KJC Korea
Journal Central

This study is about what things we must teach foreigners in terms of Korean culture. First of all in this study, I explained a concept of culture and characteristics of Korean culture. Then I categorized the culture into three types: material culture, life culture, spiritual culture. I focused on the spiritual culture and suggested some teaching methods using Sijo(Korean traditional poetry). Sijo is a literary genre that has contained Korean spiritual culture in diverse way. So I think Sijo is the most appropriate text for educating the spiritual culture by literature. For proceeding on the main issue, I divided human desire into two categories: the desire for ascending or descending and the desire for internalizing or externalizing. Then I established four sub－categories from them: 1) desire for internalizing and ascending, 2) desire for externalizing and ascending 3) desire for internalizing and descending, 4) desire for externalizing and descending. Each of these four categories involved particular phenomenon of the spiritual culture. The phenomenon in first category were a devoting to study and a cultivating the mind. In second, there were a rising in the world and gaining fame and a being general in war and serving prime minister in royal court. In third, there were a being one with the natural world and a being content amid poverty and taking pleasure in acting in an honest way. In forth, there were a satisfying sexual desire and an enjoying drinking and amusements. I explicated these four categories by Sijo being proper in each category. The main points of spiritual culture in four sub－categories are still in Korean life and mentality. Even though they do not have same meaning and value with premodern's, they are still in existence today. I especially empathized it in this study. When we educate foreigners Korean spiritual culture, we must not show them dead culture in the past but continuing culture in the present. I think, it would be that teachers educating Korean culture must do.

In this paper, we are going to talk about that classic poetry works that are related to the "marriage life" by setting the potential listener marriage migrant women can function in the material that is meaningful in the field of Korean culture education. The problem of marriage life, and in that it is present progressive form yet, this is, after you showed me the old genesis of the family system South Korea rather only a timely basis, that marriage living in marriage migrant women, This is because it is determined to be appropriate in order to get the end of the agreement and understand them. Accordingly, Chapter 2, in order to critically examined the status of Korean Studies, to complement this, we have proposed a "Cross-cultural training" as an alternative to such. In Section 3, we explore the contacts can be classic poem that is associated with the "marriage life" as the text of the cross-cultural education at a glance the work, classic poetry and works Korean culture education meet through this.

This research understands the growing number of immigrator out of North Korea as the cultural Diaspora. Thus this research starts from the perception that around 20,000 of immigrator from North Korea desperately need the cultural education about thinking and background of human science which are popularly accepted in South Korea. This research reviews the survey data from trainees (North Korean immigrator) in the lecture of <Human science in terms of unification> where the author taught on <Tan－gun mythology> and <Ju－mong mythology>. Also, This research analyzes the meaningness as the text for cultural education which <Tan－gun mythology> and <Ju－mong mythology> possess. In addition, looking into the meaning of <Tan－gun mythology> and <Ju－mong mythology> in the cultural education for North Korean immigrator, this research summarizes these mythologies' meaningness as 2 aspects such as the possibility of a collective epic poetry for cultural identity and the possibility of a personal epic poetry for healing for a trauma coming from the difficult immigration process. Finally, this research suggests below 2 ideas in the cultural education for North Korean immigrator. First, lecturer for North Korean immigrator needs to recognize the existing cultural difference between South Korean and North Korean since partition and execute the cultural education for national homogeneity. In this point of view, South Korean and North Korean can find a point of sameness for mutual understanding from ‘Classic’ and ‘Tradition’. Second, lecturer needs to recognize North Korean immigrator's escape experience as personal or collective peculiarity and suggest the cultural education which can heal a trauma from escape and lead into new life in different environment.

It is possible a better understanding of Korean culture to research the relationship between God and human being in the mythology of Korea. It's no wonder that human beings submit to God and worship God in general mythology. However, many different cases of the relationship between God and human being appear in the Korean myths. It is an important and main characteristics of Korean mythology that God and human beings are equal and mutually beneficial relationship. In particular, it is a very important feature that God and human being connects the family relationships. We can see what the view of God and human being from the relationship between God and human being are as follows. Human beings are imperfect existence, however they have a possibility to get rising ontologically. God seems to be a perfect existence, actually has a deficiency. Therefore God and human being try to be brought together, so they meet the deficiency and achieve ontological rising. God and human being can be born again new and more perfect beings by building a relationship of family. The new human born between God and human being is the most ideal being. Korean myths can be said that the story of ideal human being.

