In this report, we introduced the status of travel essays focusing on the data that have not been widely introduced to the academy, and looked for the Japanese travel essays how they had progressed in the short-term period of the Korean enlightenment era separating the historical changes with 3 periods, after reviewing them diachronically. As a result, there were totally 23 travel essays in the Korean enlightenment era, 16 of which were published in the 1st period, 2 in the 2nd period, and 5 in the 3rd period. In addition, 16 essays that covered more than half of the 1st period publications were published by Susinsas and their inspectorates, and diplomatic missions. Upon reviewing the development of travel essays, we found that Japanese travel essays in the 1st period did not deviate from the organization of Sahaengrok in Chosun dynasty except for <日東記游> in terms of system, while the descriptions of natures decreased and changed to introduce the modern civilizations more in terms of contents. However, <東槎漫錄> published by Dae Yang Park after the Gabo Reform of 1894 returned the way of Sahaengrok in the previous period, and 遊 日錄, a travel song by Tae Jik Lee in the 2nd period, did not differ from Dae Yang Park’s significantly. On the contrary, Japanese travel essays in the 3rd period were totally different from those in the 2nd and 3rd periods in terms of system or contents. Since Russo-Japanese Wars, the territorial image on Japan had been changed gradually among the Korean students studying in the foreign countries and government intellectuals. Creations of modern travel essays had been positioned rather than traditional ones among the students studying in the foreign countries in this period. Senior officers like Youn Shik Kim wrote the traditional poem of travel, <東槎漫吟> and the travel essay, Youil Kwangsanki, parallel writing in both poem and essay on the travel.
동북아시아문화학회 [The Association of North-east Asian Cultures]
설립연도
2000
분야
복합학>학제간연구
소개
동북아시아 문화의 다양성과 정체성을 연구 토론하고, 지역내 문화 교류의 다양한 모습을 연구하고 문화변동의 큰 틀을 집적함으로써 우리 민족 문화 및 상대 민족의 문화적 터전을 이해하여 문화공동체적 특성을 계발하고 상호 관련성의 강화를 유도하는 학술활동을 통해 동북아시아의 문화발전에 이바지함.