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Park Hang's(朴恒) living period(1227～1281) was time that had achieved from the period of aggression to peace with Mongolia(蒙古), the period of Won's(元) interference and Japan conquest from the Goryeo(高麗)-Mongolia combined. Park Hang was an Goryeo's actual class of management as an official he was bone in chuncheon(春川) in 1227, shows a model of class joined though the highest-level state examination. Moreover, he buried someone who resemble his parent due to missing his parent, his conduct that he went to Yeongyeong(燕京) twice for searching mother is considered such as a symbol practicing filial duty in confucianism. After that, Park Hang had fill consecutively various government posts such as government offices, he was active as a local governor governing territory devastated due to the strife of mongolia and the people or as a government official in charge of criticising king's policies ․ Bongbak(封駁) policy that against king's inappropriate orders-for adjusting king's fault or as a vassal in charge of king's ledger caring king. Futhermore, had performed as a teacher in charge of national education or as a government official of integrity adjusting fairly in governor selecting. In the other hand, when he had become ‘Pildojeok (必闍赤)’ Mongolia word which means a literary man in Goryeo-of fourteen's, He was a high ranking official who handed important national office business of determined. He was promoted a politician who are called by prime minister that is nest ranking minister of the highest institution in Goryeo called ‘Asang(亞相)’. Even though it is excepted visiting Mongolia for searching mother, as a formal mission, he visited Monglia 6 times. Material recent problem between Goryeo and Mongolia had been solved and discussed though him. Especially, at the Japan visiting time of the Goryeo-Mongolia combined, he pointed out Goryeo's several abouse, he has to be praised highly that he made Goryeo's self-consciousness high ongoing the country maintained and minimized harmful effect because he brought back preparing right for the visiting from Won's interference keeping them stayed in Won. Although work of Japan visiting was difficult and complicated, we could find out the devoted conduct for the county regarding preparation many fallow up and which was dealt or created by Park Hang. Therefore, Park Hang got a appointment material position right after the peace of Mongolia. Hereupon, to look over his past, activity and role is helpful to see real status and relationship between Goryeo and Mongolia from the beginning of Mongolia's interference to Japan visiting of the Goryeo-Mongolia combined.

The aim of this study is to analyze the conception and characteristics of Tongshinsa(通信使) in the early Chosun period. First, 'Tongshinsa', or 'Shinsa', was created as a delegation dispatched from Chosun to nother countries. This relationship called Kyorin(交隣) during the early Chosun period. Later, Tongshinsa was only dispatched to Edobakuhu(江戶幕府), Japan. During the early Chosun period, the Chosun Gukwangsa(朝鮮國王使) tried to dispatch twenty-four times, but only went to Kyoto(京都), Japan nineteen times. This envoy had several names: Tongshingwan(通信官), Hyeresa(回禮使), Hyeregwan(回禮官), Chogwan(朝官). However, the names of these envoys were used differently, according to changes in Chosun´s diplomatic policy toward Japan. Later, the name of Tongshinsa was chosen. The dispatch of Chosun Gukwangsa is divided by four periods. The envoys of the first period had been dispatched for the purpose of Bobing(報聘) and Hyere(回禮), These envoys showed appreciation, courtesy, and gratitude for the repression of Waegu(倭寇) and the return of Korean prisoners who were captured. The names of the envoys were Hyeresa(回禮使), Hyeregwan (回禮官), and Chogwan(朝官). The Second period of Chosun Gukwangsa was called Tongshinsa. The purpose of this period of displomacy was the celebration of the new Shogun(將軍) and to show condolence for the passing of the old Shogun(將軍). The third period envoy was called Thongshinsa, and was sent to observe Japan's domestic atmosphere. Although the envoys of the fourth period were also named Tongshinsa, at that time it had very different characteristics from the original envoy. During the early Chosun period, Tongshinsa did not have standard rules and regulations to reach an agreement between Chosun and Japan, unlike the later Chosun period. Ashikaga Bakuho(足利幕府) didn't ask Tongshinsa to come nor inform the Chosun Dynasty about the death of the old Shogun. Despite this, the reasons why the Chosun government dispatched Tonshinsa were creating a foreign policy emphasizing the relationship of Kyorin (交隣) with neighboring countries; preventing the expansion of problems related to Waegu(倭寇) and ensuring security by creating a path for negotiation to solve pending issues between Chosun and Japan. Secondly, unlike the later Chosun period, all costs for the detachment of Tongshinsa were paid for by the Chosun government. Thirdly, Tongshinsa in the early Chosun period had political and diplomatic exchanges between Chosun and many Daimyo(大名), or regional leaders, including Bakuhu. Later, Chosun diplomacy only focused on Bakuhu, this point are very important characteristics of the early Chosun period. Eventually, the Chosun government was disappointed by the rude diplomatic attitudes of Ashikaga Bakuhu and the weakness of Japan's central government. During the early Chosun Dynasty, the Chosun government had lost its influence with Japan. After that, the Chosun government stopped dispatching Tongshinsa.