In korean language education which is designed for foreigners to study, riddles are used to make them learn korean, and it’s usefulness is very great, which encourages them to participate in the course and enhances their interest and continuance. Because in the process their thinking training in terms of language education is very effective ; not the education of words’ grammar system but mutual relations of each word are the more important in the course. Once putting a riddle to them amd solving the riddle by them begins, playing contexts of riddles game make an atmosphere, where each other comes to understand and accept the concept of the words. In the course, the element of words game or words playing plays a key role and the manipulation of the words is the most important part. The manipulation of the riddles, which is the foundation of communication models, is examined on the basis of the three aspects－basic elements of the general communication－message, context, code. Of the three elements, the manipulation of the message, context, code misses the mark in the layer of the language problems. So we are supposed to examine the language education and the manipulation of riddle.

Dongdong, one of songs in Koryeo dynasty, could be more exactly understood by correct knowing of ‘Seoneo’ which is a term written in the history book, Koryeosa to explain the song. In this paper, we examined the meaning of ‘Seoneo’ in the point view that the term is related with ‘Hwarang, Gukseon, Seon’ etc. which had been used widely in Silla & Koryeo dynasty and explained on the base of lyric history of the same period. The terms related ‘Seoneo’ which were written confusedly in several history books published in Koryeo and Joseon dynasty are arranged like this. The people’s group who served Silla’s traditional god was called ‘Seondo’. And the leader of that group was called ‘Seonhwa’. Within a certain period of time, ‘Seonhwa’ and ‘Gukseon’ was used together with almost same meaning. After establishment of organization, ‘Hwarang’ and ‘Pungweolju’ became public terms. From the reign of Shinmun－king to the last period of Silla, ‘Gukseon’ substituted for ‘Hwarang’. In the period of Koryeo dynasty inherited the former dynasty Silla, the terms were used with similar meanings or functions, except of confused using and additional meanings. By this view it is precise that ‘Seoneo’ is a term which have meanings related Hwarang’s cultural customs flowed from Silla to Koryeo. Therefore we can abstract the meanings of ‘Seoneo’ which was selected to explain the song of ‘Dongdong’ through connecting to Hwarangs’ behaviors, consciousness, customs etc. The meanings of ‘Seoneo’ are like these; emotional expressions from the background of seasonal customs, pray for lover’s health with foods and medicines, blessing and longing on the base of circular world view, and influence of Hyangga, a lyric genre of Silla dynasty. Besides, we reinterpreted the words and phrases of Dongdong to show personal lyric characteristics of the song. By several reinterpreted words and phrases the poetic meaning of the song have been reconstructed. So it is appeared that Dongdong is a poem to express female speaker’s mind longing for her lover but obliging to withdraw from him. In short, ‘Seoneo’ of Dongdong is a term with meaning of Hwarang’s word or Gukseon’s word and with this term Dongdong’s characteristics of personal lyric can be explained precisely.

This study analyzed how the author was configuring his experiences in the place of exile in Soksamiingok written by Jin‐yoo Lee, who was one of Soron faction literati and was exiled to the Chuja Island in 1727. In the process of supplementing previous discussions, this study focused its discussion on what the orientation of consciousness was as revealed while the speaker was recognizing and reconstructing the space of exile. The main discussion analyzed the place of exile as double‐layered two spaces, and explained the meanings of experience that the speaker tried to express in the arrangement and placement of time and space. The emotion of yearning for the king exposed by the author in the space of exile was, while based on the morality of traditional ruler‐subject relation, was accompanied with the straightforward expression of personal emotion. In the work, exile did not simply mean a political failure but provided a motive for recognizing anew the moral power relation between the author and the king. In conclusion, in Soksamiingok the author expressed his emotion of yearning for the king outspokenly, and described personally experienced hardships realistically. Nevertheless, the author’s attitude shows the tendency of concentrating on the structure and thought sustaining the ideal ruler‐subject relation and, at the same time, advocating his political position. Furthermore, this suggests what position Jin‐yoo Lee’s Soksamiingok occupies in the development of exile lyrics written by literati in the late Chosun Dynasty.

