KJCKorea
Journal Central

This study explores the perception of liberation among the Korean community in Northeast China immediately after the 1945 liberation, based on their poetic literature and oral histories. It examines how liberation extended beyond the termination of colonial rule to function as a "return to rightful place," analyzing its connections to both national and economic identity reconstruction. The findings indicate that liberation for Koreans in this region unfolded in two dimensions: national liberation, marked by the restoration of sovereignty from Japanese colonial rule, and economic liberation, achieved through land reform policies implemented by the Chinese Communist Party. While national liberation brought the emotional relief of sovereignty restoration, it was a multifaceted experience that also involved fear and uncertainty. Although Koreans escaped 35 years of Japanese colonial domination, they faced persistent challenges, including threats from local Chinese factions and bandits, and deportation policies enforced by the Kuomintang. These circumstances created dilemmas between repatriation and settlement, requiring continued struggles for survival. On the other hand, economic liberation through land reform allowed Koreans to transition from tenant farmers to independent landowners. This transformation not only provided economic stability but also served as a critical turning point in redefining their identity, from being part of the "Korean diaspora" to establishing themselves as "Chinese-Korean" within the Chinese socio-political framework

This paper examines Heosimsong, the third poetry collection by Cho Jeong-gwon, from a Buddhist ecological perspective. The discussion is organized as follows: First, from a Buddhist philosophical perspective, all phenomena in the universe arise and cease interdependently. They exist within a network shaped by the harmonious convergence of conditions. Cho Jeong-gwon’s works reflect an attitude of non-attachment, grounded in reflections on the emptiness (空) derived from the doctrine of dependent origination (緣起). Second, Cho’s poetic vision prominently reflects an egalitarian worldview rooted in the recognition of the non-duality (不二) of existence. Third, the compassionate practice embodied in Cho Jeong-gwon’s poetry is significant in that it is “spontaneously realized through the awakening to dharma (因)” and not an imposed ethical mandate. Instead, it manifests as a “spontaneous and voluntary ethical practice (果). The future we strive to create must begin with a deeper understanding of the world’s natural ecology and a shift in consciousness. It is hoped that the ethical practice embodied in Cho Jeong-gwon’s poetry will serve as a meaningful alternative for an ecological future.

FengMenglong pursued the pure and true values ​ of human emotion that transcended etiquette through the SanYan, while also presenting moral education as the ultimate goal. In the process, SanYan revealed the way these two ideas mixed and clashed with each other. However, the main idea of FengMengLong is the spirit of Emotionalism, which emphasizes the pure affection(情) of humans. As can be seen from the title of XingShiHengYan Volume 29, “LuNan, a writer, shows arrogance to a superior with wine and poetry.”, on the surface it seems to be warning against the rudeness of a writer and promoting feudal etiquette to the people, but in reality, he ignores etiquette and praises LuNan filled with the spirit of freedom. In this work, Feng MengLong ignores objective historical facts and stands on the side of LuNan, a Fengliucaizi(風流才子), and actively defends him. This clearly shows a cross-section of his ideology putting more emphasis on emotion(情) than etiquette. The academic world regards this phenomenon as a complex and dual aspect of SanYan, in which FengMengLong places a lot of emphasis on emotion(情) than etiquettees, even though he attaches great importance to morality trough SanYan. However, it is reasonable to view the so-called ‘contradiction of SanYan’ as a natural phenomenon resulting from the uniqueness and complexity of FengMengLong’s thoughts and the unique moral responsibility of ancient Chinese writers, rather than the inconsistency or contradiction of his thoughts.