large quantity of silver fostered the sumptuous moods and also caused the price increase in the Chosun society. The order of the society became worse because of the individual trades of rich merchants who were closely connected to high officials.

• 한국항해학회지
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• 제25권1호
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• pp.77-91
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• 2001

본 연구의 목적은 통일신라시대의 해상왕 장보고의 해상항로를 추정하기 위하여 우리나라 고대부터 통일신라시대까지의 해상활동, 그리고 당시의 중국과 일본의 해상활동을 우리나라와 중국의 고대 문헌, 그리고 9세기 초 아랍의 지리학자인 Ibn Khurdahbih와 Al-Biruni, Al-Idrisi의 문헌 등을 고찰하고, 이를 근거로 하여 통일신라시대의 해상왕 장보고의 해상항로를 추정하는데 있다. 연구의 결과 해상왕 장보고는 우리나라 고대부터 축적된 조선술과 항해술을 이용하여 노철산 항로, 황해 횡단항로, 동지나 횡단항로, 황해와 남지나해를 연결하는 해상항로, 황해$\longrightarrow$남해$\longrightarrow$대마도를 연결하는 대마도 항로, 신라$\longrightarrow$울릉도 가느이 동해 항로, 발해와 일본을 연결하는 동해 직항로, 그리고 중국의 주산군도를 기점으로 하여 북쪽을 향하는 해상항로와 남쪽으로 가는 해상항로를 이용하여 중국, 일본 등과 교류를 하였고, 당나라의 연안을 따라 광주$\longrightarrow$남지나해$\longrightarrow$베트남$\longrightarrow$싱가포르 해협$\longrightarrow$말라가 해협$\longrightarrow$스리랑카$\longrightarrow$인도$\longrightarrow$인도양$\longrightarrow$페르시아만의 아랍국가$\longrightarrow$아프리카 동쪽 해안을 연결하는 서방 해상항로, 그리고 당나라의 광주$\longrightarrow$유구$\longrightarrow$통일신라$\longrightarrow$통일신라를 연결하는 해상항로를 이용하여 중국, 일본뿐만 아니라 베트남, 인도네시아, 말레이시아, 스리랑카, 인도, 페르시아만의 아랍-이슬람 제국과도 해상항로를 개설하여 활발한 해상활동을 하였던 것으로 추정이 된다.

• Acta Via Serica
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• 제2권1호
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• pp.85-108
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• 2017

This paper details the advance of the "Hui" (回) people to Korea and their socioeconomic activities in forming their own community during the late Goryeo and early Joseon period. Hui (回) or Hui Hui (回回) is generally recognized as representative of Muslim culture in Chinese and Korean sources. From the $8^{th}$ century, Korean-Muslim cultural relations accelerated as an outcome of ancient Chinese-West Asian commercial transactions along the Silk Road. These contacts between Muslims and Koreans on the Korean peninsula are borne out by references to Korea found in 23 Islamic sources written between the $9^{th}$ and $16^{th}$ centuries by 18 Muslim scholars, including Ibn Khurdadbih, Sulaiman al-Tajir, and Mas'ud1 i. Ibn Khurdadbih was the first Arab who wrote of Muslims' residence in the Unified Silla Kingdom (661-935CE). However, in the period of Silla, we could not find any reliable written documents in Korea to show encounters between Korea and the Muslim world. In the Goryeosa (GS) chronicle, Muslim merchants who came to Korea were described as "Daesik" (大食: Tashi). Daesik (Tashi) is most probably derived from "Tajir", which means "trader" in Muslim language. Muslims' mass influx and their wide ranging influence on Korean society manifested from the late $13^{th}$ century when the Goryeo Dynasty first came under Mongol control and afterward in the early $15^{th}$ century with the new dynasty of Joseon in Korea.

• Acta Via Serica
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• 제8권2호
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• pp.125-154
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• 2023

Historically, commerce was a significant factor in the proliferation and development of Buddhism, which is especially manifest in the cult of the bodhisattva Avalokiteśvara. Iconographic and textual evidence testifies that maritime trade on the Indian Ocean played a fundamental role in the formation of Avalokiteśvara worship. The sea was also a major conduit through which elements of the Avalokiteśvara faith were transmitted from India through China to Korea and Japan, the easternmost ends of the Silk Road. These elements include Avalokiteśvara's role as a maritime savior, oceanic symbolism, and the concept of the bodhisattva's worldly abode, Potalaka. Cultic sites dedicated to maritime safety were established at important transport hubs in East Asia. Due to China's strategic location on the Silk Road, as well as its cultural influence, the most important cultic sites were founded in China, first on the Shandong Peninsula, then in the southern Jiangnan region, in present-day Zhejiang Province. Especially notable is the role that Korean seafarers played in this process by assisting monks in search of the Dharma, establishing temples, and transmitting religious beliefs across the ocean. The present study focuses on the role that maritime figures played in the cultural exchanges between Korea, China, and Japan examined through Avalokiteśvara faith. By this, it aims to demonstrate how Korean seafarers inherited and continued the traditional relationship between commerce and Buddhism, while extending the Maritime Silk Road to the "East Asian Mediterranean."