Why the sea in Classical Poetry did not welcome literary thema? This paper is started from these questions. The Classical Poetry is difficult to find 'Sea thema' Seems sometimes but likely to have negative meanings. The purpose of this paper is to reveal the cause of this phenomenon will be literary. Examined <Pyohaega(漂海歌)>, <Dohaega(渡海歌)>, <Yldongjangyouga日東壯遊歌>. The results are as follows. The sea is expressed in the negative. Depending on the perception across from the ocean, the sea is shaped differently. Showed a negative view of the Qing Dynasty, Japan, The west. It was derived from ‘Closed Sojoongwhajooeui(小中華主意)’ and ‘Haegeum Policy(海禁政策)’. So the sea in Classical Poetry at late Chosun is shaped negative.

Ohjojjae Park Han－joo(迂拙齋 朴漢柱, 1459－1504) was Kim Jong－jik(金宗直)'s clan member, and he amusingly shows the image creation process of the initial stage Salimpa, a Confucian School. Among the lifetime materials of Park Han－joo, the earliest period material was Haengjang(行狀) compiled by his daughter's son, Ju Bak(周博). In Haengjang, loose Park Han－joo, who was yet to be standardized with specific ideology, can be viewed. Examining in relation with the trend of his exaltation, Park Han－joo emerged as the symbol of loyal subject, as Jung Goo(鄭逑) reorganized the grave of Park Han－joo in Haman(咸安) and performed ancestral rites, just before Japanese invasion of Joseon in 1592. Since then, the symbol as a moralist was added on top of the symbol as a loyal subject, and the symbol as a moralist was more fortified. After the Japanese invasion, the exaltation of Park Han－joo was conducted in linkage with the reorganization of country order in Milyang(密陽). In such a process, Park Han－joo was re－evaluated from an ethical perspective in connection with Kim Jong－jik. The exaltation of Park Ha－joo in about the middle of the 17th century was promoted as the type of social marking including Yerim Seowon(禮林書院) and Yeopyobi(閭表碑). In those days, an attempt to make Park Han－joo as Kim Jong－jik ethics' orthodox disciple was carried out. The exaltation of Park Han－joo in the 18th century was undertaken in combination with Park Su－choon(朴壽春), a sort of his grandchild. Especially, Sa－Aek－So, a pubic appeal of Namgang Seowon(南岡書院請額疏) was an effort to receive national official approval, which re－enhanced the status of Park Han－joo from the moral perspective. Concerning the main players of exaltation of Park Han－joo, a moralist, expecially, the intention of Milyang Salim(密陽士林), efforts of Milyang Park Family and the cooperation of Yeonwon School of Toegye(退溪)－Hangang(寒岡) were jointly operated. Bottom line is that the true nature of Park Han－joo was restricted and underestimated, as he was named in excessive combination with Kim Jong－jik, Kim Goeng－pil(金宏弼) and Jeong Yeo－chang(鄭汝昌) in the process of making him a moralist. Looking at the works Park Han－joo left, readers can meet him as a good writer that embodies the thematic consciousness of "Struggle for the Realization of Confucian Nation's Vision and Social Morality" through his full literary competency. His true nature cannot be fully restored with only one side between studies researching Confucian Classics and literary talent. Park Han－joo learned Neo－Confucianism(性理), did not throw away Taoism and Buddhism books, loved to read the Chu Ci(楚辭) and was a good writer. All these images could be the vividly living existence of Park Han－joo. We need to reflect on ourselves about whether what we remember or record are the faces planned in the names of ethics, Confucian shrine and Seowon (lecture hall) or whether we decorate the images of Park Han－joo in the name of initial stage Salimpa again. Since Park Han－joo was recorded and has been remembered being bound by Kim Jong－jik, Kim Goeng－pil and Jeong Yeo－chang more than anyone else, there is a huge possibility that he was underestimated or distorted in duplicate way. Attention should be especially paid to this in studying Park Han－joo.

