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The study restored capital city of Later Baekje, conducting detailed earth surface investigation centered on Gyeon Hwon's castle site listed on 『History of Jeonjubu』 published in the Japanese ruling period. Capital city of Later Baekje showed shape of half-moon in ground plan. From Girin peak, it ran north, through Madangjae in Inbong-ri, from Soldaebaekyi, it turned west, through Seonangdaengyi and Bandae mountain, it connected to east of Girindae-ro. On the other hand, to westsouth, it passed Seungam mountain, crossed Jeonju stream, and then surrounded Namgosanseong. And Pyeongsanseong where mountain range ran south from Bandae mountain, through Jeonju high school and Gwanseon bridge, and Omokdae, and connected to Jeonju stream around Hanbyeokdang. It is assumed that Jeonju stream was a moat for the city, running by Omokdae and passing between Yongsanpyeong and Soopjeongyi. Based on interviews and site surveys made until now, the study corrected site of palace in Later Baekje as around Inbong-re, Jungnosong-dong, Wansan-gu, Jeonju city, Jeonbuk. Mountain rage stretched from the main mountain, Girin peak in eastnorth of Seungam mountain surrounded palace. The palace showed shape of trapezoid- its east is long but west is short - in ground plan. The palace was built, using natural topography run from Girin peak as it was and castle wall was constructed only on the level ground in the west. Around Inbong-re, Jungnosong-dong, Wansan-gu, Jeonju city was a very good place in feng shui. It is thought that palace of Later Baekje was located west. Accordingly, palace of Later Baekje reflected the theory of divination based on topography in dominant influence and popular Maitreya belief then. And it was located in the center of capital city of Later Baekje. It is assumed that unfinished royal tomb of Later Baekje would exist in Mureung village, Wua-dong, Deokjin-gu, Jeonju city, Jeonbuk.

The Later Baekje Dynasty (892-936) was caught in the period of transition from the Unified Silla Dynasty to the Goryeo Dynasty, and only lasted a short time. As such, a lack of relevant materials makes it very difficult to determine the characteristics of Buddhist arts of the period. This study examined - on the basis of earlier studies - the Buddhist artworks made in the capital and provinces of the dynasty, their regional characteristics and variations, and the classes of people who made them. It also discussed their impact on the subsequent early Goryeo Period (918-1392). Even though the Later Baekje Dynasty only lasted a short time, people from all social strata regardless of where they lived, including the royal family, nobility, and commoners, created Buddhist artworks for diverse purposes. These works of art generally look quite similar to those made during the preceding Unified Silla Period (676-935), and is probably due to the fact that people looked back at the Silla Dynasty culture wistfully, although they display slight differences depending on the prayers in each stratum. Thus, the Later Baekje Dynasty expressed its desire to inherit and preserve aspects of the Baekje Dynasty by incorporating elements associated with Baekje into Buddhist artworks and monumental pieces made for the royal family. The people of the Later Baekje Dynasty must have felt a need to follow in the footsteps of Baekje Dynasty and show their group identity in Buddhist artworks, which had a great impact on the early Goryeo Period, resulting in stone pagodas and Buddha statues reminiscent of those of the Baekje Period. These Buddhist artworks of the early Goryeo Period were largely concentrated in what used to be the royal capitals, major towns, and provincial temples of Baekje Dynasty where people could see distinguished Buddhist artworks.

