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There are many ways to understand a school such as its academic contents, teacher-disciple relationship, regionality, and even political position. Aside from those paths that have been polished so far, this article attempts to understand Nammyeong School through ‘Seowon(書院)’. The possibility to understand Nammyeong School through Seowon can be found from the fact that during the latter period of Chosun, Seowon played roles as the regional base of that school. Like that, the school’s developmental process or activities were closely associated with Seowon. Thus, by figuring out in which period Seowon was built and how it was distributed by each of the schools or what figures were cultivated from it, we can understand the area of activities of a certain school and the characteristics shown in the developmental process. Therefore, the history of Seowon cannot be disregarded when we try to understand schools in the latter period of Chosun. Often, Nammyeong School is characterized by the tendency to understand and transmit the idea of respect (敬義) as Jo Sik (曹植)’s nuclear idea, few collections of works, very few records related with theoretical exploration, and the strong spirit of criticism on reality. Those features of Nammyeong School can be understood in association with the history of Seowon’s development in Nammyeong School, especially, the reason why Nammyeong School was not active about building Seowon, or the fact that the number of Seowon it had was far smaller than that of other schools. In particular, when we try to understand Nammyeong School through Seowon, we can find answers from Nammyeong School’s political status that was changed drastically after Injobanjeong and Musin Revolt (戊申亂) about the following questions: why were Seowon or Saaek Seowon intensively built before the 18th century, regionally, why could it not be freed from Gyeongsang woodo (慶尙右道) centering around the present Gyeongnam, why were all destroyed and abolished under Daewongun’s Command of Seowon Abolition completely, or why was the wide-range evil effect of repeated building less noticeable in Nammyeong School which can be easily found in other schools.

There used to be many ports in the Nakan area near the sea. As distribution economy grew, the relative importance of port trading increased in local economy. The development of port trading naturally and inevitably had tremendous influences on the tips of the community. Entering the latter period, Nam-myeon and Goeup-myeon recorded the biggest population in Nakan. Nam-myeon was later divided into Namsang-myeon and Namha-myeon in Nakan as the one and only case of the sort. Even the resulting two myeons boasted as big population as the other myeons in the area. In Goeup-myeon, they built one of the nation's leading stone bridges spanning a distance of 27.6m to replace the old wooden bridge that would be washed away in every flood. The stone bridge made it easier to transport people and cargo. There were ports behind those changes: Nam-myeon had such ports as Jangjwapo, Jangampo, and Daepo, while Goeup-myeon had Beolgyopo. They built wharfs at the ports to promote the traffic of commercial and fishing boats, opened up markets to facilitate regular trade, and installed marine warehouses for Segok boats. Those ports contributed to the growth of transportation, commerce, and fisheries and created the elements to introduce population and products.

Buddhist heritage in the middle of this paper, jirisangwon Review What is World Heritage listed suitableness ruins of the water and check the value of the target to any specific heritage perspective, and discussed. The first ride yeongoksa Buddhist-tower 'i. That meet the criteria listed UNESCO World Heritage Site, will represent a masterpiece due to human creativity. 'Said. Zen and the relationship with the seungtap balhimyeonseo, UNESCO World Heritage listed two second criterion ('II. Humans over long periods of time in building and technology development, production monuments, urban planning and landscape design in the world of a certain culture or the value of thethat reflects the major exchanges') meet. " From the Silla Dynasty, as a through several enlargement of a building and renovation the Hwaeomsa gakhwangjeon, second by progressive acceptance of world heritage architecture of the late Joseon Dynasty Based on the fourth (IV to illustrate the important steps in the history of mankind, buildings, architecture and technology of the totalitymeet, a good example of the type of scenery). Pebble culture of integers global prevent chilbulsa Agen shows the World Heritage Site of the authenticity of the end, but the problem remains the third meet the criteria (Ⅲ. Already gone or existing cultural traditions and civilization unique or at least exceptional testimony.)said.

The aim of this study is to clarify the signification of 'hometown' in Lee Yook-sa's poems. From the mid 1930s to the early 1940s, Lee Yook-sa had showed the recognition and insight of real-life situation and the desire to cope with severe realities in combination by dint of 'hometown[고향]' in his poems. In his poems, 'hometown' was both a symbol and a representation that had been alternated or confused with his childhood/adult age, premodernity/modernity, past/present/future in time, his ideological faith/awareness of a reality/consciousness of existence. Most importantly, he had strongly showed the desire of renewing his hometown from the perspective of socialism. In this respect, the signification of 'hometown' in Lee Yook-sa's poems was different from those of poems written by other poets in 1930s. Accordingly, the signification of 'hometown' was so generated in Lee Yook-sa's poems.

