고려후기 배표례의 창출 · 존속과 몽골 임팩트

This is the result of research on Bapyo(拜表) ritual in the Koryo dynasty. Here, Bapyo ritual is limited to certain ritual in which the Koryo monarch offers Pyomoon(表文), which is sent to the emperor, to his own ambassador. This type of Bapyo ritual started in 1302 and continued until the end of Chosun dynasty. In this paper, I identified the fact that Bapyo ritual started in 1302 and lasted in the end of Koryo dynasty. After that, I examined the context in which Bapyo ritual emerged during the Mongolian domination. Until Koryo performed Bapyo(拜表) ritual for the Mongolian emperor in 1302, it had never been conducted for Chinas emperor at a country outside Chinas territory. The holding of Bapyo ritual was not due to the fact that the diplomatic protocol between the emperor country and the lord, which had already existed finally began to implement. But it came from an unprecedented situation that the Koryo monarch was also the secretary of the Mongolian provincial government office, the minister of Chungdonghangsung(征東行省). Finally, I explained the reason why the ritual was inherited and survived to the end of Koryo. I investigated the fact that in terms of Bapyo ritual, the Koryo and the Ming dynasty together inherited relationship between Koryo and Mongol during the Mongolian domination, interpreting the relation in his own way. Through this, I tried to clarify the reason why the ritual was inherited and survived to the end of Koryo. This research work is also a task to find out that the mutational ritual stemming from the situation where the Koryo monarch is also the minister of Chungdonghangsung was reborn to obligatory and typical diplomatic ritual between the Chosun dynasty and the Ming · Ching dynasties

羅末麗初 `城主·將軍`의 대두와 변동추이

학위논문(석사)--서울대학교 대학원 :국사학과,2000.학위논문(석사)-

Studies on the Chiso-seong(治所城) of the Goryeo dynasty

학위논문(박사)--서울대학교 대학원 :국사학과,2007.Docto

국궁인가 오배삼고두인가?: 조서를 맞이하는 예식을 둘러싼 조선과 명 사신 간의 갈등에 관한 탐색

During the first half of the Joseon Dynasty, conflicts between the Joseon court and Ming envoy occasionally happened. Among these conflicts, the main and continuing problem was the ceremony procedure of accepting Joseo(詔書) outside the capital city gate. The Joseon side tried to receive Joseo(詔書) in Kuk-kung(鞠躬) manner. On the contrary, Ming envoy said that it should be received in Opasankodu(五拜三叩頭) manner. There were several times confrontations over this issue. In 1537, when the Joseon embraced the demand of Ming envoy, finally the confrontation came to an end with reception of Joseo(詔書) in Opasankodu(五拜三叩頭) manner. The Joseon was trying to practice Kuk-kung(鞠躬) manner, based on Bunkukuiju(蕃國儀注) given by Ming emperor Taejo(太祖). However, the protocol for YeongJo(迎詔) ritual, which was written after Bunkukuiju(蕃國儀注), was prescribed that the king of Bunkuk(蕃國) would receive Joseo(詔書) in Opasankodu(五拜三叩頭) manner. Such a modification was made, in dimension of Ilsidongin(一視同仁), for Bunkuk(蕃國) to receive Joseo(詔書) in Opasankodu(五拜三叩頭) manner as in the case of the provinces of the Ming Dynasty. Although the Ming Dynasty, in order to implement the more complete Ilsidongin(一視同仁), wrote the revised protocol for YeongJo(迎詔) ritual after the completion of the Bunkukuiju(蕃國儀注), it did not take any official or institutional measures to implement it. Because of this, the act of asking the Joseon to receive Joseo(詔書) in Opasankodu(五拜三叩頭) manner depended on the individual ability, interest, and inclination of the individual envoy, and occurred in an irregular and intermittent manner. It was not because the ceremony had a humiliating meaning for the ceremony that the Joseon dynasty strove not to receive Joseo(詔書) in Opasankodu(五拜三叩頭) manner. The Joseon court thought that the reception of Joseo(詔書) in Kuk-kung(鞠躬) manner had been done a long time before and it was reasonable in terms of courtesy. In addition, the Joseon court could not have revised the way of the original by believing only these words because some Ming envoys made objection. Therefore, for the Joseon dynasty the acceptance of Opasankodu(五拜三叩頭) manner was meaningful to discard the existing one rather than to accept the new one. In other words, for the Joseon dynasty the acceptance of Opasankodu(五拜三叩頭) manner would have come as a result of the amity of Ming emperor Taejo(太祖) and the amendment of the ritual which has been followed since. In other words, it would be regrettable for the Joseon that they changed the ritual which had been done since Ming emperor Taejo(太祖) gave the protocol. In addition, for the Joseon dynasty the acceptance of Opasankodu(五拜三叩頭) manner implied the observance of more appropriate and proper ritual, and the acceptance of World courtesy(天下通禮)