This paper examined the formation and change of the recognition of Wangin(王仁). Literature written about Wangin of our country, "Samguksagi(三國史記)", Samgukyusa(三國遺事)" does not come at all. Finally entered the Joseon Dynasty began to appear in the course of exchanges with Japan. In 『Haedongjegukgi(海東諸國記)』 referring to 『Nihonsyoki(日本書紀)』, Shinsukju introduced for the first time that carries the culture of Japan in the early Joseon Dynasty. And after the Imjin War, in the "Seonjosilok(宣祖實錄)" introducing a letter of Japanese monks Genso(玄蘇), Confucianism and letter, Buddhism, etc. was introduced to Japan by doctors of Baekje. More earnest in the late Joseon, Korean delegates who visited Japan and exchanged with Japanese literary men, introduced the Wangin relevant facts in their book of travels to Japan. Namyongik(南龍翼), Shintuhan(申維翰), Joeom(趙曮), Wonjungeo(元重擧) are such as the ones. Silhakja after them organized the Wangin relevant facts systematically and introduced with reference to the Japanese publications. Yideokmu(李德懋), Hanchiyun(韓致奫), Kim junghee(金正喜), Yigyugyeong(李圭景) are such as the ones. In a temporal, it was developed as a systematic study of Wangin by Korean delegates and Yideokmu, including Hanchiyun silhakja. The narratives and awareness of Wangin organized by them was succeeded by posterity, it is generally accepted as historical fact in the firm today. Since modern Japan, it was also distorted by political intent to use Dr. Wangin as a symbol of the integration of Japanese and Korean(內鮮一體). Even to get out of the current deadlock between the two countries Korea and Japan, it is necessary to refocus the historical fact of good neighbor friendship. Among those also through cultural exchanges and transfer agency of the Joseon Dynasty cultural relics of Baekje, including the activities of Wangin is a prime example. It reveals more clearly the specific facts, need to be urgently revisited its historical significance.

The aim of this study is to inquire about Yeoam Shin, Kyung-Jun(旅菴 申景濬)'s PoongSoo thought. He was the best national geographer and an economic bureaucrat who had a thought of intermixture of three religions(Confucianism, Buddhism, Taoism). He studied by himself without teacher-student relations, but he mastered hundred Schools of Thought including three religions. And he took attitude to open minded accepting various knowledge such as PoongSooJiri(風水地理). Shin, Kyung-Jun had studied Poongsoo and he chose his own tomb site by himself when he was alive. His family tradition that had family Poongsoo story and use BiboPoongSoo was confirmed on the family Poongsoo-lifestyle through the ages. He generally accepted that basic Poongsoo theory such as KI-sympathy theory, or correlation theory between human and earth. In this side, He is similar to ordinary Sirhak scholors. But He was excellent in founding of the National Geographic system which was based on traditional Poongsoo thought and natural consciousness. His thinking of national geographic view is well appeared in his geographical book "Sansugo『山水考』" and “Sangyeongpyo(『山經表』).” And he produced several pieces of map by himself using Poongsoo - style geographic point of view. He considered all mountains which came from the BaekDu mountain as a connection network structure such as an organism, in our whole country. In "Sansugo『山水考』", the flow of mountains and streams is compare to family tree. they think the national territory is an organism in cosmological system. and mountains and streams is consist of yin(陰) and yang(陽), or referred to as Gyeong(經) and Wi(緯) respectively. These view point of national geography regarded standard in 18 century, and has become a Korean style pro-Poongsoo human geography. He produced some map of Korea that reflect the spirit of the pro-Poongsoo view point. by this pro-Poongsoo national geography differentiate from China and Japan.

The purpose of this study is to examine the activities of teacher Lee Gang-ho in the era of modern reformation and look into the actual status of modern education in Korea and how the subjects of education coped with it in the circumstances. During late Chosun, the government intended to found Sohakgyo (elementary schools) grounded on Heunghak tradition. But in the situation that the budgets for education were not enough, Ehukhak activities could not be any help substantially. In the circumstances, the teachers faced a lot of hardships in founding and operating schools. Lee Gang-ho founded his own school and was appointed as a teacher of Gyeongju Gungongrip Sohakgyo. Striving to allow students to get higher education, he got dismissed from Wonsanhang Gongrip Sohakgyo. Although he built Jinmyeonguisuk using his own property, it came to be closed for Okgugamri, and he faced the threat of being deprived of the school property. After having that experience, he also suggested the government to provide public education based on an autonomous education system. To cope with the situation of national sovereignty in crisis, he founded Daea Hakgyo and tried to save the school through the local residents’ autonomy of education. But he ended up being into trouble again. Lee Gang-ho did show us through his own life the fact that modern education in Korea grew with all the restless sacrifices and struggles of the subjects of education.