<Simyangwanghwan Ilgi (瀋陽往還日記, Diary on Travel to and from Shenyang)> is an important historical record on diplomatic negotiations between Later Jin Dynasty(後金) and Joseon Dynasty(朝鮮) during the Jeongmyohoran(丁卯胡亂) and Byeongjahoran(丙子胡亂). It was an envoy's diary which was written in the form of a report to the king nearly every day from March 19 to April 30, 1631. It details not only the Later Jin's political situations but also movements about its relations with Ming(明) and Mongolia(蒙古). This diary is the transcript which was copied from the copy possessed by Wi Sun Ryang(魏順良) in 1927. The author of this literature was presumed to be Park Nan－yeong(朴蘭英), a Chunsinsa(春信使) envoy appointed in 1631, based on poor grounds without reviewing the contents of the diary. Regarding this presumption, this study examined literature on Park Nan－yeong as a Chunsinsa envoy, and on Park Nan－yeong as a Seonyusa(宣諭使) envoy, proving that such presumption was wrong. Also, 『Collection of Joseon Historical Records(朝鮮史料集眞)』 and 『Interpretation of Collection of Joseon Historical Records(朝鮮史料集眞解說)』, compiled in 1935 by Joseon History Compilation Association(朝鮮史編修會) were explored, and other literatures were also examined, proving that Wi Jeong Cheol(魏廷喆) is the author of the diary. His brief biography was also mentioned. Wi Jeong Cheol was a tenth－generation descendant of Wi Sun Ryang.

The Origin of <TaeWonJi>, whether it is the work of China or Korea, is not clear. Based on the previous studies, it is acknowledged as a Korean classical novel. However, there are certain questions existing regarding the novel. This dissertation is written to demonstrate that <TaeWonJi(太原誌)> could have been the work of Chinese. First of all, there had been no protagonist who created the nation in the novel written during the Joseon Dynasty era. Second, because <TaeWonJi> was written before 18th century, it must have been difficult to reflect the relative view of the world which was popular in the late 18th century in Joesen Dynasty era. Also, there is a mention on Chinese reference which is very similar to the narrative in <TaeWonJi>. While <TaeWonJi> fantasized historical facts and Jong Hwang’s amazing magic is narratively standing out, <ShinMuJun(神武傳)> has similar features. The reason why <TaeWonJi> could have been translated into <ShinMuJun> can be explained in relation to King YoungJo. In the late 18th century, King YoungJo wanted establish powerful monarch system that he was interested in Ming Firstking (JooWon－Jang) who sought the system beforehand. In addition, because novel was regarded as a type of history book that it is assumed that together with <DaeMyoungYoungRyulJun> <NamGyeYunDam>, which is related to the Joo Won－Jang, <ShinMuJun> could have been translated into <TaeWonJi>

This study is aimed at a quest for value or meaning of 『Daozang道藏』, the repository of ancient east asians' thoughts and stories, and also the literary structure of huge imaginations, as a original form of literature. In the light of literary history, the most important Taoism text in 『Daozang』 is『Zhengao眞誥』. 『Zhengao眞誥』 is the fundamental scriptures of ShangQingPai(上淸派) Taoism edited by Taohongjing(陶弘景), a representative ascetic and a literary scholar of southern dynasties. ShangQingPai is the mainstream faction of Taoism of Tan dynasty, the masterpiece of China literature, its major scripture 『Zhengao眞誥』 had great influence on the history of nature Taoism and also of literature. 『Zhengao』 is the quarry text of Nanyue Weifuren(魏夫人) in <Guwoon mong> as well. Nanyue Weifuren, that is Weihuacun(魏華存) as an old teacher of ShangQingPai, 『Zhengao』 is the record about the secret of cultivation to teach for her disciples, Xumi and Yangxi after her descen ding. 『Zhengao』 is basically the text for propagation, but it has attractive images of characters, a gripping story line, and unusual, eminent narrative technique in it. Especially, spatial imagination of 『Zhengao』becomes a major hotspot for understanding the prototype of literary space in all East Asia as well as China. Spatial feature of 『Zhengao』 can be divided a space of heaven, Sacred Peak, and unrealistic space in reality, Dream World. These are the places not only for communication between taoistic world and mundane world but also for communication among spaces. The transcendence world of 『Zhengao』 is not far from the reality, on the contrary to this, it doesn't ignore real life, and is a compensative, alternative imaginary world for deficiency of actualities. This spatial imagination is connected with that of Korean old novels. Transcendental place made by spatial imagination does not drop a real place into a place of agony or a dying world. At the same time, it does not make the world of immortals being apart from the world of mortals. Taoistic imagination creates infinite vital place in finite world of mortals, and finally suggests the place of infinite vitality in the world of mortals being destined to meet the death. The literary value of 『Zhengao』 in『Daozang』, especially with spatial imagination as the center, discussing the literary prototype of 『Zhengao』, and showing the commonness with Korean old novels is not just aimed at disclosing the simple influencing relationship. The purpose of this study is to get closer to the property as a literary prototype of the commonness with Korean old literatures, and eventually, is to inspect the direct point of the imagination of Korean literature, in particular, Korean old novels. This study will be able to contribute to a broad study of literature, and the visibility of literary researchers.

