• Journal of Korean Home Economics Education Association
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• v.19 no.4
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• pp.137-151
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• 2007

The characteristics of Hyeonmoyangcheo-ism (wise mother, good wife) in the 1950s, which were observed through the girls' school curriculums and homekeeping textbooks, were arranged as follows. Firstly, Hyeonmoyangcheo-ism in homekeeping textbooks in the 1950s stressed the modern housewife. The Confucianwomen's virtues, such as submissiveness, faithfulness and samjongjido (obedience to father, husband and son), that were in girls' moral training and home management textbooks during the Japanese imperialism. This was a part of girls' education built on democracy and equality asserted by a new Korea, the 'modern nation'. Secondly, with the increasing demands for women's labor after the Korean War, women's occupations were reinforced and incorporated in homekeeping textbooks in the 1950s. Even though having a job was a secondary task to the role of a homemaker, the details of women's occupation illustrates the characteristics of Hyeonmoyangcheo-ism in this period of time. Thirdly, The resident practice program emphasized the tradition women's behavior along with the modern homemaker, the rational designer of homekeeping. This seems to have been reinforced from the criticism towards women based on Westernization after the Korean War.

• Journal of the Korean association of regional geographers
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• v.12 no.3
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• pp.421-435
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• 2006

This study considered the history and range of concern to the citizenship education in the British geography education with respect to the appearance of the citizenship subject in National Curriculum. Although British geography education mainly put on emphasis citizenship education focused on national identity through imperialism ideology up to World War II, it has aimed at the local and global citizenship education which put focus on the reflection of students to individual value and value position, and social justice after the 1980s. Not only an inner change of such geography education but the external factor of appearance of citizenship subject has stimulated more concern about citizenship education. After that, British geography education community constructs the logic of theoretical justification and urges teachers' practical research and continuous concern as plan for geography subject to lead citizenship education all the time. On the other hand, recently British political and social cultural geographers observe spaces of the citizenship which makes difference and identity and the radical and critical citizenship which put focus on the local and the global scale from the national. Therefore, citizenship education through geography subject must put more emphasis on not national identity but the local and global identity for social justice and a better world.

• Journal of Korean Philosophical Society
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• v.130
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• pp.381-414
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• 2014

This paper aims to elaborate on the foundation of the colonialism, which comes from Natural Laws by John Locke and the extermination of the indigenous. John Locke develops his political doctrines considering Natural Laws as the logical, metaphysical supposition. He assumes Natural Laws to be the logical presupposition, but is interested in North America. This is evidently seen in his works according to research outcomes. His 'possessive individualism' discusses exclusion and extermination, on the bound of natural laws and natural state. The person without possessive rights is excluded, the people without effective farming is forfeited. Then acculturation is the justifying of slavery and suggestive of extermination. In the possessive individualism of bourgeois society, that is, private property, man is annulled aboard. That is colonialism comes from, which destroys all the cultures but its own cultures. It is Locke who is the first thinker of the imperial. In the thought of Locke found we in profane terminology projected for the world imperial. After Locke, colonialism has been appeared in the guise of racism in the eighteen century, especially in the universal history of system of philosophy, sometimes in the face of orientalism on all sides. The ideas of colonialism and imperialism have been absolutely for the West. In the totally administered society nowadays, the hope of redemption has been made impossible from the origin. From the beneath, operated and practiced the program of deletion of race, its ethnic cleansing is a mere case. Locke's thought for the human rights is consisted of property and freedom in mankind, but it ground baits for its bloodied symposium with words and consults. 'Our word is our weapon', this is wording of one ethnic that is in nearing extermination.

• The Critical Review of Religion and Culture
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• no.29
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• pp.101-133
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• 2016

The term 'myth' is modern terminology. It was introduced to the East Asia from late 19th century to early 20th century. Under the rule of Japanese imperialism, some Japanese historians insisted that Dangun(檀君) has no relation with Kochoson(古朝鮮). Some Korean historians have refuted their conjecture. The arguments between Japanese and Korean historians bring about the motives of making the concept of Shinwa(神話) The purpose of this study is to investigate the historical procedures of making myth of Homogeneous Korean as a case study of "teaching religion". For the scholar the historic beginning is to be distinguished from later myths of origins. The scholars, particularly among the historians of China, Japan and Korea take it as the beginning of the history to investigate myths, for the ending parts of narratives are in themselves involved in a social constructs in order to give legitimacy to the story. It is apparent to satisfy for the current social demands of the nation-states building. It is also an act of casting and projecting their national values into the far distant past which is considered to be authentic and authorative. The western term 'myth' had been made up in Japanese historical context in order to build "nation-state concept". In Korea, the myth of homogeneous ethnicity of Koreans had been also reconstructed as modern myth during the late 19th and the early 20th century. We can call it the invention of the tradition accordingly.