There are many researches recently that researchers analyze diaries to know how people lived and what they thought in colonial times. This paper is to analyze diary about ordinary life of farm youth that had lived during the Japanese Colonial Period. He was born into farm family and carried out works related in agriculture. For there are many Japanese plantation in Iksan-gun, Jeollabuk-do, the region where he lived, its peasants were poor although its agriculture was improved. He also was poor, and went broke twice. However he pursued personal happiness, going with the tide, colonized Korea. In Japanese control, he just experienced inconvenience, distribution control. So, his view of war was completely on the side of Japan. I shall arrange his diary in relation to war next time.

When ‘impure elements’ and ‘opportunists’ rushed into the Beijing’s party organization in the initial stage of the establishment of PRC, the CCP cautioned against the problems that uncontrolled expansion of party organization would cause, and took a cautious attitude toward building the party organization. At the same time, they enhanced their power of control toward the party members by institutionalizing the operation process of the party and by rectifying the members through intensive education and inspection. In this way, the CCP was able to lay the groundwork for the effective execution of power throughout the city. To make the ruling system of Beijing to work effectively, the CCP had to make the party organization immune from corruption and closely attached to the mass. The CCP tried to accomplish this goal by careful expansion and institutionalized management of party organization, accompanied by party-controlled rectification movement. The orientation and method of party building in the early PRC Beijing, showed a sharp contradiction to the ones that were implemented until the civil war period in the rural base areas. Unlike the rural areas, the CCP strived to adopt a highly mechanized system of party operation in the initial stage of party building in Beijing, and carried out a party-controlled ‘top-down’ rectification movement. The rectification campaign of Beijing in early PRC was fundamentally a well organized self-renovation controlled from above. Through this process, the CCP abandoned the ‘rural revolution way’ in the city, which is characterized by the voluntary mass mobilization from the bottom, and instead established a ‘top-down mobilization system’.

This article examines how developed American leisure and popular entertainment in the 19th century. Between the colonial period and after the early independent age, American minds controlled by the puritan lifestyle, and it revealed several laws known as the “blue law” and the “sunday closing law.” So, during this period American leisure and a popular culture were very limited sphere and people, but after the urbanization and the industrialization changed an understanding of the American people for leisure and entertainment in the 19th century. In this time, a theater became a center of leisure and entertainment. A theater made variety spectacles include a play to a middle class, working class and upper class too. But, these phases were changed between the mid and the late 19th century. A rapid urbanization, a wage increase and lower working hours made more time and income to the American people, and the middle class looked around their own sphere because they wanted to show off their success and identity for a new order. A regular theater was not satisfied with the middle class and they did not attend there and made a new entertainment like Buffalo Bill Cody’s “Wild West Show” or a play related in a family and a white middle class. Also, some middle class tried to make their own culture exchanged of the working class’ like a “prize fight.” Finally, a vaudeville accepted variety entertainment before to attract a family customer with family and developed one of the most favorite entertainment in the early 20th century.

The purpose of this article was to provide the foundational data for integrated research of massacres of Chosun people by Japanese military, government, and citizens at occurrence of the Great Kanto Earthquake, by identifying the massacre sites, the buried places and identities of dead Chosun people which had been little identified until now, as the methodology for integrated arrangement of the Chosun people massacre problems at the time of the Great Kanto Earthquake. However, such work can be performed after analyzing huge volume of data and precedent studies, etc. and will take a long time. Therefore, it was intended to analyze and introduce some content of The Report on Investigation of the Application for Remedy of Human Rights for the Great Kanto Earthquake attached to the Recommendation Book of Japan Federation of Bar Associations, so as to be used as the foundation of future studies concerned. The report were strictly and historically researched into the details of massacres of Chosun people and responsibilities, apologies, investigation of whole pictures and facts, and identification of the causes were asked to Japanese government; the report is deemed to be meaningful in the respect that the methodology and direction of studies was suggested. The properties of massacres of Chosun people shown in the report have been simply and clearly arranged in the thesis "Memorial and Research Activities of the Massacre of Koreans in the Aftermath of the Earthquake (關東大震災時の朝鮮人虐殺と地域における追悼·調査の活動と現狀)" authord by Tanaka Masadaka (田中正敬) , the professor of SenShu University, which was published in July 2014. In this study, therefore, the regional properties of massacres of Chosun people were identified by introducing the part of the thesis of Prof Tanaka Masadaka