In this paper, the punishment by family and it consequent pain with focus on Lee, Mong Chan in "Saangcheongibong. Lee, Mong Chan suffered corporal punishment by his father and was isolated and alienated from his family for the sin of doubting his wife. For the sin of rejecting his wife, we suffered physical and sexual violence from his wife. However under the patriarchal system there was a hidden warning: 'a will for free love of individuals cannot be accepted', as the other side of the punishment for a crime. The presentation of love arising from the pure instinct of humans is distorted as sensuality and is punished by the group ritual. Lee, Mong Chan became a monster without adapting himself to his own group. He became the heart of family after having his free instinct renounced or deprived. However, he never renounced his will for free love despite his pain under the group ritual, a family, which makes him an attractive man. Lee, Mong Chang had free soul faithful to unrestrained emotion and was flexible against a system. The author of Sangcheongibong demonstrated the agony and conflict of male protagonist amid a clash between free will and the ideology of his time through the punishment for a crime of Lee, Mong Chang and the asepct of his pain.

This paper‘s purpose is to see many aspects education of children by 19th Century Chosŏn mothers, and to analyze them to know what aspect make them a ideal mother and a good teacher. In all this 50 records of a deceased mother's life(先妣行狀) written by 30 authors of 19th Century, two motifs of Mother’s teaching are working as elements of motherhood along their son’s life cycle. The first motif is an aspect of typical teacher with strict manner to her school－aged children. This teacher’s goal is her children’s learning. For that, she memorize some phrases of The Confucian Scriptures and say to her children. The second motif is to teach her son a mental attitude toward civil service examinations(科擧). There are 2 type of mental Response to civil service examinations, one is traditional thing, that is, she regards the cultivation of her son more precious than her son’s fame. But at the same time, She exposes her wants of her son’s riches and honors badly.

This paper studies the Korean traditional children's stories which are performed by members of a volunteer organization. These performances have two levels. One consists of verbal factors and the other nonverbal factors. Most of communication studies and performance studies focus on the verbal factors but this paper focuses on the other factors, voices, expressions, actions of storytellers and audiences. The analysis of the performances has to consider not only verbal art but also non－verbal art. There are a lot of modern stages to tell folktales, of the performances is a library for children in Seoul. There are several volunteer organiza tions. Doggaebigamto[도깨비감투] is one of them. They tell Korean traditio nal children's stories. I research their voices, expressions, and gestures of storytellers and audiences, using a Jengganbo[井間譜], a Korean tradi tional music score. Goffman is known for stage metaphor to convey his thoughts about social interactions. According to Goffman, I divided the "front", the stage for storytelling and "backstage", the space for practice and rehearsal. On the front, storytellers tend to limit their dramatic voices and expressions but they make gestures more freely. On the backstage, they rank their ability to communicate. I can observe their ranking by determinating parts for Kamisiby(かみ－しばい [紙芝居]), the old Japan drama. They highly appreciate the ability to communicate continuously. They tend to orient a phatic performance rather than a referential performance. In the storytelling performances, the performan ce skill is important. The skill is relative with literacy. So I call the performance in the library for children literacy of the skill.