• The Korean Journal of Archival Studies
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• no.1
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• pp.137-188
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• 2000

Korea was highly successful in maintaining a strong tradition of record preservation. However, Japanese imperialism and the Korean war over this century has seen a huge quantity of these once plentiful records either destroyed or relocated overseas. Many of Korea records remain in the custody of foreign archival institutions. Additionally, many records of foreign states concerned with korean affairs, for example, records of the Department of state, in the U.S.A., are of great relevance to Korean modern history. These records which exist in foreign countries are a necessary and invaluable resource in the advancement of Korea studies. After the 1980s, as research interest in Korean modern history increased gradually, much historical material related to Korea was extensively introduced, removed, collected from the U.S.A., Japan, Russia and China etc. by the efforts of pioneering scholars and institutions. Several attempts at collating and publishing this material have been made. Despite this encouraging result, individual scholars and institutions's efforts face problems in relation to removal of records. Firstly, it is repeated nonproductively to remove and collect the same records, for we didn't establish a comprehensive information system, through which the condition of foreign record removal and management is able to be administrated. Secondly, there is no system for arrangement, preservation, use of removed records. For example, finding aids, such as inventory, register, description, isn't prepared for user. A user may usually not understand an accurate context of their creation, preservation removal. Thirdly, almost institution has arranged the removed records among other materials and books. Each institution has a different classification criteria, too. These conditions seem to make a difficulty in national management. This study investigated how the materials for Korea history which has been removed from foreign countries should be managed for effective preservation and use. For these purpose, we investigated the present conditions of removal and management of these materials. Also, we investigated examples of the foreign state, U.S.A. and Japan to have a idea for removal and management policy. Then, This study propose a establishment of information network system as management policy. To administrate removing and managing records effectively, an idea that records belong to the public should be accepted commonly. The policy for management of the record is followings. Firstly, unification of classification is necessary. The records which were removed from foreign countries had better to be classified according to their origins of states and institutions. Secondly, Finding aids should be prepared for user. There are many accession aids such as catalog, register, inventory for user in archives. This will be a efficient method for management. When a record is removed, a card for description of contents must be composed. Thirdly, a digital input and network system establishment is necessary. It will help to manage a condition of removed records. A digital input and management system establishment is not just a project of digitalizing records. At present, various finding aids need to be introduced to make a database for records and archives. An search using only 'search engine' may make a difficulty in finding materials because such method is apt to have too much or little result. So, classification, arrangement, description, response-service should be integrated in these system. The recent technical advancement give a opportunity to realize this idea. Above all, these procedure should be archival process.

• (The) Research of the performance art and culture
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• no.35
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• pp.125-174
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• 2017

The Cheondeok-Song (religious songs of Cheondo-Gyo) of the Japanese colonial period shown on Cheondo-Gyohwe-Weolbo, the monthly magazine of Cheondo-Gyo Church were examined in this paper. The results are as follows. There are scores of songs, lyrics, and articles related to Cheondeok-Song in the monthly magazine. The five-tone scale or Korean traditional rhythm style was partly used, but western music form was dominant in most of the songs. Especially the four-part form of Christian hymns became usual since 1931. This shows how people thought of the new trends. The reception of the new trends being emphasized, but they recognized tradition as an object of overcoming rather than of succeeding. The lyrics contain religious contents and the spirit of the period to restore national self-respect and contribute to the world peace through overcoming Japanese imperialism. But the rhythm of seven and five syllables which is suspected to have been introduced by Japan was spread after the 1920s. Cheondeok-Song have been sung in the three grand anniversaries and other anniversaries, the Prayer-day, in Cheondo-Gyo church services on Sunday, ceremonies, and in lecture. There are various kinds of songs and their status is very high. Especially, Cheondeok-Song have been used actively in mission works and edification for women. Cheondeok-Song actively reflected the domestic and international trends and the demands of that times. They could sing self perfection through enlightenment and also the social reform based on it. These are the reasons why I think Cheondeok-Song of those days are so important. Cheondeok-Song reflected modern elements actively, but couldn't succeed the national form and the traditional elements properly. The problem of cultural identity is not only a specific group's but also that of the whole humanity of maintaining cultural diversity. This is also a task that Cheondo-Gyo Cheondeok-Song have to solve in the future.