This article has two purposes. The first is to restore the ceremonial march to enshrine the portrait of King Taejo in Gyeonggijeon based on the historical experience in Joseon Dynasty, and the second is to use and apply it at the scenes of local cultural festivals. Jinjeon(眞殿) is the place the portraits of the kings of the Joseon Dynasty are enshrined, and Taejojinjeon(太祖眞殿) is the place the portrait of King Taejo Lee, Seong-gye, Joseon's founder is enshrined. Taejojinjeon in Jeonju is called Gyeonggijeon(慶基殿) which is one of the five built in Hamheung, Gyeongju, Pyeongyang, and Gaeseong in early Joseon. The portrait of King Taejo was enshrined in Gyeonggijeon in 1410 for the first time. After the first enshrinement, the portrait was enshrined two more times, because it was faded or worn. It was moved four times because of war and fire. More specifically, it was moved during the Japanese Invasion in 1592, the 2nd Manchu Invasion of Joseon in 1636, a major conflagration in 1743, and Donghak Peasant Revolution in 1894. It was moved three times to be imitated to the royal palace in Hanyang(漢陽). The procedure to copy the portrait of King Taejo and the process of the ceremonial march from Jeonju to Hanyang were well recorded in Euigwe(儀軌). Through the analysis of Euigwe(儀軌) recorded in 1688, 1837, 1872 and 1900, Banchajado(班次字圖), the ceremony of honor guards(儀仗), and their uniforms could be restored. Festivals are often used to promote the regional culture, and the ceremonial march of enshrining the portrait of the King Taejo in Gyeonggijeon will be helpful to intensify Jeonju cultural identity as the birthplace of Joseon Dynasty.

The love story of Toegye Yi Hwang and Korean geisha Doo Hyang from Danyang is beyond a typical love story but one that mellows with the grand nature of Danyang Palgyeong circa the end of the 17th century. The story is also said to shed light to the flip side of the great scholar Yi Hwang as a man of benevolence and generosity to others. Doo Hyang's burial close to a national road in Danyang would probably have drawn Yi's disciples and descendants who moved back and forth from Seoul, and people residing in the northern part of Gyeongsang province to pick up the many romantic episodes of Yi Hwang and Doo Hyang, and spread them through word-of-mouth. The Story of Baesoon was dramatized with fictitious elements and recorded as a literature by his two disciples who shared the same vision of upholding and glorying Yi Hwang. The story passed on orally by Yi Hwang's descendants, disciples and the many who travelled to Poongi over the 200-year period. It went through the same cycle of dramatization into a fiction to considerable degree by one descendant of Yi Hwang followed by another 50 years of oral transmission only to be adapted into the Story of Baesoon by Dae Jang Jang, a commoner and one of the disciples of Yi Hwang at Sosu Confucius Academy, and recorded into literature. Doo Hyang and Bae Soon, who are the main characters of the two stories, were real persons who lived in Danyang and Poongi but neither had engaged into any sort of direct relationship with Yi Hwang when he served as governor of both villages. In other words, both stories evolved out of putting together extraordinary woman and commoner unveiling themselves from Danyang and Poongi, each, and Toegye Yi Hwang, a great man accredited for his significant position in the history of Korea. Both stories are apparently not based on a true story but the nature of self-movement found in narrations allowed both to change in sync with the changing world on an ongoing basis even at this very moment.

Gunsando was the name of islands in west sea of Gunsan. Now, we call them Gogunsangundo. Gunsanjin was originally the name of garrison in Gunsando. However it had been disorganized at the end of Goryo-Dynasty. Gunsanjin was established in King-Sejong period not in Gunsando island but in Gunsan Jinpo. The garrison of Gunsando which was established in King-Injo second year was called Gogunsanjin to distinguish the military troops in Gunsan Jinpo which was established in King-Sejong times. Even though there were one military troop in Gunsan Jinpo, why did Josun-Dynasty establish another military troop in Gunsando? Because Gunsan area and around islands were very important in side of economy and foreign enemy-defense. In the late-Josun Dynasty, Chines ships(they were called Hwangdangsun) used to come to fish and pirate around Gunsando from time to time. Also there were the biggest tax-rice warehouse in Gunsan area. Gunsan was very important area like this. So there were two military troops Gunsanjin and Gogunsanjin. Gunsanjin was in charge of tax-rice warehouse. Gogunsanjin was in charge of foreign-enemy defense around the west sea of Gunsan, Gunsando. Gunsando and Gogunsanjin had been in the same fate with our nation. When our nation was powerful, they were also powerful. When our nation was not powerful, they were suffered many pains. Saemangeum sea wall of Gunsan area that is the longest seawall in the world was completed recently. Gogunsando is the advanced post of Saemangeum-area to the Global world. Gogunsando will be more and more important area. Lee Wanyong(李完用) who was a japanophile sold out the Gogunsanjin land and buildings. Now there is few traces of Gogunsanjin. We should not forget the history of our nation. Gogunsanjin have to be restored for history education and culture-field of us today.