No Myoung-suk(盧命錫, 1947～1990) was an unprolific writer, but wrote a high-class works. He succeed to the story traditions(folk song and story), embodied a neglected class of people in modern society and narrated the meanings of war. He stuck fiercely to awareness of social reality, commanded a simple and clear style. His novel world was comprised of two thematic consciousness, that is to say the memory of origin and the shade of a modernization. The memory of origin is expressed in the narratives of a hometown and a family. First, these novels express the custom and faith in a farming community(ex. The No-Deul Riverside, a dragon hunting). Second, these novels express the search for families as a root(ex. the running root, the crown, and so on). The shade of a modernization is expressed in the world of hungry and dizziness. These novels express the isolated life of the petit bourgeois in the city, the violation of human rights in modern facilities for care and custody, and the rumination on a wounds of war. We have to approach his novel world variously in the future. A study on No Myoung-suk’s novel can enrich a study on the history of korean modern literature. Also it will suggest a new key of a study on modern novel in Youngnam region. we eagerly anticipate that this study will become a base of a study on No Myoung-suk’s novel.

Generally, Doggabi is known as the god of big catch. However, in the story of Doggabi, sometimes they are objects of reverence but sometimes they become objects of eradication. In the fishery related Doggabi stories, they appeared like human, fire or Heotbae shape in the seaside at midnight or in the dawn and showed a capability of determining the catch of fish. However, people tended to eradicate Doggabi actively if it was related to human life. Doggabi related to fishery ritual had no different shape other than fire shape, and was recognized as an object to pray for wish. Such differences are derived from an experience of encountering Doggabi. The reason why Doggabi is expressed in the shape of a human is because it is not easy to express invisible objects specifically. And, the eradication of Doggabi takes place because of the encounter with human being. The encounter between human being and Doggabi can cause problems because they share the same space. Therefore, if a human encounter Doggabi directly without the medium of ritual, it might cause a problem that made people fear. In turn, it leads to some cases of eradicating Doggabi.

This study aims to examine the character of actual place in literature of <Heungboojeon>, a nationally known Korean Pansori novel. <Heungboojeon> has been an artistic beauty that attracts readers and audiences. This study focuses on what attraction it has and why it has been popular with the public for so long. <Heungboojeon> is like a community festival which unites the common people. It is the literary and artistic character of the novel. In the novel, the neighbors of Heungboo were sad and happy with him in watching his luck change from tragedy to fortune and considered his problems as their own. The literary nature lies on the fact that the common people are the heroes of the stage as a community festival of harmony. They gathered to enjoy the stage of <Heungboojeon> and Pansori. It is still loved by the people as they believe the character of Choonbo to be a real person. The people in <Heungboojeon> had a dream to solve the problem of poverty and recover their brotherhood through cooperation and harmony.

This paper aims to reinterpret the characteristics of “Kang Jo’s Takeover” by critically analyzing the records in Goryeosa about the overthrow in the twelfth year of King Mokjong’s reign. Before the overthrow, Kang Jo, who was the Jungchusa and the Subukmyun-Dosungumsa, had the substantive power to influence King Hyunjong’s accession to the throne. Therefore, this study will deepen understanding about the political history in the reign of King Mokjong and King Hyunjong and also the military force during the early days of the Goryeo dynasty. To explore these issues, this paper examines the consistency problem in the records about the overthrow. As a result, this paper raises a question about the existence of the rebellion of Kim Chiyang and the main agent of King Hyunjong’s takeover—whether the main agent of the takeover was Kang Jo. King Hyunjong and his allies plotted the overthrow in the course of his accession and reign. On the other hand, Kang Jo was only in command of the military as the Jungchusa and the Subukmyun-Dosungumsa. In view of these circumstances, “Kang Jo’s Takeover” should be reexamined as King Hyunjong and his allies, not Kang Jo, took charge of the takeover. That is, the overthrow of King Mokjong was “the coup” led by King Hyunjong and his allies. During this period, the authority of Jungchuwon over military command was shown in the later establishment of Jungchuwon and Jungbang, as well as the power relationship during Kim Hoon and Choi Jill’s rebellion. Thus, the agent and the characteristics of “Kang Jo’s Takeover” should be reinterpreted.