• The Journal of the Convergence on Culture Technology
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• v.5 no.1
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• pp.227-234
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• 2019

Hyochang Park was the royal tomb of the Joseon Dynasty, where were the tombs of Prince Munhyo and his birth mother Ui-bin Seong, king Soonjo's concubine Sook-Ui Park and Youngon princess by a concubine. It was upgraded from Hyochang tomb to Hyochangwon at King Gojong. The Japanese imperialism destroyed Hyochangwon and made it into a park, also moved to Seosamneung in 1944. After returning from Chongqing after liberation, Kimgu made the independence movement tomb in the empty space of Hyochang Park. There were 3 martyr's tomb, provisional government figure tomb. Kimgu himself was buried in Hyochang Park after his death in 1949. During the regime of Rhee Seung-man and Park Jeong-hee, there was a constant attempt to change the identity of Hyochang Park, where independence activists were buried. Hyochang Stadium, Wonhyo buddhist priest's Statue and North Korean Anti-Communist Tower were established. After democratization in 1987, the independence activist tomb of Hyochang Park began to gain meaning again. The 6th Republic succeeded the provisional government in the Constitution, also the national cemetery and independent park of Hyochang Park were attempted but the social consensus could not be achieved. This study focuses on the historical middle layer and symbolism of Hyochang Park and aims to contribute to social consensus on the identity of Hyochang Park by making a storytelling on the theme of 'Independence Road'.

• The Journal of Korean Philosophical History
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• no.52
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• pp.185-211
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• 2017

Lee Neung Hwa is a scholar of the late Joseon Dynasty, renowned for his studies of Korean studies. In this thesis, the study of Confucianism and Buddhism removed the research and teachings of Confucianism as a traditional study of Confucianism. Lee Neung Hwa criticized the social functioning of Confucian texts during the late Joseon Dynasty. His criticisms reflect the historical consciousness of the late Joseon Dynasty. Lee Neung Hwa is also known as the Buddhist religion. The History of Chosun Buddhism is his masterpiece. He pointed out the differences between the Buddhist scriptures of the Joseon Dynasty and the Japanese Buddhist scriptures. Moreover, the Joseon Dynasty felt more integrated into the Japanese Buddhist kingdom than in Japan. And ineunghwa also studied the mythology of Korea. He established a universal cultural phenomenon as a universal cultural phenomenon, which belongs to any ethnic Koreans. He insisted that the Sin Gyo of Dan Gun is the identity of Korean culture. His Founding Myth was not a matter of historical fact. His Founding Myth was a tool of ideological struggle to fight against Japanese imperialism.

• (The) Research of the performance art and culture
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• no.35
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• pp.287-338
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• 2017

Gojong' Birth Anniversary Memorial Banquet in the 1910s was forced to be performed differently from the performance style in Joseon Dynasty period that featured a harmonious majestic beauty of etiquette music. The banquet was separated into three different sessions of ceremony, luncheon and performance', which clearly revealed a distinctive pattern of etiquette music. The performance was accompanied by the dinner party or was lightly implemented as part of evening entertainment. With the use of the term entertainment, the performances belonging to this category fell into nothing but something to enjoy, amusement, fun and play. The contents of such performances were not closely woven into the fabric of the entire banquet but were individualized and scattered in a way of putting the performances in a state of flux in line with the circumstances. Therefore, it became increasingly hard to expect a high degree of completion and solid structure of performances. The items of performance included western music, popular vocal music, popular instrumental music, magic, and film, which were not played in traditional court banquet in the presence of Gojong rather than traditional music and dance performed in court. In other words, the court performance could not maintain its traditional heritage but was transformed into a mixture of popular performance and new forms of art. It was driven by the Japanese imperialism toward the atmosphere of entertainment in oblivion of tradition but not toward the external extension of court performances.

• The Journal of Korean Philosophical History
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• no.59
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• pp.395-423
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• 2018

Since the middle of the 19th century, East Asia, especially Korea, was oppressed externally by the imperialism of Japan and others while internally long-lasting political convention like in-law government was driving the country into troubles at home and abroad. Witnessing such a situation and building up scholarly capability through reading over nearly all spheres, a Confucian philosopher, Ch'oe Han-gi (崔漢綺, 1803-1877), philosophized about the clue to the solution of such a choking phenomenon. Ch'oe believed that there was movement, ki (matter, material force, energy) of revolving transformation inherent in all things, people, or objects. Grasping even the principle and order of existence inherent in things from the viewpoint of ki, he tried to change the traditional theory on the law of existence of things that there existed an ontological reason lacking in motility, which was more dominant than anything existing in the universe and which ruled over the world. From this, he elucidated that the Way, an identity that rules over all affairs and things, was not simply one but diverse. This means, on one hand, that he tentatively accepted the relativity of things. On the other hand, he also taught us "oneness in all things" in which all including human beings exist in close connection to each other transcending the relativity or "agreement" in which they exist in harmony as one and "unity" in which they are united into one.