The distribution of family names and origins in the former half of Chosun was widely different from that of today. There were many family origins in each town and its Imnae, and they were recorded in the item of "Family Names" of such geography books as Sejongsilokjiriji and Donggukyeojiseungnam. Published about 200 years after Donggukyeojiseungnam, Yeojidoseo offers huge gaps in the information obtainable from its item of "Family Names" due to the different recording formats among the areas. The item of "Family Names" for most of the towns in Jeonrado, however, recorded both the family names and origins of the current residents and accordingly allow for a comparison with the period when Donggukyeojiseungnam was published. Donggukyeojiseungnam and Yeojidoseo were compared for the item of "Family Names" in each town within the perimeter of Jeonrado. The results confirm that "Gaegwan," which was a phenomenon of changing one's family origin, was prevalent across almost all the areas. In Donggukyeojiseungnam, there were total 676 Seonggwans or family names for the family origins in 34 towns of Jeonrado. Among them, only 55(8.1%) remained in their original towns in Yeojidoseo. While 201(29.7%) of the family names recorded in Donggukyeojiseungnam disappeared in Yeojidoseo, the remaining 420(62.1%) were estimated to have changed the family origins. There can be many factors that caused the widespread maintenance, omission, or change of family origins between Donggukyeojiseungnam and Yeojidoseo, and the first one was the phenomenon of changing the Seonggwan of Imnae into that of Jueup or another area. Of total 676 Seonggwans, there were more Seonggwans of Imnae at 400 than those of Jueup at 276. However, the number of Imnae Seonggwans that were maintained in Yeojidoseo was 17, which was much smaller than that of Jueup Seonggwans at 38. The percentage of Imnae Seonggwans that were maintained was mere 4.3%. There were many Seonggwans that would disappear or change to other areas both in Jueup and Imnae, but the percentage was relatively higher in Imnae than Jueup. Furthermore, changing family origins was correlated with the percentage of those who passed the civil service examination to some degree. Of all the Seonggwans that were maintained or changed family origins in Yeojidoseo, around 70% produced successful examinees. The Seonggwans that changed family origins included more "powerful Seonggwans" that produced ten or more successful examinees, which is attributed to the intention of changing into a more powerful Seonggwan when risking the burden of changing family origins. Those factors continued to work after the Yeojidoseo stage and led to more changes of family origins. Of 54 Seonggwans that failed to produce residents that passed the civil service examination, 33 disappeared from the statistics of 1985. Among them, the percentage of Seonggwans that disappeared in Imnae was considerably high, and the percentage of Seonggwans that changed to the Seonggwans of other provinces was low. Since they were integrated Seonggwans through the process of "changing family origins," they seem to have secured a competitive edge in other aspects such as population in spite of their failure to produce successful examinees.

Yi Sun-i, a “Korean martyr’s jewel” due to her unique religious life and faith, her letter that she wrote when she was in prison was transcribed and read by the people. As she was still young, she decided to keep her virginity, and carried out her conviction in a unique way which was through a virgin couple. This life where in there is no origin was of course a good paragon for the believers. Many surrounding circumstances influenced how she lived with retaining her virginity. Firstly, we can't deny that Yi sun-i underwent primarily academic traditions and religious beliefs of her family. Both of her parents' families were Sirhak scholar families in the latter part of Joseon. Gwon Cheol-sin, an uncle on the mother's side, was a person who had an academic effect on her. Through learning of valuing much of practices, he emphasized on putting filial piety and neighborly love into practice, and such this idea made filial piety for God and practice of neighborly love be possible. The other uncle Gwon il-sin exercised an effect on the religious belief. He who became a Catholic due to Lee byeok's suggestion lead actively a religious life, baptizing his relatives. His enthusiastic faith was delivered to his children, and also it made Yi sun-i concentrate a life of faith. Moreover, the then catechism and biographies of saints were lavish in their praise for her virginity. Even though a physical pain follows, they taught the pain is nothing on the bless given at the heaven. Furthermore, the point that we should concentrate on is keeping a virginity means not only facing a physical hardship but also loving lord with all her body and heart. The thing that makes it possible is the eucharist. The eucharist is having Jesus Christ's body and drinking his blood. The love Jesus Christ gives his body to us is enough to change the one who have body of Christ. Because of the love toward Jesus Christ who loves her, the mind which are the devoting all about herself and being together with Jesus Christ arises through eucharist. She had well known a love toward herself by Jesus Christ. Because of certainity of her feeling, she get a pure mind devoting all about herself and being together with Jesus Christ through eucharist. Sun-i Yi decided to keep her virginity, because of an influence of her family and eucharist. For the reason of the faith appeared by various catechism and Jesus Christ, she had kept her virginity until her fine death.