Conflict and Its Characteristics between Joseon Court and Ming envoy Surrounding YeongJochik(迎詔勅) ritual in 1488

On March 13, 1488, the king of Joseon received a Joseo(詔書) and Chikseo(勅書) at Gyeongbok Palace. Unlike the previous events, Joseon and Ming envoys were at odds over the procedures of welcoming Joseo and Chikseo, specifically two issues. Joseon and Ming envoys were at odds over what means of transportation the king should travel from Mohwaquan(慕華館) to the royal palace to receive Joseo, claiming palanquin or horse, respectively. With a method to greet Joseo and Chikseo that came together, Joseon urged collective greeting, while Ming envoys suggested separate greeting. The conflict over these issues was unusual. In the meantime, the king traveled to the palace on a palanquin when he greeted Joseo. Also the king greeted Joseo and Chikseo, that came together, at once. Joseo and Chikseo were moved to the palace together, and the king received Joseo and Chikseo in turn at the palace. Until the Ming Dynasty envoys took issue with it in 1488, no matter whether it was the envoys of the Ming Dynasty or the Joseon Dynasty, no one had ever questioned the kings palanquin riding and collective greeting of Joseo and Chikseo. The 1488 conflict between Joseon and Ming envoys over the process of welcoming Joseo and Chikseo began when Ming envoys to Joseon took issue unusually. The Joseon Dynasty did not accept the opinions of the envoys and the envoys did not budge from their views, therefore conflicts arose. The dispute continued because the two sides failed to narrow their differences, and the dispute ended by reaching a dead end and making one-sided concessions without compromise. In the former, Joseons view was accepted and the king rode a palanquin in greeting Joseo as is customary. In the latter, in accepting the views of Ming convoys, the king of the Joseon Dynasty went to Mohwaquan to greet Joseo, to the Gyeongbok Palace by palanquin, to receive Joseo. After that, the king greeted Chikseo again from Mohwaquan, to take the horse, to the Gyeongbok Palace, and to receive Chikseo. The article aims to break away from the conventional view of the conflict over diplomatic ritual between Joseon and Ming(envoys) as a power game. The conflict came amid a consensus between the two sides to realize the right ritual in terms of the implementation of civilization Chunghwa(中華). The conflict was caused by the fact that their respective practices were in line with right manners on some ceremonial procedures where the right practice does not exist clearly.이 논문은 2018년 동덕여자대학교 학술연구비 지원에 의하여 수행된 것임

The Structural Change of Joha(朝賀) Ritual and National Status in the Koryo Dynasty

This thesis is about performance aspect aud structure of Joha(朝賀) ritual aud their chauge in the Koryo dynasty. It's result is as follows. 1. The structure of Joha(!l\Ij~) ritual in the Koryo dynasty was trausformed since the period of Yuau Domination. Joha ritual in the Early Koryo dynasty was composed of ceremony in which king just received his subject's Joha, while the ceremony since the period of Yuau Domination added ceremony in which king as imperial subject offered his congratulation on emperor's holiday. 2. The structure of Joha ritual since the period of Yuau Domination continued during the Joseon Dynasty. 3. Generally Joha ritual performed regularly during the Koryo dynasty 4. In the Aspect of structure aud characteristics of Joha ritual, the period of Yuau Domination aud period of late Koryo aud early Joseon dynasty were generally homogeneous. However in continuity of such a long period, there were chauges including king's official uniform. The homogeneity of two periods in the aspect of structure aud characteristics of Joha ritual resulted from a fact that national status of two periods both was independent state aud a part of emperor. Difference in two periods in such a homogeneity arosed from diverse way in that nation existed as a part of emperor

Multiple human tracking using multiple kinects for an attendance check system of a smart class

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