A study on the urban landscape change is one of the main study subject of the geographer concerned in the landscape. Gwangju eupseong is known to constructed from the end of the Korean Dynasty to beginning of the Joseon Dynasty but a Specific records is not being informed. Gwangju eupseong is known to demolish from 1907 to 1910, but some of the castle had existed after 1912 it is marked at 1912 cadastral map. Because Joseon Dynasty government office building almost disappeared during the Rule of Japanese Colonialism it is difficult to identify the location. The Government office building(Gwan-a) was used as Jeonnam provincial government building and Gaeksa was used as the district court. Lands in Gwangju eupseong in 1912 existed in some of field at Dongmun-tong(동문통), Gung-Jeong(궁정), donggwangsan-jeong(동 광산정) but all was converted to ground in the 1920s. Lands were differentiated the homes and shops around Geumnamro and chungjangro. Chungjangro and Geumnamro became commercial function's area and Seomun-tong(서문통) became a residential area. The primary axis of the road in Gwangju eupseong was the Joseon Dynasty's road to connect the four gates. With establishment of the Gwangju Station in 1922, the opening of new roads connecting from Gwangju Station to Jeonnam provincial government building have been constructed Geumnamro in Gwangju eupseong and it served as the center of the road In Gwangju eupseong. Owned land in Gwangju eupseong showed deferent case to other eupseong regions. At the other regions Japanese was entered into eupseong since it was demolished because eupseong set boundary to Japanese and Korean's residential districts. Before this period in 1905, a Japanese store was opened in Gwangju eupseong. On the basis of cadastral at 1912 land ownership in Gwangju eupseong was owned by the Japanese much of the estate. Functions in Eupseong was changed from the administration and the military in the Joseon Dynasty, to the administrative functions and commercial functions in the Rule of Japanese Colonialism. Diverse Joseon Dynasty's hyangcheong functions integrated and many of the areas was rapidly replaced by a commercial function areas. Because Japanese people, especially in the process of national land disposed occupied, lands in Gwangju eupseong was transformed into a Japanese commercial areas. In conclusion, Japanese firstly recognized advanced cultures and urban functions was occupied lands in Gwangju eupseong. Commercial capabilities and administrative functions as the hub of Gwangju developed during the Rule of Japanese Colonialism and the current generation is reached.

This study has the purpose of finding out people consciousness of the Song ki-suk's novel. He published many novels - [The white-clad race], [The elege of Jara-gol] [The General of Nok-Du] [The island of Amtae], [Smile of May]. His novel represent people consciousness of Ho-Nam, antiimperialism·antifeudalism. Futhermore his novel show the danger of national violence and the loss of national identity. One of the important Factors of the Song ki-suk's novel is Korean Nationalism and Post-coloniality. His novel embody post-coloniality by significance of violence of Honam people as protagonist of the national liberation struggle. Inclusion the Song ki-suk's novel preoccupy the pioneer consciousness of Ho-nam people and realism of modern Korean novel history.

Ritual for Jirisan god was held not only by government but also by villagers as village faith. Along with breakup of governmental ritual group and social change, village ritual toward mountain god was invigorated in the late period of Chosun. It is one example that Dangsan ritual is done in Gurye-gun Masan-myeon Hwangjeon-ri Hwangjeonmaeul. Because Jirisan god was both Buddhist god and Shamanist god, we could read aspect of Buddhism and Shamanism in the ritual. Religion about Jirisan god is appeared in diverse figures, it is also verified by several god's names. Thus, there is some difference about contents of religion about Jirisan god depending on leading groups of ritual or god's names. Therefore, it should be essential to reflect varied desires of villagers and festival participants as well as Confucian desires, when Namak ritual is hold. It could be new solution that Confucian ritual is held in Namaksa led by Confucian scholars and villagers, Buddhist group celebrate it in Hwaeomsa, and Dangsan ritual is held in Hwangjeonmaeul with pungmul band as focus group .

本论文是关于霁峰高敬命（1533~1592）记梦诗的研究。霁峰是朝鲜中期湖南诗坛的代表诗人之一。受当时政治形势的影响，霁峰的官僚生活短暂，被罢职后回乡生活19年。在这一怀才不遇的时期，霁峰内心激愤。在其任职期间，因作诗等文学才能深受君主的器重。基于此，我的研究内容主要是他的经历与文学能力如何在记梦诗中体现出来。记梦诗是记录梦境的诗作，梦境则是亦真亦假。因此，本论文主要研究霁峰记梦诗的意味和内含的实现方式。首先，霁峰的记梦诗表现了其政治疏离感。霁峰的性格宽厚，因而他选择躲避开世间人们的矛盾与纷争。他将自己内心的激愤委婉地通过描述梦境表达出来，使其在诗作中得以升华，从而创作出一部部好作品。其次，霁峰的记梦诗直率地表达了他对母亲、恩师、朋友的思念之情，换句话说，描写了时空超越的相逢，借此刻画并传达了想见却又不能相见的情绪。他的这种急切的思念就被其寄于记梦诗的梦境中。虽然他的思念是迫切的，但采用的借助梦境来表达的方式却是温和而不激烈的。最后，记梦诗还体现了梦幻的浪漫的情韵。霁峰在创作时，活用记梦诗所具有的幻想的、浪漫的文学特质。他的诗歌中时而描写仙境，时而描写人间情境，其主调是清亮的情感。诗歌中还包含了一些声音，如水滴声，杯子的撞击声，这些声音使诗歌更加形象，更具节奏感。可以说，这种诗歌是诗人浪漫灵感的散发的结果。总的来说，霁峰的记梦诗以其经历和文学才能为创作背景，通过对梦境进行描写的方式委婉地表达了他的激愤之情和思念之情，同时还体现了梦幻的情韵。这些记梦诗可以说是情感“藏”和“显”的调和。