Although Donghak was continually suppressed by the government after the foundation, it made a remarkable growth after the middle of the 1880's. As a result, it developed to a force in Korean society enough to resist to the oppression of the government and the local officials. From the beginning of the 1890's, Donghak led a chain of the movements to clear the name of the founder of false charges and to stop the maltreatment toward Donghak believers particularly in the Jeolla and Chungcheong provinces, where the number of the believers was on the sharp rise. The move was very systematic, tinged with definitely political overtones, and involved with the earnest request of the people. Donghak believers got together at Gongju in October 1892, and at Boun and Kumgu in 1893. They asked for the remission of the founder and the ban on the maltreatment toward the believers and the repulse of the Japanese and Western people. While the former two were a religious movement and at the same time the struggle for the right to live, the latter was a political struggle which insisted national independence against the foreign powers, speaking for the current emotions of the people. The attempt of the remission failed, but with the grant of the maltreatment prohibition from the government, it gave the believers great confidence, so Donghak movement to repel the foreign powers could have solidarity with the general public. Generally speaking, Donghak peasantry revolution is divided into two periods, with the first uprising as the struggle against the feudalism, and the second as the war against the foreign invasion. But in my opinion, even from the times of the remission, a slogan "Driving out the Japanese and Western people" appeared. And also the first uprising displayed a slogan “Liquidate the Japanese barbarians”all over the surface, while the second uprising was a war against Japan to save the country. Therefore the repulse of the Japanese and Western people was one of the major issues from the beginning to the end of the Donghak peasantry revolution. Through the current of the times, Donghak got to have great capability on the wholesale, and its combination with the people became a motive to ignite the peasantry revolution in 1894.

This paper examined the transformation process in the bank clearing system in modern Shanghai, in particular in reference to the institutional system based on customary and local law within the traditional or native bank industry (qian-zhuang). In China, growing theoretical attention is recently being given to customary, private, and tribal law in relation to reorganizing national legislation in the areas of civil and commercial law, among others. China in its transition to a modern republic has continued to confront the challenge of coalescing different norms followed by members of different cultures scattered across different parts of the vast land into a national legal system. This has led to its consideration of integrity, as a concept subsuming diversity in seeking for national legislation. The reason for the difficulties in achieving a single integrated bank clearing system was mainly due to basic difference in between the two industries in terms of institutions and laws that rarely change quickly. To put in short, it was customary law versus national legislation. Unlike the qian-zhuang industry in which established customary institutions and practices based on pawn slips were pivotal in maintaining the credit system, the new industry of new-style banking as opposed to the old-style banks, lacking such an establishment, was in need of the secondary market in bills and notes so as to gain wider confidence from the public at large. Therefore, the issue of establishing bank-related legislation would have had to involve legislation at national level.

This article deals with the historiography and education of world history in Germany. While in those countries such as the U.S., Japan, China and South Korea world history curriculum is institutionally established in the secondary schools and universities, it is not the case in Germany. Although many German scholars had long developed the universal history, it contained strong euro-centrism. That is why there has been no place for the history of non-european region in the German historiography and history teaching. Because of the globalization process in the 1990s it is demanded that German students know the history of non-european countries and it be written in history textbooks. But the German history textbooks are not up to standard of world history. They don't include the topics of the non-european civilizations to the modern epoch except for medieval Islam civilization. Apart from the history of imperialism, the history of 19th and 20th centuries is also evidently dominated by German national history. In order to develop a more globally oriented historical consciousness in the classrooms the globally conceptualized world history perspectives should be introduced.

This paper surveys the long-term change in the Rhine river management from the 19th century on. Since the Rhine is not only a German but also European river, this paper covers German policy on the Rhine as well as cooperation between European countries. This inquiry comes with two suggestions. First, the current river management is to remove all human intervention in nature as much as possible. The most representative one is the Rhine Action Plan which was introduced after the Sandoz catastrophe in 1986. RAP aimed not only at limiting the pollution of the Rhine, but also restoring the habitat surrounding it. This attitude toward the Rhine began to be applied to other European rivers as well. Second, the history of the Rhine river management can be characterized by the continuing tension between the Rhine as a production factor and the Rhine as part of nature, the living organism, contrary to the usual perception that the radical change in the environmental policy took place since the 1970s. This essay tries to show how the small reformative steps, such as the German Water management law, took place and led to change in environmental policy. In German society, the environmental issue had a far broader foundation beyond the left parties, which enabled environmentalism to take root deeply in German society.